Da Liu Ren Ji Cheng Wu Yao Quan Heng (大六壬集成五要權衡)

式者，理人事也。課一入手，先以五行變化觀正時、來情、四課、三傳、用神、指斗、類神、主事、枝幹、年命、太歲、月建，月建見課體之大端，繼之以祿馬、貴人、德合、鬼墓、破害、刑沖，然後分彼我、內外、主賓、尊卑，明天時、地理、內外、喜怒、虛實、聚散，知進退、動靜、終始、遲速、存亡、勝負、幽明、鬼神、人物、情狀、男女、貴賤、親疏、老少、新舊、多寡，定方向、遠近、前後、左右、高下、顯晦、向背，總而天地人三才之道備矣。

A "shi" is a method of divining and handling human affairs by using a divination disk. Once a lesson is set, one must first examine the interactions of the Five Phases (Wu Xing) among these elements: the "zhengshi" (correct time) used to start the lesson, the "laiqing" (incoming situation) in the person's mind, the "siku" (four lessons) formed by the heavenly stems and earthly branches, the "sanchuan" (three transmissions) derived from the four lessons, the "yongshen" (useful god) upon which the judgment depends, the direction pointed by the "tian gang" (heavenly gang) (i.e., "zhidou"), the "leishen" (similar god) corresponding to the matter in question, the dominant transmission in the three transmissions, the heavenly stem and earthly branch of the "richen" (day branch), the native's own destiny and age, the "taisui" (great year) of the current year, and the "yuejian" (month builder) of the current month; among these, the "yuejian" most clearly reveals the overall trend of the lesson. Then one should check for "lu" (favorable position), "yimash" (post-horse), "guiren" (nobleman), and "dehe" (virtuous harmony), as well as "gui" (ghost), "mu" (burial), "po" (destruction), "hai" (harm), "xing" (conflict), and "chong" (opposition) - these are the Inauspicious Spirit (malevolent spirits). After determining these, one should distinguish between oneself and the other party, whether the matter is external or internal, who is the main party and who is the guest, who is superior and who is inferior; clarify the four seasons' energies, geographical directions, internal and external positions, whether something is favorable or unfavorable, whether it is real or imaginary, whether it should be gathered or dispersed; then deduce movement and stillness, beginning and end, speed and slowness, existence and non-existence, victory and defeat, the spiritual and the worldly, the supernatural and the human, the state of affairs and appearance, male and female birth, status and rank, intimacy and distance, age, newness and oldness, quantity and number; finally determine direction, distance, front and back, left and right, high and low, visibility and concealment, facing and turning away. When all these are in place, the principles of heaven, earth, and humanity are complete and comprehensive.

論彼我一。干為我，為占人，為行人；三傳為地，對行人而定，為彼，為事情。地下曰體也，如甲日寅方，寅上乘何將；天上曰用也，如甲日寅支臨何地，皆身我也。

First, we discuss the distinction between 'self' and 'other'. The 'Day Stem' represents the self, that is, the person seeking the divination. If the divination is about a person traveling, the Day Stem also represents the person being asked about. The 'Three Transmissions' belong to the earth, and are positioned relative to the traveler, representing the other party and the matter being inquired about. The fixed positions on the Earth Plate are called 'Body', for example, if the Day Stem is Jia, then the禄 (favorable position) is in寅 (Yin), we look at which Heavenly General is occupying the寅 position on the Earth Plate. The gods that move and overlay on the Heaven Plate are called 'Use', for example, if the Day Branch of Jia Day falls on a certain palace of the Earth Plate. The information revealed by these two aspects concerns the self and the side of the inquirer.

論內外二。日為外，日陰亦為外；辰為內，辰陰亦為內外。自外傳內、自內傳外，則出內則入，斯明白矣。

Second, we discuss the distinction between 'inner' and 'outer'. The day stem belongs to the outer side, and the yin spirit of the day stem (second lesson) also belongs to the outer side. The day branch belongs to the inner side, and the yin spirit of the day branch (fourth lesson) is also considered within the inner and outer categories. If the three transmissions proceed from the outer side to the inner side, or from the inner side to the outer side, then what goes outward is called 'exit', and what comes inward is called 'entry'. By distinguishing between this exit and entry, we can understand whether the matter originates inside the gate or outside the gate.

論主賓三。我去見人，以干為我，以支為他，他為主，我為客也；彼來見我，以干為他，以支為我，我為主，他為賓也。

Third, the discussion of the positions of 'host' and 'guest'. If I go to visit someone else, then the day stem represents me and the day branch represents the other person. The other person is the 'host' in their own home, and I am the 'guest' visiting. Conversely, if the other person comes to visit me, then the day stem represents the other person and the day branch represents me. I am the 'host' in my own home, and the other person is the 'guest'. For the same divination chart, depending on the direction of the visit, the method of determining 'host' and 'guest' should be reversed.

論尊卑四。日尊辰卑。干加支，尊統卑也；支加干，卑就尊也。交加有俯就、培本、亂首諸格，註明在後《日辰四課》中。

Fourth, we discuss the order of 'respect and hierarchy'. The day stem is superior, and the day branch is inferior. When the heavenly stem of the heaven plate is added to the branch, it signifies the superior governing the inferior; when the branch god is added to the stem, it signifies the inferior approaching the superior. When the stem and branch mutually influence each other, they form structures such as 'bowing down', 'cultivating the root', and 'disorder at the beginning'. The detailed methods of interpreting these structures are explained in the following section titled 'Discussion of the Four Lessons and the Day Branch'.

論天時五。吉凶之方、未來過去之期，皆觀天時。時者，四時當令之氣也。春木、夏火、秋金、冬水，土寄旺於四季月，各十八日。得氣者旺，將來者相，過去者休，氣克者死，克氣者囚。

Fifth, we discuss "heavenly time." Whether good or bad fortune comes from a particular direction, and whether an event should be considered in the past or future, must be judged according to heavenly time. Heavenly time refers to the five-phase energy that dominates each season. In spring, wood is dominant; in summer, fire; in autumn, metal; in winter, water. Earth does not have a season of its own, but it is dominant in the last months of each season, each season accounting for eighteen days. The phase that is dominant is called "wan" (prosperous), the one about to take over is "xiang" (auxiliary), the one just leaving is "xiu" (resting), the one that is overcome by the dominant phase is "si" (declining), and the one that overcomes the dominant phase is "qiu" (captured). These five levels of strength and decline serve as the standard throughout the book for determining whether there is energy or not.

論地利六。天上將加臨地方，不陷於空，不受剋制，而得照得黨，是得地利。神克將、將克方為外戰，方克將、將克神為內戰。神在貴神，將在十二支也。

Sixth, discussing "favorable terrain." When the generals of the Heaven Plate are added to a particular palace of the Earth Plate, and they do not fall into Kongwang, are not restrained by the palace they are added to, and can receive support from similar ones, this is called gaining favorable terrain. If the upper god restrains the Heaven General, and the Heaven General in turn restrains the palace of the Earth Plate, with the restraining force moving from outside to inside layer by layer, this is called "external conflict." If the palace of the Earth Plate restrains the Heaven General, and the Heaven General in turn restrains the upper god, with the restraining force moving from inside to outside in reverse, this is called "internal conflict." External conflict injures the surface, while internal conflict injures the root. Here, the term "god" refers to the twelve noble gods, and "general" refers to the generals derived from the twelve branches.

論喜怒七。喜者，印、財、德、祿、官、救也；忌鬼、竊、劫、殺、比、梟之氣也。所喜者，要為天時地利；所忌者，要死、絕、墓、空、刑、沖、破、害也。然亦有喜空忌合，馬喜也，然亦有忌動忌合者，皆以日干分生克喜忌論之。

Seventh, we discuss 'favor and dislike,' meaning what is beneficial and what is harmful. What is favorable includes the印绶 (favorable influence), 妻财 (spouse and wealth), 德神 (virtuous deity), 禄神 (favorable deity), 官星 (authority star), and 救神 (savior deity), these six elements. What is unfavorable includes 官鬼 (authority ghost), 脱耗 (loss and expenditure), Jiesha (jiesha), Inauspicious Sha (dangerous killing star), 比肩 (companion star), and Owl Spirit (predatory deity), these six elements. For what is favorable, we want it to be strong, present in the right place, and as vigorous as possible. For what is unfavorable, we want it to be weak, in a dead,绝 (declining), 墓 (burial), or empty state, or to be harmed by刑 (conflict), 冲 (collision), 破 (break), or 害 (harm), the more restricted the better. However, there are exceptions: sometimes we prefer it to be empty and dislike it to be in harmony. The Post-horse (post-horse) is generally a favorable deity, but in some cases it is disliked if it moves recklessly or is caught in harmony. In general, everything is determined by the day stem, distinguishing who benefits me and who harms me, then deciding whether it is favorable or unfavorable.

論虛實八。虛者，旬中空亡也，在天曰寡宿，在地曰孤辰，吉凶相反。克我、害我、刑我、劫我、洩我皆要空；生我、扶我、救我者不可空。天上神臨地下空曰落空，即同空論。實者，不空、不陷、受生、同類比和是也。

Eighth, discussing 'empty and real'.the so-called 'empty' refers to the empty position within the ten-day cycle, known as 'Guasu' on the Heaven Plate and 'Guchen' on the Earth Plate. When encountering an empty position, both good and bad outcomes should be reversed in interpretation. Any force that harms me, injures me, or drains me benefits from falling into an empty position. Conversely, any force that supports me, helps me, or saves me must not fall into an empty position. When a Heaven Plate deity is placed on an empty position of the Earth Plate, it is called 'falling into empty', and it should be interpreted according to the rules of empty positions.the so-called 'real' means not falling into an empty position, not being in a dead position, and being able to receive support, or being of the same type as the day stem and harmonious, which is considered real.

漠江司馬葆曰：世人但泥旬中之空，殊不知旬中之實。所謂實者，旬中干支也。旬空主虛，旬首主實。火神臨日辰發用主虛，水神臨日辰發用主半虛半實，金、木、土臨日辰發用者全實。此天地妙論。課傳既定，觀虛實吉凶可知矣。

Sima Bao of Mojiang said: People only focus on the empty branches within a ten-day period, but they do not know that within a ten-day period there is also the "real" branch. The so-called real refers to the heavenly stems and earthly branches that can be arranged within the current ten-day period. The two missing branches in the ten-day period represent the empty, while the first branch of the ten-day period (the heavenly stem and earthly branch of the initial day) represents the real. According to the Five Phases, if the fire deity is added to the day branch in the initiating transmission, it indicates emptiness, because fire rises upward and is intangible. If the water deity is added to the day branch in the initiating transmission, it indicates half emptiness and half reality, because water has form but no fixed quality. If the metal, wood, or earth deities are added to the day branch in the initiating transmission, it indicates full reality, because these elements have solid and definite qualities. This is a profound discussion of the principle of emptiness and reality in the heavens and earth. Once the lesson pattern and the three transmissions are determined, the emptiness and reality can be seen, and thus the fortune and misfortune become clear.

聚散以天時定，得令有氣為聚，不得令無氣為散。大端相氣更吉於旺氣。如現在之氣來生我，不過眼前吉慶；後季來生福祉龍常。然而有正有變，未可執一。

Ninth, discussing "convergence and dispersion." Convergence and dispersion depend on the heavenly timing: those that are in season and have vitality are called "convergence," while those out of season and lacking vitality are called "dispersion." Generally speaking, "auxiliary" vitality is more auspicious than "prosperous" vitality, because prosperity is at its peak and about to decline, while auxiliary vitality is just beginning to rise. If the heavenly stem that generates me is currently in season and prosperous, it brings only temporary good fortune; but if the heavenly stem that generates me is about to become prosperous in the next season, its blessings will be long-lasting and enduring. However, there are fixed rules and exceptions, and one should not be rigidly attached to a single approach.

如凡占皆以氣聚為主，俱以四時詳之，此其正也。然占進用事，課傳俱見有氣為吉；占解散事，反取無氣。變一。

When divining, generally one should focus on the gathering of qi, and carefully analyze the waxing and waning of the four seasons. This is the standard method. However, when divining about matters of advancement or appointment, if both the lesson pattern and the three transmissions have qi, it is auspicious. But when divining about matters such as breaking contracts, parting ways, or concluding affairs that are naturally destined to end, one should instead take the absence of qi as favorable. This is the first variation.

占遇大事，俱以四季得令為主；若射覆等小事，一時俱用，其衰旺只以日干定，不須經天時令。凡兩日二十四時，五行各有旺相死休囚，過兩日而又旺也。如甲乙二日，以木旺、火相、土死、金囚、水休詳之。變二。

When divining about major matters, one should always consider whether the current season is in its prime; however, for minor matters such as guessing an object in a covered vessel, the outcome is known within an hour, and its strength and decline are determined solely by the day stem, without needing to refer to the seasonal influences. Generally, over two days, which consist of twenty-four hours, each of the Five Phases cycles through the stages of strength, decline, death, rest, and captivity. After these two days, the cycle repeats. For example, if the day stem is Jia or Yi, both belonging to wood, then the analysis proceeds according to the sequence: wood is in its prime, fire is in decline, earth is dead, metal is in captivity, and water is in rest. This is the second variation.

又《中黃經》云：莫執東方木旺、春木夏火秋金冬水者，專以初建與復建，干多者為聚，少者為散。何者為初建？日干五子元遁之也。何為復建者？時干五子元遁之也。時遁如後案己酉時占，甲己還加甲也。但以建干多寡，逐情而變，不執本支五行。如巳午本火，上下壬癸又臨水鄉，便還從水，以多為勝耳。此《中黃經》變化元妙也。須看上下，分前後聚散主客，又分建破鬼救。變三。

The Zhonghuang Jing also says: do not stick to the idea that East belongs to wood, spring to wood, summer to fire, autumn to metal, and winter to water. Instead, focus solely on "initial establishment" and "re-establishment." The heavenly stem that appears most frequently among those revealed by the "five sons' original retreat" (i.e., the five mice retreat, starting with Jiazi when the day stem is Jia or Ji) is considered concentrated, while the one that appears least is considered scattered. What is "initial establishment"? It refers to using the day stem to reveal the heavenly stems on the twelve earthly branches according to the "five sons' original retreat" method. What is "re-establishment"? It refers to using the heavenly stem of the time instead, and then applying the same "five sons' original retreat" method again. The method of time retreat is illustrated in the example given later. For instance, if the time is Jiyou, since Ji and Jia belong to the same group, the retreat still starts from Jiazi. Thus, only consider which heavenly stem appears most and which appears least among those revealed, adapting according to the actual situation, no longer clinging to the original five phases of the branches. For example, although Si and Wu belong to fire, if the heavenly stems revealed above and below are all Ren and Gui, and they fall in the water regions of Hai and Zi, then it is appropriate to treat them as water, with the one that appears more dominant. This is the subtle aspect of change in the Zhonghuang Jing. When applying this, one must also distinguish between upper and lower layers, clarify the order of precedence and the concentration and dispersion, and determine which is the establishment, which is the destruction, which is the ghost, and which is the rescue. This is the third variation.

丁亥日，亥將加己酉時，三傳酉、亥、丑，將貴、陰、常。來意占賊殺人，後獲賊是婦人，因奸與一行者殺死一僧一僕於舟，沉之水中。按經為賊是因妻犯事。亥為鬼，為賊，為孤獨人，未敢定論。

Take an example. On a Dinghai day, using the亥 general added to the Jiyou hour to cast the divination, the three transmissions are You, Hai, and Chou, with the heavenly generals successively being Tianyi Guiren, Taiyin, and Taichang. The person asking the question is inquiring about a case of theft and murder. Later, the murderer was caught, and it turned out to be a woman. She had committed adultery and conspired with a traveler to kill a monk and a servant on a boat, then threw their bodies into the water. According to the principles of the classics, this criminal committed the crime due to marital issues. In the divination, Hai represents officials, thieves, and a solitary traveler, all indicated by one divine number image, so at that time they were not yet confident enough to make a definite judgment.

是賊傷人。以初建觀之，今日建鬼，五子遁癸建卯，丁日之鬼是卯，乘空，是行人，又是舟人。辛亥，丁日之辛是亥，乃今日妻，丁火克辛干；亥妻卯鬼相合，是妻與行人謀殺。又以復建觀之，用干五子遁酉，得癸臨丁，酉為妻，癸為鬼，是妻來害己也。此婦是癸酉生，可怪。雖敗入獄，遭世變未結案逸去。

This is indeed a divination lesson indicating a robbery and injury. First, using "Chu Jian" (Initial Establishment): the heavenly stem that escapes on the current day carries the ghost, and the five elements' hidden stem moves to Gui on the卯 (Mao) position. The卯 is the official ghost of the Ding day, and it is also accompanied by Kongwang (Empty Wasteland), which signifies someone traveling without a fixed place, so it is interpreted as a traveler, specifically someone on a boat. Then looking at Xin on the亥 (Hai) position: Xin is what the Ding fire conquers, meaning the wife's wealth of the Ding day, which is exactly on the亥. The wife's wealth on the亥 combines with the official ghost on the卯, indicating that the wife and the traveling person conspired to commit the crime. Using "Fu Jian" (Re-establishment): changing to the heavenly stem of the time, it moves to You, resulting in Gui over Ding. You is the wife's wealth, and Gui is the official ghost, meaning the wife turns against herself. This woman was born in the year Guiyou, which matches exactly with the hidden stems in the divination, which is quite strange. Although she was caught and imprisoned, she escaped due to the chaos of the times, and the case was not concluded.

若占來情，常以聚散鬼救論；若占休咎，只用干為主，三傳克生論，不必用變求奇。古人云：求奇反不奇也。

If the divination is about what is on the mind of the person asking, it is usually discussed using the concepts of gathering and dispersing, ghosts, and salvation. But if the question is about fortune and misfortune, one should simply take the day stem as the main reference, and judge based on the relationship of generation and overcoming between the three transmissions and the day stem. There is no need to use other variations to seek novelty. The ancients said well: seeking novelty in a single way will not lead to true novelty.

論進退十。傳進為進，傳退為退。進空宜退，退空宜進。又觀其傳，吉則進，凶則退也。

Tenth, discussing "advancing and retreating." When the three transcriptions are arranged from the later branch to the earlier one, it is called "advancing transmission," indicating a tendency to take initiative. When arranged from the earlier branch to the later one, it is called "retreating transmission," indicating a tendency to withdraw. If the advancing side falls into kongwang, it is actually favorable to retreat; if the retreating side falls into kongwang, it is actually favorable to advance. In addition, one should also consider the fortune of the three transcriptions themselves: if the three transcriptions are auspicious, one should take initiative; if they are inauspicious, one should withdraw.

論動靜十一。日辰主靜，三傳主動。日辰有生意，三傳有凶神，宜靜；日辰有惡煞，三傳有扶助，宜動。泛動日主動、辰主靜者，似少明白，不然。剛專日上，柔占辰上，天上日行道相生宜動，克陷宜靜。道者，地方也。斬關、丁馬、遊子則動，稼穡、墓合則靜也。

Eleventh, discussing 'movement and stillness'. The day branch is the unchanging foundation, representing stillness; the three transmissions are the emerging changes, representing movement. If the day branch shows a sign of benefiting me, but the three transmissions contain Inauspicious Spirit, then one should remain still; if the day branch carries evil stars, but the three transmissions contain assisting deities, then one should take action. Some people generally say that the day stem is active and the day branch is still, but this statement is vague. In fact, on a yang day (a strong day), one should look at the stem above the day stem; on a yin day (a gentle day), one should look at the branch above the day branch. If the day stem on the heaven plate moves through a palace that is in harmony with the palace it is over, then it is suitable to move; if it is overcome or trapped, then it is suitable to remain still. Here, the term '道' refers to the earth plate direction. If the divination shows '斩关', '丁神', '驿马', or '游子', which are deities associated with movement, then action is needed; if it shows '稼穑' (the earth element of the earth branches) and the Tomb Spirit is trapped by a combination, then stillness is needed.

論始終十二。課傳中以旬首為首，即事之始；旬尾為尾，即事之終。干支上觀之，凡事始終皆宜。

Twelfth, discussing 'beginning and end'. Within one divination, take the first stem and branch of the current ten-day period as the 'beginning', representing the start of an affair; take the last stem and branch of the current ten-day period as the 'end', representing the conclusion of an affair. Then compare this beginning and end with the day stem and day branch. Thus, the start and outcome of any matter can be discerned.

初傳事之初，中傳事之中，末傳事之末，專以日干分生克。然而有正有變：將神生克為正論，初建、復建生克為變法。又煞之吉凶隨神而變，將之吉凶逐類而遷，此中正論中玄關也。假令初鬼、中印、末財，便是先阻、中助、末得，大略如此，更於六親變化中細觀之。將互參透，則天時、地利、人物、貴賤、虛實、遲速可見矣。此論最妙，每事要分三段，初、中、末何如，大體虛實變化在人。

The first transmission governs the beginning of an affair, the middle transmission governs the middle part, and the final transmission governs the conclusion. All are judged based on the day stem to determine who benefits me and who harms me. However, there are both fixed methods and variable methods: using the generation and control relationship between the heavenly general and the noble spirit with the day stem is the fixed method; using the generation and control relationship of the concealed stems according to the 'initial establishment' and 're-establishment' as previously mentioned is the variable method. Furthermore, the fortune or misfortune of spiritual omens changes according to the noble spirit they ride upon, and the fortune or misfortune of the heavenly general also changes according to the type of matter being inquired about. This is the most crucial point within the fixed method. For example, if the first transmission is official ghost, the middle transmission is official seal, and the final transmission is wife's wealth, this indicates initial obstruction, assistance in the middle, and finally achieving the desired outcome. Generally, this pattern is followed, and then further examined through the interactions of the six relations: parents, brothers, children, wife's wealth, and official ghost. By thoroughly understanding these layers, one can see all aspects including heaven's timing, earth's advantage, people's circumstances, status, reality and illusion, and speed. This passage is particularly profound: every divination should be divided into three parts—beginning, middle, and end—each with its own situation, and the reality and change within them depend entirely on the diviner's own judgment.

凡占動用求謀，視見馬，以馬臨處為方；無馬，以用神加處為方，吉凶以神將定之。發端問初傳也，移易問中傳，初凶中吉，則移其凶將變易為吉矣。歸計用末傳。如四月甲申占事，而用見申酉，末見午，即主五月內無事也。

Whenever divining matters concerning movement, appointment, or seeking, first check if the divination contains the Post-horse. If there is a Post-horse, determine the direction based on the palace where the Post-horse falls. If there is no Post-horse, determine the direction based on the palace where the Useful God falls. As for fortune or misfortune, it is determined by the noble spirit and Heavenly General riding on that palace. The beginning of the matter is determined by the First Transmission, the turning point by the Middle Transmission—when the First Transmission is凶 and the Middle Transmission is吉, it indicates that the initial凶 is transformed into吉. The final outcome is determined by the Final Transmission. For example, on the day of Jiashen in the fourth month, if the Useful God is in Shen or You, and the Final Transmission is in Wu, Wu fire is in command in May and can overcome Shen and You metal, thus indicating peace and safety within May.

論遲速十三。柔日伏吟、涉害，天乙逆行，用在日辰後，主事遲；斬關、占時發用，天乙順行，用在日辰之前，主事速。冬占申酉入傳，天罡在日辰後，是過去事；冬占寅卯入傳，天罡在日辰前，是未來事。第三四課為用，向去事；用二八門，主事速。傳進速，傳退遲；丁神、驛馬速，空亡、墓絕遲。

Thirteenth, discussing 'speed and delay'. On a yin day (a soft day), if the divination shows a hidden chant lesson or an involved harm lesson, and the heavenly master and nobleman are moving backwards, with the useful god located after the day branch, the matter will be slow. If it shows a cutting gate lesson, or if the divination is initiated at the time of the question, and the heavenly master is moving forward, with the useful god located before the day branch, the matter will be quick. In winter divination, if the shen and you branches enter the transmission, the heavenly gang (the hour) is located after the day branch, the matter asked about is something that has already happened. In winter divination, if the yin and mao branches enter the transmission, the heavenly gang is located before the day branch, the matter asked about is something that has not yet arrived. If the third or fourth lesson initiates the transmission, the matter is going outward. If the useful god is located on the mao or you gates corresponding to the second and eighth months, the matter comes quickly. If the three transmissions progress in order, the matter is quick; if they move in reverse, the matter is slow. If the transmission includes the ding god or the post-horse, the matter is quick; if it falls into kongwang or enters a tomb or dead state, the matter is slow.

陰日伏吟、關隔，斗罡加卯酉入傳，歲月久遠事。又太歲在初傳為當年事，在末傳為久遠事，在中傳兮方來過去。傳順年淺，傳逆年深。又如六月以前是去年事，六月以後是來年事。數者非特歲月日辰時發用而已，凡用在歲月日辰時發用皆是。

For divination lessons involving hidden chant (伏吟) on a yin day, or lessons with the heavenly gang (天罡) placed on卯 or酉 and entering the three transmissions, the matters they indicate are usually long-term events spanning more than a year or half a year. Now consider the sovereign year (太岁): if it falls in the first transmission, it refers to events of the current year; if it falls in the final transmission, it refers to events far in the future; if it falls in the middle transmission, it refers to events between the past and the future. When the three transmissions proceed in order, the events are closer in time; when they proceed in reverse, the events are further in time. For example, if a divination is made before June, it usually concerns events of last year; if made after June, it usually concerns events of next year. The above principles are not limited to cases where the sovereign year, month builder, day, hour, and the initiating transmission (发用) exactly coincide; they also apply to any case where the useful god (用神) falls on the sovereign year, month builder, day, hour, or initiating transmission and is used in the divination.

全詳在《應期》中。假令子年九月甲子日戌時，取比為用，發用子為太歲，為旬儀，又得青龍吉將，中傳巳乘陰，末傳戌乘合，課鑄印，始終俱吉，主遷官進秩，應在本年十一月內。

The detailed method for determining the time of fulfillment is fully explained in the section on "Timing." For example, if a divination is made on the day of Jiazi in the ninth lunar month of the year of Zi, at the hour of Xu, take the one that harmonizes with the day stem as the initiating transmission. The initiating transmission's Zi is both the current year's heavenly stem and the "decade ruler" (the first day of the Jiazi decade), and it is accompanied by the auspicious general Azure Dragon above. The middle transmission's Si is accompanied by Tai Yin, and the final transmission's Xu is accompanied by Liu He. The lesson pattern forms the "Casting Seal" pattern, with both beginning and end being auspicious, indicating promotion and advancement in rank, which will be fulfilled within the eleventh lunar month of the current year.

又如丑年十一月丁卯日卯時，亥為天乙，順行，丑加卯為用，將得朱雀凶將，占者為文書口舌之事，主艱難遲延，所作稽留，以涉害為用也。君子為文字方來，主六月內有文字而降至；小人為賊盜，門戶動搖。

For example, if someone comes to seek divination on a Dingmao day in the 11th lunar month of the Chou year at the Mao hour, the Heavenly Ethical Nobleman is on the Hai position, moving in the order of the branches. The Chou adds to the Mao and initiates the transmission. The useful god is on the Mao position, which is occupied by the Vermilion Bird, an Inauspicious General. The matter being sought relates to documents and disputes, indicating difficulty and delay, with affairs coming to a standstill, because the useful god is determined by the method of 'involving harm'. If the seeker is a person seeking to study and enter officialdom, the Vermilion Bird indicates the arrival of official documents, and there will be official letters received within six months. However, if the seeker is an ordinary commoner, it indicates that thieves are watching and the household is not at peace.

如辰年三月甲子日巳時，酉加巳，天罡加子發用，元首課，將玄武，天乙立地盤酉位逆行，占盜賊事，盜主近水漁獵人，當敗，其人伏匿水澤之處，不出月必敗矣。一克上為始入，主急，故曰月內敗。天罡屬土，玄武屬水，內戰，且墓月建，故必敗也。

For example, if a divination is made on the day of Jiazi in the third month of the Year of the Serpent, at the hour of Si, with You added to Si, the Heavenly Gang (Chen) added to Zi initiating the transmission, forming the 'Original Head' lesson, the upper deity is the superior Black Tortoise, and the nobleman is positioned at the Earth Plate position You and moves in reverse. The matter divined is about thieves: the thieves are people who fish and hunt near water, destined to be exposed. At this moment, they are hiding in the marshes, and within a month they will certainly be caught. The lower deity is in mutual control with the upper deity, which is called 'Initial Entry,' indicating urgency, so it is said that they will be exposed within a month. The Heavenly Gang belongs to earth, and the Black Tortoise belongs to water, and earth and water in mutual control is called 'internal conflict'; also, since the Year of the Serpent is the month builder of the third month, and Chen is the resting place of water, the thieves are entering the resting place, so it is concluded that they will certainly fail.

如辰年三月丙寅日未時，重審課，天罡加支為用，白虎凶將，天乙臨酉，將主憂終驚恐，事在月內見，並主關梁隔絕、兵革盜賊之事。白虎有氣，主兵革鬥爭傷人。書曰：卯辰巳等須防賊兵。家說此忌三刑，斗繫日本為天獄，主疾病死喪，國事則兵革也。天乙立卯酉，門戶動搖；天罡入宅，主事急，合應於月內，以辰為月建也。

For example, on a day of Bingyin in the third lunar month of the Chen year, during the Wei hour, the divination forms the "Chong Shen" (Re-examination) lesson. The Heavenly Gang is placed on the day branch and initiates the transmission. The superior general is the White Tiger, an Inauspicious General (malevolent general), and the Heavenly Ethical Person is located at the You position. This lesson indicates that worries will eventually turn into fear, and matters will become evident within a month. It also suggests obstacles at gates and crossings, and incidents involving soldiers and thieves. The White Tiger is in command and has strength, leading to conflicts, disputes, and injuries. The text says that the positions of卯, 辰, and 巳 should be guarded against thieves and soldiers. Various sources also mention that this lesson is most unfavorable when the Three Evils are involved. When the Heavenly Gang is on the day stem's original position, it is called "Heavenly Prison," which in personal matters indicates illness or death, and in state matters indicates military conflict. The Heavenly Ethical Person standing at卯 and酉 positions indicates instability in the household. When the Heavenly Gang enters the house, it indicates urgency. Overall, the event should occur within this month, as 辰 is the month builder of the third lunar month.

又如丑年十一月己巳日卯時，大吉加卯為用，將螣蛇凶惡，且遁鬼克干，主驚憂，事應在十二月，大吉為月建也。經云：吉凶須視方來已去。蓋丑為方來，亥為已去也。

For example, if someone comes to consult on the day of Jisi (己巳) in the eleventh month of the Year of the Ox, at the hour of Mao, it is a great auspicious omen. The Month Builder (月建) is Chou, and the Day Stem (日干) is Ji. The Initiating Transmission (发用) is Ji added to Mao. The upper trigram is Teng Snake (螣蛇), which is inherently ominous. Furthermore, the hidden heavenly stem transforms into the official ghost (官鬼) to overcome the Day Stem, indicating fear and worry. The matter should occur in the twelfth month, because Chou is the Month Builder of the twelfth month. The classic says: to determine good or bad fortune, one must distinguish which is the coming and which is the past. In this divination, the eleventh month's Month Builder is Hai, and Chou comes after Hai, so it is future; Hai is the current month, so it is past.

如巳年正月己丑日午時，知一卦，太乙發用，將白虎，來乘死神。經云：死神死氣乘白虎發用為魄化，虎在陽傷男，在陰傷女。下克上為用，憂在內，主家有陰人病喪。假令正月占得寅用，應在月內；得卯辰方來，應在二三月內。

For example, if someone comes to consult on the day of Jichou in the first month of the year of Si at the hour of Wu, the divination forms the 'Know One' lesson. The Taiyi (Si) initiates the transmission, with the upper rider being the White Tiger, and it also arrives at the position of the Death Deity. The classic states: when the Death Deity and Death Qi ride upon the White Tiger initiating the transmission, it is called 'Spirit Transformation'. The White Tiger falling on a yang branch harms male members, while falling on a yin branch harms female relatives. This lesson involves the lower god overcoming the upper god in the initiating transmission, indicating troubles arising within the household, mainly concerning the illness and death of women in the family. As for the timing: since the consultation occurs in the first month, the Useful God receives the branch of Yin (the first month's builder is Yin), so the event should occur within this month; if it receives branches such as Mao or Chen, which are approaching, the event should occur within the second or third month.

論存亡十四。生旺為存，墓鬼為亡。占久出之人，若行年臨四季為亡，四孟為存。若問人不知存亡，看白虎，克辰則亡，不克則存。

Fourteenth, discussing 'presence and absence'. If the person being questioned is in the position of Growth or Prosperity, they are still alive. If they are in the position of Storage or transformed into an official ghost, they are considered deceased. When questioning someone who has been away for a long time and has not returned, if their age position falls on the four seasonal positions of辰, 戌, 丑, 未 (which are Storage positions), it indicates they are dead. If their age position falls on the four beginning positions of寅, 申, 巳, 亥 (which are Growth positions), it indicates they are still alive. If there is no information about the person's life or death, then focus on the White Tiger: if the White Tiger overcomes the Day Branch, it indicates the person is dead; if it does not overcome the Day Branch, it indicates the person is still alive.

論勝負十五。日克辰我勝，辰剋日彼勝，日辰俱不克，彼我俱不勝。上克下，日克辰，先舉勝；下克上，辰剋日，後應勝。日被上克尊負，辰被上克卑幼負，日辰俱傷為卑負。日被辰上克我負，辰被日上克彼負。

Fifteenth, discussing 'victory and defeat'. If the day stem overcomes the day branch, it indicates our side wins. If the day branch overcomes the day stem, the opposing side wins. If the day stem and day branch do not overcome each other, neither side can be determined as winning. When the upper god overcomes the lower god and the day stem overcomes the day branch, the one who acts first wins. When the lower god overcomes the upper god and the day branch overcomes the day stem, the one who responds later wins. If the day stem is overcome by the god above it, the superior side loses. If the day branch is overcome by the god above it, the inferior side loses. If both the day stem and day branch are injured, the inferior side loses more severely. If the day stem is overcome by the god above the day branch, our side loses. If the day branch is overcome by the god above the day stem, the opposing side loses.

八專在分陰陽配偶喜忌斷之。如己未日，己為我，未為彼。己所畏卯與六合之克，所喜寅與青龍得甲己合；未所畏寅與青龍之克，所喜卯與六合為同氣三合。凡得八專課皆宜仿此，不僅以勝負論。

When encountering the "Eight Special" lesson (where the heavenly stem and earthly branch are in the same palace and the two sides are difficult to distinguish), one should judge based on the preferences and aversions of yin and yang pairs. For example, on a Jiwei day, Ji represents me and Wei represents the other party. Ji earth fears the卯 wood and Liu He (the六合) to attack, and prefers the寅 wood with the Azure Dragon, because the寅 contains Jia, which harmonizes with Ji; Wei earth fears the寅 wood and Azure Dragon to attack, and prefers the卯 wood and Liu He, because亥,卯, and 未 all belong to the wood trinity and share the same scent. Whenever encountering the Eight Special lesson, follow this approach, and do not simply judge based on who attacks whom.

