Da Liu Ren Cui Yu Ge (大六壬翠雨歌)

大六壬翠雨歌目錄 卷之上 占官定有無第一/ 占官定不定第二/ 占失官爵第三/ 占人久出外不知存亡第四/ 占人出外問家下平安第五/ 占出外到日第六/ 占人出外經年未歸第七/ 占當日出去何時歸第八/ 占出外數日何日歸第九/ 占人出外未歸第十/ 占人出外迷失道路第十一/ 占尋捕逃亡第十二/ 占出外失伴不知在前後第十三/ 占逃遠近裡數第十四/ 占謁貴人見不見第十五/ 占己身被人使出去不去第十六/ 占出行亡行軍第十七/ 占欲逃亡吉方第十八/ 占出外迷宿處第十九/ 占出外恐值雪雨賊盜第二十/ 占在外寄住主家善惡第二十一/ 占往察密事第二十二/

This is the complete table of contents listed at the beginning of the "Kingfisher Rain Song of Great Liuren." The upper volume contains forty-five sections, with the first twenty-two focusing on official careers and travel. The first three sections deal with official rank and promotion: first, whether a transfer or promotion is actually happening; second, whether an assigned post can be confirmed; third, whether one will be dismissed from office or lose rank. From the fourth section onward, the focus shifts to travelers: whether a person who has been away for many years is alive or dead, whether someone who is away from home is safe, when a traveler will return home, when a person who has not returned for a long time will send word, what time a person who leaves that day will return, when a person who has been away for several days will return, and how to determine when someone who has been away for a long time will return. Sections eleven and following discuss unexpected events and searching: how to determine direction when lost in the mountains and forests, where a fugitive will go to be caught, whether a companion has fallen behind or is ahead, and how far a fugitive has traveled. Section fifteen asks whether one can meet a nobleman, section sixteen asks whether one can be sent out on a mission, section seventeen divines military campaigns, section eighteen selects a favorable direction for escape, section nineteen finds a place to stay for the night, section twenty prevents dangers from wind, snow, and bandits, section twenty-one examines the goodness or evil of the host who offers lodging, and section twenty-two divines the success of a secret mission.

占忽暫入人家不知善惡第二十三/ 占路行求食吃處第二十四/ 占路行求水處第二十五/ 占出行水路吉凶第二十六/ 占過水吉凶第二十八/ 占渡水舟車新舊第二十九/ 占水漲不漲第三十/ 占求婚姻第三十一/ 占擇婚何處吉第三十二/ 占婚宜不宜第三十四/ 占嫁娶後有無子息第三十四/ 占婚姻始終若何第三十五/ 占夫婚恐宜不宜第三十六/ 占子息有無第三十七/ 占產育吉凶第三十八/ 占產室位第三十九/ 占子何日生期第四十/ 占子生時第四十一/ 占人貴賤娶妻嫁女骨肉第四十二/ 占女人貞潔第四十三/ 占女人丑好第四十四/ 占新婦未知性行第四十五/

The twenty-third section and following still pertain to travel: when staying temporarily at an unfamiliar house, one should first determine whether the host is kind or wicked; there are specific methods for seeking food or water on the road; the twenty-sixth section divines the fortune of traveling by water, the twenty-eighth section determines the safety of crossing a river, the twenty-ninth section examines the newness or quality of the boat or vehicle used, and the thirtieth section asks whether the river will rise. This directory skips from the twenty-sixth section directly to the twenty-eighth, and repeats the thirty-fourth section twice, missing the twenty-seventh and thirty-third sections, which is a flaw in the original arrangement. The corresponding sections in the main text also have discrepancies. Starting from the thirty-first section, the content shifts to marriage and childbearing: whether a marriage proposal can be successful, which side is suitable for choosing a husband or wife, whether this marriage should be entered into, whether there will be children after marriage, the overall course of the marriage, and whether the couple are compatible. The thirty-seventh section asks about the presence of children, the thirty-eighth section divines the fortune of childbirth, the thirty-ninth section determines the direction of the delivery room, the fortieth section calculates the date of childbirth, and the forty-first section determines the time of birth. The forty-second section uses gods of high and low status to discuss marriage and the closeness of family relations, the forty-third section examines the chastity of a woman, the forty-fourth section determines the beauty or ugliness of a woman's appearance, and the forty-fifth section assesses the temperament and character of a newlywed wife.

卷之中 占宅舍第一/ 占宅內有無伏尸第二/ 占起造移居第三/ 占病疾第四/ 占求醫第五/ 占病移去吉方第六/ 占病迴避方位第七/ 占病患忌去方位第八/ 占病患所宜針灸第九/ 占病色目第十/ 占病生死瘥期第十一/ 占病祟在歲在何處第十二/ 占行吉凶第十三/ 占五星第十四/ 占元神第十五/ 占病疾吉凶第十六/ 占聞人死未知虛實第十七/ 占歲中田苗第十八/ 占月有雨第十九/ 占天晴日第二十/ 占久陰問晴第二十一/ 占養蠶第二十二/ 占立蠶室宜何處第二十三/ 占六畜第二十四/ 占買馬得好惡第二十五/ 占六畜病死活第二十六/

The middle volume contains fifty-two sections. The first half deals with family dwellings, diseases, and seasonal matters. The first three sections discuss residence: the auspiciousness or inauspiciousness of the house itself, whether there are buried corpses beneath the foundation, and how to choose auspicious times for building a house or moving. Sections four to sixteen focus most heavily on diseases, elaborating step by step: determining the severity and fate of illness, selecting a physician and medicine, moving the sick person to an auspicious direction, avoiding certain directions during illness, directions to be strictly avoided, methods for acupuncture and moxibustion, the location and complexion associated with the illness, the day of death and recovery, and where malevolent spirits dwell. In between, there are three sections on the auspiciousness or inauspiciousness of the current year, the influence of the five planets, and the location of the heavenly stem. The section concludes with a general summary of diseases. Section seventeen asks whether a report of someone's death is true or false. Sections eighteen and onwards turn to seasonal and agricultural matters: the harvest of crops throughout the year, whether there will be rain this month, on which day the sky will clear, and when the sun will appear after prolonged rain. Sections twenty-two and twenty-three discuss sericulture and the location of the silkworm house. Section twenty-four lists the deities associated with each of the six domestic animals. Section twenty-five discusses the qualities of a good horse. Section twenty-six determines whether an animal is alive or dead after illness.

占失馬第二十七/ 占盜賊第二十八/ 占訟獄第二十九/ 占奴婢第三十/ 占經商求利第三十一/ 占物好惡貴賤第三十二/ 占買物得不得第三十三/ 占何處求之買得第三十四/ 占謁貴人求事第三十五/ 占問人情虛實第三十六/ 占投書收否第三十七/ 占問人覓財福第三十八/ 占人呼召好惡意第三十九/ 占索債得不得第四十/ 占人來叩門吉凶第四十一/ 占忽聞人慾謀己事吉凶第四十二/ 占外人入家國善惡第四十三/ 占財博勝負第四十四/ 占埋葬地吉凶第四十五/ 占靈柩出第四十六/ 占葬忌日第四十七/ 占送孝方第四十八/ 占歲月中風雨第四十九/ 占五等官鬼第五十/ 占六親災福歌第五十一/ 占推游都魯都第五十二/

The latter half of the middle volume proceeds from lost items and lawsuits to funerals and the general principles of divination. The twenty-seventh section deals with finding a lost horse, the twenty-eighth with capturing thieves, the twenty-ninth with determining the outcome of legal cases and imprisonment, and the thirtieth with assessing the virtue and suitability of servants and deciding whether to retain or dismiss them. The thirty-first to thirty-fourth sections form a group on commercial divination: whether business will be profitable, the quality and price of goods, whether desired items can be obtained, and which direction to go to succeed in purchase. The thirty-fifth section concerns seeking the assistance of a nobleman to accomplish a task, the thirty-sixth distinguishes the truthfulness of another's words, the thirty-seventh inquires whether a letter sent out has been received, the thirty-eighth seeks to obtain property from another, the thirty-ninth determines whether another's invitation is friendly or hostile, the fortieth inquires whether debts can be recovered, the forty-first determines the auspiciousness or inauspiciousness of someone knocking at the door, the forty-second determines the auspiciousness or inauspiciousness of suddenly hearing that someone intends to deceive oneself, the forty-third examines whether an outsider entering one's home or the country's gate is beneficial or harmful, and the forty-fourth determines the outcome of gambling. The forty-fifth section and following deal with four sections on funerals: the auspiciousness or inauspiciousness of a burial site, the auspiciousness or inauspiciousness of the coffin's departure, the inauspicious day for burial, and the direction to avoid during the funeral procession. The last four sections are general principles: the weather conditions within a year and a month, the calamities caused by the five officials and ghosts overcoming the self, the oral诀 for using the six relations, and the secret method of using the two gods, You Du and Lu Du, to search for thieves and corpses.

卷之下 占兩軍勝負第一/ 占先後舉兵勝敗第二/ 占主客為將第三/ 占伏兵第四/ 占賊來不來第五/ 占賊在前後第六/ 占見人拿械器第七/ 占急聞喧鬧不知何事第八/ 占涉危前後行第九/ 占賊避路第十/ 占過關吉凶第十一/ 占賊逃路第十二/ 占野宿下寨第十三/ 占重圍求出第十四/ 占聞路行人及臺第十五/ 占晝日星落第十六/ 占雷發聲方位第十七/ 占井溢成流第十八/ 占地動第十九/ 占天狗下第二十/ 占怪第二十一/ 占野鳥鳴第二十二/ 占夢吉凶第二十三/

The lower volume contains forty-six sections. The first half deals with military divination, and the second half with omens of calamities and anomalies. The first section generally determines the outcome of a battle between two armies. The second section asks whether it is advantageous to attack first or to wait and attack later. The third section uses Gou Chen as the main force and Xuan Wu as the opposing force to distinguish between the commanders of the two sides. The fourth section investigates whether there are hidden troops among the surrounding areas. The fifth section asks whether the enemy will come or not. The sixth section asks whether the enemy is in front or behind. The seventh section identifies whether a person holding a weapon is good or evil. The eighth section determines the cause of sudden noise. The ninth section decides whether to go first or follow when in danger. The tenth section selects a route to avoid bandits. The eleventh section determines the auspiciousness of passing through a pass or checkpoint. The twelfth section predicts the direction in which bandits will flee. The thirteenth section concerns setting up camp in the wilderness. The fourteenth section seeks a way to break through when surrounded. The fifteenth section asks for information about travelers and the post station on the road. From the sixteenth section onwards, the focus shifts to heavenly and earthly calamities: stars falling in daylight, thunder beginning in a certain direction, well water suddenly overflowing, earthquakes, and the Heavenly Dog falling from the sky. The twenty-first section divines household anomalies. The twenty-second section divines the auspiciousness of wild birds entering the country and calling out. The twenty-third section divines the auspiciousness of dreams.

占漁獵得不得第二十四/ 占謁貴人第二十五/ 占獻送物第二十六/ 占屈令人來不來第二十七/ 占人家有後無後第二十八/ 占亭部第二十九/ 占人孤寡第三十/ 占來意第三十一/ 占酒後有無第三十二/ 占飲酒得醉否第三十三/ 占四時忌伐木第三十四/ 占人來意第三十五/ 占路上見蛇蟲第三十六/ 占野獸在道忽入城郭第三十七/ 占路見鼠第三十八/ 占野蜂來人家第三十九/ 占虹霓下井飲水第四十/ 占釜鳴善惡第四十一/ 占樹木無故枯悴第四十二/ 占家活無故自動第四十三/ 占忽心驚目瞤耳鳴第四十四/ 占暴風起吉凶第四十五/ 占雲起有雨無第四十六/

In the latter half of the lower volume, the content gradually shifts from daily affairs to various strange occurrences. The twenty-fourth section asks about the success of fishing and hunting. The twenty-fifth section concerns meeting a nobleman. The twenty-sixth section asks about presenting gifts to others. The twenty-seventh section inquires whether others will come when requested. The twenty-eighth section determines whether a family has descendants or is childless. The twenty-ninth section discusses the management of pavilions and methods of preventing theft. The thirtieth section examines the fate of those who live alone. The thirty-first section determines the intention of the person coming to ask a question. The thirty-second section asks whether there is alcohol at home. The thirty-third section inquires whether drinking will cause intoxication. The thirty-fourth section lists taboos against cutting down trees and lighting fires during the four seasons. The thirty-fifth section further explores the intent of the person asking the question. From the thirty-sixth section onwards, these are all omens: encountering snakes and insects on the road, wild animals entering the city without cause, seeing large rats on the road, swarms of wild bees flying into a house, rainbows hanging down to drink from a well, pots and pans making noises by themselves, trees dying without cause, household objects moving on their own, people suddenly experiencing heart palpitations, eye twitching, or ear ringing, sudden strong winds, and clouds rising without rain following.

附錄 占鵲鳴第一/ 占犬吠第二/ 占目瞤第三/ 占暴風第四/ 占飛鳥鴟梟鳴第五/ 占人叩門第六/ 占人欲謀己第七/ 占心動第八/ 占憂喜第九/ 占虛傳信耗第十/ 祝課文 定交月將 三月沒 求交節 大六壬翠雨歌目錄終

Appendix ten items, all belonging to minor methods of divination done on the spot, complementing the divination of omens at the end of the following chapter: magpies calling, dogs barking, eyelids twitching, sudden storms, flying birds and crows making strange noises, someone knocking at the door, someone plotting against oneself, an unprovoked feeling of alarm in the heart, distinguishing between good and bad omens, and determining whether a message is true or false. After the appendix there are four general sections: the incantations recited when casting a divination, the time of the month general when the solar terms change, the method for calculating the absence of the month general in March, and the mnemonic for finding the intersection of the solar and lunar years. This concludes the entire book's table of contents.

未知遷職事真假，古法凡看七驛馬。年命日辰歲月逢，五處逢之官越價。行年、本命、日辰、太歲、月建五處若見驛馬，升之是也。用正時占也。七馬者，太歲、行年、本命、月建是，日干辰支是日干辰支用時發用也。天魁主印常為綬，戌主印，太常主綬也，用起傳終必官有。帶殺被刑旺相扶，光榮急速應還久。正時有急被刑，其事應速至。文官視青龍，武官看太常是也。

To determine the truth of a promotion or transfer, the ancient method first examines the seven instances of the Post-horse. If the Post-horse appears in the positions of the person's age, their birth year, the day branch, the year ruler, and the month ruler, then the official rank will certainly rise. The original commentary says that if the Post-horse is found in these five positions, it is a sign of promotion; the divination should be based on the exact time of the question. The seven Post-horses refer to the Post-horse of the year ruler, the person's age, their birth year, the month ruler, the day stem's Post-horse, the day branch's Post-horse, and the Post-horse of the initiating transmission. The Heavenly Stem 'Tian Gui' corresponds to the Earthly Branch 'Xu', which signifies official rank; 'Tai Chang' signifies the official seal. If these two appear in the initiating transmission and the final transmission, the official position is certain. If the Post-horse is accompanied by Inauspicious Sha (malevolent spirits) and suffers from刑克 (punishment), but is supported byprosperous and strong (prosperous and strong) energy, the promotion may come quickly but the fulfillment will be delayed. The original commentary says that if the exact time carries an urgent aspect but is punished, the result will come quickly. In addition, for civil officials, focus on 'Qing Long' (Azure Dragon), and for military officials, focus on 'Tai Chang'.

初傳太歲太陰神，言用或見更吉神也，干謁如逢必心契。天吏天城臨行年，亦得辰與太歲同。青龍與日共相生，神將無令內戰爭。白虎螣蛇傳末見，太常比亦可增榮，太常與日比和是也。日去青龍是歲期，從日數至青龍處是歲期也，辰至青龍定月宜，若辰數至青龍為月期限是也。 日生青龍官在外，青龍生日爵居內。青龍本位顯榮方，生處太常祿食足，看青龍太常與日月相比生及居位以定受官內外。

If the first transmission falls on the "Heavenly Year" and is accompanied by the "Tai Yin," the original commentary says this is a favorable position for initiating an action, and thus one can successfully seek favors or recommendations in one meeting. If the "Heavenly Official" and "Heavenly City" deities are present on the personal year, or if the day branch is in the same position as the Heavenly Year, it is similar. Also, the "Azure Dragon" should be in a position that is generated by the day stem, and there should be no conflict between the heavenly general and the earthly deity it is associated with. If the heavenly general overcomes the deity, it is called internal conflict; if the deity overcomes the heavenly general, it is called external conflict, both of which are unfavorable. The presence of "White Tiger" and "Teng Snake" at the end of the three transmissions is considered a bad omen. However, if the last transmission is "Tai Chang" and it harmonizes with the day stem, it can actually bring more honor and prestige, as the original commentary specifically mentions that this is only favorable when "Tai Chang" harmonizes with the day stem. To determine the timing: count from the day stem to the position of the "Azure Dragon," and the number obtained indicates the number of years; count from the day branch to the position of the "Azure Dragon," and the number obtained indicates the number of months. The "Azure Dragon" being generated by the day stem indicates an official position outside the capital; if the "Azure Dragon" generates the day stem, it indicates a noble title within the court. The position of the "Azure Dragon" itself is the direction of success; if the "Azure Dragon" is seated on "Tai Chang," then salary and provisions will be abundant. In summary, one must consider the harmonies and conflicts between the "Azure Dragon," "Tai Chang," and the day branch, as well as their respective positions, in order to determine whether the official position is internal or external.

陽年用丑陰年未，便掇天輪加太歲。小運日辰傳送臨，光榮顯達身高貴。登明次撥加寅方，年見功曹丑未良。又轉加臨本命上，寅時還在受官忙。行年上見之。

To determine if an official position already under discussion can be finalized: in a yang year, take the "Great Auspicious" (大吉) at the Chou (丑) position; in a yin year, take the "Minor Auspicious" (小吉) at the Wei (未) position. Transfer this position from the Heaven Plate to the "Supreme Year" (太岁). After the transfer, if the "Transmission" (传送) at Shen (申) arrives at the small fortune or day branch, it indicates honor and success, with high status. Then, sequentially add "Dengming" (登明) at Hai (亥) to the Yin (寅) position. If the year of birth shows "Gongcao" (功曹) at Yin (寅), or if the Chou (丑) or Wei (未) positions appear, these are favorable situations. Further, transfer this position to the "Personal Destiny" (本命) and if it falls under the Yin (寅) hour, it still indicates being busy with official duties. The original commentary explains: all these are verified by the year of birth.

魁罡若向日辰遊，貶出天涯地角頭。六合同與一處住，參差直去到崖州。六合臨魁罡日辰上，見之尤甚凶也。 莫令日上螣蛇見，白虎臨時亦不佳。謫降仙都九ΟΟ，ΟΟ臨落向天涯。日辰上下無令克，克著之時退剝職。上克下無罰外任，下克上無己罰直。

The River Chief (河魁)戌 and the Heavenly Gang (天罡)辰, if they move to the Day Branch (日辰), indicate a severe demotion and exile to the farthest corners. If the Liu He (六合) also appears in the same position, the exile becomes more complicated, winding through various places until reaching a remote place like Yajiau. The original commentary says: When Liu He is above the River Chief, Heavenly Gang, and Day Branch, the situation is especially dangerous. The Day Stem (日干) should not have Teng Snake (螣蛇) above it, and the presence of White Tiger (白虎) at the hour is also not good. The text about demotion is incomplete, with several blank spaces left, so I dare not make up the missing parts. It is preferable that the upper and lower spirits of the Day Branch do not mutually control each other. If they do, it indicates the possibility of losing one's position. If the upper spirit controls the lower one, the punishment is internal and does not involve exile. If the lower spirit controls the upper one, the person himself will inevitably face blame.