論幽明十六。明為人物，幽為鬼神造化。幽生我，則造化通達，命分當然；克我，則鬼神所侮，造化弄人。明克我，則盜賊官訟相侵；生我，則遇人來扶助我也。夜為幽，晝為明；死神、死氣為幽，生氣為明，月將為明。

Sixteenth, discussing "Yōu Míng" (the interplay of the hidden and the manifest). The manifest side refers to human affairs and objects, while the hidden side refers to ghosts, spirits, and the workings of heaven and earth. When the hidden side generates me, it signifies favorable fortune and destiny; when the hidden side overcomes me, it indicates being wronged by spirits or deceived by fate. When the manifest side overcomes me, it means being robbed or involved in legal troubles; when the manifest side generates me, it means someone is supporting and helping me. The distinction is: courses cast at night belong to the hidden, while those cast during the day belong to the manifest; the death deity and death qi belong to the hidden, while life qi belongs to the manifest, and the month general belongs to the manifest.

論鬼神十七。旺為神，衰為鬼。天乙為神，加刑沖破害是猛將神、惡鬼。金刑、水溺、木縊、土疫、火熱死。合為親，不合為疏。鬼神上之神為方所，如申鬼，申上見酉為西方類。如申為鬼，七月占為金神，為五嶽神；五月占為嗷鬼；加刑害為斬死鬼。老少形狀，以意決之。

Seventeenth, discussing 'ghosts and spirits'. Those with strong energy are considered righteous spirits, while those with weak energy are considered evil ghosts. The Heavenly Nobleman is originally a righteous spirit, but if combined with punishment, conflict, destruction, or harm, it becomes a fierce general spirit or an evil ghost. Further, according to the Five Phases, the cause of death is determined: metal corresponds to being killed by a blade, water corresponds to drowning, wood corresponds to hanging, earth corresponds to plague, and fire corresponds to dying from heat. Those that are in harmony with the day stem are spirits of family and familiar people, while those that are not in harmony are ghosts from outside, unfamiliar and strange. The direction where the ghost or spirit is located is determined by the god or spirit that is above the position of the ghost or spirit: for example, if the position is Shen (申), and there is You (酉) above it, then the location is in the western area. If the position is Shen (申) as a ghost, and the consultation is in the seventh month, it is the metal spirit, which is the god of the Five Mountains; if it is in the fifth month, it is a wailing ghost; if there is also punishment or harm, it is a ghost that was killed by being beheaded. As for the age, appearance, and form of the ghost or spirit, they are determined by these signs and images.

如戊子日伏吟，夜貴，寅為鬼，乃東北廟神，二重心願為祟。其廟在山上，廟前後有樹木，上見青龍也。蓋龍上下俱寅，三木森然，且寅中艮為山也。

For example, on a Wuzi day with a Hidden Chant lesson, the night dignitary is used for the night lesson. The寅 is the official ghost of the day stem. It is interpreted as a divine spirit in the Northeast temple causing trouble, and there are two unfulfilled vows that are纠缠. The temple is built on a mountain, with trees both in front and behind it, because the寅 has the Azure Dragon. The Azure Dragon belongs to wood, and the dragon's upper and lower positions are also寅 wood, creating three layers of wood energy, indicating the presence of trees. The寅 in the later heaven trigrams belongs to the艮, which is mountain, so the temple is located on a mountain.

論人物十八。干為人，動；辰為物，靜。子為婦女，為陰神，小人為媒人，為盜賊；一雲子為染工，為媒媼，為僧尼，為孀婦，為屠兒，為盜賊，為邪師，為孩童。丑為貴人，為將軍，為尼僧；一雲丑為長者，為大腹人，為尼僧，空乘為矮子。寅為吏，為道士，為醫人；一雲寅為椅，為女婿，為家長，為媒妁，為官長，為貴客。卯為術士，為沙門；一云為童稚，為長子，為梢公，為商賈，為母姑。

Eighteen, discussing "people and things," that is, which type of person each of the twelve branches represents. The day stem represents people, which is dynamic; the day branch represents things, which is static. Zi represents women, belonging to the yin category, and among small people it represents matchmakers and thieves; another view says Zi represents dyers, old matchmakers, monks and nuns, widows, butchers, thieves, heretical practitioners, and children. Chou represents noblemen, generals, monks and nuns; another view says Chou represents elders, plump people, monks and nuns, and if it meets kongwang, it represents short people. Yin represents officials, Taoist priests, and doctors; another view says Yin represents chairs and tables, sons-in-law, family heads, matchmakers, officials, and distinguished guests. Mao represents practitioners, monks (sandmen, those who have left home), another view says Mao represents young children, eldest sons, boatmen, merchants, mothers and aunts.

辰為惡人，為獄人，為二千石；一雲辰為賓客，為漁人，為將軍，為丑婦，為鹽販。巳為孕婦，為弔客，為醫術士，為窯灶匠；一云為丹書，為乞婦，為舟客，為廚子，為歌兒。午為下人，為善人，為亭長；一云為騎士，為士工，為蠶姑。未為媒婆，為師巫，為寡婦，為野人，為酒人；一云為裁縫，為帽匠。申為商人，為僧，為醫，為鋪兵，為行路人；一云為銀匠，為獵師。酉為婦人，為妾婦，為酒人；一云為僕從，為乞丐。戌為奴，為軍人，為賤人，為獄卒，為長者，為統轄眾人之人；一云為獵師。亥為醉人，為幼子，為先人，為乞丐，為盜賊；一云為土工，為上客。太歲為天子，月建為公卿宰相。

The Earthly Branch 辰 represents a wicked person, a prisoner, or a high-ranking official of the second thousand stones rank; another interpretation says it represents guests, fishermen, generals, women with ugly appearances, and salt traders. The Earthly Branch 巳 represents pregnant women, those coming to mourn, doctors and diviners, and craftsmen who make kilns and stoves; another interpretation says it represents red ink documents, beggar women, passengers on boats, cooks, and actresses. The Earthly Branch 午 represents servants, good people, and minor officials like station heads; another interpretation says it represents horse riders, craftsmen, and women who raise silkworms. The Earthly Branch 未 represents matchmakers, witches, widows, country folk, and wine sellers; another interpretation says it represents tailors and hat makers. The Earthly Branch 申 represents merchants, monks, doctors, soldiers at relay stations, and travelers; another interpretation says it represents silver craftsmen and hunters. The Earthly Branch 酉 represents women, concubines, and wine sellers; another interpretation says it represents servants and beggars. The Earthly Branch 戌 represents servants, soldiers, lowly people, jailers, elders, and leaders who command others; another interpretation says it represents hunters. The Earthly Branch 亥 represents drunkards, young children, deceased ancestors, beggars, and thieves; another interpretation says it represents masons and honored guests. In addition, the Tai Su represents the emperor, and the Month Builder represents ministers and high officials. Each branch is given two interpretations because different schools of thought have different symbolic associations. When making a divination, one should choose the interpretation that best fits the question and the general involved, without insisting on a single interpretation.

朱雀得旺相官星，又為學堂星，主翰林。月建得官星乘青龍，吏部並吏利；乘勾陳旺相，戶屬；乘青龍或為寅卯，禮屬；乘太常或為巳午火，兵屬；乘勾、朱、劫煞、三刑，或為申酉金，刑屬；乘天后或亥子水，工屬。然俱要官星旺相。內帶朱雀多給事中，為行人。大抵常、龍、天驛馬相併，得月建官星旺相者，多為出使之屬。若白虎得官星，御史。

The Vermilion Bird, if encountering a prosperous and strong official star and also functioning as the 'Academy' star, indicates a position akin to a Hanlin scholar-official. If the official star is present on the Month Builder and accompanied by the Azure Dragon, it suggests a position in the Ministry of Personnel or among civil officials, beneficial for an official career; if accompanied by Gou Chen and prosperous and strong, it belongs to the Ministry of Revenue; if accompanied by the Azure Dragon or located in the寅 or卯 positions, it belongs to the Ministry of Rites; if accompanied by Tai Chang or located in the巳 or午 fire positions, it belongs to the Ministry of War; if accompanied by Gou Chen, Vermilion Bird, Jiesha, or the Three Crimes, or located in the申 or酉 metal positions, it belongs to the Ministry of Justice; if accompanied by Heavenly Empress or located in the亥 or子 water positions, it belongs to the Ministry of Works. However, these all require the official star to be prosperous and strong. In divination lessons containing the Vermilion Bird, it often indicates a censor or a person assigned a mission. Generally, if Tai Chang, Azure Dragon, and Heavenly Post-horse are all present, and the official star on the Month Builder is prosperous and strong, it mostly indicates a position involving being sent on a mission. If the White Tiger has the official star, it indicates an inspector or a supervisory official.

朱雀臨卯、寅、午，官星不現，或傳入休囚者，林下人也。財生官，官星又得學堂，監生也。官星乘朱旺動者，必為科第之人。丑未為田園，得木犁，更申酉入傳，此必農人。丁馬發用，休囚死絕空亡，不帶財官者，必見遊方人。天空旺相帶丁並朱雀者，多主術士。申子相加值空亡，太常發用主保甲。子見空亡，元武發用道士。天地繫位太常主醫，六合值喜神發用主媒。人物類詳《射覆》門。

The Vermilion Bird falling on卯, 寅, or 午 indicates that the official star does not appear or enters a weak and confined position, suggesting a person who retreats to live in seclusion and does not pursue an official career. If the wife's wealth generates the official star, and the official star is supported by the academy star, this person is a student at the Imperial Academy. If the official star is strong and active with the Vermilion Bird, this person is sure to have passed the imperial examinations. If 丑 or 未 indicates fields and the presence of wood as farming tools, and if 申 or 酉 enters the transmission (as 申 and 酉 indicate harvesting), this person is definitely a farmer. If the 丁 spirit and the Post-horse initiate the transmission, but fall in weak, dead, or empty positions without accompanying the wife's wealth or official star, this person is certainly a wandering traveler. If the Sky Void is strong and active, accompanied by the 丁 spirit and the Vermilion Bird, this person is mostly a fortune teller. If 申 combines with 子 and encounters empty position or the Tai Chang initiates the transmission, this indicates someone in a local militia or village duty. If 子 meets an empty position with the Black Tortoise initiating the transmission, this indicates a Taoist priest. If the Heaven Plate and Earth Plate are in the same position with the Tai Chang, this indicates a doctor; if the Liu He meets the Joyful God initiating the transmission, this indicates a matchmaker. The classification of people can be further detailed in the section on "Shèfù" (Covering the Cup).

論情狀十九。干為外飾，將為頭飾，神為形體，以為類論形。假令戌為玄武，賊人犬形頭尖；丑牛頭大，眼目粗夯之類。寅矮美須，卯瘦，辰長面方，巳瘦長，午斜視方長，未短小，申白髮黃，亥肥，丑輕小。水黑色，木青，火紅，金白，土黃。

Nineteenth, discussing 'qingzhuang', which refers to judging a person's appearance. The day stem represents outer clothing, the heavenly general represents the headgear, and the noble deity represents the body's form. Each is compared according to its corresponding category. For example, if Wu is occupied by Xuanwu, the thief would look like a dog, with a pointed head; Chou, which belongs to the ox, would have a large head and dull eyes. Other branches: Yin indicates a short stature with fine beard, Mao indicates a thin body, Chen indicates a long and square face, Si indicates thin and elongated, Wu indicates slanting eyes, a square and long face, Wei indicates a short and small body, Shen indicates fair skin and yellow hair, Hai indicates obesity, and Chou again indicates a light and small body. Combined with the five phases to determine skin color: water indicates black, wood indicates green, fire indicates red, metal indicates white, and earth indicates yellow. (The original text here omits You and Xu between Shen and Hai, and repeats Chou, so it is recorded as is without correction.)

以天將論顏色形狀：天乙細小，蛇眼小額尖，龍美須，虎短項少鬢，後清疏，陰骨細，勾豐肥，常額寬，武丑，空老大。性情：乙莊重，蛇陰，雀輕，龍文雅，合慢善，常典雅，虎威權。裝飾看遁干，甲乙青衣之類。

According to the Twelve Heavenly Generals, the appearance and demeanor can be judged as follows: Tianyi Guiren indicates a slender figure; Teng Snake suggests small eyes and a sharp forehead; Qinglong indicates handsome beard; Baihu suggests a short neck and sparse hair; Tianhou indicates a clear and open appearance; Taiyin indicates thin bones; Gouchen indicates a plump figure; Taichang indicates a broad forehead; Xuanwu indicates an ugly appearance; Tiankong indicates an old and weathered look. As for temperament: Tianyi indicates solemnity; Teng Snake indicates a gloomy nature; Zhuque indicates a frivolous character; Qinglong indicates a refined manner; Liuhex indicates a gentle and kind disposition; Taichang indicates a dignified and courteous character; Baihu indicates a severe and authoritative nature. As for clothing, it depends on the heavenly stem revealed. If the stem is Jia or Yi, which belong to wood, the person is likely to wear blue clothing.

論男女二十。純男陽，純陰女；一陽二陰男，一陰二陽女。若陽神臨陽位是男，陰神臨陰位是女。奇偶，天罡所繫神與日比陽男，比陰女。如甲子日，罡繫寅卯與甲同類，乃比陽也；罡繫亥子與支神同類，乃比陰也。

Twenty, discussing "male and female," that is, the method of divining the sex of a fetus. If the three transmissions are entirely composed of yang branches, it indicates a male child; if entirely yin branches, it indicates a female child (the original text has a slight inversion, but the meaning is as such). One yang and two yin branches indicate a male, while one yin and two yang branches indicate a female. If a yang spirit is placed on a yang position, it indicates a male; if a yin spirit is placed on a yin position, it indicates a female. Furthermore, considering the odd and even: the spirit associated with the heavenly gang (chen) if it is of the same type as the day stem and is yang, it indicates a male; if it is harmonious with the day stem and is yin, it indicates a female. For example, on a Jiazi day, if the heavenly gang is associated with寅 or卯, which are of the same wood type as Jia and are yang, this is called "harmonious yang"; if the heavenly gang is associated with亥 or子, which are of the same water type as the day branch Zi, this is called "harmonious yin."

上勝下生男，下勝上生女。又正時與日比男，不比女。又占孕婦，年上陽神男，陰神女。課傳陽多男，陰多女。陰極反變陽，陽極反變陰也，在臨課時權衡通變。

When the heavenly stem of the upper god is stronger than that of the lower god, it indicates a male child. If the lower god is stronger than the upper god, it indicates a female child. Furthermore, if the time of the divination is the same as the day stem, it suggests a male child; if different, it suggests a female child. If the divination is for the pregnant woman herself, one should look at her birth year and the current year: if it is a yang stem, it indicates a male child; if it is a yin stem, it indicates a female child. In the entire lesson pattern and the three transmissions, if there are more yang branches, it indicates a male child; if there are more yin branches, it indicates a female child. However, extreme yin can turn into yang, and extreme yang can turn into yin, so when interpreting the divination, one should consider the situation flexibly and not rely solely on fixed rules.

論貴賤二十一。旺氣為貴，衰氣為賤。天乙為貴，蛇為賤。太歲至尊，並月建為官長，皆旺氣也。然得地為貴，敗絕空亡為賤。貴人坐印有祿是貴，敗絕空亡坐印是賤。

The twenty-first, discussing "high and low status." Those with strong qi indicate high status, while those with weak qi indicate low status. Among the twelve heavenly generals, the heavenly general Tianyi (天乙贵人) indicates high status, while Teng Snake (螣蛇) indicates low status. The sovereign year (太岁) is the most esteemed, and when it appears together with the month builder (月建), it indicates officials and superiors, all of which belong to strong qi. However, one must also consider whether the position is favorable or not: if it is in a favorable position, it is considered high status; if it falls in the bathing (沐浴) position, the position of failure (败地), the position of extinction (绝地), or the position of emptiness and loss (空亡), it is considered low status. If the nobleman (贵人) is seated below the official seal (印绶) and also accompanied by the禄神 (lucky god), it is genuine high status; even if it sits on the official seal but falls in the position of failure, extinction, or emptiness and loss, it is actually low status.

如甲以乙未為貴，加甲見壬申，是坐印，為有祿之人。又如甲子日，以辛未為貴，未加辰見戊辰為坐印，戊生辛克日，是有祿之人來克我，賤。如庚寅日見丙戌，丙為庚之煞，乃貴也；戌臨亥，為火絕於亥，是貧窮之人來害我也。

For example, on a Jia day, Yiwei is considered the nobleman. If Yiwei is placed on top of Jia and also sees Renshen, the water in Shen can nourish the wood of Yi, which means the nobleman is sitting on the official seal, indicating a person with official position and salary. Another example is on a Jiazi day, Xinwei is considered the nobleman. If Wei is placed on top of Chen and also sees Wuchen, the earth of Wu can nourish the metal of Xin, meaning the nobleman is sitting on the official seal; however, the metal of Xin can harm the wood of Jia day, which means an official with salary is harming me, thus turning into a low status. Another example is on a Gengyin day, if Bingxu appears, Bing fire is the seven harmful star of Geng metal, originally indicating a noble status; but if Xu is placed on top of Hai, fire reaches its end in Hai, meaning a poor and destitute person is harming me.

論親疏二十二。合為親，不合為疏。日與辰自然相須，不可為二歧。蓋日是人，辰是宅，豈有身而無棲之所耶？故知三傳中俱與支合者，便是我親。

Twenty-second, discussing "near and distant" relations. Those that harmonize with the day stem are considered close relatives, while those that do not harmonize are considered distant. The day stem and day branch are inherently dependent on each other and should not be viewed separately: the day stem represents a person, and the day branch represents their dwelling. How could there be a person without a place to reside? Therefore, if all three transmissions can harmonize with the day branch, they are considered the closest relatives on my side.

日與辰三合者為親，不合者為疏。生日干者為父母，如甲乙日以子為父，亥為母，壬癸為外翁姑，午為子，巳為女，丙丁為外甥，寅為伯為兄，卯為嬸為弟，寅中之甲為姐，辰中之乙為妹。辰戌丑未為妻妾，日干所克為正妻，如甲乙見土、丙丁見金是也；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 day stem and day branch that form a triple harmony are considered close relatives, while those that do not form a triple harmony are considered distant. Those that generate the day stem are considered parents: for example, if the day stem is Jia or Yi (wood), water generates wood, so Zi (Yang water) is the father and Hai (Yin water) is the mother. The heavenly stems Ren and Gui (water) are considered maternal and paternal grandparents. Those that are generated by me are considered children: Wu fire is the son and Si fire is the daughter. The heavenly stems Bing and Ding (fire) are considered cousins. Those of the same type as me are considered uncles: Yin (wood) is the elder uncle or elder brother, Mao (wood) is the aunt or younger brother. The hidden Jia in Yin is considered the elder sister, and the hidden Yi in Chen is considered the younger sister. The four earthy branches Chen, Xu, Chou, and Wei (earth) are considered spouses or concubines for Jia and Yi days. The heavenly stem that is overcome by the day stem is considered the official wife; for example, if the day stem is Jia or Yi and the earthy branch is earth, or if the day stem is Bing or Ding and the earthy branch is metal. The heavenly stem that is the burial place of the day stem is considered the concubine; for example, if the day stem is Jia or Yi and the earthy branch is Wei, if the day stem is Bing or Ding and the earthy branch is Xu, if the day stem is Geng or Xin and the earthy branch is Chou, if the day stem is Wu or Ji and the earthy branch is Chen.

妻前一位為媒人。如己為甲妻，則己前庚與申為媒；乙為庚妻，乙前丙與巳為媒；辛為丙妻，辛前壬與亥為媒；丁為壬妻，丁前庚與申為媒；癸為戊妻，癸前甲與寅為媒也。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，故外公姑、外甥、奴婢皆以干定。媒辰所合為親家，如申為媒則辰為親家，乙庚合也；巳為媒則戌為親家，丙辛合也；寅為媒則未為親家，甲己合也。

The wife's stem is one position earlier than the媒人 (matchmaker). For example, if Jia is the wife of Ji (Jia and Ji are compatible), then Ji's previous stem is Geng, and Geng's favored branch is Shen, so Geng and Shen are the matchmaker; if Geng is the wife of Yi (Yi and Geng are compatible), then Yi's previous stem is Bing, and Bing's favored branch is Si, so Bing and Si are the matchmaker; if Xin is the wife of Bing (Bing and Xin are compatible), then Xin's previous stem is Ren, and Ren's favored branch is Hai, so Ren and Hai are the matchmaker; if Ren is the wife of Ding (Ding and Ren are compatible), then Ren's previous stem is Geng, and Geng's favored branch is Shen, so Geng and Shen are the matchmaker; if Gui is the wife of Wu (Wu and Gui are compatible), then Gui's previous stem is Jia, and Jia's favored branch is Yin, so Jia and Yin are the matchmaker. The stem that is overcome by the day stem represents the servant or slave, such as Wu and Ji for Jia and Yi days, or Geng and Xin for Bing and Ding days. In general, heavenly stems represent the external, while earthly branches represent the internal, so relatives outside the family such as maternal grandparents, nephews, and servants are determined by the heavenly stems. The branch that corresponds to the matchmaker is combined with the branch of the in-law family: for example, if Shen is the matchmaker, Shen combines with Si (Shen and Si are compatible) and Yi and Geng (Yi and Geng are compatible), so Chen is the in-law family; if Si is the matchmaker, then Xu is the in-law family, based on the compatibility of Bing and Xin; if Yin is the matchmaker, then Wei is the in-law family, based on the compatibility of Jia and Ji.

子日見亥、寅日見卯，日辰同氣為本家人；子見丑、丑見寅，日辰比聯為鄰人。若不以子父財官論，只就本支神所屬論之：子為閨女，或為中男；丑為父母；寅為財，為女婿，為少男；卯為兄弟，為姑母，為長男；辰為侄；巳為長女；午為中男，亦為官女；未為姑娣姊妹；申為舅；酉為姨，為妾，為婢，為少女；戌為妹，為奴僕；亥為幼孩，為孫。

On days when the day stem is Zi and the hour stem is Hai, or when the day stem is Yin and the hour stem is Mao, the day and hour stems share the same Five Phases, representing family members. If the day stem is Zi and the hour stem is Chou, or the day stem is Chou and the hour stem is Yin, the day and hour stems are adjacent, representing neighbors. If we do not use the Six Relations such as子孙 (sons and daughters), 父母 (parents), 妻财 (spouse and wealth), and 官鬼 (officials and spirits), but instead use the Five Phases of the earthly branches themselves, then Zi represents a young girl or a middle son; Chou represents parents; Yin represents wealth and also a son-in-law or a youngest son; Mao represents brothers, maternal aunts, and the eldest son; Chen represents a nephew; Si represents an eldest daughter; Wu represents a second son and also a woman from the government; Wei represents maternal aunts and their sisters; Shen represents an uncle; You represents an aunt, concubine, servant, and young daughter; Xu represents a younger sister and servants; Hai represents a young child or descendants.

六合為子，又為朋友。凡占印官三合為兄弟朋友之象，同類為眷屬之象，戌為部領之象，反吟連茹牽連之象。又亥為中木，為寅卯之父母；甲中木為兄姊，辰中乙木為弟妹，未中木為外甥。寅中火為巳午之父母，丙中火為兄姊，未中火為弟妹，戌中火為外甥。申中水為亥子之父母，壬中水為兄姊，丑中水為弟妹，辰中水為外甥。巳中金為申酉父母，戌中土為兄姊，丑中土為弟妹，辰中土為外甥。故曰萬物比類，以觀親疏也。

The concept of Liu He represents children and friends. When divining about official stars or official seals, seeing a triple harmony indicates the image of brothers and friends, while seeing similar or identical elements indicates the image of family members. The earth branch Xu represents a leader commanding subordinates. Reverse chant and continuous transmission (three transmissions connected) indicate entanglement and complications. Further, by examining the five phases hidden within the earth branches, we can determine relationships: the wood hidden in Hai is the parent of the wood in Yin and Mao; the wood in Jia is the elder brother or sister; the wood in Chen is the younger brother or sister; and the wood in Wei is the nephew. The fire hidden in Yin is the parent of the fire in Si and Wu; the fire in Bing is the elder brother or sister; the fire in Wei is the younger brother or sister; and the fire in Xu is the nephew. The water hidden in Shen is the parent of the water in Hai and Zi; the water in Ren is the elder brother or sister; the water in Chou is the younger brother or sister; and the water in Chen is the nephew. The metal hidden in Si is the parent of the metal in Shen and You; the earth in Wu is the elder brother or sister; the earth in Chou is the younger brother or sister; and the earth in Chen is the nephew. Therefore, by comparing all things according to their similar categories, the relationships of closeness and distance become clear.

假如正月甲子日辰時，寅臨未發用，上克下，與日比，得將天后；傳見酉，得將勾陳；終於辰，得將元武。則此占人主憂外甥事，因婦人鬥訟相傷，終主亡遺盜偷。他仿此。又有甲乙日取子陽水為父、亥陰水為母，有取子中癸水為母、亥中壬水為父，餘類此。

Take an example: On the day of Jiazi in the first lunar month, at the hour of Chen, the divination begins with the trigram Yin placed over Wei. This is an instance where the upper god conquers the lower god. Yin shares the same element as the day Jia, both being wood, thus they are harmonious. The upper trigram is the Heavenly Empress. The middle transmission appears at You, riding on Gou Chen. The final transmission falls on Chen, riding on the Black Tortoise. This divination indicates that the person seeking the fortune is worried about matters concerning his nephew. The cause is a dispute between women (Heavenly Empress) leading to legal action and mutual harm, eventually resulting in loss of property and theft (Black Tortoise signifies theft). Other divinations follow the same pattern. Additionally, on days of Jia and Yi, some take Zi as yang water as father and Hai as yin water as mother; others take the hidden癸 water (yin) in Zi as mother and the hidden壬 water (yang) in Hai as father. The rest can be inferred in the same way.

論父少二十三。看所臨地，孟為少，仲為中，季為老。又看有氣為少，無氣為老。

Twenty-third, Discussing the Age of the Year (the original title reads 'Discussing the Father's Youth,' which should be 'Discussing the Elderly,' so it is retained as is). Observe which group of earthly branches the governing deity falls upon: those falling on寅, 申, 巳, or 亥, which are the first branches, indicate youth. Those falling on子, 午, 卯, or 酉, which are the middle branches, indicate middle age. Those falling on辰, 戌, 丑, or 未, which are the final branches, indicate old age. Additionally, consider the presence of qi: those with qi are young, while those without qi are old.

論新舊二十四。旺相為新，衰為舊，詳在《六親新故》中。

Twenty-fourth, discussing "new and old." The prosperous and strong qi indicates the new, while the declining and weak qi indicates the old. The detailed method of calculation is explained in the section "Six Relations: New and Old" that follows.

論多寡二十五。旺相主多，休囚死主寡。甲己子午九之類，此定數也。合天地盤看，旺相倍加，囚死減半，休為半斷。

Twenty-fifth, discussing "quantity" refers to determining the number of items. The energy of prosperity and strength indicates a larger number, while the energy of decline, captivity, and death indicates a smaller number. For example, the mnemonic "Jia and Ji with Zi and Wu make nine" provides fixed numbers for each heavenly stem and earthly branch (Jia and Ji both correspond to nine, Zi and Wu also correspond to nine). When calculating, both the Heaven Plate and Earth Plate are considered together: if the energy is prosperous and strong, the number is doubled; if it is in decline or captivity, the number is halved; and if it is in a state of rest, the number is taken as half.

如上寅下子，寅七子九，七九六十三，旺相則六百三十，或一千二百六十；囚死則三百五十，或三十五。一法不用地盤，止天盤神合將論之：貴八、蛇四、朱九、合六、勾五、青七、空五、白七、常八、元四、陰六、后九。如乙亥日以丑為財，乘蛇，丑八蛇四，四八三十二也。旺相固加，值歲月建又加。

For example, if the upper layer is Yin and the lower layer is Zi, the fixed number of Yin is seven and that of Zi is nine, and multiplying seven by nine gives sixty-three; if it meets the condition of prosperity and strength, it becomes six hundred and thirty, or even one thousand two hundred and sixty; if it meets the condition of captivity and death, it becomes three hundred and fifty, or thirty-five. There is another method that does not consider the earth plate, but instead uses the heavenly plate's noble god paired with the heavenly general to calculate. Each heavenly general has a fixed number: Tianyi (Heavenly Ethereal) is eight, Teng Snake is four, Zhu Que (Vermilion Bird) is nine, Liu He (Six Harmonies) is six, Gou Chen (Hook Star) is five, Qing Long (Azure Dragon) is seven, Tian Kong (Heavenly Void) is five, Bai Hu (White Tiger) is seven, Tai Chang (Great Constancy) is eight, Xuan Wu (Black Tortoise) is four, Tai Yin (Great Yin) is six, and Tian Hou (Heavenly Empress) is nine. For example, on the Yihai day, if Chou is the wife's wealth, and Chou is occupied by Teng Snake, the number of Chou is eight and that of Teng Snake is four, multiplying four by eight gives thirty-two. If it meets the condition of prosperity and strength, it should be added accordingly; if it is also at the position of the sovereign year or the month builder, it should be added again.

又華谷云：參天之將，所因之事可知者之用神，多寡之數有定。子午九而丑未八，寅申七而卯酉六，辰戌五而巳亥四，上下參合數可知。旺相倍多，囚死減半，休當本數，值歲月建例以為多。

Hua Gushei also said: referring to the Heavenly Generals, whenever one can identify the Useful God related to the cause of the matter, the number of its occurrences follows a fixed rule—Zi and Wu make nine, Chou and Wei make eight, Yin and Shen make seven, Mao and You make six, Chen and Xu make five, and Si and Hai make four. Combining the numbers from the upper and lower layers and multiplying them gives the total number. When the Useful God is prosperous and strong, double the number; when it is in captivity or death, take half; when it is in rest, use the original number. If it coincides exactly with the position of the Tai Su or the Month Builder, it is counted as a large number by default.

論方所二十六。亥為江湖，子為江海，寅卯為山林，丑為田，未為井，午為市，巳為窯，申為囤場道路，戌為營，辰為衙庭，酉為城。宅居：子為房，丑為壁，為內院，寅為過路，卯酉為門，辰為積壤，巳為廚，午為正堂，未為園圃井，申為過道，戌為浴堂，為僕舍，亥為廁，又為水溝。

Twenty-sixth, discussing "directions," which refer to the places represented by each branch. Hai represents rivers and lakes, Zi represents rivers and seas, Yin and Mao represent mountains and forests, Chou represents fields, Wei represents wells, Wu represents marketplaces, Si represents brick and tile kilns, Shen represents storage yards and roads, Xu represents military camps, Chen represents government offices and courtyards, You represents cities. More specifically, within a residence: Zi represents the bedroom, Chou represents walls and inner courtyards, Yin represents passageways, Mao and You represent doors, Chen represents places where earth is piled, Si represents the kitchen, Wu represents the main hall, Wei represents gardens and wells, Shen represents passageways, Xu represents bathrooms and servants' quarters, Hai represents toilets and also drains.

上下相加取之，如丑加亥為橋，未加亥為井，亥加寅為樓臺之類。占盜逃亡，以用神為方，中傳為去處，末傳為所止之地。又逃者初出門，剛日責中傳，柔日責末傳為去處。

These locations can also combine the upper and lower layers together: for example, adding Chou (earth, wall) on top of Hai (water) forms a bridge over water; adding Wei (well) on top of Hai (water) forms a well; adding Hai (high place) on top of Yin (wood) forms a pavilion or tower. When divining about thieves or missing persons, the position of the useful god determines the direction, the middle transmission determines where they go, and the final transmission determines where they finally settle. Additionally, when a person is fleeing, if it is a yang day (a day starting with a yang stem), the middle transmission is questioned to determine their destination; if it is a yin day (a day starting with a yin stem), the final transmission is questioned instead, from which their destination is determined.

論遠近二十七。知一、伏吟為近，返吟為遠；休囚為近，旺相為遠。丁神、驛馬、遊子、斬關，為龍、合為遠，貴、常為近。支遠為遠，支近為近。

Twenty-seventh, discussing "near and far." When a divination lesson is known, a hidden chant lesson indicates near matters, while a reverse chant lesson indicates distant matters. If the qi is weak and confined, it indicates near matters; if the qi is prosperous and strong, it indicates distant matters. If the lesson contains the deity of the day, the post-horse, wandering son, or cutting gate, these are deities of movement. If they are accompanied by the azure dragon or liu he, it indicates distant matters; if they are accompanied by the heavenly master or tai chang, it indicates near matters. If the branch under which the deity falls is far from the day branch, it indicates distant matters; if it is close, it indicates near matters.

又法：遠近用關梁，春丑為關、巳為梁之類。關內為近，關外為遠。關內十里以下，樑上五里以下，過關外又增數，以遠近推。三合主三百里外，六合主五里、五十里，木三里、三十里，樑上近數，土主五里以內，火二里，水一里，關外遠。

There is another method using 'Gate' and 'Beam' to determine distance: for example, in spring, 'Chou' is the Gate and 'Si' is the Beam. If something falls within the Gate, it is considered near; once it is beyond the Gate, it is considered far. The area within the Gate is approximately within ten miles, and the Beam is within five miles. Once beyond the Gate, additional distances are added layer by layer according to the farthest extent. If it falls within the Triple Harmony, it is about three hundred miles away; if it falls within Liu He, it is five miles or fifty miles. Wood indicates three miles or thirty miles; if it falls on the Beam, take the nearer distance. Earth indicates within five miles; Fire indicates two miles; Water indicates one mile. Once beyond the Gate, it is generally considered far.

潤下三百里，炎上、曲直、從革、稼穡二百五十里，遊子遠去千里之關外矣。又法：天罡為陽關，傳過關遠；河魁為陰關，三傳過戌上去主遠。用上下相加，如戌加申，戌五申七，即五七三十五里遠。若用神旺相倍增，用神囚死減數。三傳日辰上及見丁，或馬、太陰、太乙、神后，遠不可追。

The lesson pattern forms "Rùn Xià" (Water Bureau) and the main distance is three hundred li. If it forms "Yán Shàng" (Fire Bureau), "Qū Zhí" (Wood Bureau), "Cóng Gē" (Metal Bureau), or "Jià Sè" (Earth Bureau), the main distance is two hundred fifty li. If it forms the "Yóu Zǐ" pattern, the distance extends beyond a thousand li. There is another method: take the Heavenly Gang (Chén) as the Yang Gate, and if the three transmissions cross this gate, it indicates a long distance. Take the River Chief (Xū) as the Yin Gate, and if the three transmissions cross the Xū position, it also indicates a long distance. To calculate the distance, multiply the numbers of the upper and lower layers. For example, if Xū is placed on Shēn, the number of Xū is five and the number of Shēn is seven, five times seven equals thirty-five, meaning thirty-five li away. If the useful god is prosperous and strong, double the number; if the useful god is in a state of decline or death, reduce the number. If the three transmissions and the day branch also have the God of Heaven (Dīng), or if the Post-horse, Tai Yin, Tai Yi, or the God of Water (Zǐ) appear, the distance becomes so great that it cannot be reached.

論前後二十八。支前為前，支後為後。寅卯在支前，卯主竹木，為前山前林；在支後，為後山後林。亥子在支前，為前溪；在支後，為後溪。支為前，支陰為後。如天罡戊辰日為墳地，辰上見酉為前，酉為門，夜將上見朱雀，前門有符篆；再傳酉上見寅為後，上乘白虎，後有石虎或廟宇之類。

Twenty-eighth, discussing "front and back." Taking the day branch as the reference, those appearing before the day branch are considered front, and those appearing after are considered back. If寅 or 卯 appear before the day branch, 卯 represents bamboo and wood, and it is interpreted as mountains or forests in front of the house. If they appear after the day branch, they represent mountains or forests behind the house. If 亥 or 子 appear before the day branch, they represent streams in front of the door; if they appear after, they represent streams behind the house. The day branch itself is considered front, while its hidden spirit is considered back. For example, in a grave site on a Wuchen day, if the Heavenly Gang (辰) has 酉, it is considered the front. 酉 originally represents a door, and if during night divination the 酉 is also accompanied by Vermilion Bird, it indicates a符箓 (magic talisman) attached to the front door. Then, passing to 酉 with 寅, which is considered the back, 寅 is accompanied by White Tiger, indicating a stone tiger or a temple-like structure behind the house.

論左右二十九。支左為左，支右為右。如支屬子為宅，俱定地盤，則丑為左鄰，亥為右鄰，午為對鄰。看其所見之神，與日上神比和為順，相剋不睦。如左右上神自克其下，或空，則其鄰衰替。若火鬼克戰，則有火獰；白虎死氣，則有死喪；朱雀則口舌；元武則失盜。或勾索、死氣、白虎、螣蛇相剋，則見吊死之類。

Twenty-ninth, discussing "left and right." The left side of the day branch is considered left, and the right side is considered right. For example, if the day branch is Zi, which represents the residence, it is always positioned according to the earth plate. Then Chou is the left neighbor, Hai is the right neighbor, and the opposing branch Wu, which conflicts with Zi, is the opposite neighbor. Now look at the deities governing the upper positions of these palaces: if the deity governing the day stem is in harmony with the deity of the left or right neighbor, the neighbors get along well. If they are in mutual control, the neighbors are not harmonious. If the deities governing the left and right neighbor palaces are in control of the day branch below, or if they fall into Kongwang, then the neighbors are in decline. If fire transforms into the official ghost and controls the day branch, there will be a fire disaster in the neighbor's house. If White Tiger appears together with Death Qi, there will be mourning in the neighbor's house. If Vermilion Bird appears, there will be disputes in the neighbor's house. If Black Tortoise appears, the neighbor will suffer from theft. If Gou Chen's rope image, Death Qi, White Tiger, and Teng Snake are all in mutual control, there will be incidents of suicide.

論高下三十。有氣為高，無氣為下。如辰為陵墓，有氣為高坡是也。日上發用為高，辰上發用為低。如占訟，在高為吊，在低為縛；占失物，日上發用物藏高處，辰上發用物藏低處之類。

Thirtieth, discussing "high and low." If there is qi, it indicates high; if there is no qi, it indicates low. For example, the branch Chen represents a tomb, but if Chen has qi, it is interpreted as a high hill. The initiating transmission from the day stem indicates high places, while the initiating transmission from the day branch indicates low places. For instance, in divination regarding legal cases, if the matter is in a high place, it suggests the person is suspended for interrogation; if in a low place, it suggests the person is bound and detained. For lost items, if the initiating transmission comes from the day stem, the item is hidden in a high place; if from the day branch, it is hidden in a low place. Other cases can be similarly inferred.

論新故三十一。旺相加日辰新物，休囚加日辰故物。日上旺相，辰上休囚，新故相半。一法：日上天罡新物，大吉故物。

Thirty-first, discussing 'new and old', that is, whether the subject of the divination is new or old. If a prosperous and strong god is placed on the day branch, it indicates a new object. If a weak and confined god is placed on the day branch, it indicates an old object. If the day stem has a prosperous and strong god while the day branch has a weak and confined god, then it is half new and half old. Another method: if the day stem has the Heavenly Gang (辰), it indicates a new object; if it has the Great Auspicious (丑), it indicates an old object.

一法：剛用陽為新，用陰為故，柔日反是。一法：如甲日占，甲木生於亥，墓在未，以亥加甲為新，未加甲為故，此以本干之生死論新故也，此剛日占法也。如乙日，乙德在庚，庚金生巳，墓丑，以巳加干為新，丑加干為故，此以干德之生死論新故也，此柔日占法也。

There is another method: on a yang day (a strong day), the yang spirit is used as new and the yin spirit as old; on a yin day (a gentle day), this is reversed. Another method is as follows: for example, if the divination is done on a Jia day, Jia wood is born in Hai and has its storage in Wei. Therefore, when Hai is placed above Jia, it indicates new; when Wei is placed above Jia, it indicates old. This method distinguishes new and old based on the birth and death of the day stem, and it applies to yang days. Another example is on a Yi day: Yi's virtue spirit is Geng. Geng metal is born in Si and has its storage in Chou. Therefore, when Si is placed above the day stem, it indicates new; when Chou is placed above the day stem, it indicates old. This method distinguishes new and old based on the birth and death of the virtue spirit of the day stem, and it applies to yin days.

論顯晦三十二。顯神入傳為顯，入年命次之，課傳年命俱不入為晦。各隨所宜，詳其吉凶。有宜顯不宜晦者，如問官責官星、問財責星是也；有宜晦不宜顯者，如問病責常鬼、問訟責朱雀是也。

The thirty-second topic discusses "manifestation and concealment," referring to whether the relevant spirit is visible or hidden. If the spirit of the matter appears in the three transmissions, it is called "manifestation." If it only appears in the next position after the original birth year but not in the lesson pattern, three transmissions, or the birth year, it is called "concealment." Whether manifestation or concealment is better depends on the specific matter being asked. Further analysis is needed to determine fortune or misfortune. Some matters are suitable for manifestation and not concealment: for example, when asking about an official position, one should look at the official star; when asking about wealth, one should look at the wealth star. These naturally should be visible. Other matters are suitable for concealment and not manifestation: for example, when asking about illness, one should look at Tai Chang and the official ghost; when asking about legal disputes, one should look at Vermilion Bird. If these appear, it is actually a bad omen.

論向背三十三。向背以地利定，吉神得地為向，失地為背。如生我為恩，我生為救神，克我為鬼賊，我克為財神，此正論也。變而通之，則有「見生不生，不如無生」「見克不克，不如從賊」「見財無財，枉費心機」「見救不救，災須自受」等說，全詳在《畢法》。

Thirty-third, discussing "orientation and opposition," meaning whether the spirits are coming towards me or turning away. Orientation and opposition are determined by geographical advantage: a beneficial spirit with favorable terrain is considered to be coming towards me, while one without favorable terrain is considered to be turning away. For example, a spirit that generates me is an恩神 (favorable spirit), and a spirit I generate is a救神 (savior spirit) (as children can control officials and ghosts). A spirit that overcomes me is a鬼贼 (ghost thief), and a spirit I overcome is a财神 (wealth spirit). This is the conventional way of saying it. However, if we consider variations, there are also these four rules: "Seeing a beneficial spirit that does not actually benefit is worse than having none," "Seeing a spirit that overcomes me that does not actually overcome is worse than yielding," "Seeing a wealth spirit that does not actually bring wealth is a waste of effort," and "Seeing a savior spirit that does not actually save is worse than suffering the calamity oneself." These detailed explanations are all recorded in the "Bi Fa Fu."

凡課傳父母見，憂子孫；兄弟見，憂妻財；子孫見，憂官祿；妻財見，憂父母。無父母妨生計，是固然也。不知傳財者，若日辰年命上無父母爻，未可便言父母災也。日辰年命上先有父母爻，後傳財，始可言父母長上災，或求財有妨生計，或被妻悖逆其公姑。若日上乘官鬼，能生父母，盜竊財爻，父母反無咎矣。六親俱以例權衡之。

Whenever the Six Relations appear in the Three Transmissions of the Lesson Pattern, one should worry about the children if the parents'爻 appear, worry about the wife and wealth if the brothers'爻 appear, worry about official rank if the children's爻 appear, and worry about the parents if the wife and wealth's爻 appear. If there is no parents'爻, it will hinder the livelihood, and these are general principles. However, one must know that if the Three Transmissions include a wealth爻, but the Day Branch and the year's destiny do not have parents'爻, one should not hastily conclude that the parents will suffer misfortune. It is only when the Day Branch and the year's destiny first have parents'爻, and then the Three Transmissions later include a wealth爻, that one can say the parents or elders will suffer misfortune, or that seeking wealth will hinder the livelihood, or that the wife will be disrespectful and unfilial to the in-laws. If the Day Stem is occupied by the official ghost, since the official ghost can generate the parents and also steal the wealth爻's energy, then the parents will not suffer misfortune. All six relations should be evaluated in this manner.

論指斗三十四。凡類占，除類神外，俱另有一法，視天罡所指為吉凶。斗即天罡也。凡課傳皆視天罡所指：罡在日辰前為災已過，在日辰後為災將至，加日辰為災正發；加孟為二親，仲為己身及兄弟，季為妻妾財物奴婢。

Thirty-fourth, discussing "pointing to the Dipper." When classifying and judging by the class god, besides the class god itself, there is another method, which is to look at the direction indicated by the Heavenly Gang to determine fortune or misfortune. Here, the term "Dipper" refers to the Heavenly Gang (Chen), taking the meaning of the handle of the Big Dipper. When examining the lesson pattern and the three transmissions, one must always look at the direction pointed to by the Heavenly Gang: if the Heavenly Gang is before the day branch, misfortune has already passed; if it is after the day branch, misfortune is about to come; if it is exactly on the day branch, misfortune is currently occurring. If the Heavenly Gang is on the four young months (Yin, Shen, Si, Hai), it concerns parents; if it is on the four middle months (Zi, Wu, Mao, You), it concerns oneself and siblings; if it is on the four old months (Chen, Xu, Chou, Wei), it concerns wife, concubine, property, and servants.

天罡加子為天關，加午為地關，加卯為天格，加酉為地格。凡遇天關格，必因天時所阻，天時者，寒暑雨雪也；遇地關格，必為道路所阻者，津渡棧溢也。更以天官刑害消言之，百無一失矣。

The Heavenly Gang added to the Zi branch is called "Heavenly Gate," and added to the Wu branch is called "Earthly Gate." When added to the Mao branch, it is called "Heavenly Grid," and when added to the You branch, it is called "Earthly Grid." Whenever a pattern involving Heavenly Gate occurs, the matter is necessarily obstructed by heavenly conditions—by which is meant severe cold, extreme heat, rain, or snow. When a pattern involving Earthly Gate occurs, the matter is necessarily obstructed by road conditions—by which is meant closed ferries or bridges destroyed by floods. If we further combine this with the deities of the Heavenly Officials, punishments, and harmful influences, we can determine matters with certainty.

論遁干三十五。課傳皆支神出現，其遁干為吉凶伏藏，最宜兼看。遁法有二：一五子元遁。甲類之帽冠帶物，以為尊，佔著多主革故鼎新，重謀別用。乙為日精，丙為月精，乙丙為主妖邪伏匿、凶惡潛藏，故婚姻得之成，家宅得之寧，盜賊得之傾，大抵利明不利暗。

Thirty-fifth, discussing "Dun Gan" (Hidden Heavenly Stems). The lesson pattern and the three transmissions all show earthly branches with their associated deities, but the heavenly stems hidden within these branches reveal the true nature of fortune and misfortune. These hidden stems should be considered together. There are two methods of hiding the heavenly stems. The first is "Wu Zi Yuan Dun" (the Five Sons' Original Hidden Method), which is the method of deriving the time stem from the day stem, known as the Five Rats' Hidden Method. If the hidden stem is Jia, Jia is like a crown or sash on a person's head, symbolizing something above and esteemed. When Jia appears in a divination, it often indicates the removal of the old and the establishment of the new, a change of plan, or a shift to another path. Yi is the essence of the sun, and Bing is the essence of the moon. The heavenly stems Yi and Bing indicate hidden malevolent forces and concealed evils that cannot be hidden. Therefore, if Yi or Bing appear in a marriage divination, the matter will succeed; if in a house divination, it will be peaceful; if in a theft divination, the thief will fail. In general, these stems are favorable in open situations and unfavorable in secret ones.

丁為玉女，為星精，能變化，得飛騰，能通靈，故逃亡得之遂遁，盜賊得之潛匿，婚姻得之奸邪密成，病訟得之幽暗難伸，大抵利暗不利明。又丁主動，飛馬逃亡，虎常憂服，陰后女人走失，空奴婢走，武盜遠去，雀遠喜至，勾遠兵動，龍飛萬里，合子孫遠行。

Ding is called 「Jade Maiden」, the essence of the star mansion, capable of transformation, flight, and spiritual communication. Therefore, when Ding appears in divination regarding escape, the person fleeing escapes smoothly; when regarding theft, the thief hides securely; when regarding marriage, secret affairs succeed in the shadows; when regarding illness or legal disputes, things remain obscure and injustice is hard to resolve. Overall, Ding is favorable in hidden matters but unfavorable in open ones. Furthermore, Ding is active: when Ding shares the same flying with the Post-horse, it indicates escape; when Ding combines with the White Tiger and Tai Chang, there is sorrow related to mourning; when Ding combines with Tai Yin and Heavenly Empress, a woman is lost; when Ding combines with Tian Kong, servants or attendants run away; when Ding combines with Xuan Wu, thieves flee far away; when Ding combines with Zhu Que, good news comes from afar; when Ding combines with Gou Chen, military actions are launched from afar; when Ding combines with Qing Long, a long journey is undertaken; when Ding combines with Liu He, descendants go far away.

凡課傳逢丁神，必主有動。庚辛日為凶動，壬癸日財動，或官司勾追，或因親戚逃亡在外，動往他方。支上逢丁更帶火鬼，主宅火災。其餘干逢丁乘虎凶動尤忌。庚午辛未卯是丁，因妻財凶動；庚辰辛巳丑是丁，為墓田凶動；庚寅辛卯亥是丁，因子息凶動；庚子辛丑酉是丁，因兄弟或己身凶動及祿動；庚戌辛亥未是丁，因父母凶動；庚申辛酉巳是丁，因官鬼凶動。

In the three transmissions of a divination lesson, if the term 'Ding' appears, it indicates a necessity for change. On a 'Geng' day or 'Xin' day, encountering 'Ding' signifies a harmful change, while on a 'Ren' day or 'Gui' day, encountering 'Ding' indicates movement of wealth. This may be due to legal troubles leading to arrest, or due to relatives fleeing away, necessitating a journey to another place. If the day's branch also encounters 'Ding' and is accompanied by the fire official ghost, it indicates a fire in the residence. For other days encountering 'Ding' with the White Tiger, the change is particularly to be avoided. Specifically: in the Gengwu and Xinwei decades, if 'Ding' is on the卯 (Mao) position, it indicates a harmful change due to wife or property. In the Gengchen and Xinsi decades, if 'Ding' is on the丑 (Chou) position, it indicates a harmful change due to ancestral burial grounds or property. In the Gengyin and Xinmao decades, if 'Ding' is on the亥 (Hai) position, it indicates a harmful change due to children. In the Gengzi and Xinchou decades, if 'Ding' is on the酉 (You) position, it indicates a harmful change due to brothers or oneself, and also indicates a change in official position. In the Gengxu and Xinhai decades, if 'Ding' is on the未 (Wei) position, it indicates a harmful change due to parents. In the Gengshen and Xinyou decades, if 'Ding' is on the巳 (Si) position, it indicates a harmful change due to officials or ghosts.

財動或有妻妾之喜，或遠方封寄財物之類。壬申癸酉卯是丁，因子息財動；壬午癸未丑是丁，因官鬼財動；壬辰癸巳亥是丁，因兄弟及己身財動；壬寅癸卯酉是丁，因父母長上之財動；壬子癸丑未是丁，因官鬼財動；壬戌癸亥巳是丁，因妻財動。又如癸丑日，丑上未乘丁為初傳，其財動不可取，緣三傳皆鬼如蜜也。

the so-called "wealth movement" may indicate the joy of adding a wife or concubine, or receiving wealth sent from afar. Specifically, in the decades of Renshen and Guiyou, the卯 position has丁, indicating wealth movement due to children; in the decades of Renwu and Guiwei, the丑 position has丁, indicating wealth movement due to officials or ghosts; in the decades of Renchen and Guisi, the亥 position has丁, indicating wealth movement due to brothers or oneself; in the decades of Renyin and Guimao, the酉 position has丁, indicating wealth movement due to parents or elders; in the decades of Renzi and Guichou, the未 position has丁, indicating wealth movement due to officials or ghosts; in the decades of Renxu and Guihai, the巳 position has丁, indicating wealth movement due to wife's wealth. However, there are exceptions: for example, on Guiyou day, if the丑 position has未 with丁 as the first transmission, this wealth movement should not be used, because all three transmissions are officials or ghosts, though the wealth may be sweet as honey, it is a poisonous bait.

戊為陰伏匿遁，其象利逃亡遁形。己為六陰之首，宜靜。庚辛肅殺之氣，不宜動，動見死傷，惟占捕盜漁獵可獲。壬者，天一生水，為五行之始，位於乾，為八卦之始，故《易》以乾為首，首以壬為名，此為物之祖、動之根也，占者觀其動機而萌芽見矣。癸為動之終，效天地以為靜，可以隱遁，可以伏藏。

The stem Wu belongs to the Yin and is associated with concealment and hiding; its image is favorable for fleeing and taking refuge. Ji is the first among the six Yin stems and is suitable for stillness and inaction. Geng and Xin represent the cutting and killing energy; they should not be activated, for once they are set in motion, there will be death and injury. Only in divination related to hunting, capturing thieves, or fishing and hunting do they yield results. Ren is different: Heaven produces the first water, and water is the beginning of the Five Phases. Ren belongs to the direction of Qian, which is the beginning of the Eight Trigrams. Therefore, the Zhou Changes places Qian first, and this 'first' is named Ren. Ren is the ancestor of all things and the root of movement. When a diviner identifies the initial sign of movement associated with Ren, the beginning of an affair becomes evident. Gui is the end of movement, following the pattern of heaven and earth returning to stillness; it allows for concealment and hiding.

論類神。凡課中緊要用神、類神、日上神俱宜詳看，而類神更為緊要。類神如求名責文書及青龍、朱雀，求晴責天空之類，要入傳課旺相不空，與日辰德合相生，求謀必得。類神入傳剋日辰年命，更兼旺相，立見傾敗，謀亦無成；無氣為鬼亦凶。或不入傳為閒地，更無氣並空亡為無類，難成，求謀宜遲。

Thirty-sixth, discussing "classical gods," which refers to the god corresponding to the type of matter being inquired about. In any divination lesson, one should carefully examine the important useful god, the classical god, and the god above the day branch. Among these, the classical god is especially important. For example, if one is seeking official rank and prestige, then documents, the Azure Dragon, and the Vermilion Bird are considered classical gods. If one is seeking clear weather, then the Sky Void is the classical god. It is essential that the classical god enters the three transmissions, is prosperous and strong, and does not fall into the void. It should also harmonize and generate with the day branch. In such a case, the desired outcome will certainly be achieved. Conversely, if the classical god enters the transmission but harms the day branch or the person's birth year, and if it itself is strong and prosperous, then the endeavor will immediately fail. If the classical god lacks vitality and transforms into an official ghost, it is also ominous. Or, if the classical god does not enter the transmission and is idle, and if it lacks vitality or falls into the void, this is called "no classical god," and the matter will be difficult to achieve. In such cases, one should delay their plans and proceed cautiously.

如求名責龍、朱，不可以龍、朱在課傳便為得名。若見剋日辰年命，雖旺相亦無成；無氣為鬼，與無類同，他推此。凡推類神，用陽觀其大象，用陰觀其隱伏。陽者，類神所乘神；陰者，類神傳去之神是也。如類神乘申臨午，則午上神所乘為陽，申上所乘為陰。如捕盜，則求元武之陰，以見盜之勝負之例也。

For example, if seeking success in official positions, the Azure Dragon and Vermilion Bird are considered class gods. However, one should not conclude that success is certain simply because the Dragon or Vermilion Bird appears in the lesson or transmission. If they come back to harm the day branch or the year's destiny, even if they are prosperous and strong, they will ultimately fail. If they lack strength and transform into official ghosts, it is the same as having no class god at all. All other categories follow this principle. When using class gods, use the yang spirit to understand the overall situation and the yin spirit to uncover hidden matters. The yang spirit refers to the god that the class god is riding upon. The yin spirit refers to the god that the class god is transmitted to. For instance, if the class god is on Shen and is overlaid on Wu, then the god on Wu is the yang spirit, and the god on Shen is the yin spirit. In cases of capturing thieves, one should look for the yin spirit of the Black Tortoise to determine who will win between the thief and the captor. This is how the yin spirit is used.

論旬空三十七。前虛實已論矣。空亡乃虛無之神，凡占有要見者，有不要見者。天盤並空轉動則實，乃遊行空亡，吉凶事主十八分；地盤空亡，吉凶主十分。凡刑剋、盜、墓及神遙剋日，皆要空亡；惟生我及救神、徳神、生氣、喜神、財官及日遙克神，忌見空亡。

Thirty-seventh, discussing "Ten-Day Void." The principles of reality and emptiness were explained in the eighth chapter. Empty亡 (Kongwang) is a phantom deity without actual substance; in divination, some situations desire to see it, while others fear it most. The deities on the Heaven Plate move together with Kongwang, turning emptiness into reality, which is called "Wandering Empty亡." The auspicious or inauspicious effects it brings are calculated as eight-tenths, meaning they are more severe than usual. The Kongwang on the Earth Plate is calculated as one-tenth, meaning it follows the usual standard. All negative factors such as mutual harm, conflict, theft and loss, entering a tomb, and the noble deity remotely conflicting with the day stem are all desired to fall into Kongwang. Only the deity that generates me, the savior deity, the virtue deity, life qi, the happy deity, the wealth爻, official stars, and the deity that the day stem remotely conflicts with are most feared to fall into Kongwang.

日干不論地盤空，天盤仍以空論。如甲子旬壬申日，壬祿在亥不空，天盤日祿仍在空也。太歲、月建、月將、日辰、本命、行年不論空亡。占時空，謀為不成；發用空，憂喜無實，託人出旬方可，聞事不真；中空多折腰，末傳無結束；三傳皆空，無影無形。如有一二傳不空，即以為斷。

Discussing the emptiness of the day stem, one should not consider whether the earth plate is empty or not, but only calculate according to the heaven plate, still treating it as empty. For example, on the day of Renshen in the Jiazi decade, the luck of Ren is in Hai, and Hai is not empty in this decade. However, the day stem's luck on the heaven plate is still considered empty. As for the sovereign year, the month builder, the month general, the day branch, one's own destiny, and the year of travel, these six aspects are not considered for emptiness. If the correct time of the lesson falls into an empty position, the endeavor will not succeed. If the initiating transmission falls into an empty position, whether one is worried or happy has no real basis. When entrusting someone to do something, one must wait until after this decade. The information heard is also not reliable. If the middle transmission falls into an empty position, it is called 'bending the waist,' meaning the matter will collapse halfway. If the final transmission falls into an empty position, the matter will start but not finish, leaving things unfinished. If all three transmissions are empty, it is like nothing, a mere illusion. If there are still one or two transmissions that are not empty, then one should focus on those that are not empty to make a judgment.

論占時三十八。占時者，乃人之神機符合自然，激發禍福之源，推測吉凶之首。故三傳就時不發，目將惟時方加，時與用俱不可傷。如甲乙日金時，時剋日，用又助之，謀事皆凶，所謂「天網四張，萬物盡傷」是也。

Thirty-eighth, discussing "the time of divination." The correct time for casting a hexagram is the moment when a person's inner spirit coincides perfectly with the natural forces of heaven and earth. It is the source from which fortune and misfortune are aroused, and the first step in predicting good or bad outcomes. Therefore, although the three transmissions are derived from the time, they are not directly initiated from it; the month general must also fall upon this time to be effective. Since this is the case, both the correct time and the useful god must remain unharmed. For example, if a day is Jia or Yi (wood), but the time is Shen or You (metal), the time comes to overcome the day, and the useful god turns to assist the metal energy, then all matters in question will be dangerous. This is what is called "the heavenly net spreads on all sides, and nothing in the world is spared."

地下正時為先鋒門，天上正時為直事門。課一入手，便須於正時著意推詳。金日得寅卯時為日財，先鋒門便是財，為求財事；正時所乘天盤將白虎為道路，直事門便是往來出入求財也。

The palace on the earth plate marked by the correct hour is called "Frontier Gate," and the heavenly stem added on top of the correct hour on the heaven plate is called "Direct Affairs Gate." Once a divination lesson is obtained, one should first carefully analyze the correct hour. For example, if a day stem of Geng or Xin (metal) coincides with the hour of Yin or Mao (wood), the wood is overcome by metal, which is the wife and wealth of the day stem. Therefore, the Frontier Gate is wealth, and the matter being inquired about is naturally related to seeking wealth. Then look at the general of the heavenly stem on the correct hour, which is White Tiger. White Tiger governs roads, so the Direct Affairs Gate is about traveling and moving around. Combined, this indicates seeking wealth while being away from home.

發用旺相新財，休囚舊財。如時為日馬，定主出入；若馬為日財，主因財出入。發用休氣，主緊速疾病。若時為日馬帶鬼，或緊速官事往來衙門。時為日德、日祿、日貴、日官鬼者、日兄弟、日子孫等，各隨事斷之。

The fortune indicated by aprosperous and strong (prosperous and strong) Initiating Transmission (initiating transmission) is new wealth, while that indicated by aweak and confined (weak and confined) Initiating Transmission is old wealth. If the hour stem is exactly the day stem's驿马 (post-horse), it indicates travel or movement. If this驿马 is also the day stem's妻财 (husband's wealth), it means traveling for the sake of wealth. If the Initiating Transmission falls in a period of 休气 (weakness), it indicates a sudden illness. If the hour stem is the day stem's驿马 and also carries 官鬼 (official ghost), it indicates urgent legal matters, requiring frequent visits to the authorities. In addition, if the hour stem is the day stem's 德神 (virtuous deity), 禄神 (favorable deity), Nobleman (nobleman), 官鬼 (official ghost), 兄弟 (brother), 子孙 (son or daughter), etc., they should be interpreted according to the specific question asked.

時與日沖，主外動，或出入動搖，或外人相擾，主眾托在外之事，如甲日申時之類。時與辰沖，主內動，或家宅動搖，或人畜走失，事從內起，如寅日申時之類。

The hour of the day's stem conflicting with the day stem indicates movement or activity outside: it may mean going out and coming in without rest, or being disturbed by outsiders, or being entrusted with matters by many people, with affairs happening outside. For example, if the day is Jia and the hour is Shen, since Jia's禄 is in Yin and Yin and Shen conflict. The hour of the day's branch conflicting with the day branch indicates movement or activity inside the house: it may mean the house is not peaceful, or people or animals are missing, with matters arising from within the home. For example, if the day is Yin and the hour is Shen.

時與日同，主外滯，出入淹滯，或外人干涉財物，事從外來，君子宜向外求謀進用，如甲日寅時、庚日申時之類，以其為日祿也。如乙日辰時、辛日戌時、丁己日未時、癸日丑時，但得之與日同，而就日祿。時與辰同，主內滯，或家中動用財帛蹇澀，事從門內，如寅時日寅時之類。

The hour of the day is in the same position as the day stem, indicating obstruction from outside: there may be delays in going out or coming in, or outsiders may interfere with one's property, and matters originate from outside. However, for those who study and seek advancement, it is actually favorable to pursue external opportunities and strive forward. For example, if the day stem is Jia and the hour is寅, or the day stem is Geng and the hour is申, because寅 is the禄 of Jia and申 is the禄 of Geng. Similarly, if the day stem is Yi and the hour is辰, or the day stem is Xin and the hour is戌, or the day stem is Ding or Ji and the hour is未, or the day stem is Gui and the hour is丑, it is because these hours share the same energy as the day stem, and they are considered based on the day's禄. When the hour is in the same position as the day branch, it indicates obstruction within the household: there may be difficulties in handling money or funds, and matters originate from within the house, such as when the day branch is寅 and the hour is also寅.

時為日官，主外和合，或出入求財，託人幹事，或望遠人信至，如辛日未時之類，以午與未彼己合也。時與辰合，主內和合，或婚姻成合、妻妾育孕之喜，如寅日午戌亥時之例。時為日馬，主遠行動謀事，如寅午戌申時之類。時為日貴，主見貴干謁事，如甲戊庚日丑未時之類。

The correct time is the official star of the day stem, governing external affairs and harmony: it may indicate going out to seek wealth, entrusting someone to handle matters, or expecting news from afar. For example, on a day with the stem Xin, encountering the hour Wei is favorable because Wei and Wu (the hour of Wu) are in harmony, and Wu is the official of Xin. When the correct hour harmonizes with the day branch, it signifies harmony within the family: it may indicate the success of a marriage or the joy of a wife or concubine becoming pregnant. For example, on a day with the stem Yin, encountering the hours Wu, Xu, or Hai is favorable (Yin, Wu, Xu form a triple harmony; Yin and Hai are in harmony). When the correct hour is the post-horse of the day stem, it signifies traveling and handling affairs. For example, on a day with the trine of fire (Yin, Wu, Xu), encountering the hour Shen is favorable. When the correct hour is the nobleman of the day stem, it signifies meeting a nobleman or seeking help from someone in authority. For example, on days with the stems Jia, Wu, or Geng, encountering the hours Chou or Wei is favorable.

論來情三十九。凡占來情，須詳正時與發用。正時與日生克、刑沖破害、比合，以定所占事體；發用旺相休囚，以定事體吉凶，並過去、現在、未來也。時與日沖，主占動搖被人相犯事；時與日同，主占出入遲滯，或外人暗損財帛事；時與日相生，迭為恩惠，時生日得他人之惠，日生時則我惠他人也。

Thirty-ninth, discussing "coming circumstances," which refers to discerning the nature of the question the person is asking. When predicting coming circumstances, one must carefully examine both the main hour and the initiating transmission. The relationship between the main hour and the day stem, such as generation, punishment, clash, destruction, harm, likeness, and harmony, is used to determine the category of the question. The prosperity, strength, weakness, and confinement of the initiating transmission is used to determine the fortune or misfortune of the matter, as well as whether it belongs to the past, present, or future. If the main hour and the day stem clash, the question relates to disturbances or being wronged by others. If the main hour and the day stem are in the same position, the question concerns delays in movement or secret theft by outsiders. If the main hour and the day stem generate each other, it indicates mutual kindness and benefits—when the hour is born from the day stem, it means receiving benefits from others; when the day stem is born from the hour, it means giving benefits to others.

時為日馬，若臨日上，主途行搖動事；臨辰，主家宅動搖事。時為日祿，主求祿位或動用進身之事。時為日德，主賞賜事。時為日貴，主干貴或與貴人謀干之事。時為日劫煞，主事急速或劫盜事。時為日刑，主刑剋官憂急速事。財為旬空，主求謀不成或賺財失脫事。時為日害，主損自己災禍不測之事。時為賊鬼，主鬼賊相犯或災病失脫事。時為日墓，主被人蒙蔽或爭田土墳墓事，旺相為田，休囚為墓。時為日破，主破財走失破敗之事。

If the hour of the day is the post-horse of the day stem, it indicates matters related to travel or movement. If it is on the day branch, it indicates disturbances in the household. If the hour is the禄神 (favorable position) of the day stem, it indicates seeking a position or advancing in activities. If it is the德神 (virtuous deity) of the day stem, it indicates receiving rewards or gifts. If it is the nobleman (贵人) of the day stem, it indicates seeking help from the nobleman or conspiring with the nobleman. If it is the Jiesha (trouble deity) of the day stem, it indicates urgent matters or robbery. If it is the刑神 (punishment deity) of the day stem, it indicates legal troubles, lawsuits, or urgent matters. If the wealth爻 (wealth element) falls in the旬空 (empty period), it indicates that matters will not succeed or that money is earned but then lost. If the hour is the害神 (harm deity) of the day stem, it indicates self-harm or unexpected misfortune. If the hour transforms into贼鬼 (thief ghost), it indicates theft, illness, or loss. If the hour is the Tomb Spirit (burial deity) of the day stem, it indicates being deceived or disputes over land and graves. If it is prosperous and strong, it indicates property disputes; if it is weak and confined, it indicates grave disputes. If the hour is the破神 (breaking deity) of the day stem, it indicates financial loss, disappearance, or decline.

再以發用衰旺詳其過去、現在、未來，以決吉凶而來情得失。若同時眾人占者，各以本方上神論之。如東方來，看卯位上神；西方來，看酉位上神。方不正，則論坐上神；坐位不正，則論本命上神。此大略也，東方朔《占意歌訣》亦合。

Using the strength and decline of the initiating transmission to determine whether the matter belongs to the past, present, or future, thus judging fortune and misfortune and the gains and losses of the situation. If several people come for divination at the same time, each should be considered according to the direction from which they come; for those coming from the east, look at the god in the卯 position; for those coming from the west, look at the god in the酉 position. If the direction is not accurate, then look at the god of the palace where the person is sitting; if even the sitting position is not accurate, then look at the god of their birth destiny. This is only a general rule, and the Han dynasty scholar Dongfang Shuo's "Songyi Geyue" also agrees with this.

論日辰四課四十。第一課日陽，二課日陰，三課辰陽，四課辰陰，即干陽初傳、干陰次課、支陽三課、支陰第四課之說。陽神以占出現，陰神以占伏藏，以兩陽為主，兩陰次之。四課全，事正順而易；四課不全，事不正逆而難。

Fortieth, discussing the "Day Branch and Four Lessons." The first lesson is the yang spirit of the day stem, the second is the yin spirit of the day stem, the third is the yang spirit of the day branch, and the fourth is the yin spirit of the day branch; this is also commonly referred to as the yang spirit of the stem being the first lesson, the yin spirit of the stem being the second lesson, the yang spirit of the branch being the third lesson, and the yin spirit of the branch being the fourth lesson. The yang spirits are used to observe external conditions, while the yin spirits are used to observe internal conditions. In making a judgment, the two yang spirits are primary, and the two yin spirits are secondary. When all four lessons are present and not repeated, the matter is upright and smooth. If the four lessons are incomplete (with repetition resulting in only three lessons), the matter is disordered, obstructed, and difficult to handle.

日上生日，百事皆晝得人助，夜將神助，但忌空亡，三傳空脫，得不償失，即「見生不生，不如無生」之說。日上剋日，諸事不利，晝得人害，夜得神害，旺相猶可，休囚益甚，即「鬼賊當時無畏忌」之說。日上生神脫，上逢脫，虛費百出；日克上神，凡事阻滯。

The day stem is helped by a god that comes to be born under it, and all things go smoothly: when a lesson is cast in the daytime, people help; when cast at night, gods help; but it is only to be avoided if the god falls into kongwang. If the three transmissions are also empty and detached, then it will result in loss, which is exactly what the saying means: "Seeing a beneficial god that does not benefit is worse than having no beneficial god at all." The day stem is harmed by a god that comes to be born under it, and all things are unfavorable: when a lesson is cast in the daytime, people harm; when cast at night, gods harm; if this god is prosperous and strong, it can still be endured, but if it is weak and confined, it will cause more harm, which is exactly what the saying means: "A ghost or thief in command has no fear or restraint." If the day stem goes to help the god and is drained of its energy, and then encounters another layer of detachment, it will result in wasted effort and constant loss of wealth; if the day stem goes to harm the god, then all affairs will be obstructed and difficult to proceed.