小運臨時旺相方，榮身向外保身康。休廢位上逢之墓，疾病纏痾不測亡。此依正時，出去大小運上臨旺相方在位上吉也。 其人出外已多時，向外存亡俱不知。但把行年天上看，相生臨處此方期。假令出外人行年在酉，酉臨子相生安吉，寅午囚死，若臨戌其外居下行也。

Divination on the life and death of someone who has gone far away: If the person's small year (xiao yun) is in the prosperous and strong (wang xiang) direction of the correct hour, it indicates that the person is well and healthy outside. If the small year falls in the resting or declining (xiu fei) position and also meets the tomb god (mu shen), then the person will be plagued by illness, and even may meet an unexpected death. The original note says: This method relies on the correct hour to cast the divination. If the person's big year and small year are in the prosperous and strong direction and are seated in the right position, it is auspicious. If a person has been away for a long time, and there is no news about whether they are alive or dead, just take the god (shen) that the person's age (xing nian) is facing on the Heaven Plate (tian pan): if the god facing the age is mutually generating (xiang sheng) with the age, the person is safe in that direction. The original note gives an example: If the person's age is in You (酉), and You is facing Zi (子), metal generates water and is mutually generating, it indicates safety and auspiciousness; if it faces Yin (寅) or Wu (午), metal meets wood and fire and is trapped and dying, it is not auspicious; if it faces Xu (戌), the person's situation outside is getting worse every day.

家住東方出向西，東方怕見惡神祗。忽然凶將臨其下，宅內憂驚多見疑。如家宅住東，看東方凶吉神。若天罡河魁，其將在西隨方吉之人必驚也。

A person is outside but thinking of home: the home is in the east, but the person is going west, fearing that the one in the east might meet an evil spirit. If a fierce general suddenly appears beneath the east, there will certainly be worries, fears, and anxieties at home. The original note says: if the home is in the east, then we should specifically look at the one in the east, whether it is an Inauspicious Spirit or吉神; if that position is occupied by 'Heavenly Gang' (天罡) in the辰 (Chen) position and 'River Chief' (河魁) in the戌 (Xu) position, and the general riding upon it is in the west, moving according to the direction, the family will certainly be startled.

辰上忽然見巳午，螣蛇更怕共同居。家中失火驚忙怕，又怕失財六畜虛。出外憂家事如何，日辰向上見平和。家中保得應無事，吉將臨之喜得多。

If fire elements such as Si and Wu appear on the day branch, it is most concerning if they share the same position as Teng Snake: this indicates a fire accident at home causing great alarm, and also warns of financial loss and loss of livestock. When away from home, worrying about family affairs should be judged by whether the day stem and day branch are harmonious: if they are in peaceful relationship without mutual conflict, the family is naturally fine; if a favorable general is present above them, there will be more joyful events.

東方卯酉約來期，南方行人子午移假令望東方人，卯度午到，主申即欲來；望西方人，酉度子到，丑寅欲至。南北仿此。蓋卯為日出之門，酉為日入之門，夏至南門推東方人ΟΟΟΟΟΟ。欲向寅ΟΟΟΟ，東方青龍下神定。遠視將軍千里時，卜下臨處為期是。三千里外視將軍所臨為到，百里千里看日辰本ΟΟΟΟΟΟ。

The day for a person to arrive at home is determined by the direction they are coming from. For those expected from the east, their arrival date is calculated based on the卯 and酉 branches; for those expected from the south, it is based on the子 and午 branches. The original commentary gives an example: those coming from the east will arrive when the卯 branch reaches午, and they will set off on the申 day; those coming from the west will arrive when the酉 branch reaches子, and they will arrive on the丑 or寅 day. The same principle applies to the north and south directions. This is because卯 is the gate of sunrise and酉 is the gate of sunset. The following passage discusses the method of calculating the arrival date for those coming from the east during the summer solstice. However, the original text has several missing sections and many missing characters, making it difficult to interpret forcefully. The general idea is to refer to the寅 position and determine the date based on the deity governing the Eastern direction, known as the Azure Dragon. For long distances, one should refer to the General (将军); for a distance of a thousand miles, the arrival date is determined by the position of the General at the time of divination; for three thousand miles, the arrival date is determined solely by the position of the General; for distances between a hundred and a thousand miles, one should refer to the original position of the day branch. However, the original text also has missing characters in this section.

ΟΟΟ數日辰，責龍Ο為青龍，為天罡，傳送為白虎，登明為玄武，太乙為朱雀。如望東方人，若青龍到南方，在路來，只東來下仿在此。南看朱雀○飛，西方視白虎，玄武北方期。玄武至西為期。

This passage also has missing characters, but it is known that the counting begins with the Day Branch. The corresponding elements are the four directional deities and the Heavenly Generals: in the east, the Azure Dragon is the main deity, and the Heavenly Gang also belongs to it; the "Transmitting" (Chong Song) at Shen corresponds to the White Tiger, the "Deng Ming" at Hai corresponds to the Black Tortoise, and the "Tai Yi" at Si corresponds to the Vermilion Bird. For example, if someone is expected from the east and the Azure Dragon has already reached the south, it means the person is on the way and approaching; all people coming from the east are judged in this way. The same logic applies to the other three directions: for people coming from the south, observe where the Vermilion Bird has flown; for those coming from the west, observe the White Tiger; for those coming from the north, observe the Black Tortoise. When the Black Tortoise reaches the west, it indicates the time they will arrive.

其人出外一年來，音信無知早晚來。遊戲神加四季上，即期朝暮不須推。游神者，春丑、夏子、秋戌、冬亥是也。戲神者，春巳、夏子、秋酉、冬辰，加季上來，加孟不來，加仲來到也。

If a person has been away for more than a year and there has been no news or communication, it is uncertain when they will return. In such cases, one should look at the two deities, 'You Shen' and 'Xi Shen', and see if they are added to the hours of the four seasonal deities, which are Chen, Xu, Chou, and Wei. If they are, the person will return within a short time, and there is no need for further calculations. The original commentary lists these two deities: 'You Shen' takes Chou in spring, Zi in summer, Xu in autumn, and Hai in winter; 'Xi Shen' takes Si in spring, Zi in summer, You in autumn, and Chen in winter. If these deities are added to the hours of the four seasonal deities, the person will come; if they are added to the four beginning hours, which are Yin, Shen, Si, and Hai, the person will not come; if they are added to the four middle hours, which are Zi, Wu, Mao, and You, the person may still come.

使去今朝歸太遲，是何時刻到來時。去時加在日辰上，天罡之下是歸期。以去時加今日支，天罡下為歸期也。

A person who left today has not returned yet, and one wants to know the exact time they will arrive. To find out, add the time they left to the day branch of today to form the heaven plate, then look at the hour indicated by the heavenly gang. The hour represented by that position is the time they will return. The original commentary explains it more clearly: take the time they left and add it to the day branch of today to start the calculation. The hour indicated by the heavenly gang is the time they will return.

今朝天上辰加季，天乙前辰臨日位。用起季神並伏吟，即當不久來歸至。今日之辰加臨季上，天乙前加臨日上。

A person who has gone far away and has not returned for a long time: if today the Heaven Plate's "Heavenly Gang" is placed on the seasonal gods' positions of Chen, Xu, Chou, and Wei, and the "Heavenly Ethical" Nobleman's previous position also falls on the Day Stem, and if the initiating transmission takes the seasonal gods or the lesson pattern is "Hidden Chant," it indicates that this person will return soon. The original note clarifies: today's Chen is placed on the seasonal gods, and the previous position of the Heavenly Ethical Nobleman is placed on the Day Stem. (The ninth section of this volume's table of contents is missing, and the main text goes directly from the eighth section to the tenth section.)

若在山林迷失道，少人詢問一身孤。懷中取式投於地，申未罡間是正途。往傳送下去自間悟，天罡下去行百步得正路，小吉下八十步得本路也。

Lost alone in the mountains and forests with no one around to ask for directions, one takes out the Liu Ren compass from his pocket and places it on the ground to determine direction. The direction indicated by the combination of "Chuansong" (Transmission), "Xiaoji" (Minor Auspicious), and "Tian Gang" (Heavenly Gang) points to the correct path. The original commentary explains in more detail: walking in the direction indicated by "Chuansong" (Transmission) will naturally lead to sudden clarity; walking for one hundred steps in the direction indicated by "Tian Gang" (Heavenly Gang) will lead to the correct path; and walking for eighty steps in the direction indicated by "Xiaoji" (Minor Auspicious) will lead back to the original path.

伏吟為近返吟遠，旺相急行囚死慢。用起此神恰合藏。傳送之下得尋見。刑勝德神難追覓，德勝刑神即自歸。如甲戌日甲臨德，丑臨戌，德勝刑，皆仿此。先加月將正時上，月將加之時上，丑未間時捉取伊。月將加卜至時，天上丑未子臨處尋去必見，大人丑下，小兒未下，女人子下。

Tracking a runaway: if the lesson pattern is "Hidden Chant," the person is hiding nearby; if it is "Return Chant," the person has escaped far away. If the air the fugitive is riding is prosperous and strong, he moves quickly and swiftly; if it is in captivity or weak, he moves slowly. If the initiating transmission starts directly on the hidden god, the person is exactly hiding there; go to the place where "Transmission" (Shen) is located and you will find him. If the刑神 (punishment god) of the day branch is stronger than the德神 (virtue god), it is difficult to track the person; if the德神 is stronger than the刑神, the person will return by himself. Original note gives an example: on Jiaxu day, the virtue of Jia is at its own position, and Chou is at the position of Xu, which is virtue overcoming punishment, and the rest follows the same pattern. The method of casting the lesson is to first place the month general on the correct hour and turn out the heaven plate, then search during the time between Chou and Wei. Original note clarifies: place the month general on the hour of divination, and look at the positions of Chou, Wei, and Zi on the heaven plate; going to those places will surely result in finding the person—look for an adult male at Chou, for a child at Wei, and for a woman at Zi.

功曹午戌戌加時，傳送子辰辰用之。寅午戌便以戌加走時，申子辰便以辰加走時，魁下不見，罡下必見之，餘仿此推。此是妙門深記取，魁罡向下捉無疑。又法，以天罡加丑，男以日上，女以辰上，方是尋處也。

Another method involves using the Triple Harmony system to determine the location: if the person being sought belongs to the group of寅, 午, 戌, use 「Gongcao」寅, 「Shengguang」午, and 「Heqiu」戌, and place 戌 on the time of their escape. If they belong to the group of申, 子, 辰, use 「Chuan Song」申, 「Shenhou」子, and 「Tian Gang」辰, and place 辰 on the time of their escape. After the calculation, if 「Heqiu」戌 is not found under it, then 「Tian Gang」辰 will definitely be found. For other groups, follow the same principle. This is the key to capturing the missing person; remember to search only where 「Heqiu」 and 「Tian Gang」 are located, and there will be no mistake. Another method: place 「Tian Gang」辰 on 丑 to start the calculation. To find a man, look at the stem before the day stem; to find a woman, look at the branch before the day branch. That is where the person should be found.

勝光若在貴人前，同伴途中必見先。忽然臨在天乙後，卻應去後趨忙然。

On the way, if you become separated from your companion and do not know whether he is ahead or behind: look at the order of "Shengguang" (Radiance) and "Tianyi" (Nobleman). If Shengguang is before Tianyi, your companion is ahead and you will meet him first on the way; if Shengguang suddenly appears after Tianyi, your companion is behind and is hurrying to catch up.

欲知逃亡行多少，數取天罡為妙要。假令天罡加寅去，戌四位即四里，或回家也，約行四里尋官道。用先天數也。戌若加與大吉上，以戌五數為期望。以先天辰戌丑未五，巳亥四之數，旺相倍之，囚死減半，丑戌下數之。

To determine how far a fugitive has traveled, the key lies in counting the position of the Heavenly Gang. The original commentary gives an example: if the Heavenly Gang is placed on寅, and the Heaven Plate戌 falls on the fourth position, it indicates four li, or that the person may have already returned home; approximately four li away, one can search along the official road. The numbers used are based on the Earlier Heaven numbers. If戌 is placed on the Big Favor position丑, then the number five of戌 is used to determine the distance. The Earlier Heaven numbers are as follows: 辰, 戌, 丑, and 未 each count as five, while 巳 and 亥 each count as four. If the fugitive is in a prosperous and strong condition, the numbers are doubled; if in a state of imprisonment or death, the numbers are halved. All calculations start from the positions of 丑 and 戌.

三傳六合用其終，三合初傳用起同。假令子弟尋訪友，初傳大吉必相逢。用起三傳皆三合六合，訪人必見也。如子弟大吉丑見之數是也。

Can one meet a nobleman? If the three transmissions form Liu He, then take the final transmission to judge; if the three transmissions form Triple Harmony, then take the first transmission's initiating transmission to judge. Both cases follow the same principle. The original commentary gives an example: if a younger relative goes to visit a friend and the first transmission is 'Great Good' with Chou, they will definitely meet. In general, if both the initiating transmission and the three transmissions form Triple Harmony or Liu He, the person being visited will definitely be seen. If a younger relative sees 'Great Good' with Chou, it is exactly this case.

甲日還尋酉地人，正時還察丑上神。酉上之神要比甲，應得相逢不出門。辰即為他日為我，若辰有氣訪無因。天罡加孟應不出，小吉臨辰必見君。兼在家吃飲食，在家不出門也。

On a Jia day, one should look for the person in the You direction. At the correct time, one must carefully examine the god residing in the Chou position. The god residing in You must be harmonious with Jia in order to indicate that the person will be met without leaving the house. When divining about visiting someone, the Day Branch represents the other person, and the Day Stem represents oneself. If the Day Branch is strong, the other person is likely to be away, so visiting them will be unsuccessful. If the Heavenly Gang (Tian Gang) is placed on Chen, which is on the first of the four Meng positions (Yin, Shen, Si, Hai), the other person is likely to be at home. If the Xiao Ji (Small Favor) is placed on the Day Branch, one will definitely meet the person. The original commentary says that Wei represents food and drink, and also indicates that the person is at home having meals and does not leave.

寅與卯加日與神，正時前若克無因。天罡加季定應去，日上行年不出門。返吟必去伏吟休，日在貴人前面遊。正時在天乙前去也。

If someone is sent out by others and whether they can go or not depends on the situation: if the trigrams of寅 and卯 are added to the day stem and the riding god, and if the previous trigram before the correct hour comes to overcome, then the journey cannot be made. If the Heavenly Gang (天罡) 辰 is added to the seasons of辰,戌, 丑, or 未, then one must go. If the day stem is occupied by the year trigram, then one cannot leave. If the divination shows '返吟', one must go; if it shows '伏吟', then one will stop. If the day stem is ahead of the nobleman (天乙)Nobleman, it also indicates going—original note says that if the correct hour falls before the nobleman, then one will go.

若見日陰天乙後，不成遠去卻應留。日辰上下若相剋，空有空名應不出。 用起陰神終見陽，必行火急須排比。若見三傳天乙後，傳中開鑰為其救。更尋天馬不傳終，決定不行多讒謬。天馬者，正月從午順數六陽辰。

If the hidden stem of the day is located after the nobleman "Tian Yi," the long journey will not be successful, and the person will have to stay. If the upper and lower spirits of the day stem and day branch mutually control each other, even though there is the name of traveling, it will ultimately be an empty title, and the person will not be able to leave. If the initiating transmission takes the hidden spirit and the final transmission shows the manifest spirit, this journey will certainly succeed and be urgent, so one must quickly prepare for the trip. If all three transmissions are located after the nobleman "Tian Yi," and there is a spirit of "Kai Yue" within the transmission, it will be a rescue. Then look for the "Tian Ma." If the "Tian Ma" is not located in the final transmission, it will definitely be impossible to go, and there will be much slander and disputes. The original note explains: "Tian Ma" starts from the first month at the hour of Wu, and proceeds to count six yang branches in order.

常把功曹加月建，神后臨處是門方。天子上加處。 勝光向下為殂路，卯底然遊不可當。午卯下不可往，午卯臨行年不可出山也。甲子子沖後一辰，如甲子旬子沖午，後午後二辰巳為午凶，餘旬同此，六旬甲首仿此窮。常將此窮五Ο止Ο，臨著行年疾病迷。

The method for traveling and military movements: place the 'Gongcao' (Helper) at the position of the Month Builder on the Rotating Plate, and the direction where 'Shenhou' (Divine Lady) falls is the direction to go when leaving. The original commentary says to place it on the position of the Emperor. The 'Shengguang' (Radiant Light) at the position of Wu is a dead end, and the position of Mao is also dangerous, so they should not be violated. The original commentary clarifies that the positions of Wu and Mao should not be approached; if Wu and Mao fall on the year of movement, even leaving the mountain is not advisable. Another method: in the Jiazi (甲子) decade, the position of Wu, which is opposite to Zi, is considered inauspicious, and the position of Si, two positions before Wu, is also dangerous due to Wu; the same applies to all other decades, and all the six Jia (甲) decades follow this method. The original text here has a missing character, but it is known that this inauspicious spirit falls on the year of movement, indicating illness and confusion.

欲逃回避直符方，正月起戌逆行十二辰，沖途中路被擒將。天后下頭宜遠去，正時子下也，若行千里必無妨。遠去宜行神后下，利求小吉出應深。欲令怕憂從魁往，月將加時向底尋。

To escape and avoid misfortune, one should first avoid the direction of the "Straight Symbol" (直符). The original commentary states that the Straight Symbol begins in the戌 position in the first lunar month and moves counterclockwise through the twelve earthly branches. If one travels directly in the direction opposite to the Straight Symbol, they will surely be captured. Instead, one should flee in the direction of the "Heavenly Empress" (天后)—the original commentary says this refers to the hour's Zi position—so that even traveling a thousand miles will be safe. For long journeys, one should go in the direction of the "Divine Successor" (神后) under the Zi position. If one wishes to seek profit or wealth, departing under the "Minor Auspicious" (小吉) position of Wei is most secure. If one is worried about troubles, they should go in the direction of the "Following General" (从魁) under the You position. In summary, place the Month General (月将) on the hour and turn out the Heaven Plate (天盘), then proceed in the direction of that position.

若逃急難傳送下，Ο去須避○五大夫。事應逃難擇好時，便將神后加日支。但看小吉臨何處，宜向忙行請勿疑。如甲申日子加申未到卯上，向正東可避也。

If one is fleeing in haste from an emergency, one should go in the direction of 'Transmission' under the Shēn (申) position. The next sentence in the original text is missing some characters, but it is known that one must avoid a particular凶位 (dangerous position). Whenever one is escaping from danger, one should choose a good time, place the 'Shénhòu' (神后) Zi (子) on the day branch and generate the Heaven Plate, then observe where 'Xiǎojí' (小吉) Wei (未) falls, and flee in that direction without hesitation. The original commentary gives an example: On a Jiashen (甲申) day, place Zi on Shēn and start the disk, with Wei arriving at Mao, so one should flee towards Due East.

野宿林中恐失迷，便將月將加時推。丙壬天乙臨其下，昏腫令君○憶○憶歸。

When staying overnight in the woods, fear of getting lost may arise. To determine the direction to take shelter, place the Month General on the given time and turn out the Heaven Plate. The positions of the dry stems 丙 and 壬 along with the Nobleman (天乙) will indicate the direction where one can take shelter. The last sentence is damaged, with two gaps, making the meaning incomplete. The general idea is that in dark weather, these directions can guide one home, but it should not be forcedly interpreted.

三傳陰少陽神我，雪雨稀逢景色和。都將日前並日上，途中賊盜也防他。都將，甲己日在丑，乙庚日在子之類是也，仿此。

When going out, one should be cautious of encountering wind, snow, rain, and thieves: among the three transmissions, the yin spirits are few and the yang spirits are in my position, so along the way there will be little rain or snow, and the weather and scenery will be harmonious. If the "will be taken" falls before or above the day stem, one should be on guard against thieves. The original note explains how to determine "will be taken": for Jia day and Ji day, it is in Chou; for Yi day and Geng day, it is in Zi; the other stems follow this pattern accordingly.

遠近占取出行期，天獄臨辰年月時。天獄者，春卯、夏午、秋酉、冬子，連累途中遭禁繫。分明記取不參差，天地盤結時最凶。傳送臨戌為天盤，臨辰地結，亥為人盤也無結。 更看天目事應同，常以月將加月建。臨人年日刑遭劫，鬼魁逢邪在路中。

Whether the journey is long or short, when determining the date for travel, one must check if "Heavenly Prison" (天狱) is present on the day branch, the person's age, the month builder, and the time of divination. The original commentary states that Heavenly Prison is in the卯 (Mao) in spring, in午 (Wu) in summer, in酉 (You) in autumn, and in子 (Zi) in winter. If Heavenly Prison is present, it indicates being detained during the journey. This point must be clearly remembered and not misunderstood. The most dangerous time is when the Heaven Plate and Earth Plate are connected — "Transmission" (传送) at申 (Shen) over戌 (Xu) is a Heaven Plate connection, at辰 (Chen) is an Earth Plate connection, and at亥 (Hai) belongs to the Human Plate, which is not connected but still to be avoided. Now check "Heavenly Eye" (天目), which has the same effect. The method is to place the month general on the month builder. If Heavenly Eye is present on the person's age and day branch and accompanied by a crime, it indicates encountering danger on the way. "River Chief" (河魁) at戌 (Xu) with ghosts and encountering evil spirits indicates encountering danger on the road.

辰上為主日為賓，辰上凌干日上神。更得凶神並惡將，急須移去恐遭迍。勝光加日及辰年，年上從魁不得眠。若向絳宮時下到，便須火急出門前。登明臨仲為絳宮時，最凶也。

When staying overnight at someone else's house, one should determine whether the host is good or evil: the Day Branch represents the host, and the Day Stem represents oneself, the guest. If the spirits on the Day Branch oppress the Day Stem and the spirits on the Day Stem also oppress it, and if there are also凶神 (malevolent spirits) and恶将 (evil generals), one should leave quickly, otherwise misfortune will occur. If "Shengguang" (胜光) at the hour of午 is placed on the Day Stem, Day Branch, or the year pillar, or if the year pillar has "Conggui" (从魁) at酉, it indicates an unstable stay and difficulty sleeping at night. If one encounters "Jiangong" (绛宫) time, one must urgently leave. The original commentary says: "Dengming" (登明) at亥 is located on the four central directions of 子, 午, 卯, and 酉, which is the time of Jiangong, and it is the most dangerous.

要窮密事結尋推，月將加時女審之。酉為天目卯天耳，但於向下密聲其。

To investigate secret matters, one must place the Month General on the given time and generate the Heaven Plate. Then carefully examine it. You is 'Heaven's Eye', governing what is seen; Mao is 'Heaven's Ear', governing what is heard. Only look towards the directions where these two are located to eavesdrop; there will naturally be whispers and confidential conversations to be heard.

登明正日及加時，Ο六天空仔細陳。主敬與心謀害客，急須出戶恐傷人。忽因行次到人家，還把占時月將加。吉將臨門應不果，入去方位為門。相生只入莫疑他。又登明、天空臨日辰，不可留，入去即凶也。

When entering a stranger's home suddenly and not knowing whether the host is good or evil, if "Dengming" (亥) is the day stem or added to the time of divination, and also "Liu He" and "Tian Kong" are present, one should be careful to distinguish. The host may appear respectful but have harmful intentions; the guest should leave quickly, as staying long may result in injury. If one is traveling and suddenly enters someone's home, still add the month general of the time of divination to the rotating plate. If a favorable general is present at the door, evil things will not occur. The direction entered is considered as the door position. If it is in mutual generation with oneself, one may enter without hesitation. The original note also says: if "Dengming" (亥) and "Tian Kong" are on the day branch, one must not stay, as entering would bring danger.

山路孤行偶缺糧，肚腸飢渴似煎湯。還將月將加時上，大吉之下日尋方。

A person traveling through mountain paths, by chance runs out of food, and becomes thirsty and hungry, with his five internal organs feeling as if they are being boiled. He still places the Month General on the time for divination, turns out the Heaven Plate, and looks to see where the 'Great Auspicious' (大吉) falls on Chou. He then heads in that direction to search. Chou represents cattle and granaries, which are related to food, so it is taken as the deity for seeking food.

山林曠野少人煙，飢渴炙心不進前。月將加時小吉下，尋之得井亦逢泉。

In the mountains and forests where there are few people, when one is very thirsty and exhausted, one can use the Month General added to the time on the Rotating Plate, and look for the direction of "Xiao Ji" (Minor Auspiciousness). One will either find a well or come upon a mountain spring.

魁罡日上及辰中，神后太沖太乙同，好詐噁心人起念，食之不得恐自終。

Someone on the road offers food and wine, and one should discern whether it is auspicious or not: if "River Chief" (河魁)戌 and "Heavenly Gang" (天罡)辰 are located above the Day Stem or within the Day Branch, and also share the same position with "God's Consort" (神后)子, "Great Momentum" (太冲)卯, and "Supreme Virtue" (太乙)巳, then the person offering the food is harboring deceit and evil intentions. This food should not be eaten, as consuming it may lead to loss of life.

干為其路水為支，日支辰傷陸地宜。泛水觸龍多不利，以丙子、癸丑、癸未日為觸龍也，太沖加日渡江遲。 干吉陸行利大道，支宜水陸可行之。登明加孟遭風雨，若臨季神水陸宜。

The fortune of traveling by water: the day stem represents land travel, and the day branch represents water travel. If the day branch is harmed, one should switch to land travel. When sailing and encountering 'touching the dragon', it is mostly unfavorable. The original note states that the days Bingzi, Guichou, and Guiwei are considered days of touching the dragon. 'Too much conflict' occurs when the卯 (Mao) is added to the day stem; crossing the river should be delayed. If the day stem is favorable, traveling by land is smooth and suitable for major roads; if the day branch is favorable, both water and land routes are suitable. 'Dengming' occurs when the亥 (Hai) is added to the four beginning months of寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai); during the journey, one may encounter rain and wind. If the亥 (Hai) is present on the four middle months of辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei), both water and land routes are suitable.

子臨太歲也為凶，亥上行年溺水中。支若有傷不可渡，日辰皆吉保亨通。

Divination on crossing rivers and water: If "Shenhou" (Spirit and Rear) Zi is positioned on the Tai Su (Year Stem), it is凶 (unfavorable). If "Dengming" (Dawn Illumination) Hai falls on the Xing Nian (Personal Year), there is danger of drowning. If the Day Branch is harmed or injured, one should not go into the water. If both the Day Stem and Day Branch are favorable, the journey will be safe and smooth.

太沖生旺好舡車，刑破休囚定不佳。狹小不堪人載送，卯辰日上遇風砂。 魁罡加孟舡頭損，加臨仲季尾自傷。支干日辰上遇著，出遭風浪不循常。

To know whether the boat or vehicle is new or old and in good condition: "Tai Chong" (卯) is the god of boats and vehicles. If 卯 is strong and flourishing, the boat or vehicle is good. If it is harmed, broken, or located in a weak and confined position, it will certainly be poor, often narrow and broken, unable to carry people. If 卯 or 辰 is located above the day stem, there will be wind and sand on the way. "He Kuai" (戌) and "Tian Gang" (辰), when added to the four young months (寅, 申, 巳, 亥), will cause damage to the front of the boat; when added to the four middle months and the fourth season (丑, 卯, 未, 亥), they will cause damage to the back of the boat. If these two are encountered on the day stem or day branch, traveling will certainly meet abnormal winds and waves.

候水正時月將加，辰凶日吉漲邊涯。日凶辰吉應當減，傷克支干可渡他。

Wait for the water to rise or not: use the correct time, add it to the Month General, and turn out the Heaven Plate to observe. If the Day Branch is凶 and the Day Stem is吉, the water should rise to the bank; if the Day Stem is凶 and the Day Branch is吉, the water flow should decrease. If both the Day Stem and Day Branch are harmed or being overcome, the water is already passable, so just go across.

日辰上下並相生，旺相求婚禮必成。命合三傳戌在季，日逢天后必交迎。天罡加季，三傳與本命合，即成婚也。

Can the marriage proposal succeed? If the day stem and day branch have both heavenly stems and earthly branches that mutually generate, and are in a prosperous and strong condition, this marriage will certainly be successful. The native's destiny is in harmony with the three transmissions, the 'River Chief' (He Kuai) is in the position of the four seasons (Chen, Xu, Chou, Wei), and the day stem also meets the 'Heavenly Empress' (Tian Hou). The two families will certainly marry each other. The original commentary says: the 'Heavenly Gang' (Tian Gang) Chen is placed above the four seasons, and the three transmissions are in harmony with the native's destiny, so the marriage will be successful.

從魁為男神后女，寅申巳地三家許。從魁到即相生酉，若不臨休索之娶。

When choosing a marriage partner, one should go to the side that is favorable: "From Qiu" (from魁) in You represents the male side, and "Shen Hou" (神后) in Zi represents the female side. Families associated with Yin, Shen, and Si can all be considered for marriage. When From Qiu reaches a place that mutually generates with You, the marriage will be successful; if it is in a place of rest or decline without vitality, there is no need to seek marriage.

天上神將加年位，魁罡臨命多不利。男婚入室不傷妻，女嫁拜堂必殺婿。常以申加小運，男命上見魁罡殺妻，女見殺夫也。

Whether this marriage should be entered into: look at the heavenly generals added to the year position. The "River Chief" (He Kuai) in the position of Xu and the "Heavenly Gang" (Tian Gang) in the position of Chen are present on the native's destiny, which is mostly unfavorable. For a man marrying a wife, it does not lead to harm to his wife; however, for a woman getting married and performing the wedding ceremony, it may lead to the husband's demise. The original note says: the usual method is to place the "Transmission" (Chuan Song) in the position of Shen on the rotating plate. For a man's destiny, encountering Kuai and Gang indicates harm to the wife; for a woman's destiny, encountering them indicates harm to the husband.

從魁加命產多男，大吉當臨疾病殘。神后見是男在後，勝光臨命女無先。正時從魁大吉加女命，下吉。見神后，先生女；見勝光，先生男。又法，陽多生男，陰多生女也。

After marriage, will there be children, and if so, will they be boys or girls? If "From Qiu" (从魁)酉 is placed on the person's birth chart, there will be more sons. If "Great Good" (大吉)丑 is on the birth chart, the child may be sickly or have a disability. If "Shenhou" (神后)子 appears, a son will be born later. If "Shengguang" (胜光)午 appears, a daughter will be born first. The original commentary says: the time of birth should have "From Qiu"酉 and "Great Good"丑 placed on the wife's birth chart; what is below them is favorable. If "Shenhou"子 appears, the first child will be a daughter; if "Shengguang"午 appears, the first child will be a son. Another method: if there are more yang spirits in the divination, it indicates a son; if there are more yin spirits, it indicates a daughter.

日克天后女不許，辰克天后男不娶。卯酉亥未必為陰，兩度從人終拋去。太陰逢卯酉未必主重嫁也。

Looking at the entire course of this marriage: "Heavenly Empress" represents the wife. If the Day Stem overcomes Heavenly Empress, the female family will not agree to the marriage. If the Day Branch overcomes Heavenly Empress, the male family will not agree to take her in. The branches of卯, 酉, 亥, and 未 are all yin. The woman will be subject to two men and ultimately will be abandoned. The original commentary says: "Tai Yin" encountering卯, 酉, and 未 indicates a second marriage.

女殺其夫支勝干，陰強陽弱事同前。辰剋日為殺夫，未日辰時主陰強陽也。日衰時旺也為惡，克害行年總一般。行年克戰。 切須記許日支辰，無令嫁日賊其親，若交干支相賊害，利錢財ΟΟ殺人。切記親之日，勿令與迎日辰相剋，後必殺翁姑，見哭聲也。

Whether a husband and wife are compatible: the day branch represents the wife, and the day stem represents the husband. If the day branch is stronger than the day stem, it indicates the wife controls the husband, which is the same as the principle of yin strength overpowering yang weakness. The original commentary says: if the day branch overcomes the day stem, it indicates the wife killing the husband; if the day branch and the time of marriage fall on the hour of Wei, it also indicates excessive yin and weak yang. If the day stem is weak and the time is strong, it is also a bad omen; if the year of life is overcome, the principle is the same. If there is a conflict in the year of life, it is also the same. One must also remember the day branch on the day of engagement, and not let the day of marriage harm the family members. If the day stem and day branch harm each other, although it may be beneficial for wealth, it will bring harm to people. The original commentary warns: on the day of engagement, one must not have a conflict with the day of the wedding, otherwise in the future the husband will harm the father-in-law and mother-in-law, and the family will hear crying.

女命當存天乙加，陽居生月是兒芽。又忽傳送臨本命，初成夫婦，以巳加婦命，生月上見陰神，必有子息也，若將陰神子必賒，皆子生，日上得陰神子必少。

If a woman is childless, there should be the 'Tianyi' nobleman in her chart, with the yang spirit falling on her birth month. This indicates a sign of pregnancy. If the 'Chuan Song' spirit suddenly appears on her destiny, it is similar. The original commentary explains more specifically: newlyweds should place the 'Taiyi' spirit at the position of the wife's destiny on the rotating plate. If the yin spirit appears at her birth month position, she will definitely have children. If the spirit added is the yin spirit in charge, she will have children later. If the day stem has the yin spirit, she will have few children.

月將常須加正時，二人運氣五行推。各於年上逢金水，此歲榮家必見兒。夫木命、行年見水，妻土命行年見金，皆相生有子也。魁罡太乙臨始月，正時，上下相傷無骨血。人生月上見陰神，何人絕嗣門戶絕？

Another method: place the month general on the starting hour and turn out the heaven plate. Then, according to the five phases of the luck of both husband and wife, deduce the outcome. If both husband and wife encounter the god of metal and water in their respective years, the family will certainly have a son that year. The original commentary gives an example: if the husband has a wood destiny and his year pillar meets water, and the wife has a earth destiny and her year pillar meets metal, these are mutual generation, indicating the birth of a son. If the 'River Chief'戌, 'Heavenly Gang'辰, and 'Taiyi'巳 are present in the month being calculated, and the upper and lower gods of the starting hour mutually injure each other, then there will be no descendants. Conversely, if a person's birth month meets a yin god, how could there be no descendants and the family line be cut off?

天罡天后行年上，正時，帶殺日辰氣不生。日辰上下相剋無氣，又怕帶殺，大凶也。常向懸戶安產室，常以傳送加婦小運，魁罡下為懸戶，安產落胎難產也，腹中之子難產養。干作孩兒支母命，干傷兒損母無憂。若逢支克母還惡，時見相凌子母禍。時與日辰俱相剋見凶，以正時占。

Divination on the auspiciousness of childbirth: If "Heavenly Gang" (Tian Gang) falls on the "Chen" branch and "Heavenly Empress" (Tian Hou) is on the year branch, and the lesson is cast based on the exact time, and if it also carries malevolent spirits while the energy of the day branch does not generate, it is not auspicious. The original commentary says: If the day stem and day branch mutually control each other and lack vitality, and if malevolent spirits are present, it is extremely inauspicious. The delivery room should not be placed in the "suspended door" position. The usual method is to place "Transmission" (Chuan Song) at the hour of the child's small age on the rotating plate. The position below "River Chief" (He Kuai) at "Xu" and "Heavenly Gang" at "Chen" is the "suspended door." Placing the delivery room there leads to miscarriage, difficult labor, and the child being hard to raise. In divination, the day stem represents the child and the day branch represents the mother: if the day stem is harmed, the child is harmed but the mother is safe; if the day branch is controlled, the mother is in danger. If the time of divination conflicts with the day stem and day branch, both mother and child will suffer misfortune. The original commentary clarifies: If the time of divination conflicts with both the day stem and day branch, it is ominous. This method uses the exact time to cast the lesson.

懷孕婦人慾臨產，寅子戌辰加月建。產日看在何月期，得月之四孟月用寅，加地上月建，向天上旺方安產室；四仲月以子；四季月以戌加月建，天上旺氣所臨處，大吉是也。

When a pregnant woman is about to give birth, the direction of the delivery room should be determined. Use the following: "Gongcao" (功曹)寅, "Shenhou" (神后)子, "Heqiu" (河魁)戌, and "Tian Gang" (天罡)辰. These are added to the "Yue Jian" (月建) to form the disk. First, determine the month of expected delivery. If it is one of the four "Meng" months (寅, 申, 巳, 亥), use 寅 added to the "Di Pan" (地盘) "Yue Jian". Then face the direction where the "Tian Pan" (天盘) "Wang Qi" (旺气) is located to set up the delivery room. If it is one of the four "Zhong" months (子, 午, 卯, 酉), use 子. If it is one of the four "Si" months (辰, 戌, 丑, 未), use 戌 added to the "Yue Jian". After the calculation, the direction where the "Tian Pan" "Wang Qi" is located is the auspicious direction for the delivery room.

但看天上旺氣方，咸池天后莫令見。迴避雷公、招搖、軒轅、天后，殺方不利也。正時絳宮利向戌，登明臨仲為絳宮時，宜向西方安，產吉。明堂俱南安產室，神后臨仲為明堂，宜午地安也，玉堂之下往寅方，大吉臨仲為玉堂時，向寅位安，產吉。

Although taking the direction of the Heaven Plate's flourishing energy is advisable, one must not allow "Xianchi" and "Heavenly Empress" to be visible. The original commentary lists the凶神 (unfavorable spirits) to avoid: Leigong, Zhaoyao, Xuanyuan, and Heavenly Empress. These directions are unfavorable. If the hour of birth is "Jianggong," it is suitable to face the戌 direction — the original commentary says that when "Dengming" (Dawn) is at the four middle directions, it is called Jianggong, and the place for childbirth should be in the west direction for good fortune. If "Mingtang" (Bright Hall) is present, then the place for childbirth should be in the south direction — when "Shenhou" (Heavenly Empress) is at the four middle directions, it is called Mingtang, and the place for childbirth should be in the south direction. If "Yutang" (Jade Hall) is present, then the place for childbirth should be in the寅 direction — when "Daji" (Great Favor) is at the four middle directions, it is called Yutang, and the place for childbirth should be in the寅 direction, ensuring a smooth delivery.

常將月將加正時，勝光之下是生期。午臨處是生日。又將月將加傳送，命上陽神即見兒。女命上見陽神是男，見陰神是女。又傳送加命行年定兒女。又月將加時上，日比生男，不比生女。

To calculate the birth date of a child: place the Month General on the hour of the day and rotate the Heaven Plate to determine the Heaven Plate. The position pressed by 'Shengguang' at the hour of Wu is the birth date, as the original note states that the position where Wu is located is the birthday. Another method: place the Month General on 'Chuansong' at Shen and rotate the plate. If a Yang spirit appears at the position of the native's destiny, it indicates a male child. The original note adds that if a Yang spirit appears at the position of a female's destiny, it indicates a male child, and if a Yin spirit appears, it indicates a female child. Another method: place 'Chuansong' at Shen on the native's destiny and year of birth to determine the gender. Another method: place the Month General on the time of the divination, and if the result harmonizes with the Day Stem, it indicates a male child; if it does not harmonize, it indicates a female child.

日辰上下相生旺，所得良神並吉將。忽遇青龍太乙臨，才高貴子人欣仰。看生時，以正時看日辰上下相生吉。 太歲相生與日辰，聰明福德壽長人。青龍倘在生時見，長大為官自出群。太歲與日相生旺，時下見青龍，共時吉也。

Looking at the child's inherent qualities based on the time of birth: the day stem and day branch are mutually generating and thus strong, and the governing star is a favorable deity. Suddenly encountering 'Azure Dragon' and 'Taiyi' indicates that the child is exceptionally talented and a respected child of high status. The original commentary states: when examining the birth time, use the exact hour to determine if the day stem and day branch are mutually generating; mutual generation is auspicious. If the sovereign year and day branch are mutually generating, it indicates intelligence, good fortune and virtue, and a long life. If the birth time includes 'Azure Dragon', the person will certainly attain official rank and stand out among others. The original commentary clarifies: if the sovereign year and day stem are mutually generating and strong, and the hour also includes 'Azure Dragon', all these factors together are auspicious.