互生俱生，兩家和順，各有生意；互克俱克，凡事離散，兩有所傷；互脫俱脫，彼此防脫，乘武尤甚；互旺俱旺，止許坐謀坐用，不利動謀，動則為羅網；互合俱合，交易成就，但不利解散事。日辰上皆乘墓，如處雲霧之中、昏晦之內，人宅俱不亨快。

When the day and the stem are mutually generating and both are generating each other, the two sides are harmonious and smooth, each having vitality. If they mutually control and both control each other, all affairs will be scattered, and both sides will suffer damage. If they mutually weaken each other and both are weakened, both sides should be cautious of being drained by others; if there is also the Black Tortoise involved, the situation becomes even worse. If they mutually strengthen each other and both are strong, it is only suitable to stay in place and plan and use resources, not to take action, as any movement will lead to being caught in a trap. If they mutually harmonize and both are harmonious, business transactions can succeed, but it is not favorable for matters that require breaking up. If both the day and the stem are occupied by the Tomb Spirit (mound spirit), it is like being in a fog or darkness, making people and homes feel uncomfortable and unsmooth.

日鬼之墓加支干，直凶將，凶禍尤甚，如甲乙丑、丙丁辰、庚辛戌、壬癸辰戌丑未之類。蓋日鬼相見者和，其刑害自可治之，亦可避之；鬼藏墓中，闇昧不明，倚草附木，假名托姓，本不可治，訟病大凶。如年命課傳中有破墓子孫之神可解。日辰坐於墓上，比日辰乘墓更凶，坐墓為是本身情願，甘受闇昧，家宅亦肯與人作賤。

The burial place of the official ghost, when added to the day stem or day branch, combined with a malevolent general, brings especially severe misfortune. For example, on Jia or Yi days, the丑 branch appears; on Bing or Ding days, the辰 branch appears; on Geng or Xin days, the戌 branch appears; and on Ren or Gui days, the辰, 戌, 丑, or 未 branches appear. The reason is that an official ghost clearly visible is easier to deal with, as its punishments and harms are apparent and can be avoided or countered. However, when the ghost is hidden in the burial place, it becomes obscure and indistinct, like a ghost attaching itself to a tree or impersonating someone else, making it impossible to deal with. This is particularly dangerous in divinations concerning lawsuits or illness. If there is a spirit of offspring capable of breaking the burial place in the native's life year or in the lesson pattern and three transmissions, it can be resolved. However, if the day or the hour stem is not a superior burial god but sits directly on the burial place, it is even worse than riding on the burial place. Sitting on the burial place is like willingly entering it, accepting the darkness and confusion, and even allowing one's home to be trampled by others.

日辰見祿馬，主榮名遷動。日上見辰馬，辰上見日祿，為富貴格，君子遷官，小人身動宅移。日辰上見徳神，利進發，乘吉將尤利。日辰上見刑見害，名賓主不投，各懷嫉妒。日辰上見敗氣，主身宅俱衰敗。日辰上見絕神，結絕舊事。日辰上逢死氣死神，凡事宜休息，不利動作。日辰上俱空亡，虛察不實。

When the Day Branch shows the禄神 and The Post-horse, it indicates fame and honor, and promotion in position. If the Day Stem shows the Post-horse of the Day Branch, and the Day Branch shows the禄神 of the Day Stem, this is called the 'Fortune and Rank Pattern': scholars who become officials will be promoted, while ordinary people will experience movement or relocation of their homes. If the Day Branch shows the德神, it is favorable for advancement and success; if it is accompanied by a favorable general, it is even more beneficial. If the Day Branch shows刑 or害, it is called 'Host and Guest Not in Harmony', indicating mutual resentment between the parties. If the Day Branch shows Bathing and败气, both the person and their home will decline. If the Day Branch shows绝神, it signifies the conclusion of past matters. If the Day Branch encounters Death Qi or Death Deity, all affairs are suitable for rest and inaction, and it is unfavorable to take action. If the Day Branch falls into Kongwang, it indicates something empty and not substantial.

日上課不足，自身不足，心意反虛心，行止不定；辰上課不足，家宅不寧，陰小災殃。日辰上魁罡，凡占不自由。或六合發用，主隱身避難、欺詐私鬥，乘蛇虎加臨為用，定有折傷之厄。日辰上見卯酉為阻隔。日臨辰受克，名為取亂首，必為卑小凌犯，如天空加夾克為僕犯主，更值六合必主淫亂。若辰臨日剋日，名上門亂首，卑小上門凌犯，如子弟犯父兄、豪戶犯官長、妻毆夫、奴背主例。

The day stem side of the divination lacks completeness, indicating the person has deficiencies and feels insecure, with indecisive actions. The day branch side also lacks completeness, suggesting the household is unstable, and women and children may suffer misfortunes. If the day branch shows River Chief (戌) and Heavenly Gang (辰), it indicates that the person is not in control of their actions. If the initiating transmission is based on Liu He, it suggests hiding to avoid trouble, deceit, and private conflicts. If the initiating transmission involves Teng Snake or White Tiger, there will certainly be injuries from falls or accidents. If the day branch shows卯 or酉, it indicates obstacles everywhere. When the day stem is added to the day branch and the branch overcomes the stem, it is called "taking the disorder first," indicating that the younger generation has offended the elders. For example, if Tian Kong is added and there is a double overcoming, it means servants have offended their masters, and if Liu He is also present, it indicates immoral behavior. Conversely, if the day branch is added to the day stem and the stem is overcome by the branch, it is called "disorder coming from above," meaning the younger generation has approached and offended, such as children quarreling with parents, the powerful oppressing officials, wives beating their husbands, and servants rebelling against their masters.

日臨辰生，名俯就格，以尊從卑，以上從下，初雖艱難，後終逸樂。辰臨日生日，名自在格，凡事不待我求彼，彼自上門順從，不勞費力。日臨辰生辰，名虛歷格，是人往生宅，人衰宅旺，凡事他來求我，我猶不得已而與之，則此自甘屈己救人，人瘦財耗，虛費百出。辰臨日脫日，名蹇偃格，凡事虛耗遺失，卻無成就。

The day stem approaches the day branch and is nurtured by it, called the "Humility Pattern": the superior person bends to the inferior, the superior position submits to the inferior, initially though difficult, eventually attains ease and happiness. When the day branch approaches the day stem and nurtures it, called the "Ease Pattern": nothing needs me to seek others, others will come to me willingly, without effort. When the day stem approaches the day branch and instead nurtures it, called the "Empty Journey Pattern": this represents a person supporting the house, the person declines while the house thrives, all matters are others seeking me, yet I am compelled to give, equivalent to willingly lowering oneself to help others, resulting in loss of strength and wealth, with great waste. When the day branch approaches the day stem and drains or dissipates the day stem's energy, called the "Obstacle Pattern": all matters result in loss and waste, ultimately achieving nothing.

日臨辰克辰，名求受格，事多費力卻取財。辰加日剋日，名贅婿格，尊長得財，不利卑幼。干加支同類，名培本格；支加干同類，名壯基格，遇凶不至大凶，遇吉栽培猶吉。干乘干前一位，支乘支前一辰，名網羅自裹格，主身宅不得運，所為皆不就。

The day stem combines with the day branch and overcomes the day branch, called "Qiu Shou Ge": although many efforts are needed, wealth can eventually be obtained. The day branch combines with the day stem and overcomes the day stem, called "Zhu Xi Ge": wealth is obtained by the superior party, but it is unfavorable to the inferior party. The day stem combines with the day branch and they are of the same type, called "Pei Ben Ge"; the day branch combines with the day stem and they are of the same type, called "Zhuang Ji Ge": these two patterns will not result in great misfortune when encountering adversity, and when encountering good fortune, it is even more favorable, like cultivating soil and planting roots. If the day stem is exactly the previous stem and the day branch is exactly the previous branch, it is called "Wang Luo Zi Guo Ge": the person and the house are both unable to move forward in fortune, and nothing can be accomplished.

論三傳四十一。傳者，傳四課之隱微，發四課之機櫱也。故四課為體，三傳為用。傳吉課凶終吉，傳凶課吉終凶，體成亦無終始。凡事始末繫之三傳，以初、中、末為次第。

Forty-first, discussing the "Three Transmissions." The term "transmission" refers to revealing the hidden and subtle aspects within the Four Lessons and bringing forth the budding potential within them. Therefore, the Four Lessons are the "body," representing the matter itself; the Three Transmissions are the "use," indicating the direction or outcome. If the Three Transmissions are auspicious while the Four Lessons are inauspicious, the final result will ultimately be auspicious; if the Three Transmissions are inauspicious while the Four Lessons are auspicious, the final result will ultimately be inauspicious. Even if the Lesson Pattern is already formed, without the Three Transmissions, there would be no beginning or end. The entire course of events depends on the Three Transmissions, which are sequentially deduced according to the order of the First Transmission, Middle Transmission, and Final Transmission.

假令初鬼中印末財，便是初阻末順也。初凶中吉，初始艱難，終有成；初吉末凶，初雖順，後不濟；初末凶中吉，事雖中合無。蓋初為發端，乃心之所主、事之所向，須神將比和、上下相生為吉。若逢德祿，舉事稱心，事危有救。

For example, if the first transmission is official ghost, the middle transmission is official seal, and the final transmission is wife's wealth, then the beginning is obstructed while the end is smooth. If the first transmission is凶 and the middle is吉, it means the start is difficult but eventually successful; if the first is吉 and the final is凶, it means the start is smooth but later fails. If both the first and final transmissions are凶 and only the middle is吉, the matter may temporarily come together in the middle but ultimately fails. The reason is that the first transmission represents the beginning, which stands for the seeker's main intention and the direction of the matter. It must have the god and general in harmony, and the upper and lower parts in mutual generation to be considered auspicious. If the first transmission also encounters the virtue god and the禄 god, then the matter will proceed smoothly, and even if the situation becomes urgent, there will eventually be rescue.

中傳為移易，乃事體中間一般。初凶中吉，則移凶為吉；初吉中凶，則移吉為凶。母傳子則順，子傳母則逆。鬼主事壞，墓主事止，害多阻隔，破主中綴無成，空為斷橋折腰，事體不成。

The middle transmission governs the turning point in the middle of an affair. If the first transmission is凶 and the middle transmission is吉, the凶 is transformed into吉; if the first transmission is吉 and the middle transmission is凶, the吉 is transformed into凶. In terms of the Five Phases, if the previous transmission generates the next one (mother generating son), it is considered a smooth flow. If the next transmission instead generates the previous one (son generating mother), it is considered a reverse flow. If the middle transmission encounters an official ghost, the affair will fail. If it encounters a tomb god, the affair will be suspended. If it encounters a harmed god, there will be obstacles. If it encounters a breaking god, the affair will be interrupted midway and fail. If it encounters kongwang, it is called "broken bridge" or "broken waist," meaning the affair will collapse in the middle and cannot be completed.

末傳為歸計，乃事之結局。發用在初，決用在末，最為緊切。若初傳下克財，而終能制之，可以反凶為吉。末傳克初為終末克始，遠行萬里，入水不溺，入火不熱，病醒災止；加破害有阻，吉凶不成；逢空，凶事無結局。

The final transmission governs "returning to plan," which represents the conclusion of an affair. The matter begins with the first transmission, but it is the final transmission that determines the outcome, so the final transmission is most important. If the first transmission indicates a deity overcoming wealth, but the final transmission ultimately restrains it, then misfortune can be turned into good fortune. When the final transmission turns back to overcome the first transmission, it is called "the end overcomes the beginning": this signifies a journey over a great distance without obstruction, not being drowned in water, not being harmed by fire, a sick person regaining consciousness, and calamity coming to an end. If the final transmission is further afflicted by destruction or harm, there will be obstacles, making both good and bad outcomes impossible; if the final transmission falls into Kongwang, then even the misfortune has no resolution.

初傳日之長生，末傳入墓，有始無終；初傳日墓，末傳日之長生，先難後易。初傳凶，中傳吉能解之；初中凶，末吉能解之；三傳俱凶，行年能解之；若三傳行年俱凶，不能解也。

The first transmission is the day stem's growth, and the final transmission falls into the storage, indicating something that starts but does not end. Conversely, if the first transmission is the day stem's storage and the final transmission is growth, it indicates difficulties first followed by ease. If the first transmission is凶, then a吉 in the middle transmission can resolve it. If both the first and middle transmissions are凶, a吉 in the final transmission can still resolve it. If all three transmissions are凶, then we look at the native's destiny and year. If the year is吉, it can still be resolved. If all three transmissions and the year are all凶, there is no way to resolve it.

三傳神克將為外戰，憂輕，雖凶可解；將克神為內戰，憂重，雖吉有咎。三傳皆空，推事了無實。如兩傳空一傳實，卻見天空，亦係三傳皆空之象。如初中空，以末傳為主也；末傳空，以初傳為主。

Among the three transmissions, when the noble spirit is overcome by the heavenly general, it is called "external conflict," indicating lighter worries, and even if it is凶, it can be resolved; when the heavenly general overcomes the noble spirit, it is called "internal conflict," indicating serious worries, and even if it is吉, it may still bring misfortune. If all three transmissions fall into kongwang, the matter being predicted will be empty and have no real result. If only two transmissions are in kongwang and one is actual, but the actual one is occupied by tian kong, it is equivalent to all three transmissions being empty. If the first and middle transmissions are empty, then the final transmission is used for interpretation; if the final transmission is empty, then the first transmission is used for interpretation.

三傳自干上發傳，傳歸支上者，名朝支格，主我求人營謀；自支上發傳，傳歸干上者，名朝干格，主人托我營謀相干。假如神吉傳吉，事易成合，不求自至；若神凶傳凶，則禍起不測，諺云「閉門家裡坐，禍從天上來」，占病、訟、產皆忌。如丙寅日干上午，三傳辰巳午；壬寅日干上戌，三傳子亥戌是也。

The Three Transmissions originate from the Day Stem and eventually reach the Day Branch, which is called "Chao Zhi Ge," indicating that I go to ask others for help. If the Three Transmissions originate from the Day Branch and eventually reach the Day Stem, it is called "Chao Gan Ge," meaning that others ask me for help and come to me. If the Auspicious God is favorable and the Three Transmissions are also favorable, the matter will be easily settled without the need to ask, as benefits will come to me naturally. However, if the Auspicious God is unfavorable and the Three Transmissions are also unfavorable, misfortune will come unexpectedly, just like the saying goes, "sitting at home in peace, disaster comes from the sky." This pattern is most dangerous in divinations related to illness, lawsuits, and childbirth. An example of "Chao Gan Ge" is when on a Bingyin day, the Wu is on the Day Stem, and the Three Transmissions are Chen, Si, and Wu; or on a Renyin day, the Xu is on the Day Stem, and the Three Transmissions are Zi, Hai, and Xu.

朝支格俯就於人，不能自由。如甲午日干上辰，三傳辰午申，甲木傳於死地，行人不來，病死；丁亥日干上酉，三傳成亥辰，財被貴人引入絕地，不利於貴人交易，反自危；庚寅日干上午，三傳午辰寅，此乃支助日鬼，反害尊長。三傳不離干支，求物得，謀事遂，行人回，賊不出鄉，逃不脫。

The "Chao Zhi Ge" pattern indicates that one is forced to submit to others, with everything out of one's control. For example, if the day stem is Jiawu and the day branch is Chen, and the three transmissions are Chen, Wu, and Shen, the Jia wood stem progresses through the three transmissions to Shen, which is a dead and exhausted place. In a divination about a missing person, the person will not return; in a divination about illness, the person will die. If the day stem is Dinghai and the day branch is You, and the three transmissions are Xu, Hai, and Chen (the original text says "Xu" instead of "Cheng," but it is recorded as "Cheng" here), the wealth hexagram is led by the nobleman into a dead place. Engaging in trade with the nobleman brings no benefit and instead puts oneself in danger. If the day stem is Gengyin and the day branch is Wu, and the three transmissions are Wu, Chen, and Yin, the day branch goes to support the day stem's official ghost, which in turn harms the superior. If the three transmissions never leave the day stem and day branch, then seeking something will surely result in obtaining it, planning a matter will surely succeed, the missing person will return, thieves will not leave their hometown, and those who flee will not escape.

三傳不離四課，謀事成，吉則吉，凶則凶，忌占病、訟、產。如辛亥日干上酉，三傳戌酉申；戊子日干上子，三傳子未寅是也。外庚申、甲申、庚寅、甲寅、癸酉、癸未反吟，因三傳離日遠，凡事難成，惟占逃難、訟災可退。三傳日辰互換三合，遞相牽連，占事翻來覆去，不易了當。

If the three transmissions are entirely outside the scope of the four lessons, then matters can be achieved, but the outcome depends on whether the lesson is auspicious or inauspicious. For diseases, lawsuits, and childbirth, one should be cautious. For example, on a day with the stem Xinhai, the branch You appears on the day stem, and the three transmissions are Xu, You, and Shen; on a day with the stem Wuzi, the branch Zi appears on the day stem, and the three transmissions are Zi, Wei, and Yin. Additionally, on days such as Gengshen, Jiashen, Gengyin, Jiayin, Guiyou, and Guiwei, which are reverse chant lessons, because the three transmissions are too far from the day stem, things are difficult to achieve. However, in cases of fleeing from danger or lawsuits and disasters, they may indicate a way to avoid trouble. If the three transmissions and the day branch exchange positions to form a triple harmony, with each layer connected, the matter will be complicated and difficult to resolve.

外有三傳三合，為日辰全生、全脫、全鬼、全兄弟、全妻財，皆視天將吉凶及五行制化如何。假如全鬼為凶兆，若日辰年命四處有子孫爻，則制鬼矣。脫氣要看父母，全生不可見財。三傳並日辰上下皆緊合，則不得妄動，須年命沖破方動；然必看三傳凶吉何如，若吉則宜吉不宜沖，凶則宜沖，凶沖則散。

In addition, there are cases where the three transmissions form a triple harmony, and concerning the day branch, they may all be beneficial spirits, all be escaping energies, all be officials and ghosts, all be brothers, or all be wife and wealth. In all these situations, one must look at the fortune or misfortune of the heavenly general riding on them, as well as how the five phases interact and influence each other. For example, if all three transmissions are officials and ghosts, which is inherently ominous, but if there are sons and daughters' yao at the day, the branch, the original destiny, and the year, they can control the officials and ghosts. If all three transmissions are escaping energies, one must look at the parents' yao (parents can control sons and daughters). If all three transmissions are beneficial spirits, then one must not see the wealth yao again (wealth can damage the seal). If the three transmissions and the day branch are tightly combined, then they cannot move until the original destiny or the year branch breaks the combination. However, one must first determine whether the three transmissions are auspicious or inauspicious: if auspicious, it is better to maintain the auspiciousness rather than break it; if inauspicious, it is appropriate to break it, as breaking it will disperse the ominous influence.

三傳剋日至凶，被沖則凶破。如癸亥日，辰加癸，三傳辰未戌是，戌沖辰，以凶則凶。若行年更在戌上，凶可散；或行年在辰，則一戌二辰，不能沖破，而辰反為癸之墓，便全凶矣。三傳入盜氣，只宜退散，主有失脫，更加蛇虎空亡，主託人無力，官事反覆。

The Three Transmissions attacking the Day Stem is usually extremely凶. However, if the attack is broken by a冲, the凶 influence is dispelled. For example, on a Guihai day, if Chen is placed on Gui, and the Three Transmissions are Chen, Wei, and Xu, then Xu can冲 Chen. When a凶 attacks another凶, it actually resolves the situation. If the year of the person also falls on Xu, the凶 influence disperses. But if the year of the person falls on Chen, then Xu confronts two Chens, and the冲 cannot happen. Since Chen is the Storage of Gui water, the凶 becomes extremely severe. If the Three Transmissions entirely drain the Day Stem's energy, it is best to retreat and disband, indicating loss or leakage. If there are also Teng Snake, White Tiger, and Kongwang, it means that relying on others for matters is completely ineffective, and legal disputes will not be resolved.

三傳遞生日干與遞克者，吉凶得課體中。內干克初，初克中，中克末，求財大獲。三傳日辰全逢下賊上者，絕無和氣，訟必刑，病必死，占事家法不正，自惹害，或丑事出於堂中，以致爭競。

The three transmissions successively generate the day stem, and those that successively overcome the day stem determine fortune and misfortune based on the lesson pattern itself. If the day stem overcomes the first transmission, the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission, with each overcoming being a source of wealth, then seeking wealth will certainly bring great profit. However, if the three transmissions and the day branch are everywhere where the lower spirits overcome the upper spirits, there will be no harmony at all: lawsuits will result in punishment, illness will lead to death, and when predicting events, it indicates disorder within the family, self-invited misfortune, or scandals occurring in public, leading to continuous disputes.

三傳被日辰夾定居中者，惟宜成合諸事；若占憂、病、訟、產、行人皆不利。更有透出干支外者，只先緊後慢。更看所夾何如：若夾財則利求才，不利病訟；夾官則利求官，亦不利病訟；夾脫氣利憂病，不利求財，利占產不利占孕；夾生氣利占用事，不利占產；夾兄弟不利諸事；夾空事多虛作，枉用心機，率無實效。

If the three transmissions are sandwiched between the day branch and are in the middle, it is suitable for discussing matters of harmony and success. However, if it is used to predict worries, illness, lawsuits, childbirth, or the whereabouts of a person, it is unfavorable. If one of the three transmissions appears outside the stem and branch, the situation will first be tense and then ease. Now look at what is sandwiched: if it is the wealth hexagram, it is favorable for seeking wealth but unfavorable for predicting illness or lawsuits; if it is the official star, it is favorable for seeking official positions but also unfavorable for predicting illness or lawsuits; if it is the spirit that removes qi, it is favorable for matters of illness (removing illness qi) but unfavorable for seeking wealth, and favorable for smooth childbirth but unfavorable for predicting pregnancy; if it is the life qi, it is favorable for matters of taking on responsibilities and employing people but unfavorable for predicting childbirth; if it is the brother hexagram, all matters are unfavorable; if it is kongwang, there will be many false and fabricated matters, with much effort wasted and no real results achieved.

又三傳被日辰夾定，如日辰上乘空，謂之遇夾不夾，雖凶不至凶，有吉不成喜。外有三傳雖在日辰中間，而後前或欠一位，謂之夾定虛一格，主有小節不完。更看所虛何如：若是日財，則圖財不足，不能成事；若是官鬼，則因官事外逃；若是同類，則因兄弟朋友不足；若是子孫，則因卑小不足；若是父母，則長上不足，或文字不圓。更有天將吉凶斷之。

In addition, even if the three transmissions are sandwiched between the day stem and day branch, if the day stem and day branch are riding on kongwang, it is called 'being sandwiched but not actually sandwiched': the bad outcome is not as severe as it seems, and the good outcome is not as pleasant as it seems. There is another situation: even though the three transmissions are in the middle of the day stem and day branch, if one of the sides is missing, it is called 'a sandwich with a missing one', indicating that things are not fully complete in minor aspects. One should further examine which yao is missing: if it is the wealth yao of the day stem, it means there is not enough wealth and the matter cannot be completed; if it is the official ghost yao, it means there will be legal troubles and someone may have to flee; if it is the same type or companion yao, it means that brothers and friends will not provide enough support; if it is the descendants yao, it means that younger generations will not be helpful; if it is the parents yao, it means that elders are insufficient or documents and contracts are incomplete. In addition, one should also consider the fortune or misfortune of the heavenly general riding on it to make a judgment.

如丁卯日干上申，三傳辰巳午，欠一未字，未乃丁日脫氣子孫爻位，將朱雀主卑下口舌文字不足，日貴勾陳主子孫田事牽連未了，行年命反覆不在此限。又三傳透出日辰外，名透關格，號曰省時不時，過後失時，凡事主失時，或心力不逮，致使已成之事為人破壞，如甲子日子加丑，三傳子亥戌是也。

For example, if on a Dingmao day the stem is supported by Shen, and the three transmissions are Chen, Si, and Wu, missing the Wei; Wei is exactly the position of the son and grandson爻 for Ding day, which is where the energy is released. If this position is occupied by the Vermilion Bird, it indicates disputes with younger people and deficiencies in documents. If the day's noble is occupied by Gou Chen, it indicates matters related to children and property that are not clearly resolved. As for the repeated changes in the person's destiny during the year, this is not included here. If the three transmissions all appear outside the day's branch, it is called 'transmission passage pattern,' also known as 'procrastination,' meaning that one fails to realize the importance at the right time and only becomes aware afterwards, having missed the opportunity: in all matters, one misses the right time or lacks the strength, leading to already completed affairs being destroyed by others. An example is when Jiazi day is placed on Chou, and the three transmissions are Zi, Hai, and Xu.

如前透者是鬼爻，反吉為凶，主破財。若是退連茹透出者，因退之慢而有所不及；進連茹透出者，因進之過而反成不足。若是干透出支者，不利外事，主有迴環意，先動後靜；支透出干，不利內事，惟宜外事也。

If the revealed element happens to be the official ghost爻, it turns good fortune into misfortune, indicating financial loss. If the revelation comes from "retreating consecutive transmission" (three transmissions gradually retreating), it is because the retreat is too slow to catch up. If the revelation comes from "advancing consecutive transmission" (three transmissions gradually advancing), it is because the advance is too excessive and ends up empty. If the day stem reveals itself beyond the day branch, it is unfavorable for external matters, indicating a tendency to return halfway, starting with action and then becoming still. If the day branch reveals itself beyond the day stem, it is unfavorable for internal family matters, and is more suitable for external affairs.

論發用四十二。用在日上兩課主外事，在辰上兩課主內事。用第一二課並天乙順行，若貴人前，不問吉凶，應事速；用第三四課並天乙逆行，在貴人後，不問吉凶，應事遲。用第四課名驀起課，凡事主驀然而成。

Forty-second, discussing "发用," which refers to where the first transmission comes from. If the useful god is taken from the two lessons of the day stem, the matter concerns external affairs; if taken from the two lessons of the day branch, the matter concerns internal family affairs. If the useful god is taken from the first and second lessons and also meets the heavenly nobleman moving forward, or if the useful god is before the nobleman, regardless of fortune or misfortune, the matter will happen quickly. If the useful god is taken from the third and fourth lessons and also meets the heavenly nobleman moving backward, or if the useful god is after the nobleman, regardless of fortune or misfortune, the matter will happen slowly. If the first transmission is solely taken from the fourth lesson, it is called "蓦起课," and all matters are indicated to be accomplished suddenly.

用上克下，卑小災，事從外來，利男子，利先動；下克上，尊長災，事從內起，利女子，利後應。用上克下，天盤又克天官，為內戰，凡事將成合，被人撓擾，雖有救而率難解。用下克上，天官又克用者，名逼迫殺，主身不自由，被人驅策，被人抑鬱。若夾財，主財不由己。而發用天官入廟，而月居中克天官地盤，謂之隔將，阻隔難合。

The Useful God is when the upper god overcomes the lower god, indicating that the younger or younger generation may suffer misfortune, and the matter comes from outside. It is favorable for men and those who act first. When the lower god overcomes the upper god, it indicates that the superior or elder may suffer misfortune, and the matter originates within the family. It is favorable for women and those who respond later. If the Useful God overcomes the upper god, and the Heaven Plate also overcomes the Heaven Official, this is called "internal conflict": affairs seem about to be settled, but are disrupted by others in the middle, and even with help, it is often difficult to resolve. If the Useful God is overcome by the lower god, and the Heaven Official then overcomes the Useful God, this is called "compulsion and killing": indicating lack of self-control, being driven by others, and being oppressed. If this pattern is combined with the Wealth Trigram, it indicates that one cannot control their finances. If the Heaven Official of the initiating transmission is already in its proper position, but the Month General is in the middle and overcomes the Heaven Official's position, this is called "separation by the general": indicating obstacles everywhere, and difficulty in coming together.

用財，問財用與事發不利。用印，宜謀須用洩，子孫事。用同類，弟兄朋友事。用長生，凡事大遂。用墓加長生，舊事再發；用長生臨墓亦然。用死敗，事必毀敗。用絕，事了人來便至；凡遇絕神，可結絕舊事，絕神作貴，宜告貴結絕。用墓，事止不發，占病死，占禍在，占人歸。

The useful god is the wife and wealth; when asking about wealth, wealth will be obtained, but it is not favorable for taking responsibility or making moves. The useful god is the official seal; it is suitable for planning, but it needs the descendants to release it, and it mainly relates to matters concerning descendants. The useful god is a similar or same element; it mainly relates to matters concerning brothers and friends. The useful god is the growth position; all matters will proceed smoothly. The useful god is the tomb position but placed on top of the growth position; old matters will be revived. The useful god is the growth position but placed on top of the tomb position; it is the same. If the useful god falls into the death or destruction position, the matter will certainly fail. If the useful god is the绝 position, the matter will be concluded immediately, and people will come quickly. Whenever there is the绝 position, old cases can be concluded. If the绝 position also acts as the nobleman, it is most suitable to report to the nobleman to conclude old matters. If the useful god is the tomb position, the matter will stop and not proceed. When divining illness, it indicates death; when divining misfortune, it indicates that misfortune still exists; when divining people, it indicates that the person will return.

用害，阻抑不成。用刑，百事不利。用沖破，雖成必破。用空亡，雖成必敗，憂喜皆不成，託人多詐，謀事出旬。用剋日，憂身及長上官訟。用克辰，家宅不寧，克勝心動憂驚。克末傳，有頭無尾，先易後難。用克命，如係財臨本命，只利求財。用克行年，謀為難遂。用二馬主動，如克行年本命日辰，傷損手足，忌乘馬登舟。

When the useful god is accompanied by a harmful god, there will be constant obstruction and failure. When the useful god is accompanied by a punishing god, all affairs will be unfavorable. When the useful god is accompanied by a clash or destruction, although the matter may succeed, it will eventually break down. When the useful god falls into kongwang, although the matter may succeed, it will ultimately fail, both joy and sorrow will be in vain, and when relying on others for matters, there will be frequent deceit. Matters will have to wait until after the current ten-day period. When the useful god overcomes the day stem, there will be worries concerning oneself and elders, and it may also indicate legal disputes. When the useful god overcomes the day branch, the household will be unsettled; the stronger the overcoming, the more anxious and fearful one will feel. When the useful god overcomes the final transmission, there will be an incomplete outcome, with ease at first and difficulty later. When the useful god overcomes the native, if this useful god is actually the wealth element located on the native, it will only be beneficial for seeking wealth. When the useful god overcomes the year stem, the intended matters will be difficult to achieve. When the useful god is the heavenly horse or post-horse, it indicates movement; if it overcomes the year stem, native, or day branch, it indicates injury to hands or feet, and it is most unfavorable to ride horses or take boats.

用月厭，做事不成。用喪吊，事干有服人。用入廟，樂吉事易吉，雖凶將若在本家，亦不為災。用旺相氣主吉，用休主疾病，用囚主官刑，用死主喪禍。然生我比和，則旺相為宜；克我盜我，則休囚亦不忌也。

When the useful god is accompanied by month aversion, things will not succeed. If the useful god is accompanied by the mourning-and-condolence spirit or the guest spirit, the matter involves someone in mourning. If the useful god is in its temple position, joyful affairs are more likely to result in good fortune; even if it is a凶 god, as long as it is in its native palace, it will not cause disaster. The useful god in a prosperous and strong condition indicates good fortune, in a weak and confined condition indicates illness, in a confined condition indicates official punishment, and in a death qi condition indicates mourning and misfortune. However, this also depends on whether the useful god is generating me or harmonizing with me; in such cases, prosperity and strength are favorable. If the useful god is restraining me or draining me, then its weakness and confinement are not something to be feared.

論年命四十三。命為身之應，所占與日干同，大要不得與歲月日上神相傷，宜與日及類神相生作合。年為用之助，亦不得與日用相傷，剋日為不及，克用事不成。

Forty-third, discussing 'year destiny', which refers to one's inherent destiny and the year's influence. One's inherent destiny is the place where one's fate manifests, and when making a divination, it should be treated equally with the day stem. It is important that it does not clash or conflict with the heavenly stem of the year, the month builder, or the heavenly stem of the day. Ideally, it should harmonize and generate with the day stem and similar deities. The year's influence is the helper of the useful god; it should also not clash or conflict with the day stem or the useful god. If the year's influence overpowers the day stem, it indicates insufficient strength; if it overpowers the useful god, it means the matter will not succeed.

年命上求財，求財吉；逢鬼，主官病；父母、兄弟、子孫依類推詳。年命上神與太歲相刑，常人主官府事憂始；若逢太歲乘天乙，大人有天庭文書恩澤之喜，或主橫發得官。年命上見月將，大能除一切凶禍。

If the wealth hexagram appears on the person's birth year in the hexagram chart, seeking wealth will be auspicious. If the official ghost hexagram appears, it indicates official troubles or illness. If the parents, brothers, or children hexagrams appear, they should be interpreted according to their respective categories. If the deity on the person's birth year hexagram is in conflict with the current year's heavenly stem, ordinary people may face official matters and troubles, which will begin from this. However, if the current year's heavenly stem is accompanied by the nobleman, people of high status may receive imperial documents or imperial favors, or achieve unexpected success and gain official positions. If the month general (sun) appears on the person's birth year hexagram, it is most effective in eliminating all misfortunes.

年命上魁罡作凶將，凡事不利。年命上見二馬，遷官捧詔，亦主出行大吉；若見旬破為用，主終惑。若宅向年命上見天喜，又乘吉將，百事吉慶。年命作月厭乘死氣，主有冤家，又鬼相逼，見血忌，驚車馬驚恐。

If the heavenly stem of the person's birth year falls on the River Chief (Xu) and Heavenly Gang (Chen), and is accompanied by a malevolent general, then all affairs will be unfavorable. If the heavenly stem of the person's birth year falls on both Heavenly Horse and Post-horse, it indicates promotion, receiving a mandate, and receiving an imperial decree, also suggesting great fortune for traveling far away; however, if the ten-day break is broken and the initiating transmission is involved, it will result in confusion in the end. If the direction of the residence and the heavenly stem of the person's birth year both show Heavenly Joy, and are accompanied by a favorable general, then all things will be auspicious. If the person's birth year is exactly on the Month Aversion and is accompanied by Death Qi, it indicates having enemies who are resentful, being harassed by ghosts and spirits, encountering bloodshed and calamity, or being startled by vehicles and horses.

年命上見凶將乘傳送申，主疾痛醫藥；乘登明，主水厄。天乙臨年命，龍常吉慶，若克年命有官事。螣蛇臨年命，龍常終滯。白虎臨年命，主鬥狠，克年命身災。年命乘死氣者，不出一月病，病不出四十九日死，乘金煞尤凶。乘生氣克命，有傳尸癆瘵之病。喪吊病符臨年命，凶。

If a Inauspicious General is on the year pillar of the person's destiny and rides on Chuansong (Shen) (Shen), it indicates illness and pain, requiring medical treatment and medication; if it rides on Dengming (Hai) (Hai), it indicates danger from water. If Tianyi Nobleman is on the year pillar of the person's destiny and appears together with Azure Dragon and Tai Chang, it indicates good fortune and celebration. However, if other elements reverse and overcome the year pillar of the person's destiny, there may be legal disputes. If Teng Snake is on the year pillar of the person's destiny, even with Azure Dragon and Tai Chang, there will still be blockages. If White Tiger is on the year pillar of the person's destiny, it indicates disputes and violence; if it overcomes the year pillar of the person's destiny, the person himself will suffer misfortune. If Death Qi is on the year pillar of the person's destiny, the person will fall ill within a month, and the illness will develop within forty-nine days, leading to death. If it is also accompanied by the Metal Sha, the situation becomes even more dangerous. If the Life Qi comes and overcomes the year pillar of the person's destiny, it indicates contracting a wasting disease such as tuberculosis. If The Mourning-and-Condolence spirit, the Mourning Visitor, or Bingfu are on the year pillar of the person's destiny, it is all ominous.