生時其人太常臨，此子成人有孝心。白虎此時潛日上，下年林橫大難禁。以正時加生時，與日上太常臨，即孝敬也。若白虎臨時生上，見凶，觀神將所主吉凶。 生男視日女看辰，動靜安和與將論。吉將相生長生壽，凶神賊害幼遭迍。

When the "Tai Chang" is present on the time of birth, the child will certainly show filial piety when grown up; if the "White Tiger" is hidden on the day stem, misfortunes are likely to occur in the future. The original commentary says: place the hour of birth on the rotating plate, and if "Tai Chang" is on the day stem, it indicates filial respect; if "White Tiger" is on the birth hour, it indicates misfortune. It is necessary to consider the nature of the gods and generals accompanying each other to determine fortune and misfortune. For a boy, look at the day stem; for a girl, look at the day branch. Also consider whether the situation is calm or chaotic and the nature of the accompanying generals: if a favorable general is in a mutually generating relationship, the child will live a long life; if an evil spirit causes harm, the child will face difficulties in early years.

丑寅子午及申未，天罡加臨於本命。卯酉戌亥辰巳人，天罡撥在己身地。各於生日上頭看，巳午寅申子丑貴。各以魁罡加本命、生日上，見此六神貴，為官也。 若見魁罡酉未臨，譁然下輩若藏諱。女子本身法別推，將申酉未上輪移。先將申加命，次用酉加，又次用未加本命，三遍皆看生月上，天乙臨之主封侯、妻色也。

When determining a person's status, one should also consider marriage and the closeness of family relations. For those whose birth year belongs to the Earthly Branches of Chou, Yin, Zi, Wu, Shen, or Wei, add the Heavenly Gang (Tian Gang) at Chen to their birth year and rotate the plate. For those whose birth year belongs to Mao, You, Xu, Hai, Chen, or Si, move the Heavenly Gang to their own position. After rotating, look at the position corresponding to the birth day. If it shows Si, Wu, Yin, Shen, Zi, or Chou, it indicates a noble status. The original commentary says: separately add the River Chief (He Qiu) at Xu and the Heavenly Gang at Chen to the birth year and birth day. If these six spirits appear, it indicates a noble status and the possibility of holding an official position. If the River Chief and Heavenly Gang appear at You or Wei, it suggests a loud reputation but actually indicates a low status, and there may be matters within the family that should be kept secret. For women, there is another method: take the positions of Shen, You, and Wei in turn and move them. First, add Shen to the birth year, then You, then Wei. After three times, look at the position corresponding to the birth month. If the Heavenly Ethical Person (Tian Yi) Nobleman appears, it indicates a noble status and beauty.

女命常將傳送加，寅臨月建保無瑕。更看神后臨其上，白玉真心葉鈿花。

To determine the chastity of a woman, place the trigram 'Zhen' (Thunder) on her birth trigram to form the Heaven Plate. Then have 'Gongcao' (Official) at the position of the Month Builder, which ensures her purity. If 'Shenhou' (Queen Mother) at the position of 'Zi' is also present above, it indicates a pure heart like white jade, worthy of the name of chastity adorned with钿花.

要知他婦容儀丑，神后臨陽或季母。忽然命上見魁罡，眼不斜兮必歪口。子加陽或四季，此女多丑也。 或察婦人丑與好，木乘天后有容兒。正時天后在寅卯，正容兒也。 日辰旺相更相生，蓮臉柳眉年更少。日辰與天后相生旺相必少善也。

To determine the beauty or ugliness of a woman's appearance: if the "Heavenly Empress" (Shenhou) is located on a yang branch or on the seasonal branches of Chen, Xu, Chou, or Wei, the person is likely to have an unattractive appearance. If the original birth chart suddenly shows the "River Chief" (He Kuai) at Xu and the "Heavenly Gang" (Tian Gang) at Chen, the woman may have crooked eyes or a crooked mouth. The original commentary says: if the Zi (water) is placed on a yang branch or on the seasonal branches, the woman is mostly unattractive. To distinguish between beauty and ugliness, we also look at whether the "Heavenly Empress" is associated with wood — if the Heavenly Empress is located on the wood branches of Yin or Mao, then the woman is likely to be beautiful. The original commentary says: if the Heavenly Empress is in Yin or Mao during the hour of Zi, it indicates a proper and beautiful appearance. If the day stem and day branch are both strong and mutually supportive, then the face is like a lotus, the eyebrows are like willow leaves, and the age is still young. The original commentary says: if the day branch and Heavenly Empress are mutually supportive and strong, the person is certainly young and beautiful.

未知和睦為家室，上下日辰旺相吉。好將吉神內不戰，聰明性順無可比。日辰上下相生旺相，又遇吉將吉神，或遇內戰神克將，外戰將克神，此主不利也。

A newlywed wife's character and virtue are unknown, and it is uncertain whether she can maintain harmony in the household. If the day stem and day branch are both strong and prosperous, it is auspicious. If the general governing the day is a good general or a good deity, and there is no conflict within, then the woman is intelligent and harmonious, unmatched by others. The original commentary clearly states the criteria: if the day branch and the day stem mutually generate each other and receive strong vitality, and also meet a good general or good deity, it is considered good. However, if there is an internal conflict where the earth deity overcomes the heavenly general, or an external conflict where the heavenly general overcomes the earth deity, it indicates adverse outcomes.

辰常寅上嫂通情，酉戌臨Ο主二女。天后莫交合克見，他年少有一心隨。 寅加子戌女三夫，用丑臨寅好有謀。正時加丑臨今日辰，亦同。 若見魁罡臨日上，夜雖人定室中無。

Now looking at several unfavorable signs: "Heavenly Gang" (Tian Gang) on the Chén position and "Tai Chang" on the Yin position indicate a secret relationship with the sister-in-law. If the You and Xu positions are present on a certain position (the original text here is missing one character), it indicates matters concerning two women. "Heavenly Empress" (Tian Hou) must not be combined with or meet the gods of punishment and conflict, otherwise, in the future, there will be difficulty in having a faithful partner. If the Yin position is placed on the Zi or Xu positions, this woman will go through three husbands. If the Initiating Transmission (Fa Yong) is on the Chou position and is on the Yin position, then this woman is quite cunning and scheming. The original commentary says: if the hour of the day is on the Chou position and is on today's Day Branch, the interpretation is the same. If "River Chief" (He Kuai) on the Xu position and "Heavenly Gang" on the Chén position are on the Day Stem, then at night when everything is quiet, she will not be seen in the room.

日上便為辰水宅，魁罡辰並又相剋。天空更與勾辰臨，無氣五行住不得。假令巳地造移居，以月將加行年，若巳上見寅子申是吉。月符，春辰、夏未、秋戌、冬丑是也。

Divination for a residence: The day stem represents the person, and the day branch represents the house. When both "River Chief" (戌) and "Heavenly Gang" (辰) are present and mutually controlling each other, and additionally "Heavenly Void" (天空) and "Gou Chen" (勾陈) are also on the day branch, and there is no life qi in the five phases, such a house is not suitable for living. The original commentary gives an example: if construction or relocation is to be done in the巳 direction, place the month general on the year's position to derive the heaven plate, and if the寅, 子, or 申 appear on the巳 position, it is auspicious. It also says that the method of determining the "month symbol" (月符) is: in spring it is in 辰, in summer in 未, in autumn in 戌, and in winter in 丑.

宅長行年加宅神，命上歲上有何因。魁罡蛇雀此中見，必有伏尸鬼魅人。宮羽宅神子、宅命午，商宅神酉命卯命，徵宅神午命子是也。魁罡蛇雀在辰未見，與太歲並本命上，有鬼，餘者無也。

To determine if there are old corpses buried beneath a house, add the parent's age to the "Residential God" on the rotating plate, then check what is indicated at the position of the person's birth year and the position of the current year's sovereign. If among these, the "River Chief" appears at Xu, the "Heavenly Gang" at Chen, the "Teng Snake," or the "Vermilion Bird," there must be hidden corpses and ghosts in the house. The original commentary divides the residential god and residential destiny according to the five tones: for those with the tone of Gong, the residential god is Zi and the residential destiny is Wu; for those with the tone of Shang, the residential god is You and the residential destiny is Mao; for those with the tone of Zheng, the residential god is Wu and the residential destiny is Zi. If the "River Chief," "Heavenly Gang," "Teng Snake," and "Vermilion Bird" appear at Chen and Wei, and coincide with the current year's sovereign and the person's birth year, then there are ghosts; if they do not appear in these positions, there are none.

月符加住行年上，所向之方得何將。神后加之曹送臨，移居起造多興旺。假令巳地造移居，以月將加行年上，若巳上見寅子申是吉，月符，春辰、夏未、秋戌、冬丑是也。

Divination for building a house or moving residence: Place the 'Month Symbol' on the homeowner's age year to generate the Heaven Plate, then check what Heavenly General is present in the direction the house is facing. If 'Shenhou' (Queen of Heaven) at Zi is present, and 'Gongcao' (Assistant Official) at Yin and 'Chuan Song' (Messenger) at Shen are also present, then moving and building will be prosperous. The original commentary gives an example: if building or moving is to be done in the Si direction, place the Month General on the age year, and if the Si position shows Yin, Zi, and Shen, it is auspicious. The method of determining the Month Symbol remains as follows: in spring it is Chen, in summer Wei, in autumn Xu, and in winter Chou.

白虎克人病不瘥，人克折虎病還輕。人生白虎病無畏，日上逢之病不成。以日為患人，假令甲乙白虎在酉申，為之神符剋日，病必死。虎生初，病日不成。

In divination for illness, the "White Tiger" represents the disease spirit, and the "Day Stem" represents the patient. If the White Tiger overcomes the Day Stem, the illness is difficult to cure; if the Day Stem overcomes the White Tiger, the illness is mild; if the Day Stem generates the White Tiger, the illness is not to be feared; if the White Tiger is present on the Day Stem but does not form an overcoming relationship, the illness will not develop. The original commentary gives an example: on a Jia day or Yi day, if the White Tiger is in You or Shen, metal overcomes wood, which is a case of the spirit overcoming the day, and the patient will surely die; if the White Tiger is the first transmission, the illness on that day will not become serious.

得病之辰白虎賊，病人多恐應難遁。病初日辰也。 日便為人辰水魁，日去凌辰人無畏。日生克辰，病不死也。 辰來凌日鬼害人，病者纏綿應不起。辰反剋日。

If the day branch on the day the illness began is harmed by the White Tiger, the patient is likely to feel fear and be unable to escape. The original commentary explains that here 'chen' refers to the day branch at the onset of the illness. In divination related to illness, the day stem represents the patient and the day branch represents the illness: if the day stem harms the day branch, the patient does not need to fear; the original commentary states that if the day stem generates or overcomes the day branch, the illness will not be fatal. Conversely, if the day branch overcomes the day stem, it indicates that the illness is harming the patient, causing the patient to be bedridden and unable to get up; the original commentary clarifies that this is when the day branch overcomes the day stem in reverse.

天乙若加日與年，虎來多克病無緣。螣蛇旺相亦同虎，蛇虎無人見入傳。三傳皆見臨日，蛇虎又剋日凶。 若在三傳無白虎，更看五墓事情論。春未夏戌秋丑冬辰。

If the "Heavenly Nobleman" (天乙贵人) is present on the day stem and the year stem, the White Tiger (白虎) may come to control but will not harm the patient. The Teng Snake (螣蛇) gains strength when it is prosperous and strong, and its harm is as severe as that of the White Tiger. If neither the White Tiger nor the Teng Snake appear in the three transmissions (三传), then no one will be harmed. The original commentary clarifies that if all three transmissions contain both the Teng Snake and the White Tiger, and they both control the day stem, then it is a凶 (dangerous) situation. If the White Tiger is not present in the three transmissions, then one should instead refer to the Five Tombs (五墓) for judgment—during spring, the tomb is at Wu (戌); during summer, at Chou (丑); during autumn, at Wei (未); and during winter, at Chen (辰).

一身一鬼並三殺，四命五行六日辰。三處若還皆入墓，必因患者瘥無因。假令九月用火神為身入墓，六月用木神入墓。 魁罡加到行年上，虎墓還依弔客因。日上墓神皆不吉，喪事棺槨沐盆凶。日辰見寅卯為棺槨。五墓同沐盆，春辰夏未秋戌冬丑，及辰巳申為喪車也。

The order of things to examine in divination for illness is sixfold: first, the person's own condition, second, the disease spirit, third, the three killers, fourth, the native's destiny, fifth, the five phases, and sixth, the day branch. If three of these places are simultaneously in the five tombs, the patient has no hope of recovery. The original commentary gives an example: in September, the fire deity is active, and the fire tomb is in戌, which means the person's own condition is in the tomb; in June, the wood deity is active, and the wood tomb is in未, similarly. When「River Chief」戌 and「Heavenly Gang」辰 are added to the year of the person, the white tiger and tomb deity follow「Guest」to bring misfortune. Any appearance of the tomb deity on the day stem is inauspicious, indicating death, coffin, and bath tub. The original commentary lists the symbolic representations: the day branch seeing寅 and卯 indicates coffin; the five tombs and bath tub are in the same position, corresponding to spring辰, summer未, autumn戌, and winter丑; the positions辰,巳, and申 indicate a funeral carriage.

魁罡白虎居其位，白虎臨辰加戌辰也，加省元辰命必窮。 喪車棺槨浴盆骸，弔客魁罡殺墓神，殺者，白虎也，假如甲日白虎在辛未。 喪車棺槨浴盆同，弔客魁罡殺墓凶。此個日辰與白虎，臨年剋日見亡人。

The "River Chief" is on Wu, and the "Heavenly Gang" is on Chen, both sharing the same position as the White Tiger. The original commentary states that this means the White Tiger is stationed on Chen and overlays Wu and Chen. Then it presses down onto the "Primordial Hour" and the native's destiny. This fate is certain to be destitute and ruined. Symbols of funereal items such as the hearse, coffin, and bath tub appear along with the visitor of death, the魁罡, and the killing god and tomb god. This is a death omen. The original commentary specifically points out that the killing god here is the White Tiger, for example, the White Tiger falling on Xinwei for a Jia day. When this group of deities and omens come together, it is ominous. In summary, when the day branch and the White Tiger fall on the year pillar and overcome the day stem, it indicates the presence of a deceased person.

若交用起克子日，患者無因見瘥時。得病之日在月厭，必因保重命還虧。

If the initiating transmission god exactly conquers the day branch of the day the illness began, the patient will have no chance of recovery. If the day the illness started coincides with the Month Aversion, even with every effort at care, the life will ultimately be lost.

男用天罡女用戌，加臨年上請詳推。功曹之下男求藥，傳送之方女覓醫。戌加行年上，申下女天乙；辰加行年上，寅下男天乙。

To select medicine for a patient seeking medical treatment: for a male illness, use the Heavenly Gang (天罡) at the辰 (Chen) position; for a female illness, use the River Chief (河魁) at the戌 (Xu) position. Place these on the person's age year and derive the Heaven Plate (天盘) for detailed analysis. After the transformation, a man should go to the寅 (Yin) direction, where the功曹 (Gongcao) is located, to seek medicine, while a woman should go to the申 (Shen) direction, where the传送 (Chuan Song) is located, to find a doctor. The original annotation explains the reasoning: when the戌 (Xu) is placed on the age year, the申 (Shen) position indicates the location of the woman's heavenly nobleman (天乙贵人); when the辰 (Chen) is placed on the age year, the寅 (Yin) position indicates the location of the man's heavenly nobleman (天乙贵人).

男以天罡加日上，女以戌下往臨辰。男於丙下宜將息，女向壬中可避迍。

Move the patient to a favorable direction for recuperation: For a male patient, use the Heavenly Gang (天罡) at the辰 (Chen) position added to the Day Stem to start the calculation. For a female patient, use the River Chief (河魁) at the戌 (Xu) position added to the Day Branch. After the calculation, males should rest quietly under the Bing (丙) position, and females should avoid misfortune by staying in the Ren (壬) position.

避患常尋亦有方，伏吟時節鬼當藏。但能宜此時移去，呼鬼斷移病人亡。孟春月天上申臨，季月天上丙臨，為鬼斷移。

When avoiding misfortune during illness, there is a specific direction to consider: when the divination shows "Hidden Chant," the illness spirit is hidden and motionless. It is best to move the sick person at this time. However, if moving the patient at the time of "Calling the Spirit" and "Breaking the Move," the patient will die. The original commentary explains how to determine these positions: in the first month of spring, the position where the Heaven Plate is over the position of Shen, and in the last month, the position where the Heaven Plate is over the position of Bing, are the locations of "Calling the Spirit" and "Breaking the Move."

勝光為灸酉為針，吉藥神殺病並臨。更與凶神惡將會，病者難瘥患不深。天上殺，行年上見午、未、酉，為凶神將，病難愈。

Is it better to use acupuncture or moxibustion for the patient? "Shengguang" belongs to the hour of Wu (Fire), which indicates moxibustion; "Congkui" belongs to the hour of You (Metal), which indicates acupuncture. If auspicious deities and medicinal deities are together with malevolent spirits and evil generals at the position of the illness, and if they combine with evil spirits, the illness may not be severe, but it will be difficult to recover. The original note says: if the killing spirits on the Heaven Plate fall on the year pillar and are accompanied by Wu, Wei, or You, they are considered evil spirits and malevolent generals, and the illness is hard to heal. (The next section "Eighth Section: Determining the Forbidden Direction for the Sick," the original text has no content, so this section is only listed here without the text, and no speculation is made.)

用金終木損多傷，用木終金難結瘡。用起火木金應熱，土初木後痢洩荒。 命上常有與日用，木神臨著患風傷。火居寒熱多吐逆，見土呻吟癱不通。命與日上各看何神加臨五行定之也。

Determining the location and color of illness based on the Five Phases: If the Initiating Transmission belongs to Metal and the Final Transmission belongs to Wood, there will be much injury; if the Initiating Transmission belongs to Wood and the Final Transmission belongs to Metal, the wound will not heal easily. If the Initiating Transmission is Fire or Wood and the Final Transmission is Metal, the illness will manifest as fever. If the First Transmission belongs to Earth and then shifts to Wood, it indicates dysentery and diarrhea. Also, one should consider the position of the native stem and the location of the Day Stem's Initiating Transmission: if a Wood deity is present, the illness relates to wind disorders and injuries; if a Fire deity is present, there will be alternating chills and fever along with vomiting. If a Earth deity is present, there will be moaning, paralysis, and difficulty in urination and defecation. The original commentary clarifies that one should examine what deities are present at the native position and the Day Stem's Initiating Transmission, and determine the illness based on the Five Phases.

金在所上多割損，水臨腹脹痢並龍。巳為耳目亥是足，卯酉腰邊手腳疼。

The presence of the Metal God indicates injuries from cutting tools; the presence of the Water God indicates ailments such as abdominal distension, diarrhea, and diseases related to water dampness. Further determine the affected body parts by the Earthly Branches:巳 (Si) relates to the ears and eyes,亥 (Hai) relates to the lower limbs, and卯 (Mao) and酉 (You) relate to the waist and pain in the hands and feet.

欲知死日生痊時，便將日上意詳推。被克之方死不免，卻生之處痊無移。假令甲日火神臨日，壬癸日死，寅卯日生，餘皆仿此也。

To determine the day of death and the day of recovery for a patient, one must carefully examine the heavenly stem that is in charge of the day and the deity that is governing it. The day that is overcome by this deity is the day of death, which is unavoidable. Conversely, the day that can generate this deity is the day of recovery, which is certain. The original commentary gives an example: On a Jia day, if the fire deity is governing the day, fire is overcome by water, so death occurs on the Ren or Gui day; wood can generate fire, so recovery occurs on the Yin or Mao day. The same reasoning applies to other days.

用起木神吉將並，宅龍為祟戶方庭。亦為家親、神樹。 水飄弱產生女子，土公司命察其情。火是皂君仍社廟，金主傷殘客死兵。 常將用起出其祟，玄女分明有正經。

To determine where the ghostly spirits causing trouble are located, one should refer to the Five Phases of the initiating transmission deity. If the initiating transmission is wood and accompanied by a favorable general, the spirit causing trouble is the dragon of the house, appearing between the gate and courtyard. The original commentary also mentions it could be a deceased relative in the family or a sacred tree. If the initiating transmission is water, the spirit is either a drowned or drifting ghost or a woman who died in childbirth. If it is earth, the spirit is the earth deity or the Director of Destiny, requiring careful examination. If it is fire, the spirit is the kitchen god or the temple deity of the community. If it is metal, the spirit is a soldier who died in an accident or died away from home. In summary, one should always determine the spirit based on the initiating transmission deity. The "Xuanyun Jing" explains this clearly, and there are proper methods to follow.

本年常將太歲加，寅申年上見榮華。太歲、本命、行年見寅申，增官、益財絲也。魁罡倘若居其上，必有官災疾病邪。

To divinate the fortune of a year, place the Tai Sui (Year Star) on the person's current age and turn out the Heaven Plate. If the current age falls on Yin or Shen, the year will bring honor and prosperity. The original commentary states that if Tai Sui, the person's birth year, and the current age all fall on Yin or Shen, it indicates promotion, wealth, and prosperity in silk production. However, if the River Chief (He Qiu) Wu and the Heavenly Gang (Tian Gang) Chen are located above, the year will certainly bring legal troubles, illness, and evil influences.

陽為命丑陰命未，回加年上看今歲。功曹乙卯勝光臨，定慶顯榮身必貴。陽以丑，陰以未加命，太歲行年上見忌、巳卯寅午。 男以功曹加本命，女將傳送亦同前。行年歲上逢支德，益祿添財福轉遷。命前五辰為支德。

Another method: For a yang destiny, take 'Da Ji' (Great Auspicious) at Chou; for a yin destiny, take 'Xiao Ji' (Minor Auspicious) at Wei. Add these to the current year's position. After conversion, if 'Gongcao' (Official) at Yin, Yimao (乙卯), and 'Shengguang' (Radiant Light) at Wu appear, there will certainly be a celebration of honor and a rise in status. The original commentary says: For a yang destiny, Chou and Wei are added to the original destiny; when the current year and the sovereign year show Si, Mao, Yin, and Wu, it is considered valid. Another method: For men, 'Gongcao' (Yin) is added to their original destiny; for women, 'Songsong' (Transmission) at Shen is added to their original destiny, using the same method as before. If the current year and the sovereign year meet 'Zhi De' (Branch Virtue), it indicates an increase in salary and wealth, and a flourishing of fortune. The original commentary says that the fifth preceding stem of the original destiny is Zhi De.

常以天罡加太歲，水星向亥非家鄉。酉中太白長為主，熒惑居南午火藏。 土宿臨辰為巳舍，木來寅上作長鄉。行年各自臨逢著，水溺火炎土木傷。行年上逢水主溺，火主燒，木土主修蓋有傷，金主刀傷。

Divination by the Five Stars: Place the "Heavenly Gang" (tian gang) on the year of the sovereign (tai sui) and rotate the plate. The water star is located in the亥 (hai) position, not in its native place; the bright gold star (tai bai jin xing) resides in the酉 (you) position; the red flame star (ying huo xing) is in the south and hidden in the午 (wu) position; the earth star is at the辰 (chen) position and uses the巳 (si) as its dwelling place; the wood star arrives at the寅 (yin) position, which is its native place. According to the year of the person, if they encounter a particular star, they will suffer the corresponding calamity: water signifies drowning, fire signifies burning, and wood and earth signify injury during construction. The original commentary clarifies: if the year of the person meets water, it signifies drowning; if it meets fire, it signifies fire; if it meets wood or earth, it signifies injury during construction activities; if it meets metal, it signifies injury from a blade.

陽男陰女沖前覓，陰男陽女沖後求。甲子陽男居乙未，陰男局丑勝光臨。甲子男元辰癸巳，乙未女元辰癸巳，乙丑男元辰甲午，女元辰丙申，餘仿此。歲干常將加歲支，太歲干加太歲支，行年本命上所推。元辰若在魁罡下，疾病纏綿不死遲。

The method of seeking the "Original Star" (元辰) is as follows: For a man born in a yang year, he should look one zhi ahead from the position that conflicts with his destiny. For a woman born in a yin year, she should look one zhi behind the conflicting position. The original commentary gives examples: The Original Star of a yang man born in Jiazi is Guisi, and the Original Star of a yin woman born in Yiwei is also Guisi. The Original Star of a yang man born in Yichou is Jiawu, and the Original Star of his wife's destiny is Bingshen. The rest follow the same pattern. To use this, place the heavenly stem of the sovereign year on the rotating plate along with its earthly branch, then search for the Original Star based on the person's age and destiny. If the Original Star falls under "River Chief" (河魁) Xu or "Heavenly Gang" (天罡) Chen, it indicates prolonged illness, which may not be immediately fatal but is difficult to cure.

孟月功曹仲月子，季尋月建用魁加。天輪壬丙居其下，萬事為之卻去耶。

Divination for general illness diagnosis: In the first months of each season, use "Gongcao" (Helper Official) at寅 (Rat); in the middle months, use "Shenhou" (Divine Lady) at子 (Rat); in the last months, follow the month builder and use "Heqiu" (River Chief) at戌 (Dog) combined with the rotating plate. After the rotation, the heaven plate's壬 (Ren) and丙 (Bing) are placed below. Then all matters can be handled freely, and illness is no longer a concern.

聞人傳病已身無，未審其言實與虛。罡在孟陽君莫信，若加陽季事應殂。

If someone says that a person has died, but you don't know if it's true: if the Heavenly Gang is in the yang position of the four beginning months, then this statement is not reliable; if the Heavenly Gang is in the yang position of the four seasonal periods, then the person has indeed died.

巳午主糜寅卯粟，酉申以麥亥粳谷。子為豆地丑為麻，歲見魁罡應不熟。

To predict the harvest of crops for the year, assign each branch to its corresponding crop:巳 and 午 correspond to millet and sorghum, 寅 and 卯 correspond to millet, 酉 and 申 correspond to wheat, 亥 corresponds to glutinous rice, 子 corresponds to beans, and 丑 corresponds to hemp. If the year's stem is accompanied by 「River Chief」戌 and 「Heavenly Gang」辰, then the harvest for that year will be poor and the crops will not mature.

大吉常將加月朔，神后之下是雨期。辛酉店也須言Ο，雨水非龍定不疑。上水中有雨。

Divination for whether there will be rain this month: place the 'Great Auspicious' (Da Ji) with Chou on the day of the new moon, then turn out the Heaven Plate. The place where Shenhou (Spirit Queen) and Zi (Rat) overlap is the day it will rain. The next sentence has a missing character, but it is known to be related to the Xinyou position. It is certainly true that rain does not necessarily come only from the dragon god; the original annotation adds: if the upper position belongs to water, there will be rain in the middle.

常將月建日符下，日符者，甲在寅，乙在卯，祿也， 天下雲開見丙子，更用正時月將也。ΟΟΟΟΟΟΟ，魁罡季上必應晴。

When predicting the day the weather will clear, place the Month Builder under the "Day Symbol" to start the chart. The original note says the Day Symbol is the禄 position of the Day Stem; for Jia, the禄 is in寅, for Yi, the禄 is in卯. After the transformation, the Heaven Plate shows Bing and Zi, indicating the appearance of the sun through clouds. Still, one must use the correct time and the Month General for the calculation. The next sentence is missing seven characters and cannot be restored. The last sentence says that "River Chief"戌 and "Heavenly Gang"辰 fall on the four seasons' positions of辰,戌, chou, and wei, which definitely indicate clear weather.

若占久雨不知晴，月將常加月建名。勝光太乙臨之日，自然天地卻分明。

Long rain that does not stop, asking when it will clear: place the Month General on the Month Builder and turn out the Heaven Plate. The day when 'Shengguang' (Radiance) at Wu and 'Taiyi' (Supreme Virtue) at Si are in charge, the sky will naturally brighten. These two belong to the fire element. When the fire energy arrives, the gloom will disperse.

未桑寅繭午蠶兒，申酉絮綿卯是絲。傳見養蠶女命合，相生吉將必應宜。正時，看養蠶女命下是何物，更共太歲，必宜養蠶也。

Divination for raising silkworms begins by using the Earthly Branches to determine the symbolic representations of silkworm activities: Wei represents mulberry leaves, Yin represents silkworm cocoons, Wu represents silkworms, Shen and You represent cotton, and Mao represents silk. If among the Three Transmissions there appears a spirit that matches the birth branch of the woman responsible for raising silkworms, and if it is also supported by auspicious generals that mutually generate, then this season will certainly be favorable. The original commentary says: using the correct time to establish the divination, observe what is beneath the birth branch of the woman raising silkworms, and combine it with the current year's stem to analyze. If they are compatible, then it is suitable for raising silkworms.

蠶女行年加太歲，卯寅午未申方利。便於此處置蠶室，玉寶招多應稱意。以蠶女小運加太歲。

Where should the silkworm house be placed: Take the age of the woman who raises silkworms, add it to the current heavenly stem, and turn it into the Heaven Plate. If the result falls on the directions of卯 (Mao), 寅 (Yin), 午 (Wu), 未 (Wei), or 申 (Shen), it is most favorable. Place the silkworm house there, and there will be a bountiful harvest of silk, wealth will come naturally, and all things will go smoothly. The original note says: It is also possible to use the small fortune of the silkworm woman added to the current heavenly stem to start the plate.

勝光為馬太沖驢，戌犬酉雞亥是豬。三十六禽仿此用，天罡只便喚為魚。

The six domestic animals each have their respective deities: "Shengguang" (Victorious Radiance) belongs to the horse at the hour of Wu, "Taichong" (Great Passage) belongs to the donkey at the hour of Mao, "Heqiu" (River Chief) belongs to the dog at the hour of Xu, "Congkui" (Following Gang) belongs to the chicken at the hour of You, and "Dengming" (Dawn Illumination) belongs to the pig at the hour of Hai. The pairing for the thirty-six animals follows this pattern; "Tian Gang" (Heavenly Gang) belongs to the hour of Chen, which is associated with the water reservoir, so it is called fish.

若見勝光旺相鄉，買之又貴必應良。若居無氣囚休地，錢價駑駘定不強。

For buying and selling horses: the horse belongs to the hour of Wu. If the "Shengguang" (Victory Light) of Wu falls in a prosperous and strong region, the horse though expensive, will certainly be a fine steed; if Wu falls in a place of no vitality, the price is cheap but the horse is inferior, weak in strength and poor in endurance.

從魁無刃太沖俎，巳午湯鍋神后屠，刀一見俎定應死，常歸屠上命皆無。六畜行年月建推，月加白虎死無疑。脯師臨命述應定，剋日入辰見死期。寅為脯師是也，命：午馬、未羊。

After livestock fall ill, whether they will live or die: "From Qiu"酉 is the knife blade (the original text here says "no blade," but it should mean that酉 governs the knife blade), "Tai Chong"卯 is the chopping block and table,巳 and午 are the cooking pot. "Shen Hou"子 is the butcher. If both the knife and the chopping block are seen together, the livestock will surely die; if it returns to the butcher's position, there is no chance of survival. The method is to match the livestock's birth year with the month builder: if the month builder is added to "Bai Hu," death is certain. If "Fu Shi" is present on the livestock's destiny, the outcome is confirmed; if it further overcomes the day stem and enters the day branch, then the death date is determined. The original note says寅 is the "Fu Shi"; the so-called livestock destiny, for example, the horse's destiny is午, and the sheep's destiny is未.

六畜失亡覓得否，貴人逆往問玄武。貴人若勘螣蛇日，年命制之見不久。失主年命及小運並日若制玄武、螣蛇，得見。不制，難得。見將加時鬼，是不可尋也。甲寅、甲申、丙午、庚寅不可借馬也。

Can lost livestock be recovered? If the Nobleman is moving in reverse, go to the direction of the Black Tortoise to inquire. If the Nobleman's position can control the Teng Snake, and the lost owner's year pillar, birth year, and small fortune together with the day stem can subdue it, then the livestock will be found soon. The original annotation explains clearly: if the lost owner's year pillar, birth year, small fortune, and day stem can subdue the Black Tortoise and Teng Snake, then the livestock can be found; if they cannot subdue them, it will be difficult to recover. If the general of the hour forms a ghost, then there is no need to search. The original annotation also mentions a taboo: on days of Jiayin, Jiashen, Bingwu, and Gengyin, do not lend horses to others.

玄武之陰盜賊神，生處覓元因盜神。若交主人年命上，其物尋之不可用。天下盜神克人年上，難尋，反此覓之必見。 盜神凶將同其所，三傳並皆克玄武。吏人若不捉將來，定是賊人自彰露。

Divination for theft involves using the Yin Spirit (shadow spirit) of the Black Tortoise (Black Tortoise) as the thief's spirit. By tracing back from where the thief's spirit originates, one can determine the source of the thief. If the thief's spirit deceives the owner's year or destiny, the lost item will be impossible to recover. The original commentary says: if the thief's spirit on the天盘 (Heaven Plate) is in a position that overcomes the owner's year, it will be difficult to find; but if the owner can overcome it, then searching will definitely lead to the thief. When the thief's spirit is in the same position as an Inauspicious General (malevolent general), and the three transmissions (三传) all overcome the Black Tortoise, then even if the officers do not pursue, the thief will be exposed on his own.

玄武順行賊已進，逆行其武在鄰近。克來之處卻為期，真武所在向此隱。日克玄武之期得也。 辰上辰下若相生，吉將良辰盜賊寧。真武所居與日好，無由展露坦然行。

The Black Tortoise moves in the order of the trigrams, indicating the thief has already gone far away; when the Black Tortoise moves against the order, the thief is nearby. The day when the Day Stem overcomes the Black Tortoise is the day the thief will be caught. The true position of the Black Tortoise is where the thief hides. If the upper and lower spirits of the Day Branch mutually generate each other, and the riding star is a good general and favorable time, the thief will remain quiet. When the position of the Black Tortoise aligns with the Day Stem, the thief cannot be revealed and will remain calm and at ease.

日上勾陳與白虎，更兼螣蛇天罡故。所居玄武內相持，盜者相論自相訴。 失物天知日與期，知與覺後正相論。辰陰若剋日陽上，擬欲尋之卻有因。謂今日辰上神剋日上神是也。

The day stem is seen with 'Gou Chen' and 'White Tiger', and then 'Teng Snake' and 'Heavenly Gang' are added. These forces are in conflict with the position of 'Black Tortoise', causing the thieves to quarrel among themselves and accuse each other. Regarding lost items, the heavens will reveal the day and the appointed time. When the owner becomes aware, both parties will be able to confront each other. If the yin spirit of the day branch overcomes the yang spirit of the day stem, then pursuing the lost item will have a clear lead — the original note says this refers to the spirits on the day branch overcoming the spirits on the day stem today.

日辰年上共相生，官事兩家應不成。年上日辰如見克，各須長短要分明。 上克下兮先得禮，必克行年日辰上。下克上兮後詞長，日勝辰時上得知。

Divination on legal disputes and imprisonment: If the day stem, day branch, and the year stem mutually generate each other, the two parties will not fight. If there is mutual control between the year stem and the day branch, one must determine which is longer. If the upper god controls the lower god, the party that acts first has the justification, but this is only valid if the control is on the year stem and day branch. If the lower god controls the upper god, the party that appeals later has a stronger case. If the day stem overcomes the day branch, it can be seen from the time of the divination.

辰強日衰下必強，中傳無氣初傳時。罪居前後罪不輕，太乙天罡為白虎。 行年日上恐將刑，訟看朱雀盜玄武。斗是勾陳相殺虎，此神來傷日上神。

The day branch is strong while the day stem is weak, indicating the defendant will be strong; the middle transmission lacks strength while the strength lies in the first transmission, which is the same conclusion. Whether the charge falls on the earlier or later transmission, it is not light, especially when "Tai Yi" is in the巳 position and "Heavenly Gang" in the辰 position, transforming into "White Tiger." There is likely to be a crime affecting the year stem and the day stem. To categorize: lawsuits are seen through "Vermilion Bird," theft through "Black Tortoise," fights through "Gou Chen," and murder through "White Tiger." When these deities harm the day stem, the matter will affect oneself.

三傳無殺應無御，相爭見官，若見勾陳剋日上神，爭不休。辰克勾陳即是，日神開鑰在行年。有罪應難赦過愆，用起忽看見出獄。用起木終末入獄，用起土終末出獄。

Among the three transmissions, if there is no appearance of an Inauspicious Sha (malevolent killing), there will be no way to resist. The original commentary says: when two parties are in dispute and take the case to court, if「Gou Chen」overcomes the day stem's heavenly stem, the conflict will continue endlessly; if the day branch overcomes Gou Chen, it indicates a turning point. If the heavenly stem of the day is able to have「Kai Yue」(opening key) falling on the year of action, there is hope for exemption from guilt; otherwise, the guilt is difficult to pardon. If in the initiating transmission there is suddenly an image of being released from prison, then release is possible. The original commentary gives an example: if the initiating transmission belongs to wood and the final transmission is received in wood, it indicates imprisonment; if the initiating transmission belongs to earth and the final transmission is received in earth, it indicates release.

到頭無事初安然，日旺勾陳白虎衰。定回不久出危災，忽然課得伏吟卦，勿若相牽卒未來。行年加歲是常儀，命上之上Ο出期。又把天罡臨日上，運頭尋取脫災危。

In the end, everything will be safe and trouble-free, and initially it will also be stable; this requires the day stem to be strong and the 'Gou Chen' and 'White Tiger' to be weak. With such a judgment, one can be certain of escaping difficulties soon. If suddenly the 'Hidden Chant' pattern is obtained, the matter will involve many people and be delayed, unable to be resolved quickly. The usual method is to add the year of birth to the current year's ruler and rotate the plate, then the time of escape will be seen on the person's destiny. Another method is to have the 'Heavenly Gang' star fall on the day stem, and then look for the way to remove disasters and overcome misfortunes from the beginning of the fortune cycle.

天罡為婢從為奴，天乙前後仍取例。酉若陰行天乙前，便呼好子又光起。 從魁又在貴人後，為婢不虛深有宜。戌酉日辰主和吉，天罡下直皆相氣。

Divination on slaves and servants: "Heavenly Gang" (天罡) in the辰 position represents a female servant, and "From Kuai" (从魁) in the酉 position represents a servant. The judgment still depends on the position of the Nobleman (贵人). If酉 is in a yin position and located before the Nobleman, this servant is a good young person with a bright future. If From Kuai is located after the Nobleman, it is most suitable for a female servant, and there will be no deception. If the positions of戌 and酉 fall on the Day Stem and Day Branch, it indicates harmony and auspiciousness between superiors and subordinates; those under Heavenly Gang also receive favorable energy.

青龍酉戌與太常，奴婢若上好性靈。白虎螣蛇居戌酉，言虛不實好閒行。 奴婢不知歲數者，常將月建作行年，三傳酉戌為六合，逃下有意切妨真。酉戌化六合欲逃走也。

If the酉 and 戌 positions are occupied by the 'Azure Dragon' and 'Tai Chang', the servant is clever and has a good heart. But if they are occupied by the 'White Tiger' and 'Teng Snake', the person speaks insincerely and likes to idle around. For servants whose age is unknown, use the month builder as their birth year for calculation. If the three transmissions show the酉 and 戌 transforming into 'Liu He', this person has already shown signs of wanting to run away; one must be cautious, for this is not false — the original note says that when酉 and 戌 transform into 'Liu He', it indicates a desire to escape.

三傳上下無相賊，入市將錢買不得。虎蛇魁罡用起時，易求之物也難覓。 三傳與日旺相生，賣買經商必稱情。更行好神並吉將，利收十倍所為成。

Divination for business and profit: if the three transmissions are all smooth and there is no mutual restriction, going to the market with money may result in being unable to buy anything. If the initiating transmission occurs exactly when "White Tiger," "Teng Snake," and "River Chief" and "Heavenly Gang" are present, even goods that were easy to buy become hard to find. If the three transmissions are prosperous and strong and also generate the day stem, business and trade will certainly be satisfactory. If further aided by auspicious spirits and favorable generals, profits will be tenfold, and all endeavors will succeed.