論壽夭訣四十四。專視命上神。如命受上神生者壽，見生氣更的；若得長生見生氣，壽尤多也。大率長生主壽，冠帶、臨官、帝旺俱壯健可望壽，沐浴好色多病，俱主血氣不足而病死，墓、絕、胎、養俱夭。若命上被克，見死神、死氣、常、白虎，或見空亡，皆主夭也。

Forty-fourth, the key to determining longevity and early death. Focus on the deity governing the person's destiny. If the destiny is supported by the superior deity, it indicates a long life; if it also meets the condition of life qi, it is even more accurate. If the destiny is in the state of growth and also meets the condition of life qi, the lifespan is especially long. Generally speaking: if the destiny falls in the state of growth, it indicates longevity; if it falls in the states of capping, officialdom, or prosperity, it indicates a strong body and the possibility of a long life; if it falls in the state of bathing, it suggests a tendency towards indulgence in women and frequent illness. If these states are lost, they will lead to deficiency of qi and blood and eventually death. If the destiny falls in the states of tomb, end, embryo, or nurturing, it indicates a short life. If the destiny is attacked by the superior deity, and also meets the conditions of death deity, death qi, Tai Chang, or White Tiger, or falls into Kongwang, it will result in an early death.

日上生日者壽，辰上生辰者主身健旺，不以壽夭論。三傳四孟，以長生遞生日干及本命者主壽；四孟從干遞生去者，為源消根斷，虛勞病死。三傳四仲，不夭不壽；三傳四季者夭。

The heavenly stem on the day stem is able to support the day stem's longevity; the heavenly stem on the day branch supports the day branch's physical health, but cannot be used to determine lifespan. If all three transmissions fall in the four young positions of寅, 申, 巳, and 亥, and they follow the path of growth to the day stem and the native's stem, it indicates a long life. Conversely, if the four young positions are from the day stem outward, it means the source is drained and the root is cut off, leading to a death from exhaustion. If all three transmissions fall in the four middle positions of 子, 午, 卯, and 酉, it neither shortens nor prolongs life. If all three transmissions fall in the four seasonal positions of 辰, 戌, 丑, and 未, it indicates a short life.

遞生日干及年命，如甲乙日，巳為申金之長生，申為亥水之長生，生亥，亥為甲乙之長生也。遞生去者，如庚辛日生亥，亥生寅，寅生巳也。

The concept of a continuous cycle of generation leading to the day stem and the native's destiny is as follows. For example, if the day stem is Jia or Yi (wood), then Si is the long life of Shen metal, Shen is the long life of Hai water, Shen generates Hai, and Hai is the long life of Jia and Yi wood. Thus, the generation continues from one to another until it reaches the day stem. In contrast, for a day stem of Geng or Xin (metal), metal generates Hai water, Hai water generates Yin wood, Yin wood generates Si fire, and the energy flows outward, becoming more distant with each step.

論太歲月建四十五。太歲乃五行之標，歲功之本，上主天匯五者之事。作貴人生我，不入傳，皆為救助，公訟主得貴人力，惟不救病耳；入傳為鬼者凶甚。月建禍福次於太歲。太歲在傳，主一年吉凶之事。

Forty-fifth, discussing "the Tai Su and the Month Builder." The Tai Su is the symbol of the five phases for a year and the foundation of the harvest. It governs the heavenly affairs and the convergence of various matters related to the five phases. If the Tai Su comes as a Nobleman and generates me, even if it does not enter the Three Transmissions, it is still considered as a force of assistance: in lawsuits, it indicates receiving help from a Nobleman, but it cannot save from illness. However, if the Tai Su enters the Transmission and transforms into an official ghost, it becomes extremely dangerous. The fortune and misfortune governed by the Month Builder are one level lower than those governed by the Tai Su. When the Tai Su is located within the Three Transmissions, it signifies the fortune and misfortune of the entire year.

如今年子，或在傳之亥子丑，定是隔年舊事；或戌亥子，是二三年事。若月建在傳，則二三月事。行年上見太歲，則盡一年事。初傳見太歲，中末月建或日辰，謂之移遠就近，易緩為速。太歲生我最吉，合我次之，我生亦吉；克我雖凶，若有救助可免；若我克之，凶甚，小事反為大也。

For example, if this year is the Zi year, and the three transmissions include Hai, Zi, and Chou in sequence, it indicates matters from the previous year; if they include Xu, Hai, and Zi, it refers to events spanning two or three years. If the three transmissions include the month builder, it indicates events happening within two or three months. If the year pillar shows the sovereign, it refers to matters spanning the entire year. If the first transmission shows the sovereign, while the middle and final transmissions are the month builder or day pillar, this is called "moving distant to near," which accelerates slow matters. The sovereign coming to generate me is most auspicious; the sovereign harmonizing with me is next; if I generate the sovereign, it is also auspicious. If the sovereign overcomes me, although it is inauspicious, it can be mitigated if there is a saving deity. The most dangerous situation is if I overcome the sovereign, which is very inauspicious, and even small matters can escalate into major ones.

日干年命上神最不宜犯太歲，犯之凶禍尤甚。太歲乘天乙相生吉慶，龍常惟君子可以畜之，加官進祿，常人反凶。若太歲剋日，名曰太歲下堂，君子小人俱主災孝。太歲臨辰克辰，家長不安。歲破加月破，作吉將猶可，凶將大凶。歲破、月破加日辰，破財耗失。

The day stem should not be offended by the spiritual forces associated with one's birth year, as doing so brings particularly severe misfortune. If the year ruler is combined with the nobleman and generates the day stem, it brings good fortune; if it is combined with the azure dragon or tai chang, only those of high status can bear it, leading to promotion and increased wealth, while common people suffer. If the year ruler instead overcomes the day stem, it is called "the year ruler descending," which brings disaster or mourning regardless of social status. If the year ruler is present on the day branch and overcomes it, it causes unrest within the family. If both the year break and month break are present, and they are combined with favorable generals, they can be managed, but if combined with unfavorable generals, it is extremely dangerous. If both the year break and month break are on the day branch, it leads to financial loss and depletion.

論月將四十六。月將，太陽也，幽明之司，動靜之機，禍福之柄，若入傳為福不淺。月建運天地而左旋，月將乘天道而右轉，是以左為天關，右為地軸。占病見之為救神，他占為天心。臨日主動，乘天乙發用，為龍德尊，有天恩之喜。

Forty-sixth, discussing "Month General." The Month General is the Sun, which governs both the hidden and the manifest realms, serving as the pivot of movement and stillness, and the key to fortune and misfortune. Once it enters the Three Transmissions, the blessings it brings are profound. The Month Builder moves leftward in accordance with the operation of heaven and earth, while the Month General moves rightward in accordance with the way of heaven. Therefore, the left side is called "Heaven's Gate," and the right side is called "Earth's Axis." In divination concerning illness, seeing the Month General signifies the god who saves life; in divination concerning other matters, it represents the "Heavenly Heart." When the Month General is on the Day Stem, it indicates an action is about to be taken. If it initiates the transmission with the celestial virtue nobleman, it is called "Dragon Virtue and Honor," indicating joy from the favor of the court.

論主事四十七。主事神者，三傳之中一陽二陰，則陽主事，次傳果決；一陰二陽，則陰主事，末傳果決；三傳俱陽，則日上主事，次傳決之；三傳俱陰，則辰上主事，末傳果決。宜詳神煞衰旺定之。

Forty-seventh, discussing "the principal factor," which refers to which of the three transmissions holds authority. If among the three transmissions there is one yang and two yin, then the yang branch is the principal factor, and the middle transmission is used for the final decision. If there is one yin and two yang, then the yin branch is the principal factor, and the final transmission is used for the final decision. If all three transmissions are yang, then the god associated with the day stem is the principal factor, and the middle transmission is still used for the final decision. If all three transmissions are yin, then the god associated with the day branch is the principal factor, and the final transmission is used for the final decision. After determining this, one should also carefully examine the strength and weakness of the divine influences to make further judgments.

論德四十八。德者，福家吉神也。善莫大乎德，惡莫大乎刑。經曰：徳神在位，諸煞潛藏，囚禁得釋，病危無妨。以德主吉慶，合乃成期也。徳神常、龍尤吉。凡德入傳，事成凶散，但忌落空亡與神將外戰，及臨德鄉被刑，變吉為凶。

Forty-eighth, discussing "De" (virtue). De is a beneficial deity associated with bringing good fortune. Virtue has no greater counterpart than De, and evil has no greater force than punishment. The classic text says: once the De deity is in position, all malevolent influences will hide and retreat; prisoners in jail may be released, and those in critical illness will be unharmed. De presides over auspiciousness and prosperity; when it appears together with the Harmony deity, it can determine a favorable date for accomplishing matters. If De is accompanied by Tai Chang or Azure Dragon, it is especially auspicious. Whenever De appears in the transmission, matters can be accomplished and adverse omens can be dispersed; the only fear is if it falls into Kongwang, or if it conflicts with the accompanying deity to form an external conflict, or even though it is present in the De territory, it is harmed by punishment. In such cases, the favorable outcome turns into an adverse one.

如己巳日，德神為寅，酉為用，神傷日之德是也。又巳為日德，加臨亥上，玄武、天后夾克，謂之滅德，主參商。又如乙日，申為日德，申臨酉用，而酉為乙鬼，被酉挾申並化為鬼，謂之化鬼，大凶，並忌空亡。

For example, on a Jisi day, the original virtue god is in寅. If the initiating transmission is in酉, then the metal of酉 will overcome the wood of寅, which is the virtue god of the day stem, thus injuring the virtue god of the day stem. Another example is that the day's virtue god is巳, but it is placed on亥. It is then surrounded and overcome by the Black Tortoise and Heavenly Empress, which is called 'destroying virtue', indicating separation among relatives, like the two stars Canopus and Antares never meeting. Another case is on a Yi day, where the day's virtue god is申, but申 is placed on酉 for the initiating transmission. Since酉 is the official ghost of wood, the virtue god is seized by酉 and turns into an official ghost, which is called 'transforming into a ghost', a great凶. These situations are all to be avoided if the elements fall into Kongwang.

論合四十九。合者，陰陽配合之義也，彼此同心，百事和美，惟不利解散事。其名有三。日干合者：甲己為中正合，乙庚為仁義合，丙辛為權威合，丁壬為淫訛合，戊癸為無情合。

Forty-nine, discussing "He" (harmony). "He" refers to the pairing of yin and yang, indicating mutual understanding and harmony in all affairs, but it is unfavorable for matters that require separation. There are three types of "He": heavenly stem harmony, earthly branch Liu He (Liu He), and earthly branch Triple Harmony (San He). First, heavenly stem five harmonies: Jia harmonizes with Ji, called "Zhongzheng He" (harmony of righteousness and correctness); Yi harmonizes with Geng, called "Renyi He" (harmony of benevolence and righteousness); Bing harmonizes with Xin, called "Quanwei He" (harmony of authority); Ding harmonizes with Ren, called "Yin'e He" (harmony of indulgence and falsehood); Wu harmonizes with Gui, called "Wuqing He" (harmony of coldness and lack of feeling).

支六合者：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，酉合辰解，巳合申順，申合巳逆，未合午晦，午合未虛。三合者：亥卯未繁冗駁雜，巳酉丑鼎革變異，寅午戌黨侶不正，申子辰流而不清、滯而不竭，宜動而不宜靜。三合事關眾，克應過期。

Now regarding the Liu He (Liu He) of the Earthly Branches, the same pair of branches that are in harmony will have different implications when their positions are reversed: Zi and Chou in harmony indicate fullness, but Chou and Zi in reverse indicate emptiness; Hai and Yin in harmony indicate achievement, but Yin and Hai in reverse indicate damage; Xu and Mao in harmony indicate old matters, but Mao and Xu in reverse indicate new matters; Chen and You in harmony indicate consolidation, but You and Chen in reverse indicate dispersion; Si and Shen in harmony indicate smoothness, but Shen and Si in reverse indicate obstacles; Wu and Wei in harmony indicate darkness, but Wei and Wu in reverse indicate superficiality. Now regarding the Triple Harmony (San He) of the Earthly Branches: the Wood trinity of Hai, Mao, and Wei indicates complexity and disorder; the Metal trinity of Si, You, and Chou indicates removing the old and bringing in the new, with frequent changes; the Fire trinity of Yin, Wu, and Xu indicates forming groups and associating with improper people; the Water trinity of Shen, Zi, and Chen indicates movement without clarity, blockage without drying up, and is suitable for action rather than stillness. In all cases where a trinity is formed, the matters involved usually concern many people, and the time of fulfillment often extends beyond the originally predicted time.

六合天德和順，占婚大利。或日辰陰陽年命六處逢吉將，四煞沒合，多吉多縱，遇凶煞亦主凶中和合。或合帶刑害，徳神在未有氣，乃入凶遇吉，可以小用宛轉。若見合無氣，求文書幹事終滯不決意；占失脫藏匿難獲。或帶沖破害，蜜裡藏砒；全空，事難倚，徒費力。

Liu He and Heavenly Virtue are both deities of harmony and auspiciousness, and they are especially favorable for predicting marriage. If the Day Stem, Day Branch, hidden Day Stem, hidden Day Branch, personal destiny, and current age all meet auspicious generals, and the four evil stars are all restrained by harmony and do not manifest, then it is auspicious on top of auspicious, and everything will be smooth and comfortable. Even if evil stars appear, they will still bring harmony amidst adversity. If the harmonizing deity is accompanied by punishment and harm, but the Virtue deity is still present in the position of Wei, then although entering an evil place, encountering good fortune still allows for some flexibility. If the harmonizing deity lacks vitality, then seeking documents or handling affairs will ultimately be obstructed and unable to make decisions; for lost items, they will be hidden deep and difficult to recover. If the harmonizing deity is also accompanied by conflict, destruction, and harm, then it is like sweet honey containing arsenic; if both are empty, the matter becomes even more unreliable, and efforts will be wasted.

合帶暗鬼剋日，乘蛇、虎、雀，有害，不可意外妄想及託人幹事。又上下交互相合，交關求財大利；或相生亦合，本營運；或有二三交合，財應交涉二三事。又傳遇三合全脫，本不利，而生起干上財神，或生支上財，為取還魂債。

If the harmonious god is hidden and the official ghost comes torestrain the day stem, and it is also accompanied by Teng Snake, White Tiger, and Vermilion Bird, then it is harmful and beneficial, one should not have improper thoughts, and it is not suitable to entrust others to handle matters. On the contrary, if the upper and lower layers mutually harmonize, it is very advantageous for trade and seeking wealth. If they are both mutually generating and harmonizing, it is suitable for operating in one's own profession. If there are two or three layers of mutual harmony, then the wealth involved will be connected with two or three matters. Moreover, if the three transmissions form a triple harmony and all are draining my energy, it is originally unfavorable. However, if it instead generates the wealth god on the day stem or the wealth on the day branch, this is called "taking back the soul debt" — the energy that has been completely drained comes back and turns into wealth.

論鬼五十。鬼者，賊也。陽見陽，陰見陰，為鬼，如甲日用申、乙日用酉之類。鬼主謀望不成，災禍及己。

Fifty, discussing "ghosts." A ghost is the thief who comes to harm me. Any branch that overcomes me and shares the same yin and yang attribute (a yang day encountering a yang branch, a yin day encountering a yin branch) is called a ghost. For example, if Jia day uses Shen as the initiating transmission, or Yi day uses You as the initiating transmission. Encountering a ghost indicates that one's plans will not succeed and misfortune will fall upon oneself.

陽鬼公訟是非，陰鬼神祗怪異。如鬼臨日發用，常人占事多凶，或內有徳神旺氣，求官大利。或辰戌丑未日作鬼為魁罡，占試為高中；餘占用神剋日，事多反覆而後成。鬼帶惡煞，多主怪禍，舉動不利。

Yang ghosts indicate legal troubles and disputes, while Yin ghosts suggest supernatural disturbances. If the official ghost is present on the day stem and initiates the transmission, ordinary people's affairs tend to be unfavorable. However, if there is a virtuous deity within and the situation is favorable, seeking official positions may actually be very beneficial. Additionally, if on the days of Chen, Xu, Chou, or Wei, the ghost initiates the transmission forming the image of Heavenly Gang or River Chief, it is favorable for exams and may lead to success. For other cases, if the useful god overcomes the day stem, the matter is likely to undergo several changes before it is resolved. If the official ghost is accompanied by evil influences, it often indicates strange misfortunes and unfavorable outcomes in every action.

日干之鬼乘白虎，凶禍尤甚。若見虎鬼落空亡，或鬼坐鬼方，或坐生旺之方，及鬼之陰神能制其鬼，雖目下驚恐，後卻無虞。鬼作空亡，加日辰年命上無剋制者極凶，或失人，或犯訟，虛費百出，就見克不克之例。

The official ghost of the day stem is further compounded by the White Tiger, resulting in particularly severe misfortune. However, if the White Tiger ghost falls into Kongwang, or if the ghost is seated in a position that is overcome by it, or if the ghost is located in a flourishing and beneficial position (with vitality but not necessarily attacking), or if the ghost's hidden spirit can reverse control over the ghost, then although there may be a shock now, there will be no harm in the future. If the ghost falls into Kongwang but is placed on the day, the hour, the personal destiny, or the year pillar, and none of these can overcome it, then the misfortune is at its peak: either people will go missing, or legal troubles will arise, resulting in the loss of a great deal of money. This situation aligns with the principle of 'seeing an overcoming force that does not actually overcome'.

邵公曰：占病還有多般鬼，不可一概易為定。鬼在鬼方無取鬼，鬼制鬼兮為汝安。且如甲以申為鬼，金居火上無取畏；鬼若自居所畏方，此鬼原來無所忌。忽然鬼居生旺方，此鬼算來得地；得地之鬼不來侵，無生便來為不義。鬼若入墓為憂鬼，鬼蹈空亡無是就；鬼逢絕墓方為鬼，若無生旺無怕鬼。

Shao Gong once said a mnemonic: when predicting illness, ghosts come in many forms and should not be treated as a single category or easily judged. If a ghost falls into a position that controls it, it should not be regarded as a ghost at all; when another ghost controls it, it can actually protect you. For example, Jia wood takes Shen metal as a ghost, but if Shen metal is seated on fire, fire can control metal, so there is no need to fear it - when a ghost itself sits in the position it fears, it is originally not something to be afraid of. If a ghost suddenly falls into its own prosperous position, this ghost has gained strength; strangely, a ghost that has gained strength does not come to attack, but the ghost without root or strength will unreasonably attack. If a ghost enters the storage, it becomes a persistent "grief ghost"; if a ghost enters the empty position, it cannot harm anyone. In summary, a ghost is truly a ghost only when it falls into a dead position or a storage position; if it has no support and is not in its prosperous position, there is no need to fear it.

論墓五十一。墓者，蒙蔽之煞也，五行潛伏之地，四時死絕衰敗之鄉，閉塞不通，幽暗不振。凡占得墓不吉，逢墓即止。若未加寅、戌加巳、丑加申、辰加亥為用，起四墓格。

Fifty-first, discussing "Mù" (Mourning). Mù is an Inauspicious Sha (malevolent influence) that obscures and blocks, it is the hidden place of the Five Phases, and the location where the four seasons reach their dead end, decline, and decay. It is closed off and uncommunicative, dark and stagnant. Whenever an event encounters Mù, it is not auspicious, as the matter meets with Mù and comes to a standstill. If the four types of Initiating Transmission (Initiating Transmission) occur—namely, 未 adding to 寅, 戌 adding to 巳, 丑 adding to 申, and 辰 adding to 亥—these form the "Four Mù Patterns."

日上得日墓，為墓神處日格，如甲日未加寅，主人口災悔。辰上得日墓，為干墓臨支格，如丁卯日戌加卯，主宅舍傾頹，如關神尤甚。日上得日墓，辰上得辰墓，為干支乘墓格，人宅俱不利。

The day stem is located on the day stem's墓, called "Mushen Chu Ri Ge." For example, if the day stem is Jia and the墓 is on the寅, it indicates that there will be calamities and regrets within the family. The day branch is located on the day stem's墓, called "Gan Mu Lin Zhi Ge." For example, if the day is Dingmao and the墓 is on the卯, it indicates that the house will collapse and decline. If it also meets the 关神, the effect will be even worse. When the day stem is on the day stem's墓 and the day branch is also on the day branch's墓, it is called "Gan Zhi Cheng Mu Ge," which is unfavorable for both the person and the house.

日下得日墓，如甲日寅加未；辰下臨辰墓，如子日子加辰，為干支坐墓格，乃自招其禍，身心甘受昏迷，宅舍願借人作踐，占病癲狂，行人失路。日上得辰墓，辰上得日墓，為干支互換坐墓格，如甲申日寅加丑、申加未，彼此各招晦滯，不宜兩相奔投。辰戌墓事主剛速，丑未墓事主遲緩。

The day stem is seated upon its own墓, for example, Jia day stem with寅 placed on Wei; the day branch is faced with its own墓, for example, Zi day branch with Zi placed on Chen: these two situations are called "dry and wet branches sitting on their墓," which indicates self-inflicted misfortune, willing to remain in confusion and darkness, even allowing one's house to be treated badly; in divination for illness, it indicates madness; for a traveler, it indicates getting lost. When the day stem's墓 is on the day branch and the day branch's墓 is on the day stem, it is called "dry and wet branches exchanging to sit on their墓," for example, Jia Shen day with寅 on Chou and Shen on Wei, each bringing about obstruction and bad luck, and both should avoid approaching each other. The墓 of Chen and Xu indicate matters that are rigid and urgent, while the墓 of Chou and Wei indicate matters that are slow and delayed.

臨長生，舊事再發；生旺入墓，事成中止；墓入生，墓事慶重興。墓乘蛇虎，加卯酉與行年並，為墓門開也。如日墓加卯為外喪，辰墓加卯為內喪，出外宜遷葬以禳之。中末見墓，仕宦不利。天鬼臨墓，則墓中鬼為得地，引類呼朋，故名鬼呼，得天盤作鬼加地盤墓神是也。庚辛日以丑為用，臨日辰年命克害者，謂之墓田煞。

The Tomb Spirit is located on the Growth, indicating old matters resurface; moving from生旺 to Storage, things stop halfway; moving from Storage to Growth, matters related to graves will be restarted. If Tomb Spirit is accompanied by Teng Snake and White Tiger, and is placed on卯 or酉, and also coincides with the行年, this is called「墓门开」. For example, if the墓 of the day stem is on卯, it indicates an external death; if the墓 of the day branch is on卯, it indicates an internal death. Those who are away from home should use relocation of graves to ward off the effect. If Middle Transmission or Final Transmission encounter墓, it is unfavorable for officials. If the Heaven Plate's官鬼 is on the墓, then the ghost in the墓 has gained the Earth Plate, attracting similar beings and gathering friends, so it is called「鬼呼」, referring to the Heaven Plate's化鬼 being placed on the地盘's Tomb Spirit. On庚 or辛 days, if the Initiating Transmission starts on丑 and coincides with the day, the hour, the birth year, and the行年, causing harm, it is called「墓田煞」.

論破五十二。破者，損敗之煞也，事主改革，始作中綴。午破卯，門戶衰落；酉破子，陰小災；辰破丑，主墳墓寺庫牆垣破壞；戌破未，先刑後破；亥破寅、申破巳，先破後合。大約破與沖等，惟宜散凶事，吉事難成。又四孟見酉、四仲見巳、四季見丑，為破碎煞，更忌兼併。

Fifty-second, discussing "Pò" (Breakage). Pò is a malevolent astrological sign indicating damage and decline. Matters under its influence usually require a complete change, often starting something but abandoning it halfway. Pò at the hour of Wǔ (午) and Mǎo (卯) indicates decline of the family or home; Pò at the hour of Yǒu (酉) and Zi (子) indicates misfortune for women and young children; Pò at the hour of Chén (辰) and Chǒu (丑) indicates damage to tombs, temples, granaries, and walls; Pò at the hour of Xū (戌) and Wèi (未) indicates first being punished and then suffering further loss; Pò at the hour of Hai (亥) and Yin (寅), and Pò at the hour of Shēn (申) and Si (巳) indicates first suffering damage and then reconciliation. Generally, the effect of Pò is similar to that of Chōng (Conflict), but it is only suitable for dispersing misfortune. If good fortune encounters Pò, it is difficult to achieve success. Additionally, when the four young months (Mǎo, Si, Chén, Xū) meet Yǒu (酉), or the four middle months (Zi, Wǔ, Mǎo, Wèi) meet Si (巳), or the four seasonal months (Chén, Xū, Chǒu, Wèi) meet Chǒu (丑), this is called "Pò Suà" (Breakage Harm), which is most undesirable when it appears together with other malevolent signs.

論害五十三。害者，損也，防也，有殘害之謂。酉戌為鬼害，謂戌以死大害酉生金也，酉加戌陰小逃亡，戌加酉闇昧凶否。子未為勢家害，謂未以旺土害子旺水也，子加未官災口舌，未加子營謀阻滯。寅申巳亥為恃勢爭進害：寅加巳，出入改動，退利進阻；巳加寅，作事艱難，口舌憂怪；申加亥，先得後失，無終始；亥加申，營謀未遂，圖事不成。

Fifty-third, discussing "Hai" (Harm). Hai means injury, and also implies something to be guarded against, carrying the meaning of harm. The harm between You and Xu is called "Ghost Harm," meaning that the earth in Xu, which is dead, comes back to greatly harm the metal in You, which is still growing. If You is added to Xu, it indicates women and children fleeing; if Xu is added to You, it indicates darkness and confusion, with misfortune blocking the way. The harm between Zi and Wei is called "Powerful Family Harm," meaning that the strong earth in Wei, relying on its power, harms the strong water in Zi. If Zi is added to Wei, it indicates official troubles and disputes; if Wei is added to Zi, it indicates obstacles in business and planning. The harm among Yin, Shen, Si, and Hai is called "Powerful Struggle Harm": if Yin is added to Si, there will be movement and change, with advantage in retreat and difficulty in advancement; if Si is added to Yin, there will be difficulty in handling affairs, along with worries of disputes and strange occurrences; if Shen is added to Hai, there will be initial gain followed by loss, with things beginning but not ending; if Hai is added to Shen, there will be failure in business, and the things intended will not be accomplished.

丑午卯辰為少凌長害，謂午以旺火凌丑死土、卯以旺木凌辰死土也。丑加午，病訟篤憂，夫妻不合；午加丑，事多不明，終難成就；卯加辰、辰加卯，心緒不寧，爭財有阻。壬丙日因爭挾勢相害，甲庚日卑幼相害，乙辛日兄弟尊卑相害，癸己日因財有憂，丁日背面破損，戌者攻繫鬥傷。

The Earthly Branches Chou and Wu, Mao and Chen are mutually harmful, called "Lesser Overpowering the Elderly." This refers to the strong fire in Wu overpowering the weak earth in Chou, and the strong wood in Mao overpowering the weak earth in Chen, representing the younger overpowering the older. When Chou is combined with Wu, it indicates serious illness and legal troubles, along with marital discord. When Wu is combined with Chou, it suggests many unclear matters that ultimately fail to succeed. When Mao is combined with Chen or Chen with Mao, it indicates restlessness and obstacles in disputes over property. According to the Day Stem, on Ren and Bing days, mutual harm arises from arrogance and stubbornness. On Ji and Geng days, mutual harm occurs between the younger and the elder. On Yi and Xin days, mutual harm occurs between brothers or between superiors and inferiors. On Gui and Ji days, mutual harm arises from financial concerns. On Ding day, harm occurs both in front and behind. When this occurs on Xu, it indicates being attacked, detained, or injured in disputes.

論刑五十四。刑者，刑戮之謂。一曰衰謝之刑，謂五刑之正刑也；二曰制御之刑，謂十干之刑也；三曰不遜之刑，謂十二支之刑也。金剛火強，各守其方；木落歸根，水流趨動。

Fifty-fourth, discussing "刑". "刑" refers to punishment and retribution, divided into three categories: the first is called "Decay and Punishment", referring to the proper punishment caused by the transition from prosperity to decline among the Five Phases; the second is called "Control and Punishment", referring to punishments among the Ten Heavenly Stems; the third is called "Disrespectful Punishment", referring to punishments among the Twelve Earthly Branches. The general principle is expressed in four lines: Metal is strong in nature, Fire is strong in nature, each guarding its own position and suffering punishment; when Wood's leaves wither, they must return to their roots, and when Water flows, it must flow eastward.

巳酉丑金之位，刑在西方，言金恃其堅，物莫與對，八月陽氣從酉而入，因而挫之，故金刑西方也。寅午戌火之位，刑在南方，言火恃其強，物莫與對，五月陰氣從午而生，因而挫之，故火刑南方也。

The Triple Harmony for metal is at巳, 酉, and 丑, and its刑 falls on the western direction (酉). This means that metal relies on its hardness, and nothing can resist it. However, in the eighth month, the yang energy is gathering inward from the酉 position, so at this time, it is necessary to weaken its sharpness, hence the刑 for metal is set at the western position. The Triple Harmony for fire is at寅, 午, and 戌, and its刑 falls on the southern direction (午). This means that fire relies on its strength, and nothing can resist it. However, in the fifth month, the yin energy begins to quietly emerge from the 午 position, so at this time, it is necessary to weaken it, hence the刑 for fire is set at the southern position.

亥卯未木之位，木落歸根者，亥卯未之根葉落必歸根，刑在北方，言木恃其榮觀，故陰刑之使凋零也。申子辰水之位，水流趨東者，水往東流，逝而不反，刑在東方，言水恃陰淫，故陽刑之使不歸也。土位中宮，分旺四季，以未為正旺，丑為冠帶，墓在辰，刑在戌，謂土力最大，天能制之，故天刑在戌。

The triple harmony for wood is亥, 卯, and 未, which are called the root positions of wood. The phrase "wood falls back to its root" means that when the leaves of wood are completely gone, it must return to its root. Its punishment falls in the north (子). This means that wood, relying on its lush branches and leaves, is punished with yin energy to make it wither. The triple harmony for water is申, 子, and 辰, which are called the root positions of water. The phrase "water flows eastward" means that water flows continuously eastward and never returns. Its punishment falls in the east (卯). This means that water, relying on yin energy to flood, is punished with yang energy to make it go without return. Earth is located in the central palace, and its strength is distributed at the end of each season. The main strength of earth is at 未, its cap is at 丑, its storage is at 辰, and its punishment falls at 戌. This means that earth has the greatest strength, and only heaven can control it, so "heavenly punishment" is set at 戌.

制御之刑，辰來剋日為逆亂，故加刑以制御之。凡干刑所加，戰鬥不出當下，如申刑申、酉刑酉之類。

Now discussing "the punishment of control": when the day branch inversely overcomes the day stem, this represents a disorderly situation of subordinates overpowering superiors, so punishment is added to subdue it. Whenever the punishment of heavenly stems is applied, the conflict erupts immediately and does not delay, such as in the case of self-punishment where the same stem is involved, like Shen刑Shen or You刑You.

不遜之刑，其義有三。一曰無恩之刑，謂寅中之雜火不恤巳中之雜金，故寅刑巳；巳中之雜土不恤申中之雜水，故巳刑申；申雖義見生我之巳火被寅刑，故申又刑寅。二曰恃勢之刑，謂未土恃正旺，欺丑土之帝旺冠帶，故未刑丑；丑有恃冠帶，欺戌土先被火刑，故丑刑戌；戌迂其怒，自恃旬首甲戌，往刑旬未癸未。三曰無禮之刑，子刑卯，卯子言陽精生日，陽氣在子，而卯為日門，子為卯父，乃鼎立無謙卑恭敬之祉。翼峰曰：子為貪狼，卯為陰賊。

Further discussing "the crime of not yielding," it is divided into three meanings. The first is "the crime of no mercy": the miscellaneous fire hidden in寅 does not show compassion toward the miscellaneous metal hidden in巳, hence寅 is in conflict with巳; the miscellaneous earth hidden in巳 does not show compassion toward the miscellaneous water hidden in申, hence巳 is in conflict with申; 申 should be grateful to巳, which is the source of its birth, but since巳 was first in conflict with寅, 申 then turns to conflict with寅. The second is "the crime of relying on power": the earth in未, relying on its own prosperity, oppresses the earth in丑, which is in its period of prosperity and capping, hence未 conflicts with丑; the earth in丑, relying on its position in the capping stage, oppresses the earth in戌, which was previously harmed by fire, hence丑 conflicts with戌; the earth in戌, unable to vent its anger, relies on being the first of the Jiaxu decade, and turns to conflict with the earth in the Guiwei decade. The third is "the crime of no propriety": 子 conflicts with卯. In relation to卯 and子, the day of the yang essence is when the yang energy is hidden in子, while卯 is the gate of the sun rising. 子 is the father of卯 (water generates wood), and now the father and son stand side by side without any humility or respect. Yifeng said: 子 has the nature of the greedy wolf, while卯 has the nature of a阴贼 (a secretive and harmful person).

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，刑中有害，舉動險阻，彼刑我，斗官事災危；巳刑申，刑中有合，長幼不順，彼刑我，解仇將恩報；申刑寅，刑中有沖，人鬼侵凌，彼刑我，動殘賊相施。丑戌未刑者，三宮皆土，兄弟以力相傷，為恃勢刑。丑刑戌，刑中有暗鬼，貴刑于賤，大刑于小，刑禁官事；戌刑未，刑中有破，卑少凌長，妻財不豐，舉動不利；未刑丑，刑中有沖，大小不順，兄弟不和。

The trigrams Yin, Si, and Shen mutually injure each other: Yin contains wood and fire, Si contains earth and metal, and Shen contains metal and water. They are in a father-son generation relationship but also injure each other in the same position, so it is called "no mercy injury." Yin injures Si, and within the injury there is also harm, leading to obstacles and dangers in every action; if someone injures me, it indicates disputes, lawsuits, and calamities. Si injures Shen, and within the injury there is a union, indicating disorder in the relationship between elders and juniors; if someone injures me, it can resolve enmity and be repaid with kindness. Shen injures Yin, and within the injury there is a conflict, indicating mutual aggression between people and ghosts; if someone injures me, there will be mutual harm. The trigrams Chou, Xu, and Wei mutually injure each other: all three belong to earth, like brothers injuring each other by force, so it is called "forceful injury." Chou injures Xu, and within the injury there is a hidden ghost, indicating a superior injuring an inferior or a larger one injuring a smaller one, leading to punishment, imprisonment, and lawsuits. Xu injures Wei, and within the injury there is a break, indicating juniors overpowering elders, leading to lack of wealth and property and unfavorable actions. Wei injures Chou, and within the injury there is a conflict, indicating disorder in hierarchy and brotherly discord.

子刑卯者，水木母子改節相傷，為無氣刑。子刑卯，主門戶淫亂、死敗、尊卑不睦；卯刑子，主明入暗出、水流不通、子息不律。辰午酉亥自刑者，寅申巳亥四沖無亥，辰戌丑未四破無辰，子午卯酉子卯互刑而無午酉，是四位無所相刑，主自逞自作，自受其禍。

The combination of Zi (子) and Mao (卯) involves water and wood, which are mother and child elements that deviate from the natural order and harm each other, hence called "no vital energy injury" (无气刑). Zi (子) and Mao (卯) indicate disorder in the household, death and decline, and lack of harmony between superiors and inferiors. Mao (卯) and Zi (子) indicate progress in the open but retreat in the hidden, blockage in the water pathway, and children not following proper conduct. The positions of Chen (辰), Wu (午), You (酉), and Hai (亥) are "self-injury" (自刑): among Yin (寅), Shen (申), Si (巳), and Hai (亥), there is no opposing position for Hai (亥) in the trines; among Chen (辰), Xu (戌), Chou (丑), and Wei (未), there is no opposing position for Chen (辰) in the clashes; among Zi (子), Wu (午), Mao (卯), and You (酉), only Zi (子) and Mao (卯) injure each other, while Wu (午) and You (酉) cannot injure each other. These four positions have no other positions to injure, so they must injure themselves, indicating stubbornness, recklessness, self-inflicted misfortune, and calamity resulting from one's own actions.

巳酉丑三合為傳，干支上覆見酉，為金剛自刑其方，緣巳刑申、丑刑戌，惟酉不能刑，故自刑其西方也。寅午戌三合為傳，干支上覆見午，為火強自刑其方，緣寅刑巳、戌刑未，惟午不能刑，故自刑其南方也。申子辰三合為傳，支干上覆見其辰者，應水流趨水之格，緣子刑卯、申刑寅，惟辰不能刑，故趨辰本宮，以辰為水庫耳。亥卯未三合為傳，支干上覆見亥者，應葉落歸根之格，緣卯刑子、未刑丑，惟亥不能刑，故歸亥宮，以亥為木局之本，乃木之父母鄉也。

The combination of巳, 酉, and 丑 forms the Three Transmissions, and if 酉 appears again in the Heavenly Stems and Earthly Branches, this is called "the Metal King self-inflicts punishment on its own territory." This is because 巳 can punish 申, and 丑 can punish 戌, but 酉 has no position to punish, so it inflicts punishment on its own territory in the Western direction. The combination of 寅, 午, and 戌 forms the Three Transmissions, and if 午 appears again in the Heavenly Stems and Earthly Branches, this is called "the strong fire self-inflicts punishment on its own territory." This is because 寅 can punish 巳, and 戌 can punish 未, but 午 has no position to punish, so it inflicts punishment on its own territory in the Southern direction. The combination of 申, 子, and 辰 forms the Three Transmissions, and if 辰 appears again in the Heavenly Stems and Earthly Branches, this is called the "water flows to water" pattern. This is because 子 can punish 卯, and 申 can punish 寅, but 辰 has no position to punish, so it flows back to 辰, which is the repository of water. The combination of 亥, 卯, and 未 forms the Three Transmissions, and if 亥 appears again in the Heavenly Stems and Earthly Branches, this is called the "leaves return to their roots" pattern. This is because 卯 can punish 子, and 未 can punish 丑, but 亥 has no position to punish, so it returns to 亥, which is the root of the Wood Bureau, also known as the homeland of Wood.

凡刑神發用，或遞互相加，乘凶將臨日辰，皆主傷殘。刑干憂男傷，刑支憂女病，旺刑衰可福生，死刑旺則禍起。時刑干憂小兒，用刑時事不利，刑月建不可訟人，刑日辰不可遠出。或上下相刑，遇日鬼，凡事乖戾。或六處有神作支之自刑，又作干鬼，結連三傳為鬼為助，刑罰大凶。

Whenever the criminal god is used as the initiating transmission, or when the upper and lower elements mutually attack each other and are accompanied by an Inauspicious General (malevolent general) arriving at the day branch, it indicates calamity and injury. If the criminal god attacks the day stem, there is concern for male members being injured; if it attacks the day branch, there is concern for female family members falling ill. Using strong qi to attack weak qi can turn misfortune into fortune; but using dead qi to attack strong qi will bring disaster. If the criminal god falls on the day stem, there is worry about children; if the useful god is attacked by the criminal god, affairs will be unfavorable; if the criminal god falls on the month builder, one should not initiate lawsuits; if the criminal god falls on the day branch, one should not travel far. If upper and lower elements mutually attack each other and the day stem's official ghost is present, then all affairs will go awry. If the day stem, day branch, day yin, day yin, original destiny, and year destiny have gods forming self-criminality on the day branch, and these are transformed into the day stem's official ghost, and the three transmissions are also connected to assist the ghost, then the punishment will reach its peak.

論沖五十五。沖者，擊動之煞也，雖初有得，後必傾廢。在日，身有動；在辰，宅有動。乘凶將，加武逃動，後陰暗動，六合盜失淫佚出入改動，勾陳私邪爭競，各以類推。大約吉不宜沖，凶沖則散；凶空不宜沖，沖動則為凶也；吉空宜沖。類神空亡，歲月沖則暗動，日辰次之。

Fifty-fifth, discussing "冲" (collision). "冲" is a malevolent force that causes movement through impact. Even if there is initial gain, eventually it will lead to downfall and abandonment. If "冲" affects the day stem, it indicates movement of the self; if it affects the day branch, it indicates movement of the residence. If "冲" is combined with a malevolent general: with Black Tortoise it indicates fleeing and moving about; with Heavenly Empress it indicates secret actions; with Liu He it indicates theft, licentiousness, and changing comings and goings; with Gou Chen it indicates private misconduct and disputes. Others can be inferred accordingly. In general, auspicious deities should not be affected by "冲"; when malevolent deities are "冲", they disperse. Malevolent deities that are in Kongwang should not be "冲" again, as "冲" would instead activate the malevolent force. Auspicious deities in Kongwang should be "冲", as "冲" opens them up and makes them useful. When class deities are in Kongwang, being "冲" by the year master or month builder is considered covert movement, while being "冲" by the day branch is of lesser importance.

如六癸日辰加丑，乃墓覆日，誠凶也，夜將乘蛇更甚，卻得戌之虎以沖辰之蛇，凶沖凶，其凶立散。沖破者，凡支干沖神、破加神為用，或用神與歲月日時沖破亦是。沖者，沖動之意，亦反覆意；破者，解散意，亦破損意。如子年庚子日未時戌將，三傳酉午子，午為歲沖日沖，酉為歲破月破，午為月破，又加刑為刑，故名沖破。

For example, on six days with the癸 stem, if the辰 is placed on the丑, the storage is overturned over the day stem, which is indeed ominous; if the night lesson is started with the Teng Snake, it becomes even worse; but if the White Tiger on the戌 is used to冲 the Teng Snake on the辰, using a凶 to attack a凶, the danger is immediately dispersed. The term '冲破' refers to any situation where the冲神 or破神 of the day stem and day branch are added to the initiating transmission, or where the useful god interacts with the year stem, month builder, day, or hour to form a冲 or破. '冲' means to move or stimulate, and also implies instability or fluctuation; '破' means to disperse or break apart, and also implies damage or destruction. For instance, in a lesson started at the hour of 未 on a Gengzi day in the year of 子, using the戌 general, with the three transmissions being 酉, 午, and 子: 午 both冲 the year stem and the day, 酉 is both the age break and the month break, 午 is also the month break, and there is also a刑, so this lesson is called '冲破'.

占時沖日，日為外而時沖之，是為外動，更值驛馬，其動尤速。時沖辰，辰主內為卑小，如被時沖，則宅舍不寧，卑幼災悔。如得從革、反吟、勵德，必主遷移改革；八專必主內亂。子午沖，主道路馳逐、謀動變遷；卯酉沖，主門戶更改、逃亡失脫；寅申沖，主人鬼相傷、夫婦離異；巳亥沖，主事多反覆、重救輕得；丑未沖，主兄弟異心、謀為不遂；辰戌沖，主主僕乖離、貴賤不明。

When the hour trigram conflicts with the day stem, the day stem represents the external aspect, and being conflicted by the hour indicates movement from outside. If this is combined with the post-horse, the movement becomes especially rapid. When the hour trigram conflicts with the day branch, the day branch represents the internal aspect and also the younger generation. If the hour conflicts with the day branch, it indicates instability in the home and misfortune for the younger generation. If the lesson pattern also includes the categories of from-reform, reverse chant, and moral cultivation, it definitely indicates a need for relocation or change. If the lesson pattern is of the eight-special type, it indicates internal family disturbances. The six conflicts each indicate specific matters: the conflict between zi and wu indicates movement on roads, plans for migration or movement; the conflict between mao and you indicates changes in the household, escape or loss; the conflict between yin and shen indicates mutual harm between the person and the ghost, separation of husband and wife; the conflict between si and hai indicates repeated events, more efforts with less gain; the conflict between chou and wei indicates division among brothers, failure in plans; the conflict between chen and xu indicates separation between master and servant, confusion between high and low status.

論馬五十六。驛馬者，乃陰陽倚伏、氣化循環，猶今之置驛傳命、送往迎來，氣藏如驛，氣動如馬也。寅午戌火也，水藏其中，必遇申金生水以發越之，然後陽中陰動而化。申子辰水也，火藏其中，必寅木生火以員融之，然後陰中陽動而生。

Fifty-sixth, discussing the Post-horse. The Post-horse is derived from the meaning of yin and yang relying on each other and the continuous cycle of qi transformation, just as today's system of relay stations for transmitting orders and welcoming and sending off people: when qi is hidden, it is like a stationary relay station; when qi is active, it is like a galloping Post-horse. The combination of寅, 午, and 戌 belongs to fire, with water hidden within it. It must meet 申 metal to generate water, thus bringing it forth, and then the yin within yang can move and transform, so the horse of the fire group is in 申. The combination of 申, 子, and 辰 belongs to water, with fire hidden within it. It must meet 寅 wood to generate fire, thus making it harmonious, and then the yang within yin can move and sprout, so the horse of the water group is in 寅.

亥卯未木也，金藏其中，必遇巳火生金以鎖鑰之，然後靜者動而闔者闢。巳酉丑金也，木藏其中，必遇亥水生木以敷榮之，然後斂者舒而屈者伸。蓋往來錯綜，因時動靜，進則與時偕行，退則與時皆極，皆是物也。然理歸一揆，不必執火局馬在申、水局馬在寅，然後看馬。凡水中火騰、火中水降，總屬陰陽交濟、剛柔迭運之妙；五行之氣當其相反處，乃相沖激，故天馬必在水長處，金木水例之。

The亥, 卯, and 未 belong to wood; metal is hidden within them and must meet巳 fire to generate metal (since巳 is the long life of metal). It is like a key that opens it, then the still becomes active and the closed becomes open, so the horse of the wood cycle is in巳. The巳, 酉, and 丑 belong to metal; wood is hidden within them and must meet亥 water to generate wood, allowing it to spread and flourish. Then the contracted becomes extended and the bent becomes straight, so the horse of the metal cycle is in亥. In summary, the movement and interaction of qi flow in all directions, following the sequence of motion and stillness: what should advance moves in harmony with the time, and what should retreat ends with the time. This is the principle. However, the principle ultimately comes down to one point; there is no need to memorize that "the horse of the fire cycle is in申 and the horse of the water cycle is in寅" before being able to identify the horse. Whenever water rises with fire or fire sinks with water, it demonstrates the subtle interplay of yin and yang, the alternation of hardness and softness. The qi of the Five Phases meets in opposition, thus causing mutual conflict. Therefore, the Heavenly Horse must be located at the long life of water, and this principle applies similarly to the cycles of gold, wood, and water.

驛馬為日之財神，必因財出入。如見白虎，復值休囚氣，定主疾病出入。或馬為日鬼，與勾、雀並，及刑剋日辰，必因官事出入。若天乙作馬，或朱、常與日作三六合，必因官司差遣文書出入。伏吟課主近出即歸，反吟及遊子、斬關主遠出。

The Post-horse if it is the wealth god of the day stem, then it is for the sake of wealth. If the Post-horse meets the White Tiger and falls in a weak and confined condition, then it is for the sake of illness. If the Post-horse becomes the official ghost of the day stem, and appears together with Gou Chen and Vermilion Bird, or if it harms the day branch, then it is for the sake of legal matters. If the Heavenly Stem of the nobleman becomes the Post-horse, or if Vermilion Bird and Tai Chang form a triple harmony or a Liu He with the day stem, then it is for official duties and official documents. If the lesson pattern is a hidden chant, then the person will return soon after leaving. If it is a reverse chant, or forms the wandering son pattern or the cutting gate pattern, then the person will travel far away.

論五行變化徵驗五十七。一曰生我為父母，為彼，為印綬，為父母日本是也。日本即長生，男以為父母，女以為公姑。又仕宦長生入傳，即為舉主，須看其有力無力：有氣位高，無氣位卑，得天時地利為有氣，失天時地利為無氣。如甲木以亥之長生為舉主，在秋為相，在冬為旺，是得天時；亥臨申受生，臨子乘旺，是得地利。此則為位高之人，舉薦有力，反此則無力。

Fifty-seventh, discussing various manifestations of the generation and overcoming relationships among the Five Phases. The first type is the one that generates me, called parents, also representing the other party, and is also known as the official star, referring to the parents and the "Japanese" position. The Japanese position refers to the long life position of the day stem. For a man, this is considered parents, while for a woman, it is considered grandparents. If a person in official position has the long life position entering the transmission, it indicates that someone is recommending his superior. One must examine whether it is strong or weak—when it has energy, the recommendation is from a high-ranking person, and when it lacks energy, the recommendation is from a low-ranking person. If it has favorable heaven and earth conditions, it has energy; if it lacks them, it lacks energy. For example, Jia wood takes Hai water (the long life position of wood) as the recommender. In autumn, Hai water is in harmony, and in winter, it is strong, which is favorable heaven conditions. If Hai is placed over Shen and is generated by Shen metal, or placed over Zi and is strong, this is favorable earth conditions. In such cases, the recommender is strong and the recommendation is effective. Conversely, if these conditions are not met, the recommendation is ineffective.

如太歲為舉主，為天子眷顧；月將、月建為臺省薦拔；青龍為文臣，太常為武臣，白虎為權要之神。至若申亥卯落空乘貴，亦為僧道醫巫相舉薦也。長生為恩澤，若長生是太歲，則恩澤出自朝廷；長生是天乙、太常、青龍、天后，皆主大慶；長生是學堂，士人吉利，仕宦亦喜；庶人看其類神，隨所事業皆有厚獲。

If the Supreme Ruler (Tai Su) is the one recommending, it signifies the personal favor of the emperor; if the Month General (Yue Jiang) or Month Builder (Yue Jian) are the recommenders, it indicates promotion by high-ranking officials at the level of the Grand Council. The Azure Dragon (Qing Long) represents recommendation by literary officials, the Tai Chang represents recommendation by military officials, and the White Tiger (Bai Hu) represents recommendation by powerful officials. As for the cases where the branches Shen, Hai, and Mao fall into Kongwang and are accompanied by the Nobleman (Gui Ren), this indicates recommendation by monks, Taoist priests, doctors, or shamans. The concept of Growth (Chang Sheng) represents favor and grace: if the Growth is exactly the Supreme Ruler, the grace comes from the imperial court; if the Growth is accompanied by Tian Yi, Tai Chang, Qing Long, or Tian Hou, it signifies great joy and celebration; if the Growth coincides with the School Star (Xue Tang Xing), it is favorable for scholars and officials; for ordinary people, they should refer to the deities associated with their respective professions, and they will receive abundant rewards according to their particular field.

又為不測資助。蛇、元生日，主盜賊小人資助；白虎生日，主兇徒行客及病人資助；太常為武弁，或有服人資助，以類推之。干上遇長生於月令無氣，要傳中見鬼資助長生。如甲生亥，月令無氣，傳中申酉生其亥水，次第生干，是不幸中之幸也。

Longevity indicates assistance received from outside. If Teng Snake or Black Tortoise come to birth the day stem, the assistance comes from thieves or petty people; if White Tiger comes to birth the day stem, the assistance comes from villains, travelers, or sick people; Tai Chang signifies assistance from military officers, soldiers, or people in mourning, and so on. If the day stem encounters Longevity, but this Longevity has no strength in the current month's solar term, then the help must come from the three transmissions through the appearance of official ghosts. For example, if Jia wood takes亥water as its Longevity, but亥water has no strength in the current month, and the three transmissions contain Shen or You metal to generate亥water, which in turn generates the day stem, this is a fortunate outcome amidst misfortune.

二曰我生者，食神、傷官是也，為子孫，為救神。蓋子孫能制鬼，故曰救神；為盜氣，為洩氣，以其脫我之氣也。

The second type is what I generate, namely the food god and the injurious official, which represent descendants and are also called the saving deity. Since descendants can control official ghosts, it is called the saving deity; however, it is also called stealing qi and draining qi, because it draws away my own original qi.

三曰我克者，妻財是也。凡遇我克，有合為妻，無合為財，正則為妻，偏則為妾。如甲日見丑未為妻妾，以丑中有己與甲合故也；見辰戌為財帛，蓋辰戌與甲無合也，餘仿此。又三傳皆作日財，必傷日本。凡占日上才歸宅，其財穩；初傳財又來，中傳庫上財十倍；末傳不克中庫，永久可享。

The third type is what I overcome, which is wife and wealth. Whenever I overcome something, those that are in harmony with me are considered wife, and those that are not are considered wealth; if the spouse is upright, it is the main wife, and if it is biased, it is a concubine. For example, on a Jia day, seeing Chou or Wei indicates wife and concubine, because Chou contains Ji earth, which harmonizes with Jia; seeing Chen or Xu indicates only wealth, because Chen and Xu do not harmonize with Jia, and the rest follow the same pattern. Additionally, if all three transmissions are wealth related to the day stem, it will certainly damage the day stem's vitality (too much wealth with a weak body). When predicting wealth: if the wealth on the day stem has already entered the house, this wealth is secure; if the first transmission also brings wealth, it comes continuously; if the middle transmission falls on a storage position, the wealth increases tenfold; if the final transmission does not overcome the middle transmission's storage, this wealth can be enjoyed for a long time.

四曰克我者，官鬼是也。一陰一陽之謂官，如甲陽辛陰無合為官，辛祿在酉，酉即甲之官也；偏陰偏陽謂之煞，如甲以庚為鬼，甲陽庚亦陽，偏陽不能配合，乃為煞，庚祿居申，申即甲之鬼也。

The fourth type is one that overcomes me, known as the official ghost. When one yin is paired with one yang, it is called "official": for example, Jia belongs to yang and Xin belongs to yin. Although they are not compatible, they are paired by yin and yang, so Xin is Jia's official. The strength of Xin is in You, and You is also Jia's official star. If yin and yang are biased toward one side, it is called "sha": for example, Jia takes Geng as its ghost. Jia is yang and Geng is also yang. Alone yang cannot be paired, so it can only be called sha. The strength of Geng is in Shen, and Shen is also Jia's ghost.

官與鬼，常人占畏之，仕宦遇官漸進，值鬼超遷，若乘龍、常、貴、合尤吉；如落空亡，仕宦不喜，常人反幸。為病患，為失脫，為奸謀刑害，為非橫傷殘，蓋以克我者又乘凶將，無沖制空亡也。

The official and ghost are two elements that ordinary people fear when they appear in a divination. Officials encountering the official star indicate gradual progress, while encountering the seven deadly stars suggests rapid promotion. If these are accompanied by the Azure Dragon, Tai Chang, Nobleman, or Liu He, the outcome is even more favorable. However, if the official and ghost fall into Kongwang, officials dislike this, but ordinary people are relieved. The official and ghost also signify illness, theft, plots by wicked people, punishment and harm, and sudden misfortune or injury. This refers to the situation where the god that controls me is combined with an Inauspicious General (malevolent general), and there is no trampling or controlling force, and it does not fall into Kongwang.

五曰同類，比肩、陽刃是也，為兄弟。蓋有合則親，親則為兄弟，如甲戌日見卯為同類，而卯戌相合則親，故為兄弟也。為朋友，為劫財，蓋無合則疏，疏故為朋友。若比肩、陽刃迭見，當主劫財。為門族，如庚辰日見巳火為鬼，巳中有土金辛，乃庚之門族，巳克庚為門族作炒；若作太陰，卻是陰人作炒。

The fifth type is those that are of the same kind, which includes the same zhi and yang ren, representing brothers. Because of the mutual attraction of being in harmony, they become close, and thus become brothers. For example, on a day with Jiaxu, if there is a Mao, since Mao and Jia are both wood, they are of the same kind, and since Mao and Xu are in harmony, they are considered brothers. Being of the same kind also represents friends and劫财 (robbery wealth). Because if they are not in harmony, they are distant, and thus can only be considered friends. If same zhi or yang ren appear consecutively, it indicates loss of wealth and robbery. Being of the same kind also represents relatives within the same clan. For example, on a day with Gengchen, if there is Si fire, which is the official ghost, Si contains earth and metal Xin, and Xin is the same kind as Geng. Since Si is capable of overcoming Geng, it indicates that relatives within the clan are quarreling. If this position is Tai Yin, it indicates that female relatives are quarreling.

五行生旺死絕法。凡占六壬，日辰二處，三傳共五處，年命共六處。來問何事，各於類神上決之。如問走失奴婢，亦有二等：河魁、天罡為男，太陰、從魁是女，落在何宮，遇何神，並取刑沖破害、旺相死囚休斷之。又看當令不當令、有氣無氣、空亡不空亡為的。

The use of the Five Phases' generation, prosperity, decline, and extinction. In all six壬 divination, the day and the earthly branch are calculated separately, plus the three transmissions, making five places, and adding the person's own year of birth, making six places. According to the question asked by the person, each is judged on the corresponding class god. For example, if the question is about a missing servant, it is divided into two categories: River Chief (戌) and Heavenly Gang (辰) represent male servants, while Tai Yin (酉) and From Kuai (another name for酉) represent female servants. One should look at which palace they fall into and which god they meet, then combine it with punishment and clash, destruction, harm, and the states of prosperity, decline, death, imprisonment, and rest. Additionally, one should check whether they are in season or not, whether they have vitality or not, and whether they fall into Kongwang or not, in order to make an accurate judgment.

同占換將法。占多時同，須用換將法。陽將初換後三，次換前五。如子將屬陽，初占以本將加時，次占則換後三酉將，再次再換酉前五寅將，三換寅後三亥將，四換亥前五辰將之類。陰將初換前五，次換後三。如丑將屬陰，初占以本將加時，次占則換前五午將，再次則換午後三卯將，三換卯前五申將，四換申後三巳將之類。周十二換，方至本位。

When multiple matters are divined within the same hour, the method of changing the general (general) is used to avoid repetitive results. If multiple divinations are performed at the same hour, the method of changing the general is applied. For a yang general, the first time it is used as the original general plus the hour; the second time it is moved back three positions, the third time forward five positions, and so on alternately. For example, if the Zi general is yang, the first divination uses the original general plus the hour; the second uses the general three positions after Zi, which is You; the third uses the general five positions before You, which is Yin; the fourth uses the general three positions after Yin, which is Hai; the fifth uses the general five positions before Hai, which is Chen, and so on. For a yin general, the method is reversed: the first time it is used as the original general plus the hour; the second time it is moved forward five positions, the third time backward three positions, and so on alternately. For example, if the Chou general is yin, the first divination uses the original general plus the hour; the second uses the general five positions before Chou, which is Wu; the third uses the general three positions after Wu, which is Mao; the fourth uses the general five positions before Mao, which is Shen; the fifth uses the general three positions after Shen, which is Si, and so on. This cycle continues for twelve times before returning to the original position.

壽算遐夭。須視三傳，以一傳之上下相乘，所得先天數減半作實，復取地盤數並之，即知每限壽若干年矣。如巳加子，巳四子九，為四九三十六，減半乃十八，並地盤天子九，共二十七也。中末傳亦如此推算，三限總算，則知終身壽限矣。有驗長生及父母者，其壽長；惡煞凶將、神遙傷克害者，其人夭。

The method of calculating the length of life involves examining the three transmissions. Take the numbers of the first transmission's upper and lower layers, multiply them together, subtract half of the result as the real number, then add the number of the earth plate. This will show how many years are in that particular period. For example, if巳 is added to子, the number of巳 is four and the number of子 is nine, four multiplied by nine is thirty-six, subtract half to get eighteen, then add the number of the earth plate子, which is nine, resulting in a total of twenty-seven years. The middle transmission and the final transmission are calculated in the same way. Adding the three periods together will indicate the total lifespan. If in the chart the growth is verified and the parents' lines are in the correct position, the person will have a long life. If there are evil spirits,Inauspicious General, or the noble god remotely harms or injures, the person will have a short life.

十二神 天乙　福德美悅仁厚端嚴　　螣蛇　輕浮惑慮妄誕糾纏 朱雀　文明風雅燥惡猜恃　　六合　謙和恭敬邪媚淫乖 勾陳　多嗔澀滯桀黠德梁　　青龍　忠良友愛尊重悠揚 天空　欣張佚匿狡猾浮游　　白虎　逞狐假權彪悍敗貤仇 太常　言論喜洽安靜慎心　　元武　溫柔聰慧佚蕩不禁 太陰　機略秘密更改蒙塵　　天后　稽留智巧汙染垂恩

The twelve Heavenly Generals each have their own characteristics. The original text lists them in two columns, left and right, with each general's description in eight characters. The first four characters usually describe their good qualities, while the last four describe their negative traits. Here is the restored order. Tianyi Guiren: has virtue and good fortune, has a pleasant appearance, is kind, upright, and dignified. Tengshe: superficial, suspicious, speaks falsely, and is persistent in纠缠. Zhuque: has brilliant literary talent, is refined in demeanor, but is impetuous and evil-minded, and is jealous and self-reliant. Liuhé: is humble and harmonious, is respectful to others, but may easily become fickle, lewd, and erratic. Gouchen: is easily angered, acts slowly and hesitantly, is rebellious and cunning, yet has virtue and responsibility. Qinglong: is loyal, kind, loves others, is respected by people, and has a broad-minded and far-reaching character. Tiankong: enjoys showing off, is also good at hiding, is cunning, light-hearted, and insincere. Baihu: is arrogant and aggressive, like a fox borrowing a tiger's might, is fierce and combative, causes failure and creates enemies. Taichang: is good at speaking, enjoys harmony, is quiet and cautious. Xuanwu: has a gentle character, is intelligent and quick-witted, but is reckless and lacks restraint. Taiyin: is skilled in strategies and plans, acts secretly, is good at changing, and often remains hidden and unnoticed. Tianhou: is slow to move forward, has a clever mind, is easily influenced by external influences, but can also bestow kindness and grace.

形貌軀體。容止妍媸，測干命上神。初傳為貌，中傳為體，末傳為足。經曰：辰戌頂門，巳亥頭面，丑未肩背，寅申手足，卯大小腸，酉膽肺，子膀胱，午營衛；甲頭，己背肌骨，辛腸，癸足，乙項，丙肩，丁心，戊肋，庚臍，壬肚。

The method of determining a person's appearance and physical features. The beauty or ugliness of one's appearance and demeanor is determined by the day stem and the deity associated with the person's birth sign. The first transmission governs the face, the middle transmission governs the trunk, and the final transmission governs the feet. The classic text states that the twelve earthly branches correspond to different body parts: Chen and Xu govern the top of the head, Si and Hai govern the head and face, Chou and Wei govern the shoulders and back, Yin and Shen govern the hands and feet, Mao governs the large and small intestines, You governs the gallbladder and lungs, Zi governs the bladder, and Wu governs the blood and qi,營 and 卫. The ten heavenly stems also correspond to specific body parts: Jia governs the head, Ji governs the back muscles and bones, Xin governs the intestines, Gui governs the feet, Yi governs the neck, Bing governs the shoulders, Ding governs the heart, Wu governs the ribs, Geng governs the navel, and Ren governs the abdomen.

貴顯（以下八段卜終身用）。祿馬官星得位，貴、常、龍、雀司權，是名聞海宇之公卿，及身列廊廂之將相。經云：朱雀簾幕有情，必主登科及第；太常煞印得位，當建立奇功。旺相援拔為要津顯赫，休衰失令乃謝政掛冠。

On Fame and Prestige (the following eight paragraphs are used for divining one's entire destiny). If the Official Star, the Post-horse, and the Favorable Deity are all in their proper positions, and the Heavenly Ethereal Nobleman, Tai Chang, Azure Dragon, and Vermilion Bird are also in authority and in charge, such a person will be a renowned official or a general or chancellor stationed in the two wings of the court. The classic says: When the Vermilion Bird and "Lan Mu" (the positions of the guards in front and behind the nobleman) are mutually harmonious, it certainly indicates success in the imperial examination; when Tai Chang and the Seven Harmful Stars and the Seal are all in their proper positions, one will be able to achieve extraordinary feats. If these auspicious deities are prosperous and strong, they will bring about the recommendation and promotion of others, allowing one to hold important positions and attain fame; but if they are weak and confined, or in decline and out of season, then one can only resign from office and retire.

富豪。龍、常旺相，交遇財神，與命和平，互加生合，乃庫藏盈餘之輩，為資糧巨榮之家。官星空陷，印綬墓死，不能出仕；如逢祿馬有氣得地，亦可授職。

Discussing the wealthy. If the Azure Dragon and Tai Chang are prosperous and strong, and also meet the wealth god at the intersection, and they are harmonious with the native's star, and they mutually generate and harmonize with each other, such a person is a wealthy household with full granaries and surplus grain, a family with abundant wealth and honor. If the official star falls into an empty or fallen position, and the seal star enters the grave, death, or decline, then one cannot attain official rank. However, if one meets the禄神 and the Post-horse with strength and proper position, one can still attain some official position.

文章名士。朱雀長生得氣，加干曆命，入傳祿馬，奈值旬空，官印更臨墓陷，垂老青雲蹭蹬，崢嶸一代名儒。或簾幕空陷亦然。

Discussing scholars of literary fame, when the Vermilion Bird is in the position of Growth and has strength, and also approaches the Day Stem, passes through the native's destiny, and the Three Transmissions include the禄神 and the Post-horse — this is a favorable omen for great official success. Unfortunately, it collides with the旬空, and the official star and seal are in the Storage position, which is a depressed place. Such a person, until old age, remains blocked in his official career, yet becomes a renowned and outstanding scholar. If the position of 「curtain and curtain」 is also empty and falls into a depressed position, the outcome is the same.

隱逸高賢。官印受制，凶惡乘空，干乘父母長生，命扶拱貴，常、朱、後為巖谷幽潛之士，乃林泉高尚之賢。遇歲月太陽乘恩詔等，屢歷徵聘之榮；生合應命，到老不赴。

Discussing reclusive virtuous men. The official star and seal are restrained, and evil spirits are riding on Kongwang. The day stem has the growth of the parent's yao, there are deities supporting the native, and noblemen supporting each other. Moreover, Tai Chang, Vermilion Bird, and Heavenly Empress are all present. Such a person is a recluse living in deep mountains and valleys, a virtuous man dwelling in mountains, forests, springs, and rocks. If he also meets the sovereign, month builder, and sun riding on benevolent edicts and other auspicious deities, he will repeatedly receive the honor of being summoned and invited by the court. However, all the generation and harmony in the chart should be in the native's own domain, so he will not come out of the mountains to accept the summons even in old age.

九流。元武、天空和順，太陰、天后受生，常、貴施恩，課體休洽，或寅申相值，或丑未加臨，不是巫醫星術養家，定為僧道九流謀食。官符、朱雀為刀筆，天符、生氣是岐黃，炎上兼通管、郭，神貴通道繼羲皇《易》。

Discussing the nine streams and miscellaneous trades. If the Black Tortoise and Sky Void are harmonious, and the Tai Yin and Heavenly Empress are supported and assisted, with the Tai Chang and Nobleman bestowing grace, and the lesson pattern being peaceful and harmonious, or if the寅 and申 meet, or the丑 and未 overlap, such people are either supporting their families through divination, medicine, and astrology, or they become monks or Taoists and rely on their skills for a living. If the Guanfu and Vermilion Bird appear, they are likely to be officials' clerks or lawyers. If the Heavenly Talisman and Life Qi appear, they are likely to be physicians. If the lesson forms an upward fire pattern and also masters the techniques of numerology and divination, they are like Guan Lu and Guo Pu, experts in divination. If the Nobleman is spiritually enlightened and understands the Dao, they are the successors of Fuxi's hexagram tradition in the study of the I Ching.

方外僧道。課見空亡，華蓋加臨，干命傳逢孤寡，太沖發用傷支，飄蓬困厄無依，好奇為僧學道。生扶貴德，戒行華嚴；龍、雀持權，聰明文雅；虎、蛇值合，狠惡乖張；乘合、後、陰，邪私不正。

Discussing monks and Taoist practitioners outside the secular world. If the chart shows empty void, the Huagai star is present, and the day stem, birth stem, and three transmissions also meet Guchen and Guasu, with Tai Chong (Mao) initiating transmission to injure the day branch: such people are like drifting reeds, wandering without support, often leaving home out of curiosity and fascination for the strange to become monks or Taoist practitioners. If they receive support and assistance, noble patrons, and virtuous spirits, they are strict in their vows and solemn in their cultivation. Those who ride the Azure Dragon and Vermilion Bird in authority are intelligent and refined. Those who ride the White Tiger and Teng Snake and meet a conjunction are fierce and erratic in temperament. Those who ride Liu He, Heavenly Empress, and Tai Yin are secretive in their actions and morally corrupt.

貧困。龍、常失位，祿馬陷空，日辰互並休衰，傳課傷殘刑害，或逢夾克、遙克、內戰、外戰，或見處墓、履墓、上沖、下沖，終朝衣食艱辛，經歲飢寒跼蹴。

Discussing poverty. The Azure Dragon and Tai Chang have lost their proper positions, the禄神 and the Post-horse are fallen into Kongwang, the day and the hour stem are mutually adjacent but both belong to declining strength, the lesson pattern and the three transmissions are everywhere injured and afflicted by punishment and harm; or encountering夹克, 遥克, 内战, 外战, or seeing 墓, 履墓, 上冲, 下冲: such people are constantly worried about food and clothing, suffer from hunger and cold all year round, and find it hard to be at ease.

又曰：倚依刑沖，半生顛倒；沛縱橫破敗，一世貧窮。孤寡加臨，無家無室；脫空並見，猶俗猶僧。命宮有氣遇扶，尚可保身度日；干位乘空帶煞，定然獲罪遭殃。

There is another saying: if one's entire life depends on punishments and clashes, then they will experience hardship and confusion for half their life; if they are constantly moving about and struggling yet everywhere they go they face failure, they will be poor all their life. If Guchen and Guasu are added together, it indicates no family or spouse; if the loss of vitality and Kongwang appear together, it suggests neither monk nor layperson, with an unclear status. If the native's main palace still has vitality and receives support, they can preserve themselves and manage to get by; but if the Day Stem is riding on Kongwang and carries malevolent stars, then they are destined to suffer punishment and misfortune.

刑險。危險誅戮之象，犯歲月劫刑，沖剋害命干也。或逢朱日互來傷損，視課體類神，則知君子小人矣。

Discussing punishments and dangers. Whenever there is a sign of danger or even being subjected to punishment or execution, it is because one has offended the Tai Su, the Yue Jian, and the Jiesha, as well as the刑神. It also involves clashing and controlling the personal destiny and the day stem, or mutual harm between the Zhu Que and the day stem. As for whether the affected person is of high status or a commoner, this depends on the lesson pattern and the category of the associated deities, which will naturally distinguish them.

女命。官星為夫主，喜長生、福德、祿神，忌武、合、咸池、丁馬，不可與破害刑沖相併。少推天后，老驗太陰。又以青龍為夫，六合為子，太陰為姑，惟翁之主類不同，乘父母爻者責之。天乙必尊貴，太常則富重。

Discussing female destiny. For a woman's fortune, the official star represents her husband. It is favorable to see the growth, fortune virtue, and禄神. It is unfavorable to see the black tortoise, Liu He, Xianchi, Ding spirit, and the post-horse (these indicate promiscuity and restlessness). It is especially bad if these are seen together with destruction, harm, crime, or conflict. For young women, look at the heavenly empress; for old women, check the tai yin. Another method: take the azure dragon as the husband, Liu He as children, and tai yin as the mother-in-law. However, the spirit representing the father-in-law is different, and one must look at the one who is riding the parents' yao to determine it. If the official star is riding the heavenly ethereal, the husband will certainly be noble. If it is riding the tai chang, the family will be wealthy and prosperous.