太常為絹青龍錢，白虎皮毛申寶Ο。小吉臨將為酒食，太沖若見作車舡。 衣裳天后能裁剪，竹木功曹劈斫圓。買畜各有十二位，相宜貴賤問之傳。買馬看午之類，仿此。相生好、貴，相剋賤得也。

To determine the quality and price of goods, first use the divine generals to take their symbolic meanings: "Tai Chang" represents silk and cloth, "Qinglong" represents money, "Baihu" represents fur, "Sanchuan" (Three Transmissions) with "Shen" represents precious treasures (the original text here is missing one character), "Xiaoji" at "Wei" indicates food and drink, "Tongchong" at "Mao" represents vehicles and boats, "Tianhou" relates to clothing and tailoring, and "Gongcao" at "Yin" represents bamboo and wood. When buying livestock, refer to the positions of the twelve earthly branches to see if they are suitable, and whether the price is high or low, by consulting the Three Transmissions. The original commentary gives an example: when buying a horse, look at "Wu"; the rest follow the same pattern. If the branch is in mutual generation with the day, the item is good but expensive; if it is in mutual control, the price is low but the item can be obtained.

言牛大吉旺方面，其物價高不可見。臨在囚休無氣方，直若好物也須賤。 日辰皆吉上兼貴，支干陽殘下須賤。良將傳終索數過，用起惡神賤一半。

Taking the example of buying a cow: "Great Auspiciousness" indicates that the branch "Chou" falling in a strong position means the price of the cow is too high and cannot be purchased. If "Chou" falls in a position of captivity, rest, or lack of vitality, even if the cow is good, the price will be low. If both the day stem and day branch are auspicious and there is also a noble spirit above, the price of the goods will be high. If the day stem and day branch are yang but broken and lacking vitality, the price will naturally be low. If the final transmission is occupied by a capable general, the price will be higher than usual. If the initiating transmission carries an evil spirit, the price will be half as much.

小運常將月將臨，丑寅當日易追尋。魁罡並丑居辰上，入市難尋莫費心。用時加行年小運上，日見丑寅買得，其餘買不得。

If you want to buy something but can't find it, you should place the month general on the small fortune to generate the heaven plate. If on the day the result is "Great Auspiciousness" with the branch Chou and "Gongcao" with the branch Yin, it is easy to find. However, if "Heqiu" with the branch Xu, "Tian Gang" with the branch Chen, and Chou all fall on the day branch, then even if you go to the market you will not find it, so it is not worth the effort. The original note says: use the time of divination added to the year and small fortune to generate the chart. If the day shows Chou or Yin, the purchase will succeed; if it shows any other branch, the purchase will not succeed.

若見青龍旺氣中，行年歲上克青龍。青龍臨處往下看，利息生多運命通。行年與太歲上神克青龍，必得；言青龍所臨之方招財，寶物大利。 干便為人辰水物，日辰不賤物無失。日辰上下克青龍，到巽珠奇亦買得。日辰上下相生買得也。

Which direction should one go to buy something: The Azure Dragon represents wealth, and if the Azure Dragon is in a prosperous position, and the year stem and the year's heavenly stem can overcome the Azure Dragon, then one will definitely succeed in the purchase. The original commentary says: if the year stem and the heavenly stem of the year can overcome the Azure Dragon, one will definitely obtain it; the direction where the Azure Dragon is located can attract wealth, making it very beneficial to buy precious treasures. In divination, the day stem represents the person, and the day branch represents the goods: if neither the day stem nor the day branch falls into a low position, the goods will not be lost. If the day stem and day branch can overcome the Azure Dragon, even if one goes far to the southeast wind direction to buy jewels and rare items, one can still obtain them; the original commentary adds that if the day stem and day branch mutually generate each other, one can also succeed in the purchase.

欲求見貴尋天乙，衣服言之覓太常。青龍珠寶與財帛，娼女多於天后詳。

When seeking the help of a nobleman to accomplish a task, select the appropriate deity based on the nature of the request: for matters concerning the nobleman himself, refer to 'Heavenly Empress'; for requests regarding clothing and silk, refer to 'Tai Chang'; for matters concerning jewels and wealth, refer to 'Azure Dragon'; and for matters related to courtesans, consult 'Heavenly Empress' in detail.

辰上神剋日上神，其言可實定然真。辰行日上也須信，支干相生必緣因。正時看日辰上。 天魁當向日辰臨，不實虛言莫往陳。天乙前一萬後二，須應多是的實陳。

Discerning the truth or falsehood of someone's words: If the heavenly stem of the day branch overcomes the heavenly stem of the day stem, the words are true and can be trusted. If the day branch moves to the position of the day stem, it should also be believed. If the day stem and day branch mutually generate each other, there must be some reason behind it. The original commentary says to look at the hour of the day to determine the day stem and day branch. If the "Heavenly Encourager" (Tian Gui) is exactly on the day stem or day branch, then the words are false and not worth mentioning. The "Nobleman" (Tian Yi Guiren) and the two positions before and after it usually indicate truthful statements.

朱雀天空傳送中，臨神加日偽奸同。天乙孟虛多不實，神后臨人坐不空。來人方位上。 太神加在季神居，的實吉詞定不虛。孟仲上頭須見面，便應對面也空諸。春丑夏子秋冬皆在亥，太神也。

The Vermilion Bird, Tian Kong, and Transmission are three elements. When the deities associated with these are present, they are added to the Day Stem, indicating a sign of deceit and falsehood. When the Nobleman (Tian Yi Gu Ren) falls on the four initial positions of寅, 申, 巳, and 亥, it is mostly empty talk; however, if the Queen of Heaven (Shen Hou) at Zi is present on the person, then what that person says is not empty. The original note explains that this refers to the direction where the person is located. If the Great God (Tai Shen) is on the four seasonal positions of辰, 戌, 丑, and 未, then the words spoken are practical and auspicious, and are not empty. However, if it falls on the four initial and middle positions, one must confront the person directly. Even if they meet face to face, their words are mostly empty. The original note explains how to determine Tai Shen: in spring it is in丑, in summer it is in子, and in autumn and winter it is in亥.

占去投書成不成，天罡加孟未應行。若臨仲上才方去，季上臨之事不成。

Whether the letter sent out will be received depends on the position of the Heavenly Gang. If the Heavenly Gang is on the four beginning months of寅,申,巳, and亥, the letter has not yet been sent. If it is on the four middle months of子,午,卯, and酉, the letter has just begun to be sent. If it is on the four seasonal months of辰,戌,丑, and未, the matter cannot be completed.

日便為人辰作財，辰凶日吉必空回。日凶辰吉也難覓，候得日辰諧即來。

When seeking wealth from others, the Day Stem represents the person seeking wealth, and the Day Branch represents the wealth. If the Day Branch is unfavorable while the Day Stem is favorable, going to obtain wealth will result in nothing. Similarly, if the Day Stem is unfavorable while the Day Branch is favorable, it will still be difficult to obtain wealth. One must wait until the Day Stem and Day Branch are harmonious and mutually supportive, then wealth will naturally come.

日上相生萬氣旺，吉神良將皆在上。應吉好事相尋近，但請隨行莫不往。

When someone comes to greet you, is it a good or bad intention: if the day stem is mutually generating and the vital energy is strong, with auspicious deities and capable generals above, it is a good omen. Just follow them without refusing.

太乙加臨日與辰，往之必定致生嗔。罡臨季上辰臨日，隨去多應返受迍。 魁罡臨日及加辰，蛇虎天空同此因，便季魁罡臨季上，直饒分重不隨君。

The "Taiyi" (Great One) arriving at the Day Stem or Day Branch will certainly cause resentment. The "Tian Gang" (Heavenly Gang) arriving at the seasonal positions and also at the Day Stem, followed by going away, is likely to bring about misfortune. If "He Kuai" (River Chief) arrives at Wu or "Tian Gang" arrives at Chen, and they are added to the Day Stem or Day Branch, and further combined with "Teng Snake," "Bai Hu," and "Tian Kong," the outcome is the same. If "Kuai" and "Gang" fall on the seasonal positions, even if the relationship is very close, one should not go with them.

辰上索財時見人，日凌辰上索無聞。日辰賊克應難得，日與時合索有因。

Can you collect a debt: If the Day Branch has wealth and the time of the divination also shows a person, going to collect will result in something tangible. If the Day Stem oppresses the Day Branch, going to collect will result in no response. If the Day Stem and Day Branch mutually harm each other, it will be difficult to get the money back. If the Day Stem and the time of the divination are in harmony, there is hope of collecting the debt.

尋常日上及年上，並總相生為吉象。多是交加今赴筵，定應好客來相望。 魁罡臨日莫開門，不是兇徒及吏人。傳送為僧酉女子，細尋神將看其因以神將主事吉之可辨也。

Someone knocks on the door; determine whether it is auspicious or inauspicious. Usually, only look at the Day Stem and the year stem. If both are mutually generating, it is a favorable omen, mostly indicating an invitation to a banquet or a visit from a good friend. If the 'River Chief' (河魁)戌 and the 'Heavenly Gang' (天罡)辰 are present on the Day Stem, do not open the door, for the visitor is either a villain or an official. 'Transmission' (传送)申 indicates monks or Taoists, and 'Following Chief' (从魁)酉 indicates women; for others, look for the deity or general they are riding, and see what each one governs. The original commentary says: by examining the auspiciousness or inauspiciousness of the affairs governed by the deities or generals, one can discern the nature of the visitor.

辰即為人日己身，支頭遙剋日頭神。共行險路須防進，失便臨時暗損人。正時看日辰上吉凶。 有人謀我起凶心，還把正時日上尋。蛇虎魁罡並惡將，自須防守問更深。

Suddenly there was a rumor that someone was plotting against me: the day branch represents the other person, and the day stem represents oneself. If a remote branch above the day branch is in a position that harms the heavenly stem of the day, it indicates that the other person has ill intentions and intends to harm me. When facing a dangerous situation together, one must be cautious that the other may act first and strike secretly whenever an opportunity arises. The original commentary says to examine the fortune of the day stem and day branch based on the correct hour. If someone has malicious intentions and is plotting against me, one should still look for it from the day stem of the correct hour: if there are 'Teng Snake', 'White Tiger', 'River Chief', 'Heavenly Gang', and other evil generals, one must be strictly vigilant and further investigate the details.

外國人投入帝京，未知善惡吉凶情。正時歲上克天乙，恐是謀臣有禍生。 外處人投愛內來，不知良善有疑猜。

A person from another region comes to the capital, but it is unclear whether they are good or bad. Using the correct time to cast the divination, if the god of the year's ruler overcomes the 'Heavenly Ethical Person' nobleman, it is likely that this person is a scheming minister who may cause trouble. A person from the outside claims to be loyal to the inner court, but it is difficult to determine their true intentions, leading to some doubt in the mind.

正時歲上克年上，太歲上神克行年上神也，必是兇徒被致災。 辰陰賊日生多乖，時剋日辰凶客來。更見陰傷賊日者，必當為害主成災。

Using the correct time to cast a divination, if the heavenly stem of the current year is overcome by the heavenly stem of the sovereign year, it indicates a dangerous person will come, bringing disaster. If the hidden spirit of the day branch harms the day stem, the matter will likely go wrong. If the time stem overcomes the day stem and day branch, it indicates a凶客 (dangerous guest) will come. If there is also a hidden spirit harming and overcoming the day stem, then it will certainly cause harm and eventually lead to disaster.

傳得青龍有氣亨，太常臨日共相生。兩人小運行年上，那個望之必見贏。 兼將行年與命上，無由博戲有輸贏。至將日客辰為主，旺相囚休決定情。

Fortune in gambling: In the three transmissions, if the 'Azure Dragon' receives energy and is smooth, and the 'Tai Chang' approaches the day and harmonizes with the day stem, it indicates a gain of wealth. Then examine both parties' minor years and current years; the side with stronger energy will win. If neither the current year nor the original destiny has strong energy, the gambling outcome will be indeterminate. Generally, the day stem represents the guest, and the day branch represents the host. The side that is prosperous and strong will win, while the side that is restrained or stagnant will lose.

埋葬之法有玄門，天術常加太歲神，登明為天柱神。 但看天輪乾艮下，更兼坤位與丙丁。或在此地安墳墓，五性皆通總不論。

Selecting a burial site has its own mysterious method: place the "Heavenly Art" on the God of the Current Year to generate the Heaven Plate. The original commentary says "Dengming" (亥) is the God of the Heavenly Pillar. After the transformation, only look at where the Heaven Plate falls under the directions of Qian (Heaven) and Gen (Mountain), and also consider the position of the Earthly Branches at Kun (Earth) and the Heavenly Stems Bing and Ding. If the tomb is placed in these areas, the five musical tones (Gong, Shang, Jue, Zhi, Yu) are all applicable, and there is no need to distinguish according to the suitability for each surname.

當發富豪人仰望，光榮先祖旺兒孫。葬得伏吟最為吉，返吟之卦最為凶。 功曹傳送臨其墓，子孫長盛福無窮。寅申臨五姓墓上吉也。

Burial in an appropriate location will bring prosperity to future generations, making them respected by others. It will bring glory to ancestors and flourishing to descendants. In terms of the lesson pattern, burial with 'Hidden Chant' is most auspicious, while 'Return Chant' is most inauspicious. 'Work Official' (Gongcao) in the寅 (Yin) and 'Messenger' (Chuan Song) in the申 (Shen) appearing at the tomb position will ensure continuous prosperity of descendants and boundless blessings. The original note states that the presence of寅 and申 at the tomb positions of the five families is all auspicious.

每以天罡加月建，孟看天上甲方臨，下為天備臨墓吉，富貴兒孫大吉昌。天上甲臨為德也。 仲月庚申亦是吉，季月丙下最為良。寅申向壬當無殺，官祿增榮得久長。各以孟神求月加臨。

The standard method is to place the Heavenly Gang (tian gang) on the Month Builder (yue jian) and turn out the Heaven Plate (tian pan). In the first months (four Meng months), look at the direction where the Heavenly Stem Jia (Jia) is located on the Heaven Plate; the place beneath it is called the "Heavenly Preparation" (tian bei). If the tomb is placed there, it will be auspicious, and descendants will be wealthy and prosperous. The original note says that when the Heaven Plate Jia is located, it represents the virtue deity (de shen). In the second months (four Zhong months), take the position of Geng and Shen; this is also auspicious. In the fourth months (four Ji seasons), the position beneath Bing (Bing) is best. The directions of Yin and Shen face the direction of Ren (Ren); there will be no Inauspicious Sha (malevolent spirits), and official rank and honor will increase and last long. The original note says that each month should seek the position where the month is added and located.

孟月功曹仲勝光，季於罡下不出門。強值依此法車去，百事無妨得久長。

When choosing a time for the funeral procession, in the first months of the four seasons, use the "Gongcao" (功曹) at寅 (Yin); in the middle months, use the "Shengguang" (胜光) at午 (Wu); and in the last months, if the day falls under "Tian Gang" (天罡) at辰 (Chen), it is not suitable to go out. If one must proceed with the funeral, follow this method to start the procession, ensuring no troubles and allowing the family's fortune to last long.

月建常加戌上頭，前三位上墓公遊。天罡後面三辰墓，每逢之下不可遊。 大吉前三見位丘，Ο前一位墓奴求，深須忌去喪家怕，犯者教君禍不休。

The inauspicious day for burial: place the Month Builder on the River Chief at Xu, and turn out the Heaven Plate; the third position before Xu is where the "Mourning Official" roams. The third position after the Heavenly Gang at Chen is where the tomb deity resides. Any day falling under these two positions must not be used for breaking ground. The "Great Auspicious" at Chou has its third position before it as the "Mound" position, and the position before a certain position (the original text is missing one character here) is where the "Tomb Servant" seeks. These are all the most taboo places for a mourning family; they must be carefully avoided. If violated, misfortunes will never cease.

大吉常加月建方，行年命上見魁罡。勸君不必隨事走，若到墳頭必有缺。 孟月從魁仲太乙，季月大吉莫隨喪。此名凶殺白衣上，送殯之時定見傷。

The direction to avoid when attending a funeral: place the 'Great Auspicious' (大吉) in the direction of the Month Builder (月建) and turn out the Heaven Plate (天盘). If the person's age and birth year show 'River Chief' (河魁)戌 and 'Heavenly Gang' (天罡)辰, one should advise the person not to follow, as following to the grave will surely result in loss. In the first months (四孟), the 'Following Chief' (从魁)酉 falls; in the middle months (四仲), the 'Supreme One' (太乙)巳 falls; in the last months (四季), the 'Great Auspicious' (大吉)丑 falls. None of these should be followed in a funeral procession. These are called 'White RobeInauspicious Sha' (白衣凶杀), and during the funeral, someone is sure to get injured.

大吉常加歲朔，但看子向何方落。又尋天○土太沖臨，此月逢之霖雨作。 常以月將加月建，及月逆上，凡子下大雨，卯下小雨。

To predict rain and wind within a month: place the 'Great Auspicious' (大吉) on the first day of the year (岁首朔日) and move the Heaven Plate (天盘). Observe where the 'Shenhou' (神后) Zi falls. Then find the position of the Earth God (土神) on the Heaven Plate and the position of 'Tai Chong' (太冲) Mao. If the month encounters this position, there will be continuous rain. The usual method is to place the Month General (月将) on the Month Builder (月建) and move backward according to the month. Where 'Shenhou' Zi falls, there will be heavy rain; where 'Tai Chong' Mao falls, there will be light rain.

月起三傳見雨神，此時便是雨來因。日頭上便數其數，多少論之定雨辰。日頭即是上，假如丁日見巳，巳是四，未是八，共十二日有雨。

By setting the lesson according to the month, if the three transmissions contain the rain god, it indicates the cause of rain. Then, starting from the day stem, count the number of days, and the number determines the day of rain. The original commentary says: the so-called 'day head' refers to the day stem. For example, if on a day with the stem Ding, the fourth position is巳, then count the number of days from the day stem. If the number is four, and the number for the sixth position is eight, adding them together gives twelve, meaning it will rain on the twelfth day.

又月將加時，日辰上見亥、子、寅、卯乘青龍、六合、天后、玄武，必有雨。傳送、從魁、巳上神空、陰，雨少，金土為蛇虎臨日辰主大風。若太乙、勝光為蛇虎臨辰，主晴。卯太常臨辰主半晴半陰。

Another method: place the Month General on the Rotating Plate along with the time of day. If the Day Stem and Day Branch fall on the positions of Hai, Zi, Yin, or Mao, and are accompanied by the terms 'Azure Dragon', 'Liu He', 'Heavenly Empress', or 'Black Tortoise', rain is certain. If the positions of Shen (Transmission) and You (From Qiu) along with Si are accompanied by 'Tian Kong' and 'Tai Yin', then the rain will be less. If the gods of Metal and Earth transform into 'Teng Snake' and 'White Tiger' and appear on the Day Branch, there will be strong winds. If the god 'Tai Yi' on Si and 'Sheng Guang' on Wu transform into snake and tiger and appear on the Day Branch, the sky will be clear. If 'Tai Chong' on Mao is accompanied by 'Tai Chang' and appears on the Day Branch, then the sky will be partly clear and partly cloudy.

旺鬼克身官災起，相鬼克身爭財論。Ο休鬼克病疾起，死囚鬼克哭聲頻。

Official Ghosts are divided into five categories based on their strength:旺 (prosperous), 相 (auxiliary), 休 (resting), 囚 (imprisoned), and 死 (dead). When they overcome the self, each indicates a different matter: a prosperous ghost overcoming the self brings official troubles; an auxiliary ghost overcoming the self leads to disputes over property; a resting ghost overcoming the self causes illness; and a dead or imprisoned ghost overcoming the self results in continuous crying at home and indicates death.

其日干為鬼，今辰是他人。五行相死定，只此是六親。 生我為父母，我生為子孫。同類為兄弟，或當占己身。 克我為官鬼，我克為妻因。要知災福事，不得離此文。

The oral诀 for determining the Six Relations: take the Day Stem as oneself and the Day Branch as another person. Any heavenly stem that overcomes the Day Stem is considered a ghost. Once the generation, overcoming, death, and decline of the Five Phases are determined, the positions of the Six Relations are also fixed. Those that generate me are my parents, those I generate are my children and descendants, those of the same type as me are my siblings; if it is about oneself, it also falls into this category. Those that overcome me are officials and ghosts, and those I overcome are wife and wealth. To judge calamities and blessings, all depend on these lines.

游都甲己常在丑，子庚子位丙辛亥。 丁壬在辰天罡言無謬，戊癸元來卻在申傳送。子位神后，亥登明。

The formula for "You Du" is determined by the Day Stem: on Jia day and Ji day, You Du is in Chou; on Yi day and Geng day, it is in Zi; on Bing day and Xin day, it is in Hai; on Ding day and Ren day, it is in Chen, which is also called "Heavenly Gang," and this is correct; on Wu day and Gui day, it was originally in Shen, which is called "Chuan Song." The original note also mentions that Zi position is called "Shen Hou," and Hai is called "Deng Ming." (In the song, the character before "Zi Gengzi position" was originally "Zi," which should be a mistake for Yi day.)

游都沖處魯都安，捉賊但向游都下。伏尸取向魯都邊，朱雀埋藏文字是。

The place that the You Du (Roaming Capital) points to is the location where the Lu Du (Stable Capital) resides. To capture thieves, one should look in the direction of the You Du. To search for hidden corpses, one should go towards the Lu Du. Buried objects are identified by the Heavenly General they are riding: those riding the Vermilion Bird are associated with documents and paper.

六合門板此中有，勾陳三及空亡墓。青龍財寶地中安，天后溝渠池沼裡。 太陰碑碣器物圓。玄武水泉及尸首。太常殯子地倉攢。白虎骨殖藏刀劍， 天空甕瓦取何難。魯都為將乘玄武，主有伏尸宜下剜。六合宜在青龍上， 錢物尋之似掌間。此是必藏神妙法，學者堅心仔細看。

The location of buried objects varies according to the Heavenly General. If it is accompanied by Liu He, it is wooden items such as doors and planks; if accompanied by Gou Chen, it indicates disputes over land and empty graves; if accompanied by Azure Dragon, it is treasure buried underground; if accompanied by Heavenly Empress, it is located in ditches and ponds; if accompanied by Tai Yin, it is stone tablets and round objects; if accompanied by Black Tortoise, it is water sources and corpses; if accompanied by Tai Chang, it is coffins for burial and stored goods in cellars; if accompanied by White Tiger, it is bones and hidden weapons; if accompanied by Tian Kong, it is broken jars and pots, which can be easily obtained. If the Heavenly General at Lu Du is Black Tortoise, there must be corpses hidden below, and it is suitable to break ground and dig; if Liu He is on top of Azure Dragon, money and goods are as easy to find as in one's palm. This is a divine method for searching for buried objects; scholars should study it carefully.

白虎勾陳殘害日，日辰上下皆死克。刑當日上也失軍，六合初傳後保勝。

Divining the outcome between two armies: if both the White Tiger and the Gou Chen harm the day stem, and both the day stem and day branch are entirely under death qi and combat, this indicates a defeat. If the刑神 is directly on the day stem, it will also cause loss of troops. If the Liu He is in the first transmission, although it starts off unfavorable, it can still retain the victory in the end.

青龍得用為其邦，太常火○捷將軍利。天后臨時賊必降，朱雀士卒亡大敗。 螣蛇傷損也奔忙，皆看用爻察神將。吉凶臨時仔細詳。

The 'Azure Dragon' being the initiating transmission indicates benefit for the homeland; the 'Tai Chang' riding on fire (the original text lacks one character here) signifies the general's victory. When the 'Heavenly Empress' is present at the time of divination, the enemy will certainly surrender. If the 'Vermilion Bird' is in charge, there will be heavy casualties and great defeat. The 'Teng Snake' indicates loss of troops and generals, with frantic retreat. In summary, one should focus on the initiating transmission line, carefully examine the accompanying spirits and generals, and discern fortune and misfortune carefully in actual situations.

下臨其上莫先舉，六害臨辰日上傷。玄武加支干上克，位其也敗不用長。 下克上頭利後起，上凌下兮請為先。行年上剽勾陳獸，得勝回戈士卒全行年上神克勾陳、虎，大吉。

Should we act first or later? If the lower god is pressing upon the upper god, we should not act first. If the "Six Harmful" are present in the day branch and the day stem is harmed, it is also unfavorable. If "Xuanwu" is added to the day branch and harms the day stem, this side will surely lose, and there is no need to hold out long. If the lower god overcomes the upper god, it is advantageous to act later and take control. If the upper god dominates the lower god, then it is suitable to act first. If the year god can subdue "Gou Chen," this凶兽, we can win the battle and return without loss to the soldiers—the original note says that if the year god overcomes "Gou Chen" and "Baihu," it is very auspicious.

為將若能知主客，用軍必勝定高強。 勾陳為主客玄武，時上那邊有氣長。勾陳為主，游都、玄武為客也。

A general who can clearly distinguish between the main and the opposing forces will surely achieve victory, and the victory will be of a high and refined nature. The method is: "Gou Chen" represents the main force, and "Xuan Wu" represents the opposing force. Then observe which side has the longer and stronger energy according to the time of the divination. The original commentary clearly states: "Gou Chen" is the main force, and "You Du" along with "Xuan Wu" are the opposing forces.

勾陳為主客玄武，客敗奔逃喪膽魂。為客勾陳玄武克，主亡山野不欺門。 游都玄武克勾陳，主敗須憂在此辰。玄武游都名被克，客兵不破即逡巡。

The main force is Gou Chen, and the opposing force is Xuan Wu. If Gou Chen is in a strong position, the opposing side will retreat in fear. However, if Gou Chen is defeated by Xuan Wu, the main force will suffer defeat in the mountains and fields, unable to protect their own home. If You Du and Xuan Wu overcome Gou Chen, the main force will suffer loss, and the disaster will occur in this hour. Conversely, if Xuan Wu and You Du are overcome, the enemy troops will either retreat in disorder or hesitate to advance.

為虜先看玄武神，切須要與克勾陳，才行入非百常利，賀盛回戈四海聞。 問日並辰上克遊，主與將旺賊必殂。更將主將應更好，坐觀客敗主無虞。

From the perspective of the attacking side, first examine the 'Black Tortoise' deity. It must be able to overcome 'Gou Chen' in order to advance smoothly, gain advantages everywhere, and return victorious with a reputation throughout the land. Conversely, if the deities on the day stem and day branch can overcome 'You Du', and the main side and main general are in a strong position, the enemy will certainly be defeated. The deity representing the main general should be even stronger, allowing them to remain calm and watch, seeing the opposing side retreat while remaining secure themselves.

發軍當要問來時日上神，太乙若臨主憂疑侯。 便皆人馬得回日，須看旺相神取其沖。仲秋日上如逢巳，便用登明過九重。八月日上有巳，巳上天上無氣，巳沖亥，亥有氣，十月回。 太乙若於日上停，四年四月迴歸京。若是勝光在日上，九數之時算取程。

When sending troops out, one should inquire about the deity riding on the day stem at that particular moment. If "Taiyi" (太乙) is on top of it, it indicates trouble or doubts from above. When calculating the day for returning troops, one should look at the prosperous and strong deity, and take the one it conflicts with. The original commentary gives an example: in the middle of autumn, in the eighth lunar month, if the day stem encounters "Si" (巳), then use "Dengming" (登明) "Hai" (亥) to calculate — in the eighth lunar month, "Si" is on the day stem but has no strength on the Heaven Plate, and "Si" conflicts with "Hai", which has strength, so the troops return in the tenth lunar month. If "Taiyi" (太乙) "Si" is on the day stem, the troops return to the capital after four years or four months; if "Shengguang" (胜光) "Wu" (午) is on the day stem, then calculate the distance and return date according to the number nine.

太沖太乙與子申，上生臨日及加辰。更看殺並須防護，隱伏藏兵在四鄰。 干陽伏兵應在前，支干俱傷左右邊。吉支凌干恐爭鬥，相生干支請高眠。

Observe the surrounding areas for hidden troops: "Tai Chong" (卯), "Tai Yi" (巳), and Zi (子), Shen (申) are concerned. If these are in a position of mutual generation and are located over the day stem or added to the day branch, and accompanied by Inauspicious Sha (malevolent forces), one should be vigilant and take precautions, as hidden troops may be lurking among the neighbors. If the day stem is yang, the hidden troops are in front; if both the day stem and day branch are injured, the hidden troops are on both sides. If the day branch is favorable but oppresses the day stem, there may be disputes; if the day stem and day branch mutually generate each other, one can rest in peace.

天乙天罡與小吉，游都大殺臨於日。日前一二及其三，必定到來信不實。大殺，正戌、二巳、三午、五寅、六卯、七辰、八亥、九子、十丑、十一申、十二酉。 月將加時罡下季，賊人已去不參差。若臨孟上好逢遇，隱伏欲來可備伊。

Will the enemy come or not? If the 'Heavenly Nobleman' and 'Heavenly Gang' are in the position of 'Chen' and 'Xiao Ji' is in 'Wei', and if 'You Du' and 'Da Sha' are on the day stem or fall within the first, second, or third position before the day stem, the enemy will certainly come, but the message may not be accurate. The original note lists the positions of 'Da Sha': in the first month 'Xu', second month 'Si', third month 'Wu', fifth month 'Yin', sixth month 'Mao', seventh month 'Chen', eighth month 'Hai', ninth month 'Zi', tenth month 'Chou', eleventh month 'Shen', and twelfth month 'You'. Place the month general on the time of divination and rotate the plate. If 'Heavenly Gang' falls under the positions of 'Chen', 'Xu', 'Chou', or 'Wei', the thief has already left, and there is no mistake. If 'Heavenly Gang' falls on the positions of 'Yin', 'Shen', 'Si', or 'You', the enemy is nearby and will come soon, so one must be prepared in advance.

神后太沖並太乙，臨辰在前後加日。貴人日上在其前，太乙陰神后不失。

Where is the enemy, in front or behind? The "Shenhou" Zi, "Taichong" Mao, and "Taiyi" Si trine are located in the day branch, indicating the enemy is in front. If they are added to the day stem, the enemy is behind. The "Tianyi" Nobleman is located on top of the day stem, indicating the enemy is in front. The Yin spirit of "Taiyi" Si is in its proper position, indicating the enemy is behind. There is no error in this judgment.

見人前後持弓箭，月將加時知惡善。天后臨孟不是凶，臨於仲季恐來戰。 傳送登明與太沖，加支臨干必應凶。功曹為吏多尋捕，酉午逃亡子與翁。

On the road, if one sees people ahead and behind holding bows and arrows, whether they are good or evil: place the Month General on the divination time on the Rotating Plate to know. If the Heavenly Empress is present on the four beginning months of寅,申, 巳, and 亥, it is not ominous. However, if it is present on the four middle months and the four end months, one should be cautious of conflict. If Chuansong (Shen) (Transmission) 申, Dengming (Hai) (Dawn Illumination) 亥, and Taichong (Mao) (Great Rush) 卯 are added to the Day Branch or present on the Day Stem, it certainly indicates a bad outcome. Gongcao (Yin) (Official of Affairs) 寅 governs officials and servants, often indicating those coming to arrest; seeing 酉 and 午 indicates fugitives; seeing 子 indicates an old man.

忽聞喧鬧知何事，日上推尋加正時。寅卯勾陳爭鬥事，朱雀虎亡請看之。 太沖為犯天空斆，六合青龍傳送欲。月將加時看日上，餘神臨處意消息。

Suddenly hearing noise outside, not knowing what has happened: add the correct hour to the time, and deduce from the Day Stem. If it falls on寅 or卯 and 「Gou Chen」, there is a fight or quarrel. If 「Zhu Que」 and 「Bai Hu」 appear, there may be casualties. 「Tai Chong」 on卯 indicates someone breaking the law. 「Tian Kong」 suggests a false alarm. 「Liu He」 and 「Qing Long」 along with 「Chuan Song」 on申 indicate something else is going on. In summary, place the Month General on the rotating plate according to the time, first look at the Day Stem, then examine the other deities to understand the situation.

干損恐前支恐後，天罡在孟勿先行。畏中仲上後加季，時上傷殘中敗生。

When facing danger, should one go ahead or behind? If the day stem is damaged, one should be cautious about going ahead; if the day branch is damaged, one should be cautious about going behind. If the Heavenly Gang falls on the four young months (寅, 申, 巳, 亥), one should not go ahead first; if it falls on the four middle months (子, 午, 卯, 酉), one should be cautious about being in the middle; if it falls on the four seasonal months (辰, 戌, 丑, 未), one should not be at the end. If the person in question has an injury or damage, trouble will occur in the middle of the group.

水為玄武往西行，申酉日辰莫戰爭。玄武畏之為厄會，吉宜往處覓相生以木水為例，餘仿此。

To avoid thieves, when "Xuanwu" (Black Tortoise) belongs to water, one should go west since water flows west. If the day stem and day branch fall on the metal positions of Shen or You, one should not engage in conflict, because metal generates water, and Xuanwu gains strength, which is precisely the calamity it is riding. One should always head towards the auspicious direction that is mutually generated with oneself. The original commentary uses wood and water as examples, and the rest of the five elements can be inferred in the same way.

日上行年有旺氣，無人肯與訴艱難。魁罡午未加臨日，日支傷殘莫渡關。

The fortune of passing a checkpoint: If both the day stem and the year stem are strong and flourishing, there will be no obstacles along the way, and there is no need to complain to anyone. However, if the "River Chief" (He Kuai)戌 and the "Heavenly Gang" (Tian Gang)辰, along with午 and 未, are added to the day stem, and the day branch also carries signs of injury, then one should not pass the checkpoint.

河魁加孟右宜藏，季仲上時往左方。天上申臨下宜走，Ο然與賊不相當。

To determine the direction in which an enemy or thief might flee, one may also use it inversely to avoid danger: "River Chief" (Heqiu) when placed on the four young months (Yin, Shen, Si, Hai), one should hide to the right; when placed on the four seasons and middle months, one should move to the left. The Heaven Plate "Transmission" (Tiansheng) when located under the direction of Shen is suitable for movement, thus naturally avoiding encountering the enemy (the first character of the sentence is missing in the original text).

野宿皆看日上神，魁罡臨處夜驚人。螣蛇白虎上應敗，五墓加之是走因。

When setting up a camp in the wild, one should look at the spirits riding on the day stem: if "River Chief" (河魁)戌 and "Heavenly Gang" (天罡)辰 are present, there will be disturbances at night; if "Teng Snake" (螣蛇) and "White Tiger" (白虎) are present, it indicates a defeat; and if combined with the Five Tombs (五墓) spirits, the camp should be abandoned and one should flee. (This volume's table of contents includes the thirteenth section, but the text directly goes from the twelfth section to the fourteenth, with the thirteenth section missing in the original.)

忽踐忽兵數重圍，月將常加時對推。八空天罡臨下去，免遭鋒刃脫災厄。 月將加時覓出路，開星向下去應通。春奎夏張秋婁氐，冬避行文不抵凶四宿為開星也。

If surrounded by enemy troops and seeking a way to break through, place the Month General on the time of the divination and calculate according to the disk. Take the "Eight Emptiness" and the "Heavenly Gang" and move in the direction opposite to where they fall. This can avoid the danger of weapons and escape from disaster. After placing the Month General on the time, there is another method: walk under the "Opening Star." The path will be clear. The original note says in spring take the Kuixu mansion, in summer take the Zhangsu mansion, in autumn take the Lousu and Dishi mansions, and in winter avoid them. These four mansions are the Opening Star. Following them will prevent encountering misfortune.

若見魁罡加在酉，此為開路擁難通。行人不遠於鄉國，中路須逢索鑰空。 魁罡加戌在於辰，無事等閒莫出門。臺上此時宜須記，皆取為凶Ο難論。

On the road, inquiring about travelers and the post station: "River Chief" (He Kuai) falls on Xu, and "Heavenly Gang" (Tian Gang) falls on Chen, both added to You. Though called opening the way, in reality it is obstructed and difficult to proceed; the traveler in question is not far from his homeland, but on the way he will encounter a checkpoint and lose his opportunity. If River Chief and Heavenly Gang fall on Xu and Chen respectively, then if there is no urgent matter, one should not go out carelessly. Also remember the situation at the post station, and generally consider it as ominous; details are difficult to elaborate on (the original text here is missing one character). (This volume has two sections both titled "Fifteenth," which is a repetition due to the original arrangement.)

白虎星飛練色長，正時運式落何方。假令損己逢天乙，必主差臣出帝鄉。即落在巳宮見天乙吉神，有使出。神有凶惡臨心向無為使。 何國使來那裡軍，便將落出將神論。可中墜卯上頭午，分國應知出使臣。菓個先生云：“落在卯地，卯上見午，即國分使出。吉將臨為使，凶將刀法兵來也。餘分仿此。”

In the daytime, if a star falls from the sky with a light like a white silk ribbon, use the rotating disk to determine which direction it falls. The original commentary gives an example: if it falls on the position of the "Heavenly Ethical" nobleman, it certainly indicates that the court will send envoys out of the capital. For instance, if it falls in the巳 (Snake) palace and the Heavenly Ethical nobleman is present, there will be envoys traveling. If the god at that position isvicious (evil), it will not be about sending envoys. To know which country's envoy comes or which army moves, refer to the general god at the position where the star falls. The original commentary cites a master named Guo Ge: if it falls on the卯 (Rabbit) position and the午 (Horse) is present on卯, it indicates the division of a country and the sending of envoys. If the general god is benevolent, it refers to envoys; if it isvicious (evil), it refers to military affairs. Other directions are interpreted in the same way.

落在何時月分年，但看日上及中傳。終見卯仲春二月，日上逢申七月間。 用起若見天乙前，只應事法在今年。初傳得在貴人後，來歲為期定果然。

When determining the year and month, focus on the day stem and the middle transmission: if the final transmission appears on the卯 (Mao) branch, it should be in the second month of spring; if the day stem meets the申 (Shen) branch, it should be in the seventh month. If the initiating transmission falls before the 'Tianyi' nobleman, the event should occur this year; if the first transmission falls after the nobleman, the time should be next year, and this has proven reliable over time.

雷聲初發那邊聞，靈式加將察何神。 六合青龍天乙下，歲中大吉絕煙塵。吉將臨，吉也；凶將臨，凶也都。 玄武螣蛇下震聲，即開此歲小災星。民生疾病及薄熟，勿來採動戶口驚。

Thunder begins to sound; listen to where it originates, then turn the compass and add the Heavenly General. See which deity is seated there. If the sound comes under 「Liu He」, 「Azure Dragon」, or 「Heavenly Ethereal」, it is a great year of good fortune, with peace and no war. In general, wherever the auspicious generals are, good fortune follows; wherever the inauspicious generals are, misfortune follows. If the sound comes under 「Black Tortoise」 or 「Teng Snake」, there will be a small disaster star in the year: people will be sickly, the harvest will be poor, and one should not act rashly, to avoid disturbing the people.

災在那方甚處多，只相百里內無過。登明向下聞初動，亥地為災沒奈何。餘皆仿此推之。

The disaster will occur within a hundred miles. If the initial sound is at 「Dengming」亥, the disaster will be in the亥 area, and there is nothing to be done about it. The original note says that the other directions can be inferred in the same way.

九天玄女式下靈，震動窮微恐未精，看取五行甚下發，便知歲內有何徵。假令天門上雷聲發，占得雷卯臨亥是也。寅卯主豐熟，火主旱，水主潦，土主風，金主兵是也。 地上之方是應期，顯然經說不參差，正西酉上如開享，八月驚憂是不疑。主暴風或兵起之事。

The divination disk transmitted by the Mysterious Lady of the Ninth Heaven is extremely accurate. However, thunder is subtle and profound; relying solely on direction may not be precise enough. One must determine which of the Five Phases the thunder occurs under, in order to know what omens will appear in that year. The original commentary gives an example: if thunder occurs at the heavenly gate, it is interpreted as thunder at卯 (Mao) affecting亥 (Hai). The wood of寅 (Yin) and卯 (Mao) indicates a bountiful harvest, fire indicates drought, water indicates flooding, earth indicates wind, and metal indicates warfare. The direction on the Earth Plate indicates the time of the omen, and the classic texts clearly explain this: if the酉 (You) position in the Earth Plate is open and unobstructed, there will be disturbances in August. The original commentary states this indicates a violent storm or military conflict.