嬰兒。幼童以六合、子孫為主，旺相生扶，易養可知。驗干命課傳，見彼情形：純鬼難養，俱兄易長，白虎死亡，螣蛇驚恐，朱雀敏慧，太常慈祥。

When divining about an infant or young child, the main focus should be on the Liu He (Liu He) and the Children Line (son/grandson hexagram). If these are prosperous and strong and also receive support, then the child is easy to raise. Further examine the situation by looking at the day stem, the native's birth hexagram, and the three transmissions: if the three transmissions are all official ghosts, it is difficult to raise the child; if they are all brothers' hexagrams, the child is likely to grow up easily. If the hexagram is乘White Tiger (mounted on White Tiger), it indicates a short life; if it is乘Teng Snake (mounted on Teng Snake), the child is prone to being startled; if it is乘Vermilion Bird (mounted on Vermilion Bird), the child is intelligent; if it is乘Tai Chang (mounted on Tai Chang), the child has a kind and gentle nature.

男看日，女看辰。難官入墓，難長難成；助鬼傷干，多災多患。胎承損失，曾經落地之關；子帶貴人，定有登天之日。父母被克，兒缺乳；金爻動合，哭年華。休衰體弱亦難為，旺相身肥終養。干臨父母，莫逃撫育之恩；日駕子孫，定獲劬勞之報。

When divining the fate of a boy, focus on the day stem; when divining the fate of a girl, focus on the day branch. If the official star is difficult and falls into the tomb, the child will have trouble growing up and may not achieve much. If the lesson contains a god assisted by a ghost that harms the day stem, the child will suffer many illnesses and misfortunes. If the prenatal spirit is damaged, it indicates the child may have had a fatal illness at birth. If the grandson's element is accompanied by a nobleman, the child will eventually achieve great success. If the parent's element is harmed, the child may suffer from lack of milk. If the metal element is activated and meets another element, it indicates the child will cry a lot in early childhood. A child with weak energy is weak and difficult to raise, while a child with strong and prosperous energy will be healthy and can be raised up. If the day stem is accompanied by the parent's element, the child will inevitably receive care and nurture from others. If the day stem is accompanied by the grandson's element, the child will eventually repay the parents' hard work through their own children.

行藏趨避喜畏。吉神生旺相合，趨進何妨；凶惡死墓傷殘，進退乃利。以課動靜喜忌分之：遷官授爵，問貴人、祿馬、皇恩、官星、印綬；交易經營，問青龍、常、合、天喜、財爻、子孫；榮華公用，利歲、太陽；秘密陰私，利武、陰、天后；文人墨士，向朱雀、長生、日德；避難逃生，向六合、太常、太陰；九流藝術，向華蓋、神后之方。所向之方，俱繫地盤之下。

Discussing the origins, movements, favorable and unfavorable directions, and what to seek and avoid. If auspicious deities are in a favorable and harmonious position, it is fine to move forward towards them. If malevolent deities are in a dead, buried, or ruined position and are injured, knowing when to advance or retreat is beneficial. This should be determined by the dynamics and preferences indicated by the lesson pattern: for seeking promotion and official rank, consult the nobleman,禄马,皇恩, official star, and seal; for business and trade, consult the azure dragon, tai chang, liu he, heavenly joy, wealth, and descendants; for seeking honor and handling official matters, the sovereign and the sun are favorable; for secret and private affairs, the black tortoise, tai yin, and heavenly empress are favorable; for scholars and literary people, the vermilion bird, growth, and day virtue are favorable; for avoiding danger and escaping, the liu he, tai chang, and tai yin are favorable; for those in the nine schools of skills, the huagai and the position of the god of children are favorable. The direction to face should be determined entirely by the earth plate below.

歲中吉凶（卜流年用此）。用太歲加命，視行年上見寅申，仕宦遷官進爵，士人利考試，庶人獲財；若逢辰戌，疫病官災，辰戌加日亦然。陽年用大吉，陰年用小吉，加本命行年上，見寅卯巳午，歲中有慶賀之喜；遇德神所乘，求遂意，必獲財祿之喜；行年逢歲支德，或加生月上，主福喜利益。

Discussing the fortune and misfortune within a year (use this method for divination of the current year). Place the heavenly stem of the current year's sovereign (the Tai Su) on the person's birth stem, then check the position of the year stem: if the year stem shows寅 or 申, officials will be promoted and receive honors, scholars will benefit from examinations, and ordinary people will gain wealth; if it shows 辰 or 戌, it indicates plague and disease, and troubles from the government, and if 辰 or 戌 are added to the day stem, the result is the same. In a yang year, use Da Ji (丑), and in a yin year, use Xiao Ji (未), and place them on the person's birth stem and year stem: if the year stem shows 寅, 卯, 巳, or 午, there will be celebrations and good events in the year; if it meets the position of the virtue god, the desired things will be fulfilled, and there will certainly be joy from wealth and official rank; if the year stem meets the earthly branch of the current year's sovereign's virtue god, or if it is added to the birth month, it indicates good fortune and celebration, and all affairs will be beneficial.

二十科取象法（壬之取象二十科）。初一曰五行：一曰體，二曰用，三曰德，四曰情，五曰形，六曰色，七曰味。水火金木土，體也，壬象取也：亥子江河，寅卯林木，申酉金錢，四季土地田野，惟火無體，故無專象。

The Twenty Categories of Imagery in the Six壬 System (the Six壬 system divides imagery into twenty categories). The first category discusses the Five Phases. Under the Five Phases, there are seven subcategories: first, the essence or form (体), second, function or utility (用), third, virtue or nature (德), fourth, emotion or disposition (情), fifth, shape or form (形), sixth, color (色), and seventh, taste (味). Water, fire, metal, wood, and earth are considered the essence (体). The imagery of the Six壬 system originates from these:亥 and 子 represent rivers and streams, 寅 and 卯 represent forests and trees, 申 and 酉 represent money and metal, and the four earthy branches 辰, 戌, 丑, and 未 represent land and fields. Fire, however, has no fixed form, so it does not have a specific object to represent it.

火之用烹飪，巳灶；燭照，巳燭，午晴；其凶為燔燒。水之用任載，子漕；濡澤，亥子雨；流滌，其凶為漂溺，亥溺。木之用舟車，卯；樑棟，寅；器具，其凶為棺杖。金之用器，酉鏡；鼎幣，酉錢；其凶為斬殺，申主殺戮。土之用宅庫樹葬陶坵，辰磚，丑壁；其凶為獄墓。

The use of the Five Phases is as follows. Fire is used for cooking food (associated with Si, which governs stoves) and lighting (associated with Si, which governs candles, and Wu, which governs clear skies). Its harmful aspect is burning. Water is used for transportation (associated with Zi, which governs waterways), moistening (associated with Hai and Zi, which govern rain), and washing. Its harmful aspect is flooding and drowning (associated with Hai, which governs drowning). Wood is used for making boats and carts (associated with Mao), constructing beams and pillars (associated with Yin), and making tools. Its harmful aspect is coffins and bastinades. Metal is used for making objects (associated with You, which governs mirrors), casting cauldrons and currency (associated with You, which governs money). Its harmful aspect is cutting and killing (associated with Shen, which governs killing). Earth is used for building houses, constructing warehouses, planting trees, burying the dead, firing pottery, and piling up hills (associated with Chen, which governs bricks, and Chou, which governs walls). Its harmful aspect is prisons and tombs.

木之德疏，為人通敏，揚氣揚動而為風。土之德重厚。水之德柔，為人和順，下冷，亥為陰冷溼。火之德明，上熟燥。金之德剛，為人果斷堅革，為石，為骨革，離革變革。

Now discussing the "de" or virtue of the Five Phases, which refers to their inherent qualities. The virtue of wood is openness and penetration; people with this quality are open-minded and agile, with a vigorous and dynamic energy, so they are symbolized by wind. The virtue of earth is substantial and heavy. The virtue of water is gentle and compliant; people with this quality are harmonious and mild, with a nature that tends downward and is cold, with亥 representing cold, dampness, and阴. The virtue of fire is brightness; its nature rises upward, ripening things and making them dry. The virtue of metal is strength and firmness; people with this quality are decisive and hard, capable of transformation, symbolized by stone and leather, and also associated with the "Zhen" trigram, which signifies transformation and renewal.

水之情貪狼，火之情廉貞，木之情陰賊，金之情寬大，土之情上奸邪（辰未）、下公正（戌丑）。水之形坎曲，火之形中虛銳，金之形圓而薄，土之形方厚，木之形長直。火之色赤，金之色白，土之色黃，木之色青，水之色黑。木之味酸，火之味苦，金之味辛，水之味咸，土之味甘。

The emotional nature of the Five Phases: water is greedy and ambitious, fire is upright and resolute, wood is secretive and deceitful, metal is broad and generous, and earth is either cunning and deceitful in the upper layers (Chen and Wei) or fair and just in the lower layers (Xu and Chou). The form of the Five Phases: water is concave and curved, fire is hollow in the middle with a sharp top, metal is round and thin, earth is square and thick, and wood is long and straight. The color of the Five Phases: fire is red, metal is white, earth is yellow, wood is green, and water is black. The taste of the Five Phases: wood is sour, fire is bitter, metal is pungent, water is salty, and earth is sweet.

是七者，近取諸身，則為五臟六肺腑、百體形貌、情性、疾病、事業；遠取諸物，則為百穀、百貨、五材、華物、器用。

These seven aspects, body, function, virtue, emotion, form, color, and taste, when taken closely, can be sought within the human body, leading to the understanding of the forms, temperaments, diseases, and occupations of the five internal organs and the entire body. When taken more distantly, they can be sought in external objects, leading to the understanding of various grains, different goods, the five materials of metal, wood, water, fire, and earth, beautiful things, and daily utensils.

次二曰陰陽：一曰卦氣，二曰晝夜，三曰奇偶。自子至巳為乾六爻，自午至亥為坤六爻，曰卦氣。蓋子為小兒，為浴盆；午為少婦；寅為少陽，亥為老陰，巳為老陽；子為道路，午同；為監司、使君、亭長、行人。邵先生以六位配年：亥為六十陰人，戌五十，酉四十，申三十，未二十，午一十，陽為男子同。亥為陰關，為管，為獄，為溺；巳為鑰。蓋取諸卦氣也。

The second section discusses yin and yang, divided into three parts: first, the trigram qi; second, day and night; third, odd and even. The six positions from Zi to Si correspond to the six lines of the Qian trigram, and the six positions from Wu to Hai correspond to the six lines of the Kun trigram. This is called trigram qi. Therefore, Zi is associated with a child and a bath tub; Wu is associated with a young woman; Yin is associated with young yang; Hai is associated with old yin; Si is associated with old yang; Zi is also associated with a road, and Wu is also associated with a supervisor, a magistrate, a station master, and a traveler. Master Zhao used these six positions to correspond with ages: Hai corresponds to a sixty-year-old woman, Xu to fifty, You to forty, Shen to thirty, Wei to twenty, and Wu to ten years; male individuals with yang attributes are also calculated in the same way. Hai is also associated with a yin gate, a pipe, a prison, and drowning; Si is associated with a key. All these associations come from the trigram qi.

自卯至申為晝，自酉至寅為夜。寅為鬼門，申為人門，酉亥子併為陰私。蓋取諸晝夜也。子寅辰午申戌，奇為陽；丑卯巳未酉亥，偶為陰。五行之類，分隷品物，陽生陰死，陽新陰舊。蓋取諸奇偶也。

From卯 to申, these six trigrams belong to the daytime, and from酉 to寅, these six trigrams belong to the night.寅 is the gate of ghosts, and申 is the gate of humans.酉,亥, and子 govern hidden and private matters. These are derived from the distinction between day and night.子,寅,辰,午,申, and戌 are single numbers and belong to yang;丑,卯,巳,未,酉, and亥 are double numbers and belong to yin. The various symbolic representations of the Five Phases are assigned according to this division: yang represents generation, and yin represents decay; yang represents new things, and yin represents old things. These are derived from the distinction between odd and even.

次三曰天象：一曰三垣，二曰列宿，三曰群星，四曰北斗，五曰七政，六曰雲漢。子為紫微宮，又玉堂；亥為玄穹宮，又為絳帳；丑為明堂；六合為天門；卯為天井；巳為太乙。紫微在亥子，天市在卯，太微星在巳午宮也。子為華蓋紫垣星、軒轅，午為土工太微垣星。蓋取諸三垣也。

The third section discusses celestial phenomena, divided into six parts: first, the Three Enclosures; second, the Twenty-Eight Mansions; third, the cluster of stars; fourth, the Big Dipper; fifth, the Seven Planets (sun, moon, and five planets); sixth, the Milky Way. Zi corresponds to the Purple Micro Palace and also governs Jade Hall; Hai corresponds to the Xuanqiong Palace and also governs Jangzhang (a place for teaching); Chou corresponds to the Bright Hall; Liuhe corresponds to the heavenly gate; Mao governs the heavenly well; Si governs Taiyi. The Purple Micro Enclosure is located in Hai and Zi, the Heavenly Market Enclosure is in Mao, and the Taiwei Enclosure is in Si and Wu. Zi also governs Huagai, Purple Enclosure Star, and Xuanyuan Star; Wu also governs the earthworker and the stars of Taiwei Enclosure. All these are derived from the Three Enclosures.

房卯為軒車，箕寅為風門，南斗丑為斗，又為薦賢，牛為關梁，須女子為綵女，危為蓋屋，子土工，室亥為樓臺，為廩，壁奎戌為畫繪，婁為畜，為集眾，昴酉為邊郡，畢申為田獵，為邊城，參申為殺伐，為市賈，觜觴為師旋旅，井未為井，鬼為鬼，七星午為性急星，為官員，如物在喉間必吐也，翼巳為客，為樂府，為飛鳥，軫為喪車。此取諸列宿也。

The twenty-eight mansions are assigned to the twelve earthly branches: the Room mansion is in the卯 branch, symbolizing a carriage; the Winnowing Basket mansion is in the寅 branch, symbolizing a wind gate; the Southern Dipper is in the丑 branch, symbolizing a vessel for holding grain, and also governing the recommendation of virtuous talents; the Ox mansion oversees checkpoints and bridges; the Girl mansion is in the子 branch, symbolizing a beautiful woman; the Rooftop mansion symbolizes a covered house, and the子 branch also governs earthworks; the Encampment mansion is in the亥 branch, symbolizing towers and granaries; the Wall mansion and the Legs mansion are in the戌 branch, symbolizing painting; the Bond mansion symbolizes livestock and also oversees gatherings; the Hairy Head mansion is in the酉 branch, symbolizing border regions and prefectures; the Net mansion is in the申 branch, symbolizing hunting and also border cities; the Three Stars mansion is in the申 branch, symbolizing warfare and also marketplaces and merchants; the Turtle Beak mansion symbolizes military retreats; the Well mansion is in the未 branch, symbolizing a well; the Ghost mansion symbolizes ghosts; the Seven Stars mansion is in the午 branch, representing a star with a quick temper, and also governing officials, like something stuck in the throat that must be expelled; the Wings mansion is in the巳 branch, symbolizing guests, the music bureau, and flying birds; the Chariot mansion symbolizes a funeral carriage. All these are derived from the twenty-eight mansions.

哭泣子為哭泣墳墓，虛梁為兒神扶匡，為女工河鼓，丑為將軍，鱉為鱉田，攝提辰為右目，天廚未為飲食，五車為稅閣，溷為溷，華蓋子為高蓋，狼狐申為劫攻，霹靂為霹靂，丁亥是人星，子為浴盆。此取諸群星也。天罡為網羅、沖破、標指、刑殺四義，天魁副焉。蓋取諸北斗也。

Now regarding the group of stars: the Weeping Star is in Zi, governing weeping and tombs; the Empty Beam Star governs the spirit of children and their assistance and rescue; the Weaver Girl and the River Drum (Tian Niu) govern female craftsmanship; Chou governs the General Star; the Tortoise Star governs tortoises and tortoise fields; the SheTi Star is in Chen, governing the right eye; the Heavenly Kitchen Star is in Wei, governing food and drink; the Five Car Stars govern tax offices and pavilions; the Filth Star governs toilets; the Huagai Star is in Zi, governing high carriages and canopies; the Tianlang and Wild Fox Stars are in Shen, governing plunder and attacks; the Thunderbolt Star governs thunder and lightning; Dinghai is the Human Star; Zi also governs the bath tub. All these are taken from the group of stars. As for the Big Dipper: the Heavenly Gang (Chen) has four meanings: net, breakthrough, pointer, and punishment; the Heavenly Kuai (Xu) is its deputy. These two are taken from the Big Dipper.

卯酉為門，日月五星所出，取諸物則為東西內外門，取諸身則為腰間，以赤道之腰也。卯之將為六合，酉之將為太陰，取乎日月也。戌為德合，合乎日也；午為熒惑煞，以其火也。此取諸七政也。寅為天梁，丑為橋樑，卯為江河，蓋取諸雲漢也。

The卯 and酉 are two doors, through which the sun, moon, and five planets enter and exit. In terms of objects, they represent the inner and outer doors facing east and west; in terms of the human body, they correspond to the waist, as it is equivalent to the equator of the celestial sphere, like a belt. The Heavenly General associated with卯 is Liu He, and that associated with酉 is Tai Yin, which is derived from the meaning of the sun and moon.戌 is associated with virtue and harmony, as it combines with the sun;午 is associated with the planet of confusion (Flame Star), because Flame Star (Mars) belongs to fire. These are all taken from the seven celestial bodies.寅 is associated with the celestial beam,丑 with a bridge, and卯 with rivers and streams, which are derived from the Milky Way (Yunhan).

次四曰地象。天地西北高山，東南大海，百澄川源始於金方，故亥為天門，巳為地戶，辰為海，亥為天柱，酉為九江，戌為天涯，辰為海角。其在人身，則亥為頭，巳為面，人身小天地也。其在宅舍，則子為房，午為堂，丑為室，閣為園，亥為樓臺，巳為店，辰為水窗低處，戌為壘土高處，一物一太極也。

The fourth section discusses earthly phenomena. Between heaven and earth, the northwest is full of high mountains, while the southeast is the sea. The sources of all clear rivers and streams originate from the western metal position. Therefore,亥 is the heavenly gate,巳 is the earthly gate,辰 is the sea,亥 is the pillar supporting the sky,酉 is the nine rivers,戌 is the sky's edge, and辰 is the sea's corner. These phenomena are applied to the human body, where亥 represents the head,巳 represents the face, because the human body is a small heaven and earth. Applied to buildings,子 is the bedroom,午 is the hall,丑 is the inner chamber, the side of a pavilion is the garden,亥 is the pavilion,巳 is the shop,辰 is the low window by water, and戌 is the high place made by piling earth. Within each object, there is a complete Taiji, so phenomena can be taken from everywhere.

次五曰八卦：一曰先天卦位，二曰後天卦位。丑為母，為腹，為產，坤為輿，為地祗神也；巳為口，為賞賜，為解散也，為罵詈，兌也；酉為血，坎為血卦也；戌為奴，艮為閽寺也。此取諸先天也。

The fifth section discusses the Eight Trigrams, divided into two parts: first, the positions of the Trigrams in the Earlier Heaven (primordial) arrangement, and second, the positions in the Later Heaven (cosmic) arrangement. First, we take the images based on the Earlier Heaven positions: Chou belongs to the Trigram of Kun, which represents mother, abdomen, childbirth, as well as chariots and the earth deity; Si belongs to the Trigram of Dui, which represents mouth, so it governs rewards, dispersion, and scolding; You belongs to the Trigram of Kan, which is the blood Trigram, so You governs blood; Xu belongs to the Trigram of Gen, which represents the gatekeeper and attendants, so Xu governs servants. The above are derived from the Earlier Heaven Trigram positions.

亥為天，為頭，乾也；酉為水澤，為恩澤，為賞賜，為解散，為少女，為妾，兌也；午為兵，為目，為心，為中虛器箱籠櫃，為電，離也；巳為風，巽也，為店，巽為利市三倍也；卯為雷，為長子，為蒼莨竹，為崔葦，震也；寅為山嶽，艮也；子為耳，為溝瀆，為隱伏，為盜，坎也；丑為石，艮為小石也。此取諸天也。

According to the posterior heavenly stem and earthly branch positions,亥 belongs to Qian, which represents Heaven and is the first, so亥 governs Heaven and the head;酉 belongs to Dui, which represents Lake, so酉 governs water and marshes, grants blessings and rewards, and signifies dispersion, also representing a young woman or a concubine;午 belongs to Li, which represents weapons, eyes, and the heart, and because it is hollow in the middle, it governs boxes and containers with hollow interiors, as well as electricity;巳 belongs to Xun, which represents wind, so巳 governs wind, and also represents shops, because the Book of Changes says Xun 'brings profit threefold';卯 belongs to Zhen, which represents thunder and the eldest son, so卯 governs thunder and the eldest son, as well as dark green bamboo and reeds;寅 belongs to Gen, which represents mountain, so寅 governs mountains;子 belongs to Kan, which represents ears, ditches, concealment, and theft, so子 governs these;丑 also belongs to Gen, which represents small stones, so丑 governs stones. The above are derived from the posterior heavenly stem and earthly branch positions (the original text says 'take from heaven', the character 'heaven' is likely missing the character 'hexagram').

次六曰禽，其目有三：本屬十二，益之列宿為二十八，更益之隱禽為三十六。

The sixth section discusses the images of birds and beasts, divided into three layers: originally, each of the twelve earthly branches is paired with one kind of bird or beast. Adding the birds and beasts associated with the twenty-eight constellations brings the total to twenty-eight kinds. Furthermore, there are hidden and not obvious bird and beast images, making a total of thirty-six kinds.

次七曰字，其目有三：一曰義，二曰音，三曰形。亥為孫，子為子，卯為門，未為味，酉為酒，古人八月嘗酌，取其義也；六合為媒人，天空為晴，為聲，太常為父母，勾陳為勾連，為勾追，虛勾仿此。巳為嗣，申為身，辰為娠，又為蜃，丑為醜，取其音也。巳為弓，申為針，為箭，為刺，取其形也；天空為帽裹頭，辛亦為針，丁為獨腳，仿此。

The seventh section discusses the symbolic meanings of characters, divided into three parts: first, by meaning; second, by sound; third, by form. Taking meaning into account:亥 represents a grandson, 子 represents a son, 卯 represents a door, 未 represents taste, 酉 represents wine (because ancients tasted new wine in August, hence this meaning); Liu He represents a matchmaker, Tian Kong represents clear weather and sound, Tai Chang represents parents, Gou Chen represents connection and pursuit, and similar characters are interpreted in this way. Taking sound into account:巳 shares the same sound as 嗣, so it represents descendants; 申 shares the same sound as 身, so it represents body; 辰 shares the same sound as 娠 and 蜃, so it represents pregnancy and a giant clam; 丑 shares the same sound as 丑, so it represents ugliness. Taking form into account:巳 resembles a bow; 申 resembles a needle, an arrow, or a prick; Tian Kong resembles a hat covering the head; 辛 resembles a needle; 丁 resembles a single leg; all are interpreted in this way.

次八曰神名。辰各有神，神各有名，其命名以德。申名傳送，故為道路；寅名功曹，故為吏人，為六曹；卯為太沖，故為行往；戌為天魁，故為集眾，魁眾也；辰名天罡，故為岡獄，故為惡人；酉為從魁，故為亞魁。

The eighth section discusses the names of the twelve gods. Each branch has one god, and each god has its own name, which is derived from its virtue. The branch of Shen is called "Chuansong," so it governs roads; the branch of Yin is called "Gongcao," so it governs officials and the six departments of the government; the branch of Mao is called "Taichong," so it governs movement and travel; the branch of Xu is called "Tiankui," so it governs gatherings, because "kui" means the leader of a group; the branch of Chen is called "Tian Gang," so it governs hills and mountains, prisons, and also evil people; the branch of You is called "Congkui," so it governs assistants and secondary leaders.

次九曰宮名。宮有名，不知所始，壬稍取焉。巳曰雙女，亥曰雙魚，故巳亥為雙，主有二事，故巳為女，亥為魚。管輅戌曰白羊，故戌為雪。

The ninth section discusses the names of the twelve houses of the Yellow Path. Each of the twelve houses has a name, but its origin is unknown. The Six Rats system also adopts some of these names. The house of巳 is called 「Double Women」, and the house of亥 is called 「Double Fish」, so both巳 and亥 signify pairs, and when used in divination, they indicate two matters. Therefore,巳 also signifies women, and亥 signifies fish. Guan Lu of the Three Kingdoms period called the house of戌 「White Sheep」, so戌 also signifies snow (because the wool of sheep is white).

次十曰藏干，其目有三：一曰雜干，二曰寄干。寅為火炬，以藏丙也；申曰河池，以藏壬也；未為爭訟，戌為印綬，以藏丁也；丑為水田，辰為陂池，以藏癸也。巳未俱為兩姓，以巳寄丙戊，未寄丁己，俱藏二字也。

The tenth section discusses the heavenly stems hidden within the earthly branches. Originally divided into three parts, here only two are mentioned: one is miscellaneous stems, and the other is寄托 stems. The branch寅 is compared to a torch because it contains the stem丙 (Bing). The branch申 is called the river pool because it contains the stem壬 (Ren). The branch未 is associated with disputes, and the branch戌 is associated with official seals, both because they contain the stem丁 (Ding). The branch丑 is related to water fields, and the branch辰 is related to ponds, both because they contain the stem癸 (Gui). The branches巳 and未 both indicate the coexistence of two families, because the branch巳 contains the stems丙 (Bing) and戊 (Wu), and the branch未 contains the stems丁 (Ding) and己 (Ji), each containing two heavenly stems.

次十一曰天將。將各有家，類因取焉。亥為溺死，以玄武也；戌為奴，為吏，以天空也；申為喪，以白虎也；未為禮儀，為長上，為衣服，以太常也；午為通語，以朱雀也；巳為非橫災，以蛇螣也；辰為爭鬥，以勾陳也；卯為兄弟，為婦人，以六合也，六合為女色；丑為貴人，以天乙也。

The eleventh section discusses the Heavenly Generals. Each of the Twelve Heavenly Generals has its own branch where its corresponding animal or element originates. The associated matters are taken from there.亥 represents drowning, because亥 is the native branch of the Black Tortoise;戌 represents servants and officials, because戌 is the native branch of the Heavenly Void;申 represents funerals, because申 is the native branch of the White Tiger;未 represents etiquette, elders, and clothing, because未 is the native branch of the Tai Chang;午 represents communication and messages, because午 is the native branch of the Vermilion Bird;巳 represents sudden misfortune, because巳 is the native branch of the Teng Snake;辰 represents disputes, because辰 is the native branch of the Gou Chen;卯 represents brothers and women, because卯 is the native branch of the Liu He, and Liu He also governs female affairs;丑 represents noble persons, because丑 is the native branch of the Tian Yi.

次十二曰合。取合二物之義以成一物：若亥為高處，又為營室，合為樓臺；亥為稻，室為蓋藏，合為廩；午為蠶，又為婦人，合為蠶姑；朱雀口舌，午為陰陽相遇，合為通語；午為屋，又為路，合為巷；翼為客，軫為喪，合為弔客；丑為牛，又為田，合為犁；寅為木，又為鬼門，合為祭器，又為神樹。可類推也。

The twelfth topic discusses combining two symbolic meanings to form a new symbol. For example,亥 represents high places and the Encampment mansion (a type of dwelling), together forming a tower;亥 also represents rice and the Encampment mansion represents storage, together forming a granary;午 represents silkworms and also represents women, together forming a woman who raises silkworms; the Vermilion Bird represents speech and午 also represents the meeting of yin and yang, together forming communication;午 represents houses and also represents roads, together forming alleys; the Wings mansion represents guests and the Chariot mansion represents mourning, together forming mourners;丑 represents cattle and also represents fields, together forming a plow;寅 represents wood and also represents the gate of ghosts, together forming ritual objects, that is, the sacred tree. The rest can be inferred in the same way.

次十三曰鄰取：一曰同方，二曰界相集。亥子丑皆北方，紫宮在北，併為三堂；巳午未皆南方，巳午為婦人，未亦為眷屬；申酉戌皆西方，申酉為刀，戌亦為劍鋒見。曰同方。

The thirteenth section discusses "neighboring" relationships, divided into two parts: one is "same direction adjacent," and the other is "mutual penetration at the boundary."亥, 子, and 丑 are all in the northern direction, and the Purple Micro Palace is located in the north, so the three are combined to govern the three halls;巳, 午, and 未 are all in the southern direction, and since巳 governs women and 午, 未 also follows to govern family members;申, 酉, and 戌 are all in the western direction, and since申 and 酉 govern knives, 戌 also follows to govern swords being drawn. This is called "same direction."

戌亥俱高，以天門在戌亥間也；辰巳俱低，以地戶在辰巳間也；亥為樓，戌為閣，以閣道絕漢抵營室也；酉為邊郡，申為邊城，以天街在申酉間也；丑子相鄰，子為房，丑亦為室；亥子相鄰，子為悲，亥亦為哀；子為陰藏，亥遂為陰囊；戌亥相鄰，亥為溷廁，戌遂為浴室；寅卯相鄰，卯為舟，寅遂為櫓。是曰界相集也。

The stems Wu and Hai both govern high places, because the heavenly gate is between Wu and Hai; the stems Chen and Si both govern low places, because the earthly gate is between Chen and Si. Hai governs a building, and Wu therefore governs a pavilion, because the star of the pavilion crosses the Milky Way directly to the Encampment mansion. You govern border regions and prefectures, and Shen therefore governs border cities, because the star of the heavenly street is between Shen and You. Chou and Zi are adjacent, Zi governs a bedroom, so Chou also governs an inner chamber; Hai and Zi are adjacent, Zi governs sorrow, so Hai also governs mourning; Zi governs hidden places for storing things, so Hai governs the scrotum. Wu and Hai are adjacent, Hai governs a toilet, so Wu governs a bath; Yin and Mao are adjacent, Mao governs a boat, so Yin governs oars. This is called 'boundary mutual influence,' where the images of two palaces influence each other at their boundary.

次十四曰對取，其目有二：曰一從，二曰反。亥為管，巳即為鑰；亥為頭，巳即為面；亥為天頭，巳即為地足；卯為前門，酉即為後門：此相反也。辰為網，戌即為羅；酉為刀，卯即為砧；午為使君，子即為監司；午為堂，子即為房；寅為道，申即為僧；寅為神，申即為佛。又辰與戌併為惡人，取為奴僕，併為軍徒，併為欺詐，併為鍬鑊：此相從也。

The fourteenth section discusses taking from opposing branches, meaning taking images from two branches that are in opposition. This is divided into two categories: one is similarity (same type pairing), and the other is opposition (opposite relative).亥 represents a lock, and巳 represents a key;亥 represents the head, and巳 represents the face;亥 represents the top of heaven, and巳 represents the feet of earth;卯 represents the front gate, and酉 represents the back gate: these are examples of opposition.辰 represents a net, and戌 represents a sieve;酉 represents a knife, and卯 represents a砧 board;午 represents a magistrate, and子 represents a supervisor;午 represents a hall, and子 represents a bedroom;寅 represents a Taoist priest, and申 represents a Buddhist monk;寅 represents a god, and申 represents a Buddha. In addition, both辰 and戌 represent wicked people, both are taken as servants, both represent soldiers, both represent deceit, and both represent tools such as shovels and cauldrons: these are examples of similarity.

次十五曰三合，取其五行異方各相類從。申為湖，為塘；子為江，為漕；辰為池，為水缸：皆水之屬也。巳酉為解散，丑為冤：皆離革之象。寅午為信誠，戌為德合：皆火之情也。亥卯為陰賊，未為奸邪：皆木之情也。巳酉皆為賞賜寬大之象也。亥卯與寅皆為風痛，象木器也。是取諸之合也。

The fifteenth topic discusses the concept of Triple Harmony, which involves taking the branches that belong to the same group but are located in different directions, and selecting them based on their similar characteristics. Shen governs lakes and ponds, Zi governs rivers and canal transportation, and Chen governs ponds and water jars: these three belong to the Water group of Shen Zi Chen, and all are classified under water. Si and You govern dispersion, and Chou governs injustice: these all represent the dispersal and transformation of the Metal group of Si You Chou. Yin and Wu govern sincerity, and Xu governs virtue: these all represent the nature of the Fire group of Yin Wu Xu. Hai and Mao govern hidden evils, and Wei governs deceit: these all represent the nature of the Wood group of Hai Mao Wei. Si and You also both govern rewards and represent a broad-minded nature. Hai, Mao, and Yin all govern wind pain, because they all symbolize wooden objects. All these are derived from the concept of Triple Harmony.

次十六曰四方，取五行各生於孟、旺於仲、墓於季。寅為長生之首，故為道士；子為沐浴之首，故為浴盆；丑為暗金之首，故為冤。四季皆為獄，為墓，為老人，為暮年也；四仲為關格魁星間子。射覆辨物：四孟皆為圓，為活，為已過；四仲皆為方，為塑畫，為當時；四季皆為尖碎，為死，為未來。凡取諸四方也。

The sixteenth topic discusses taking images from the four directions, based on the pattern that the Five Phases each have their growth in the first of the four beginning months, their prosperity in the middle of the four central months, and their burial in the four seasonal months.寅 is the first of the four beginning months for growth, so it is associated with the道士 (herbalist or longevity practitioner); 子 is the first of the four central months for bathing, so it is associated with the bath tub; 丑 is the first of the four seasonal months for hidden metal evil, so it is associated with injustice. 辰, 戌, 丑, and 未, which are the four seasonal months, are associated with prisons, tombs, the elderly, and old age; 子, 午, 卯, and 酉, which are the four central months, are associated with the positions between the gate and the魁星 (a celestial official). When used for射覆 (divination by covering) to identify objects: the things associated with 寅, 申, 巳, and 癸, which are the four beginning months, are all round, alive, and already past; the things associated with 子, 午, 卯, and 酉, which are the four central months, are all square, shaped or drawn, and at the right time; the things associated with 辰, 戌, 丑, and 未, which are the four seasonal months, are all pointed or broken, dead, and yet to come. All of these are derived from the four directions.

次十七曰借取，其目有二：一曰借鄰，二曰諧音拆字。天讒主醫，其星在酉，而申為醫；七星主衣裳文繡，其星在午，而未為衣服；柳株在午，而未為爭訟；巽為風，先天在申，而未風為師；震為龍，龍司雨，而丑為雨師：是借義於傍宮者也。

The seventeenth section discusses borrowing meaning, which is divided into two parts: first, borrowing meaning from adjacent palaces, and second, using homophones and character dissection. The star Tianchan governs medicine, though this star originally belongs to You, it is borrowed from Shen to govern medicine; the Seven Stars mansion governs clothing and textile work, though this mansion originally belongs to Wu, it is borrowed from Wei to govern clothing; the Liuxu mansion originally belongs to Wu, but it is borrowed from Wei to govern disputes; the Xun trigram represents wind, though its original position in the Heaven's Trigram is Shen, it is borrowed from Wei to govern military forces; the Zhen trigram represents the dragon, which controls rain, though it originally belongs to Chou, it is borrowed from Chou to govern the rain deity. All these examples come from borrowing meaning from adjacent palaces.

丑中有斗木獬，遂於蟹；未中有井木犴，遂借為雁；卯為私門，遂借為沙門；巳中有翼宿，遂借翼頭彐字為雪；卯為轤，遂借為驢：所謂諧音拆字也。

Further, regarding homophones and character dissection: In the branch Chou, there is the mansion Dou Mu Xie, where "Xie" is phonetically similar to "Xie" (crab), so it is used to represent crabs; in Wei, there is Jing Mu An, where "An" is phonetically similar to "Yan" (goose), so it is used to represent geese; in Mao, which governs the private gate, "Si" is phonetically similar to "Sha" (sand), so it is used to represent Sha Men (monks); in Si, there is Yi Su, where the top part of the character "Yi" is dissected to form "Xue" (snow); in Mao, which governs the winch, "Lu" is phonetically the same as "Lu" (donkey), so it is used to represent donkey. This is what is referred to as homophones and character dissection.

次十八曰推取：一曰推之同類，二曰推之別類。辰為魚，推之水族，為海味，為鹽；巳為蚓，推之蟲；午為鹿，推之麋；申為猿，推之獲；酉為雞，推之鴨；未為雁，推之鳩鴿鵲；午為馬，推之蠶，與馬同類，故曰凡原蠶盛而邊馬衰；丑為牛，推之犀；酉為酒，推之醋酢醬；申為醫，推之藥；巳為灶，推之鍋；卯為門，推之窗牅，為床，推之帳；未為眷屬，推之姑娣妹；丑為僧，推之尼。此皆推之同類者也。

The eighteenth section discusses the method of extension, divided into two parts: one is extension to the same category, and the other is extension to different categories. First, extension to the same category: the earth branch Chen governs fish, so it extends to all aquatic animals, further governing seafood and salt; the earth branch Si governs earthworms, so it extends to all kinds of insects; the earth branch Wu governs deer, so it extends to elk; the earth branch Shen governs apes, so it extends to all kinds of monkeys; the earth branch You governs chickens, so it extends to ducks; the earth branch Wei governs geese, so it extends to pigeons, doves, and magpies; the earth branch Wu governs horses, so it extends to silkworms, because ancient people considered silkworms and horses to be of the same category, hence saying 'if there are many original silkworms, then the horses in border areas will decline'; the earth branch Chou governs oxen, so it extends to rhinoceroses; the earth branch You governs wine, so it extends to vinegar, sour wine, and soy sauce; the earth branch Shen governs medicine, so it extends to drugs; the earth branch Si governs the kitchen, so it extends to pots; the earth branch Mao governs the door, so it extends to windows, and also to beds, extending further to curtains; the earth branch Wei governs family members, so it extends to maternal aunts and sisters; the earth branch Chou governs monks, so it extends to nuns. These are all examples of extension to the same category.

或以器物而推之人：巳為灶，因為庖人；寅為廟，因為祝；子為江湖，因為漁人；未為酒筵，因為百戲樂官；為鷹，因為籠鷹；又午為馬，因為獸醫，為御馬人；丑為牛，因為牧人。或以人物推之屋室：戌為軍，因為營寨；申為僧，因為寺院；戌為犬，因為犬巢；亥為豬，因為豬欄。或以器物相推：巳為弩，因為穿甲；卯為兔，因為格兔；申為麥，因為磨；卯為車，因為驢騾。

Further, there is the extension to other categories. Some are extended from objects to people: Si (Snake) governs the kitchen, thus governing the cook; Yin (Tiger) governs the temple, thus governing the temple attendant; Zi (Rat) governs rivers and lakes, thus governing the fisherman; Wei (Sheep) governs banquets, thus governing performers and musicians; Wei also governs the eagle, thus governing those who raise and cage eagles; Wu (Horse) governs the horse, thus governing the veterinarian and the horseman; Chou (Ox) governs the ox, thus governing the herdsman. Some are extended from people to buildings: Xu (Dog) governs the military, thus governing the military camp; Shen (Monkey) governs the monk, thus governing the monastery; Xu also governs the dog, thus governing the doghouse; Hai (Pig) governs the pig, thus governing the pigpen. Some are extended from objects to other objects: Si governs the crossbow, thus governing the armor-piercer; Mao (Rabbit) governs the rabbit, thus governing the wooden cage for catching rabbits; Shen governs the wheat, thus governing the stone mill; Mao also governs the cart, thus governing the donkey or mule that pulls the cart.

而或以物而推之人形：辰為龍，因為身繡龍文；酉為雞，因為雀子斑；未為羊，因為羊目。或以人事而推之鬼神：子為歲官，因為上帝；為陰私，因為淫祀；寅為稷神；午為土公，因為灶神；卯門、辰獄、巳灶、未井、申路、亥廁，各為其神；酉為淫邪，因為虹霓，又為五通神會通；午為善人，因為家廟。此皆推之他類者也。

Some divination methods infer human appearance from objects: since the Earthly Branch 辰 (Chen) represents a dragon, people with this branch are said to have dragon patterns tattooed on their bodies; since 酉 (You) represents a chicken, people with this branch are said to have freckles on their faces; since 未 (Wei) represents a sheep, people with this branch are said to have sheep-like eyes. Others infer spirits from human affairs: since 子 (Zi) represents the annual official, it is associated with the Heavenly Emperor; since 子 also represents secret matters, it is associated with improper and licentious rituals; 寅 (Yin) represents the grain god; 午 (Wu) represents the earth god, thus associated with the kitchen god; 卯 (Mao) represents the gate, 辰 represents the prison, 巳 represents the kitchen, 未 represents the well, 申 represents the road, 亥 represents the toilet, each of these is also associated with the guardian spirit of that place; 酉 represents licentiousness, thus associated with rainbows and the five-way gods; 午 represents good people, thus associated with family temples. These are all examples of inference to other categories.

次十九曰轉取。類不相蒙，意相禪代。如未本為服，轉而為孝服，因孝服而又轉為白頭，因白頭而轉為雪；酉為降，為門內，為寬大，因水降而轉為恩澤，又因恩澤而轉為賞賜；寅為虎，虎有斑，轉為斑點，又轉為雜色；古有稼穡艱難之語，課得稼穡，轉為艱難。此皆轉取也。

The nineteenth lesson discusses the method of transformation. The two categories of things being transformed are not related, but the meaning proceeds layer by layer, sequentially and in succession. For example, the element 未 originally refers to clothing, which transforms into mourning clothes, then because of mourning clothes it transforms into white hair (wearing white), then because of white hair it transforms into snow. The element 酉 refers to descending, inner doors, and spaciousness; because of water descending it transforms into grace, then because of grace it transforms into rewards. The element 寅 refers to a tiger, which has spots on its body, so it transforms into spots, then into mixed colors. Ancient texts mention the phrase "the toil of farming and reaping," so when the lesson pattern is of the "farming and reaping" type, it transforms and is interpreted as hardship. These are all examples of transformation.

次二十曰造字。前曰取字，蓋因宮立義也；此云造字，復因義立字也。其目有二：一曰偏旁，二曰全字。子為點水，亥同，耳傍，女傍，衣傍；丑土傍；寅木傍，卯同，又宀頭，又佳字；卯為草頭，絲傍，又阝，乙傍；辰山傍，土傍，又廠傍；巳為火，又巳字，又弓傍；午為火傍，又者字，宜在矣；申金傍，酉同，立人，走腳，以申為道路也，刀傍；酉口傍，又雙立人；戌犬傍，戈傍。此皆取諸偏旁也。

The twentieth section discusses the creation of characters. The seventh section was called "Taking Characters," which involved deriving the meaning of characters based on their positions; this section is called "Creating Characters," which is the reverse process, deriving characters based on their meanings. It is divided into two parts: one according to radicals and the other according to whole characters. Zi takes the radical of three water strokes, Hai also takes the same, as well as the ear radical, the female radical, and the clothing radical; Chou takes the earth radical; Yin takes the wood radical, Mao also takes the same, as well as the roof radical and the character "Jia"; Mao also takes the grass radical, the silk radical, the radical "阝," and the radical "Yi"; Chen takes the mountain radical, the earth radical, and the radical "厂"; Si takes the fire radical, as well as the character "Si" itself, and the bow radical; Wu takes the fire radical, as well as the character "Zhe" (the original text notes this should be placed later); Shen takes the metal radical, You also takes the same, as well as the single person radical and the walking radical, because Shen governs roads, and also the knife radical; You takes the mouth radical, as well as the double person radical; Xu takes the dog radical and the halberd radical. All of these are derived from radicals.

若立全字，則凡五行、列宿、禽屬、八卦、分野、人神名、官名、藏干皆可取也。若巳為轆，轤之轉也；未楊，羊之轉也；子為沉，坎為穴；卯為陳，以東門也；亥為殳，乾為殳也；秋金為菊，以秋花也。此義之更進也。觸類而長，有法所不來者焉。舊以此法專推姓字氏，然諸並以巳酉相為配字，丑未相加為魁字，丑中有斗，未中有鬼，利考試。邵公又以酉亥丑相併為潤字，亥子丑相連為法字，水順去也；六月朱雀加酉為醬字，六月月將在午，借雀在午；己日戌並午未為粽字，戌為己同宗，午未為米字。或言地名，或言官名，或直推其物，是推之諸占無不可也。

If one wishes to form complete characters, then the Five Phases, the Twenty-Eight Mansions, the animals associated with the zodiac, the Eight Trigrams, the regions corresponding to the heavens, the names of spirits, official titles, and the heavenly stems hidden within the Earthly Branches can all be used. For example, Si is "lu", derived from the term "lu lu"; Wei is "yang", derived from the character for sheep; Zi is "chen", because Kan represents a cave; Mao is "chen", because it is the eastern gate; Hai is "shu", because the Qian Trigram is symbolized by shu. This is an even deeper level of interpretation. By using one example, one can infer others, but there are always some cases that cannot be covered by established methods. In the past, people used this method to determine surnames. However, various schools of thought often paired Si with You to form a character, and Chou with Wei to form "kui" (Chou contains the Dipper Mansion, Wei contains the Ghost Mansion, and Dipper and Ghost together form Kui), which is favorable for examinations. Shao Gong also combined You, Hai, and Chou to form "run", and connected Hai, Zi, and Chou to form "fa" (water flowing smoothly). In June, adding the Vermilion Bird to You forms "jiang" (in June, the Month General is in Wu, so the Vermilion Bird is borrowed for Wu). On Ji days, combining Xu with Wu and Wei forms "zong" (Xu is a relative of Ji, and Wu and Wei together form the character for rice). These combinations can result in place names, official titles, or directly indicate the object itself. They can be applied in various divination contexts without exception.

看數口訣。課有成格者，有不成格者。成格者就格而斷：凶格者看敗壞，吉格不宜破傷。既無損壞，須看後來何月日能損壞；破敗之格，須看後來何月日能補救之。其壞傷補救之日月，為吉凶成敗之期也。又須究其成敗由於何人、由於何事，總在此敗我救我之一字上決之。

The formula for determining the outcome of a divination lesson. A lesson may form a pattern or not. If it forms a pattern, then it should be interpreted according to that pattern: a harmful pattern should be judged by where it is weakened, while a beneficial pattern should not be harmed or damaged. If a beneficial pattern is not yet damaged, one should look ahead to see which month or day will cause damage. If it is already a broken pattern, one should look ahead to see which month or day can repair it. The month or day that causes damage or repair is the time when the outcome will be realized. Additionally, one must investigate who is involved and what event caused the success or failure, ultimately deciding based on the question of 'who harmed me and who saved me.'

若不成格，須於六處較其生克，審其衰旺，生破刑沖剋宜制化，亦須後來日月參看，則事情吉凶日期應候皆瞭然矣。至於從傍觀象，雖俱有驗，然須附推，不可光泛，務亂其頭緒也。

If the divination does not form a specific pattern, one must compare the relationships of the day stem, day branch, day hidden stem, hidden stem of the hour, personal destiny, and the year of movement, examining their generation, destruction, punishment, conflict, and control. One should also consider whether these relationships can be restrained or transformed, and refer to the subsequent months and days as well. In this way, the fortune and the time when the outcome will manifest become clear. As for deriving meanings from secondary aspects, although they may have some verification, they can only serve as supplementary interpretations. One must not indiscriminately take them without limits, or else it will confuse the main line of reasoning.

遁干。須用旬遁，惟甲戊庚三奇用旬遁，以旬中少此格也。旬遁方有空亡，斯有斷橋、折腰及傳不行、初空看中傳諸格；若用時遁，無空亡，並無此等格矣。

On the concept of "Dun Gan" (Evading the Heavenly Stems). Dun Gan must use the method of "Xun Dun" (ten-day cycle evading), starting from the beginning of the ten-day cycle. Only the three rare stems, Jia, Wu, and Geng, are used in this method, because within a single ten-day cycle, it is rare to form such a pattern. Using Xun Dun will result in Kongwang (void), and thus produce patterns such as "Duan Qiao" (broken bridge), "Zhe Yao" (bent waist), and situations where the three transmissions cannot be passed on, or the first transmission falls empty and then the middle transmission is consulted instead. If instead the method of "Shi Dun" (hour-based evading) is used, Kongwang cannot be evaded, and therefore all these patterns will not appear.

土金生絕分陰陽。庚金、申金遇巳為生，酉金見巳為克，土見巳為絕，戊土見巳不絕。庚金畏午為鬼，不畏巳。辛日巳為德，不作鬼論；戊日見巳為德，不作絕論。戊土不絕，辛金無鬼。

The long life and death of earth and metal should be viewed according to yin and yang. For yang metal, such as Geng and Shen, meeting Si is considered long life, but for yin metal, such as You, meeting Si is instead being overcome by fire. Earth meeting Si is generally considered death, but Wu earth meeting Si is not considered death because Wu is said to have its luck resting in Si. Geng metal fears Wu fire as a ghost, but not Si. On Xin day meeting Si is considered a day virtue, and should not be regarded as a ghost. On Wu day meeting Si is also considered a day virtue, and should not be regarded as death. In summary, Wu earth does not die, and Xin metal has no ghost.

祿。祿與德並，不宜落空及坐墓絕，謂之德喪祿絕，占病必死，占官不空。馬臨地盤空亡，謂之落陷坑；德祿又空絕者，占病必死，值閉口尤凶。

On the official star (Lü). When the official star and the virtue star appear together, it is most undesirable for them to fall into the Kongwang position, or to be seated in the Storage or the Absolute position, which is called "virtue lost and official star cut off." If this occurs in a divination about illness, it indicates certain death; for an official position, it is necessary for the official star not to fall into Kongwang. If the post-horse falls into the Kongwang position of the Earth Plate, it is called "falling into a pit." If the virtue star and the official star are both empty and cut off, then in a divination about illness, it indicates certain death; if it also coincides with the "closed mouth" lesson, it becomes even more dangerous.

馬。祿前一位為陽刃，臨干克主刑妻克子，與勾、虎並主鬥傷，與午並主傷目，與戌並主傷足。馬前四位為劫殺，乘太陰主暗害，乘武主賊害，乘蛇主柄禍，乘勾主詔獄，乘常主毒藥，皆以乘干為鬼及克年命者方驗。馬臨克地，出遊無際遇。

On the subject of horses. The stem before the禄神 is the Yang Rende, which when it approaches the day stem and attacks it, indicates harm to wife and children. If it appears together with Gou Chen and Bai Hu, it indicates disputes and injuries. If it appears together with Wu, it indicates eye injuries. If it appears together with Xu, it indicates foot injuries. The fourth position before the Post-horse is Jiesha: if it is accompanied by Tai Yin, it indicates being betrayed secretly; if accompanied by Xuan Wu, it indicates being harmed by thieves; if accompanied by Teng Snake, it indicates great calamity; if accompanied by Gou Chen, it indicates imprisonment by official decree; if accompanied by Tai Chang, it indicates poisoning. However, these effects only manifest when the Post-horse is transformed into the official ghost of the day stem and attacks the birth year. If the Post-horse is located in a position that attacks it, then going on a long journey will not bring good opportunities.

破合刑合。卯與戌合為大六合，六合加戌為小六合。寅亥為破合，巳申為刑合，主謀事合而不合；若乘貴、龍、德、祿，仍主順利。月破遇合為補救，仍有用。

Discussing broken unions and criminal unions. The combination of卯 and戌 is called "Great六合", and when the Liu He is added to戌 it is called "Small六合". Although寅 and亥 are Liu He, they also mutually break each other, called "Broken Union"; similarly,巳 and申 are Liu He but they also mutually injure each other, called "Criminal Union": both these situations indicate that matters seem to be coming together but actually fail to be completed. However, if there is a nobleman, azure dragon, virtue god, or禄 god above, it still indicates smoothness. If the month breaker meets the union god, even though it is a remedy, it can still be useful.

太陽發用，雖遙克亦不作無力論。太陽為福德之人，入課傳為福不淺。臨干人旺，臨宅宅輝，然尚為人所共；若臨人年，尤一人之慶幸，可解諸凶，占病尤驗。

The Sun (Month General) initiates the transmission. Even if it only remotely controls another element, it should not be considered weak. The Sun represents a person of fortune and virtue. Once it enters the lesson pattern and the three transmissions, the blessings it brings are profound. If the Sun is added to the day stem, the family will flourish; if it is added to the day branch, the family residence will shine. However, these two kinds of blessings are still shared by the whole family. If the Sun is added to someone's year pillar, it is especially beneficial for that individual, capable of dispelling various ominous signs. It is particularly effective in divinations concerning illness.

定年月。凡過去未來，期遠者於月建上定其年，如亥年占，月建上乘戌為上年，乘子為來年；期近者於日支上定其月，如正月占，日上見巳為來四月，見亥為前十月也。太歲發用乘連珠，占訟連年。

To determine the year and month, when predicting past or future events, for distant periods, the year is determined by the Month Builder: for example, if the inquiry is about the year of亥, then the Month Builder on戌 (the previous one before亥) indicates last year, and on子 (the next one after亥) indicates next year. For near periods, the month is determined by the Day Branch: for example, if the inquiry is about the first month, then the Day Branch showing巳 indicates the fourth month ahead, and showing亥 indicates the tenth month in the past. If the Sovereign Lord initiates the transmission and forms a chain transmission (three transmissions connected), the prediction of legal matters indicates a continuous issue over several years.

閉口。六癸不為閉口，以旬尾旬首相乘為是；天地盤旬首乘武是。二煩、九丑，月將臨子午卯酉，太陽又在子午卯酉，又發用方是，不發用者即非。須月將為用，又值四仲月日為是。須看劃度日月。

On closed mouth divination. Six癸 days do not automatically count as closed mouth; it depends on the last character of the current ten-day period multiplied by the first character of the period. If the first character of the period is multiplied by the Black Tortoise on the Heaven Plate or Earth Plate, it also counts. As for the lessons of "two troubles" and "nine shames," they must have the Month General positioned on the four central positions of子, 午, 卯, 酉, and the Sun also located at子, 午, 卯, 酉. Additionally, the Initiating Transmission must be present for it to be considered genuine; if not, it does not count. In summary, the Month General must be the Useful God, and it must coincide with the four central positions of子, 午, 卯, 酉 on both the month and day. Furthermore, one must also refer to the fixed degrees of the sun and moon.

刻日期。以傳用天盤支神，用河圖生成類推之：水一、火二、木三、金四、土五為生數，水六、火七、木八、金九、土十為成數。旺相則數宜多，用成數；休囚數宜少，用生數。干支上發用者連地盤算，干支陰神上發用者不連地盤算。

The method of determining the verified date involves taking the heavenly stem of the Three Transmissions' useful god, and using the numbers from the River Chart to infer: water is one, fire is two, wood is three, metal is four, and earth is five, which are the "generative numbers"; water is six, fire is seven, wood is eight, metal is nine, and earth is ten, which are the "mature numbers." If the energy is prosperous and strong, a larger number is suitable, so use the mature number; if the energy is weak and confined, a smaller number is suitable, so use the generative number. If the transmission starts from the day stem and day branch, include the earth plate in the calculation; if the transmission starts from the hidden god of the heavenly stem and earthly branch, do not include the earth plate.

如胎產數得八，猶從數今逆數第八日，是沖胎刑胎之日，即斷是日生產。若非沖刑，即加二八十六，再看刑沖；如大勢可緩，再加八八六十四日看，再刑沖亦可。餘類推。

For example, if the number obtained in a divination for childbirth is eight, count backwards from that number to the eighth day. If that day is a day of conflict or punishment for the fetus, then the delivery is predicted for that day. If the eighth day is neither conflicting nor punishing, double the number to sixteen days, and check if that day has conflict or punishment. If the overall situation allows for delay, continue doubling to sixty-four days and check again for conflict or punishment on that day. The same method applies to other types of divination.

決數目。月建若入傳用，加倍算，用與月建兩處見，故用加倍；月破用一半，破則去半矣；餘用河圖，或先天。如二月建卯，加倍；寅則雖旺不加，遇休囚亦不減。劉文成法也，只要天盤分衰斷之本驗，地盤天將不宜加入。

The method of determining numbers: if the month builder enters the three transmissions and acts as the useful god, the number should be doubled, because the useful god appears both at the month builder and the three transmissions, hence doubling; if the month breaker acts as the useful god, then the number should be halved, as it is broken and naturally reduced by half; for others, calculate according to the numbers of the River Chart or the numbers of the Earlier Heaven (primordial) system. For example, in the second month, the month builder is卯 (Mao), so the number is doubled; as for寅 (Yin), even though it is strong, it is not doubled, and if it meets weak and confined conditions, it is not reduced. This is Liu Wen Cheng's (Liu Bowen's) calculation method: simply use the heaven plate to distinguish strength and decline for judgment, which is inherently accurate, and the earth plate and heavenly generals should not be mixed in for calculation.

年命。行年上禍福準於本命，以其所主者近也；如占久大之事，則本命為重。許滄山，湖州人，捷訣：男以本命加太歲，遇寅是行年，順行；女以太歲加申，遇本命是行年，逆行。不必天干，不問歲數，無有差誤。

On the year of life. The fortune and misfortune indicated by the current year is more accurate than that of the native's birth year, because it concerns immediate matters. If one is divining about long-term and significant matters, then the native's birth year should be considered more important. A person from Huzhou named Xu Cangshan has a concise mnemonic: for men, add the native's birth year to the current heavenly stem, count to the position of Yin, and arrange in the forward direction; for women, add the current heavenly stem to Shen, count to the position of the native's birth year, and arrange in the reverse direction. This method does not require considering the heavenly stems or the age, and will never be wrong.

劃度六壬。以之占終身甚驗。若來人所占正時，即是其人初生時命宮，其人求占之意甚誠。其法先問其家中尊卑長幼各人之年庚，決其尊卑長幼之禍福，無不奇中。如父屬子，弟屬卯，子上吉凶及天將何如，定其父；卯上吉凶及天將何如，定其弟。俱以地盤為主，而吉定於天盤。

The method of the Six Rats divination is used to predict a person's destiny with great accuracy. If the person seeking the divination happens to be at the exact time of their birth, it shows their sincerity. This method first asks for the birth years and heavenly stems of each family member, then determines their fortune and misfortune accordingly, with remarkable accuracy. For example, if the father is of the Zi branch and the younger brother is of the Mao branch, one examines the auspiciousness or inauspiciousness of the Zi position and the heavenly general governing it to determine the father's fate, and similarly examines the auspiciousness or inauspiciousness of the Mao position and the heavenly general governing it to determine the younger brother's fate. Each person's position is determined by the Earth Plate, while the auspiciousness or inauspiciousness is decided by the heavenly generals on the Heaven Plate.

前定六壬。其法於無事時先占一課，尚未知何事求，而一人來占，則以此課定之；雖數日後求，仍以裝課之日時斷。凡在幕中者用此為宜。徐美璜先生占課好用正時，常在中州監司幕中，主人問數，每日中至後漸不驗。先生悟曰：此為正時所拘也。遂預占一課，用正時排定，明日主人來問，即出前課定之，有嚮影，乃知前定六壬之妙。

The method of the previous determination of the Six Rén divination is to first cast a lesson when there is nothing happening, at which time it is not known what the person will ask; when someone comes to consult, the lesson is used to interpret the situation. Even if several days pass before the person comes to seek a divination, it is still interpreted according to the original day and time when the lesson was cast. This method is especially suitable for those working as assistants in the military government. Mr. Xu Meihuang often used the exact hour when casting lessons. He was often in the advisory position of the central government officials, and the master would ask questions several times a day. However, after noon, the divination results gradually became inaccurate. Mr. Xu realized that this was due to being restricted by the exact hour. Therefore, he would pre-cast a lesson and arrange it according to the exact hour. The next day, when the master came to ask, he would take out the previous lesson to interpret, and it was as if the echo responded immediately or the shadow followed exactly. From this, the profound mystery of the previous determination of the Six Rén was understood.

驗有大小。壬課之驗，各隨其人。如貧賤人占終身，得砧輪、斬關課首，其人是木匠。由此推之，思過半矣。

The effectiveness of a hexagram varies greatly. The method of verifying the outcome of the Six Rats (Liu Ren) divination depends on the person's status: the same hexagram pattern, when applied to different people, will produce outcomes of vastly different scales. For example, if a poor and lowly person asks about his whole life and receives a hexagram like Zhen Lun or Zhan Guan as the main one, he is likely to be a carpenter (Zhen and Zhan both symbolize axes and chisels). By following this approach, one can understand about half of it.

知鄰家多少。支之對沖為前鄰，地盤為後鄰，支之前為左鄰，後為右鄰。旺相則多，休囚則少，旬空則城居為街、鄉居為河。加以十二天將，並可以定鄰人家之休咎；其遠近第幾家，亦以五行定之，照定數目去。如青龍、天喜則婚姻，白虎、死神則死喪，朱雀、火鬼則火炎，元武、財空則失財之類。

To determine how many neighbors there are, the branch that conflicts with the day branch represents the opposite neighbor. The earth plate position is the neighbor behind. The branch before the day branch is the left neighbor, and the branch after is the right neighbor. If these positions are prosperous and strong, there are more neighbors; if they are weak and confined, there are fewer. If they are in the旬空 (empty period), the side where people live is a street, and the side where people don't live is a river (meaning there are no houses there). By combining the twelve heavenly generals, one can also determine the fortune, misfortune, and calamities of the neighboring households. As for the distance and which house it is, it is determined by the five phases, following the method explained earlier under 'deciding the number'. For example, if the neighbor's position has the azure dragon and heavenly joy, there will be good news and marriage; if it has the white tiger and death deity, there will be mourning; if it has the vermilion bird and fire ghost, there will be a fire; if it has the black tortoise and the wealth element is empty, there will be theft and loss of wealth. Other cases can be similarly inferred.

破。干支值破，主家破人亡，然須值官之人方可言之，平常人不可輕言。

Discussing the breaking (破). If the day stem and day branch are exactly the breaking god, it indicates the destruction of the family and the death of people. However, this statement is only applicable to those in official positions who have responsibilities, as they can bear such significant consequences. For ordinary people, one should not easily make such a judgment.

神煞。滄山先生書止有天馬、驛馬、謾語三神。滄山先生神煞俱不看，只看十二天將定矣。神將相生相剋，最為要緊。余謂吉凶既分，而略以神煞定其所掌之屬亦精細；但不可先排神煞以定吉凶，塞卻凶中靈機，況有一字而吉神惡煞共之者，更從何斷。

On the subject of divine omens, Xu Cangshan's writings only retain three divine omens: Heavenly Horse, Post-horse, and Mányǔ. In reality, Cangshan did not consider divine omens at all; he simply used the Twelve Heavenly Generals to make his judgment. The mutual generation and mutual control between the Supreme God and the Heavenly Generals are the most important. I believe: once the good and bad are clearly defined, it is not a mistake to use a few divine omens to determine the type of affairs they govern; but one must never first present a pile of divine omens to determine good or bad fortune, as this would block the slightest chance of transformation in bad fortune. Moreover, often the same character has both auspicious deities and malevolent omens coexisting. Then, from which side should one begin to make the judgment?

通用六壬。陳良模以一數斷數事，或伐代人占事，即以本人之數斷之，事無大小，只換類神年命以分吉凶，其後一一皆驗。陳元如占《易》，每以人終身課斷他日諸事，無有不中，莫知其所以然。今代人占事而亦用己數，斯愈奇矣。

The general method of the Six壬 (Six Changes) divination. Chen Liangmo used the same lesson number to predict several different matters, even when predicting for others, he still used his own lesson number to make the prediction. Whether the matter was big or small, he only changed the class spirits and the person's birth year and destiny to distinguish between good and bad fortune, and later all the predictions came true. Chen Yu ran his divination of the Yi (Book of Changes), often using a person's entire life lesson to predict various future events, and none of them failed, yet no one could explain the reason behind it. Now, when predicting for others while still using one's own lesson number, it is even more extraordinary.

家人貴賤。一人來占命，或占一事，設問及家中人休咎，各問其年庚，看其上乘何將、何神煞，以卜目前之吉凶動靜。又視其二貴來夾命者，某人必貴之類，而一家之貴賤分矣。

To determine the fortune of family members, if someone comes for a fortune telling or consults about an event, they may also inquire about the fortune of other family members. Then, each person's birth year and heavenly stem are asked. By examining which heavenly stem is occupied by a particular heavenly general or divine omen, one can predict the current fortune and changes. Then, if someone's destiny is between the day nobleman and night nobleman, that person is sure to be prominent. By examining this way, the distinction of fortune among family members becomes clear.

類推。有一占病判訖，見酉支上臨子，曰：家中當胎喜，一陰而二陽。其人曰：三媳各有妊。因其言年庚而推其行年，天盤屬陽者男，屬陰者女，後一女二男，皆如其占。又一占病，而見玄武支上發用，定當失賊，果然。

He gave two examples of deduction. Once, after divining a disease, he saw the branch You with Zi on top, and said: "Your family is going to have a happy pregnancy, one girl and two boys." The person replied that all three of his daughters-in-law were pregnant. Then he asked them to report their birth years, and calculated their ages. Those whose ages fell on a yang position on the Heaven Plate would give birth to boys, and those on a yin position would give birth to girls. Later, indeed, one girl and two boys were born, exactly as predicted. Another time, when divining a disease, he saw Xuanwu issuing from the day branch, and concluded that there would certainly be a theft. Later, it indeed happened.

六親類推。陽干生今日為父，陰干生今日為母，陽支生今日為叔，陰支生今日為嬸，納音陽干生今日為外翁，納音陰干生今日為外母。今日比陽干為兄弟，今日比陰干為姊妹。今日生陽支為侄，今日生陰支為侄女，納音今日生陽干為外孫，納音今日生陰支為外甥女。今日克陰干為妻，今日克陰支為妾。納音亦四課，止取旬遁。

The method of classifying the Six Relations. Any yang heavenly stem that is born on the same day is considered the father, and any yin heavenly stem that is born on the same day is considered the mother. Any yang earthly branch that is born on the same day is considered the uncle, and any yin earthly branch that is born on the same day is considered the aunt. According to the Nayin sound element, any yang heavenly stem that is born on the same day is considered the maternal grandfather, and any yin heavenly stem that is born on the same day is considered the maternal grandmother. Any yang heavenly stem that harmonizes with the day is considered the brother, and any yin heavenly stem that harmonizes with the day is considered the sister. Any yang earthly branch that is born on the same day is considered the nephew, and any yin earthly branch that is born on the same day is considered the niece. According to the Nayin sound element, any yang heavenly stem that is born on the same day is considered the grandson, and any yin earthly branch that is born on the same day is considered the granddaughter. Any yin heavenly stem that is overcome by the day is considered the wife, and any yin earthly branch that is overcome by the day is considered the concubine. The Nayin sound element is also paired according to the Four Lessons, but only the heavenly stem that appears in the ten-day cycle is used as the standard.

假令庚年正月甲寅日酉時占，日上土神用。甲日以辰為財，其為子孫何也？為日上遁得丙為子孫，將六合木與今比和為吉；若乘太陰、白虎克日，木為鬼，財化為鬼也。餘見《課金集》十干圖。

For example, if a divination is made on the day of Jiayin (甲寅) in the first lunar month of the Geng year at the You hour, the initiating transmission is taken from the earth god on the day stem. On the day of Jia, the earth god is Chen (辰) soil, which is considered the wife and wealth. But why is it regarded as the son here? Because the heavenly stem hidden on the day stem is Bing (丙), which is the son generated by the Jia wood. This position also carries Liu He (六合), which belongs to wood and harmonizes with the day stem Jia wood, so the divination is favorable. If instead it were carried by Tai Yin or White Tiger, which would come to overcome the day stem, then the wood would become a ghost, and the wealth would turn into a ghost as well. For more details, see the Ten Stems Diagram in the "Lessons in Gold" (课金集).

三合。以當時令為主，如春得曲直、冬得潤下者，誠遇之。雖不作官文而作兄財，亦主見取，而且前刊生日更佳。

On Triple Harmony, the key is whether the Triple Harmony is in season: for example, in spring getting the curve and straight (wood formation), or in winter getting the moist and downward (water formation), is truly in season. Such a formation, even if not considered as official stars or documents, regarded as brothers or wife and wealth, still indicates being appreciated and selected by others; and even better if it is placed earlier and can nourish the day stem.

刻日期。以克用之日為憑，如用屬水，以土日為刻期；用屬火，以水日為刻期。干支皆看。

Another method to determine the time of response is to use the day that can control the useful god. For example, if the useful god is water, then the day of earth is the time of response; if the useful god is fire, then the day of water is the time of response. When determining, both the heavenly stem and earthly branch should be considered.

加入奇門太乙。一越人壬數甚驗，問其故，曰：進一層加奇門以斷事，再進一層加入太乙，則精甚也。予謂壬數無不可加入，子平、易數、拆字、觀梅、七政、地理，又何嘗不驗乎？

Incorporate the methods of Qi Men and Tai Yi as well. There is a person from the Yue region who is extremely accurate in using Liu Ren divination. When asked the reason, he said: go one step further, incorporate Qi Men into the interpretation; go another step further, incorporate Tai Yi into the interpretation, and it becomes very precise. I think there is nothing in Liu Ren that cannot be incorporated: Zi Ping命理, Yi Shu, character analysis, Plum Blossom Numerology, Seven Stars and Celestial Positions, and Feng Shui geography, when incorporated, are no less effective.

追陰神。四課是干支之陰神，三傳又四課之陰神。凡用神皆有陰神，直追到底，遇空則止，吉凶見矣。能追陰神，則雖學問平常，思過半矣。一雲間人慣用此法，頗驗。

The method of pursuing the Yin spirit. The four lessons are originally the Yin spirits of the day stem and day branch, and the three transmissions are again the Yin spirits of the four lessons. Any useful god has its own Yin spirit, and one follows it layer by layer until it reaches the place of emptiness, where the fortune or misfortune becomes evident. Those who know how to pursue the Yin spirit, even if their learning is ordinary, have already grasped most of this method. There is a person from Yunjian (Songjiang) who is accustomed to using this method, and it is quite effective.

加天干。於天盤上加入天干，遠事於歲月上多加，近事只加日時，而以天干再配六親，以定吉凶，決日期。

The method of adding heavenly stems is to place the heavenly stems on the heaven plate. For divination about distant matters, the heavenly stems are added mainly on the sovereign and month builder; for matters concerning the near future, they are added only on the day and hour. Then these heavenly stems are used to match the six relations: parents, brothers, sons, wife and wealth, officials and ghosts. Based on this matching, the fortune is judged and the date when the outcome will be realized is determined.