敵上常聞一下雷，我軍大勝彼軍危。己營更或克伊寨，敗散如今如欲走回假如自己營寨在子地，他營寨在午地，水克火，大吉也。 非時發雷必有因，黃帝經中備載陳。多是久淹刑獄事，只緣冤枉感天嗔。

Thunder sounds at the enemy's position, and my army achieves a great victory while the enemy is in peril; if my camp is also able to overcome the enemy's camp, the enemy will immediately scatter and flee. The original commentary gives an example: if my camp is located at the Zi position and the enemy's camp is at the Wu position, water overcomes fire, which is highly auspicious. If thunder occurs when it is not supposed to, there must be a reason. The "Yellow Emperor Classic" records this in detail: it is mostly due to long unresolved cases in prison, caused by injustice that moves heaven to anger, resulting in thunder.

井泉忽爾溢成流，湧出波濤怪不休。日上正時論好惡，吉將臨之主拜侯。日上見吉神吉將，主加官生貴子。 民庶常流事不同，井泉溢波何家中，吉神臨日深須記，暴貴榮身出三公。

A well spring suddenly gushes out and flows, with waves not stopping, which is an unusual event: using the day stem and the proper hour to determine its auspiciousness or inauspiciousness, if a good general approaches, it indicates receiving a title and honor. The original note says that if a good god or general is present on the day stem, it indicates promotion, and the birth of a noble son. If this happens in an ordinary family, the method of interpretation is different: one must clearly remember which family the well water overflowed from. If a good god approaches on the day, it indicates sudden rise to prominence and holding a position of prime minister rank.

子未上神與日和，若逢三六合無過。加官得祿封侯邑，喜慶來祥豈奈何？子位上三合六合臨，最吉。假令甲子日巳時是也。

The gods at the Zi and Wei positions harmonize with the day stem, and if they also meet the Triple Harmony and Liu He, it is even more favorable. This brings promotion, official rank, titles, and continuous good fortune and auspicious signs. The original commentary says that having Triple Harmony and Liu He at the Zi position is most auspicious. For example, on a Jiazi day, if the divination is made at the Si hour, it is considered favorable.

地動多荒民主飢，災臨分野即流離。從東下來與酉上，不順為祥君主疑。從西向東為順，動災輕；從東往西逆，動災重。

Earthquakes indicate famine and scarcity, and the disaster will affect the region corresponding to the direction from which the seismic waves come. The people in that area will be displaced. If the shock waves come from the east or originate at the酉 position, the direction is not favorable, and it is not a good omen. The ruler will also feel anxious. The original commentary explains the concept of favorable and unfavorable directions: moving from west to east is favorable, resulting in a lighter earthquake; moving from east to west is unfavorable, resulting in a more severe earthquake.

大動有聲憂在主，無聲小動振於民。流亡改易為常忌，來處何方察將神。正時加起處見太歲臨之，主君易位。見青龍六合，主官替。餘皆主在民也。 但看日上及來方，怕見金神向下藏，玄武勾陳白虎合，憂深兵革遠村莊。

A great earthquake with sound indicates calamity concerning the sovereign; a small earthquake without sound merely disturbs the common people. The loss of population and changes in the court are all common omens to be cautious of. One must investigate from which direction the earthquake comes and what general deity is seated there. The original commentary says: place the current hour on the location where the earthquake begins. If the sovereign star is present, it indicates the sovereign may change; if 'Azure Dragon' or 'Liu He' is present, it indicates officials may change. Otherwise, the calamity will affect the common people. Additionally, one should examine the day stem and the direction from which the earthquake comes. The greatest fear is the hidden presence of the metal deity beneath; if 'Black Tortoise', 'Gou Chen', and 'White Tiger' conjoin, the calamity will be severe, and military conflict may spread to distant villages.

日上如逢寅卯辰，災生燕宋門中聞。午周巳楚秦為未，申魏酉趙戌魯臨。 亥子丑臨與日上，衛齊吳地起刀兵。出金樓先生納甲。

Again, according to the twelve branches to determine the regions, see which country the disaster falls on: if the day stem is accompanied by寅, 卯, or 辰, the disaster occurs in the areas of Yan and Song; 午 corresponds to Zhou, 巳 to Chu, 未 to Qin, 申 to Wei, 酉 to Zhao, 戌 to Lu; if 亥, 子, or 丑 are on the day stem, then the regions of Wei, Qi, and Wu will experience warfare. The original note specifies that this system of regions comes from the Najia theory of the Master Jinlou.

天狗如雷下九霄，國亡傷敗降凶妖。 正時日上加殘害，千里兵連勇戰交，日上凶神交戰。 何方落地定災厄，危神災加在正時。月破歲刑大殺下，物荒民叛戶逃移。

The Heavenly Dog star comes down with thunder from the ninth heavens, indicating the fall of the state, defeat of the army, and the emergence of evil spirits. When setting the divination based on the correct time, if a harmful spirit is added to the day stem, it signifies continuous warfare and disasters within a thousand li, with endless bloody conflicts—this is what the original commentary means by the day stem having malevolent spirits fighting. To determine where the calamity falls, look at where the star lands, then use the correct time to identify the dangerous spirit added. If it falls under "Month Breaker," "Annual Punishment," and "Great Destruction," it indicates poor harvests, rebellion among the people, and fleeing households.

落在喪門歲墓上，大人死喪易侯王。蓬蒿滿地民流役，國破交鋒刃戰傷。喪門，正月在未，逆行十二辰也。 天狗常聞怕落乾，萬民四海內湯煎。假令戌亥臨於日，也共天門落一般。

If the position falls on 'Sangmen' and 'Sui Mu', it indicates the death of noble people, the change of princes and kings, wild grass growing in fields, people fleeing and being conscripted, the country being ruined, and frequent casualties from warfare. The original commentary states that 'Sangmen' is in 'Wei' in the first lunar month and moves in reverse order through the twelve earthly branches. The Heavenly Dog is most feared when it falls in the 'Qian' direction, causing the people across the four seas to suffer as if in a fire and boiling water. The original commentary gives an example: when 'Xu' and 'Hai' are on the day stem, it is as dangerous as when the Heavenly Dog falls on the 'Tianmen' (Heavenly Gate).

起用螣蛇用井釜，正時發用，初傳六合是神祗。 勾陳玄武鼠ΟΟ，朱雀青龍鳥鵲飛。天后太陰雨蟲怪，太常白虎狗貓蠍。 天空用起死之物，天乙門鳴別弗疑。

When divining about strange occurrences in the household, determine the nature of the strange phenomenon based on the Heavenly General associated with the Initiating Transmission. Using the Initiating Transmission at the correct time, if it is Teng Snake, the strange occurrence is related to water wells and cooking pots. If the First Transmission is Liu He, it is a spirit causing the strange occurrence. Gou Chen and Xuan Wu indicate strange occurrences caused by rats (the original text here is missing two characters). Zhu Qu and Qing Long indicate strange occurrences caused by birds and crows. Tian Hou and Tai Yin indicate strange occurrences caused by insects in the rain. Tai Chang and Bai Hu indicate strange occurrences caused by dogs, cats, and scorpions. If Tian Kong is the Initiating Transmission, it indicates that dead things have become strange. Tian Yi indicates that the doors and windows make noises by themselves, and there is nothing to doubt.

野鳥飛來入國邦，白衣聚會貴人亡。正時歲上克天乙，不去三天有大喪。 不見來時不見聲，殿中樓上現其形。三旬百日須防損，宮寺軍營戒火行。

A wild bird flying into the capital indicates a gathering in plain clothes and the death of a nobleman. When casting the divination at the correct time, if the superior deity of the current year is in a position to overcome Tianyi (the Heavenly Stem of the ruler), there will be a major mourning event within three days. If the bird does not appear to fly or make a sound, but suddenly appears on the upper floor of the palace, then within thirty days to a hundred days there should be vigilance against injuries, and temples, monasteries, and military camps should be on alert for fires.

好聲好息設關Ο，德上飛來去又還。報喜必應逢後食，不然徵召入門闈。 祥異飛禽急惡聲，動頭點尾何人鳴。更看家長行年上，口舌須防入戶庭。

A bird with gentle sounds and calm breath comes flying from the deity of virtue and returns, which is a sign of good news, and it will surely relate to a banquet in the future; otherwise, there will be an official summons entering the house. Conversely, if a bird makes urgent and evil sounds, shaking its head and wagging its tail to scold people, one should then check the deity riding on the head of the family head, to prevent disputes and gossip from entering the house.

忽聞野鳥舍邊鳴，鳴之之方有事生。大吉功曹多曲令，魁罡太乙便人驚。正時看驚方上何神祗也。 勝光獄訟來相吉，太沖酒食滿盂盈。神后燈明婦女請，從魁傳送道僧迎。

Suddenly, a wild bird is heard calling near the house, and the direction from which it calls will have an incident. If the location is 「Great Auspice」 Chou or 「Merit Official」 Yin, it usually indicates complicated official documents. If it is 「River Chief」 Xu, 「Heavenly Gang」 Chen, or 「Supreme Sovereign」 Si, there will be alarming events. The original note says to look at the god sitting in the direction of the disturbance at the correct time. If it is 「Victorious Light」 Wu, it indicates legal disputes, which is actually favorable. If it is 「Supreme Momentum」 Mao, it suggests a full bowl of wine and food. If it is 「Divine Queen」 Zi, it means a woman will invite someone by the lamp. If it is 「Following Chief」 You or 「Messenger」 Shen, there will be a visit from a Taoist priest or monk.

夢加正時月將臨，還與日上仔細尋。相生相旺多歡慶，休廢魁罡災害侵。

Divination of dreams for fortune or misfortune: add the time of the dream to the correct hour and the month general to form the heaven plate. Then carefully trace from the day stem. If the result shows mutual generation with strong energy, it often indicates joy and celebration. However, if it falls in a resting or declining position and also encounters 'River Chief'戌 and 'Heavenly Gang'辰, there will be disturbances and calamities.

日為釣網箭刀分，辰為魚蟲與獸同。日克辰上皆捕得，天罡加季不應空。 日作獵師支非人，時下為禽蟲蓋鱗。時傷日克多應得，營室臨辰盡不存。大得也。

Divination for fishing and hunting success: the Day Stem represents fishing rods, nets, and bows and arrows, while the Day Branch represents fish, insects, and wild animals. If the Day Stem overcomes the heavenly spirits on the Day Branch, there will be a catch. When the Heavenly Gang is placed on the four seasons, one will not return empty-handed. In other words, the Day Stem is the hunter, and the Day Branch does not represent people; instead, it represents animals and creatures. If there is an injury during the divination but the Day Stem can overcome, there will be a good catch. If the constellation Yingshi is present on the Day Branch, all the game will be captured—according to the original note, this is actually a very good result.

天乙加臨日辰上，出門射獵不空回。當於日上見何物，功曹為豹虎重來。 辰上若逢罡龍位，登明神后事皆同。釣緒才下便應得，不向灘頭苦費功。

The Nobleman of Heaven is added to the Day Stem and Day Branch, and going out to hunt will not result in empty hands. As for what is hunted, it depends on which of the Day Stem's positions is occupied: the official in charge of achievements (Gongcao) at寅 (Yin) indicates catching tigers and leopards, which are often encountered. If the Day Branch encounters the Heavenly Gang at辰 (Chen) or the Azure Dragon position, or if it is at亥 (Hai) as Dengming (Hai) or 子 (Zi) as Shenhou (Zi), the situation is the same: the fishing line just goes into the water and there is a catch, without needing to waste effort on the shore.

用起青龍六合神，初傳天后非殺神。釣鉤入水吞其餌，沖破洪波拽錦鱗。 傳送為鉤寅為竿，然因天后合成看。太沖若名舟楫是，上下相生取不難。

The initiating transmission (发用) obtains "Azure Dragon" (青龙) and "Liu He" (六合), while the first transmission (初传) obtains "Heavenly Empress" (天后) without accompanying killing spirits. Once the hook is cast into the water, the fish immediately takes the bait, and the waves break through to pull up the golden fish. In terms of imagery, "Transmission" (传送) corresponds to the hook, "Gongcao" (功曹) corresponds to the fishing rod, and both should be considered together with "Heavenly Empress"; "Taichong" (太冲) corresponds to the boat. These elements generate and support each other, making it easy to obtain the fish.

大凡日及上三傳，吉將相生少過愆。參觀投誠皆見喜，高官卦意任精研。

When visiting a nobleman, generally one should examine the day stem and the three transmissions: if the auspicious generals are riding on them and they mutually generate each other, there will be few mistakes. Those who pay homage and show sincerity will be welcomed with joy. As for the level of the official one meets, it depends on the meaning of the divination to be carefully analyzed.

大凡日上及三傳，吉將須投過必參。天乙尋為獻帝主，青龍嶽牧及封纏。 夫人後女雖神后，邑伯諸侯問太常。

When presenting gifts to someone, it is also necessary to consider the Day Stem and the Three Transmissions, specifically the auspicious generals they are riding. Gifts offered with the support of favorable generals will surely be accepted and acknowledged. The recipients are categorized according to the Heavenly Generals: "Tian Yi" refers to presenting to the emperor, "Qing Long" refers to presenting to the regional governors and border officials, "Shen Hou" refers to presenting to the empress and palace ladies, and "Tai Chang" refers to presenting to the local magistrates and feudal lords.

天上辰臨地下日，更看用起何神裁。天罡日上並辰上，千里為期必到來。 假令午地屈於人，自往寅方生降身。 午若臨寅為丑上，天上午臨寅丑上，來人不久叩其門。

To determine whether someone invited will come or not, one should look at the Heaven Plate's Chen (辰) trigram positioned on the Day Stem's position on the Earth Plate, then use the Initiating Transmission deity to make the judgment. The Heavenly Gang (天罡) Chen is simultaneously pressing on both the Day Stem and Day Branch. Even if the person is a thousand miles away, they will surely arrive by the appointed time. The original commentary gives an example: if one invites someone from the午 (Wu) position, one should go to the寅 (Yin) direction, because the wood of寅 (Yin) nourishes the fire of午 (Wu), indicating the other person will come down to meet. If the Wu trigram is positioned on the寅 (Yin) or丑 (Chou) positions on the Heaven Plate, the person being invited will arrive soon and knock at the door.

天罡若在日辰前，遠近綿來赴會筵。若見天罡居後應，饒隔壁會更無緣。

If the Heavenly Gang falls before the Day Branch, regardless of the distance, guests will keep coming continuously to the banquet. If the Heavenly Gang falls after the Day Branch, even if only separated by a wall, they will ultimately fail to gather together.

從魁加孟飼酒酉，加仲出門季欲盡。寅丑魁罡臨其上，撥議才熟香可觀。

To determine whether a family has descendants or is childless: if "From Kuai" (from魁)酉 is placed on the four beginning months (寅, 申, 巳, 亥), it indicates that the family still has food and drink offerings and the family's ancestral worship has not yet ceased; if it is placed on the four middle months (子, 午, 卯, 酉), the descendants are away from home; if it is placed on the four seasonal months (辰, 戌, 丑, 未), then the family is nearly childless. If "Gongcao" (功曹)寅, "Dají" (大吉)丑, "Heqiu" (河魁)戌, and "Tian Gang" (天罡)辰 are present above, then discussions will arise and the ancestral worship will be satisfactory, with hope for continuation.

月建常將太乙加，天輪魁罡為亭部。取土泥皂月厭方，盜賊不來又大當。亭部上上土泥皂壁，賊不來也。

Divination for securing a pavilion: Place the 'Taiyi' (Great One) at the 'Si' position and move it according to the 'Month Builder' to determine the 'Heaven Plate'. The positions where 'He River Chief' (He River Chief) 'Xu' and 'Heavenly Gang' 'Chen' fall indicate the location of the pavilion. Then take soil from the direction of 'Month Aversion' and use it to plaster the walls, and thieves will not come, which is most reliable. The original note says: Plastering the walls of the pavilion with soil is good, and thieves will not come.

鬼門甲下男無婦，正月內甲臨寅，寅上庚臨女損夫。 子在酉命一類似，行年臨日主身孤。 四上克下名無祿，四下克上主孤獨。傳見空亡亦復然，用起寡室亦不堪。

Divination on a person being lonely and unmarried: When "Ghost Gate" meets the Jia stem, a man cannot marry a wife. The original note says that in the first month, if Jia is on寅, and there is also Geng on寅, then a woman will harm her husband. If the person's birth year is in酉 and their destiny falls into this category, the situation is similar. If the year of movement is on the day stem, it also indicates being alone. If all four lessons are ruled by the upper god overcoming the lower god, it is called no fortune; if all four lessons are ruled by the lower god overcoming the upper god, it indicates loneliness. If the three transmissions meet the empty position, it is the same. If the initiating transmission falls exactly on the "Guasu" position, it is equally unfavorable.

假令甲日卜人來，甲上之辰以意裁。金將水神當在上，為言父母克情懷。日為人，水為父母，占在父母也。旺主官事相干，死主亡，休主病，囚主禁，各屬六親詳之。

To determine what the person is asking about, for example, if someone comes to consult on a Jia day, take the earthly branch that is overlying the Jia stem and use it to infer. If above is a metal general and a water deity, it indicates matters related to parents causing emotional concern - the original note explains: the day stem represents the person, and Jia wood takes water as parents, so it is interpreted as a question about parents. Then, using the categories of strength, decline, rest, and captivity to classify the matter: strength indicates legal troubles, decline indicates death, rest indicates illness, and captivity indicates imprisonment, each is further analyzed according to the corresponding six relations.

神光臨日及辰上，怕怯心中事不寧。神后奸邪男女走，從魁夫婦與相爭。 太沖俱Ο賊牽獄，大吉咒詛亥災生。太乙橫是愁ΟΟ。吏食小吉有論情，吏神上下有追呼。吏神，春寅夏丑秋申冬亥臨行年上。

The "Shen Guang" appears on the Day Stem and Day Branch, causing the person to feel timid and uneasy, with matters not settling. If it falls on "Shen Hou" Zi, it indicates secret and improper affairs, or the escape of men and women; if it falls on "Cong Kuai" You, it signifies disputes between husband and wife; if it falls on "Tai Chong" Mao, it indicates involvement in a theft case leading to imprisonment (the original text is missing one character here); if it falls on "Da Ji" Chou, it suggests curses; if it falls on "Deng Ming" Hai, it brings calamity; if it falls on "Tai Yi" Si, it causes sudden worries (the original text is missing two characters here); if it falls on "Xiao Ji" Wei, it relates to legal disputes over food and hospitality; when "Li Shen" is present above or below, it indicates being summoned or called upon. The original note explains how to determine "Li Shen": in spring it is寅, in summer it is丑, in autumn it is申, and in winter it is亥, and when it appears on the year pillar, it is significant.

天罡加孟似江河，仲女季神以盡沽。子未若臨於日上，來之必得恐應多。 從魁相剋恐後酸，加著水神色黑點。金上見之應無白，天臨太上赤多般。

When asking about whether there is wine at home: if the Heavenly Gang (天罡) is placed on the four beginning (孟) positions of寅, 申, 巳, and 亥, there is a great amount of wine, like rivers and streams; if it is placed on the four middle (仲) positions, one needs to ask the female side for wine; if it is placed on the four end (季) positions, the wine has already been sold out. If the God of the Afternoon (神后) at 子 or the Minor Auspicious (小吉) at 未 is present on the day stem, then wine can certainly be obtained, and there may even be more than needed. Now look at the quality of the wine: if the From魁 (从魁) at 酉 is under attack, the wine will become sour after being stored for a long time; if water spirits are present, the wine will be black with some impurities; if it falls on the metal position, it should not be white wine; if the Heaven Plate (天盘) is present on the Sun, then the wine is mostly red.

日上好神及丑未，若往求之必應安。要知室內那邊安，小吉之下是甕端。

If the day stem is favorable and there are also the branches Chou and Wei, then seeking wine will certainly be smooth. To know which side of the room the wine jar is placed, look at the direction under the "Xiao Ji" (Minor Blessing) branch Wei. That direction is where the wine jar is located.

盛餚筵開承請命，未知醒醉占為定。青龍小吉臨支干，飲酒散歸必酩酊。

You have been invited to a banquet and are unsure whether you will be sober or drunk after the meal. You cast a divination to determine this: The "Azure Dragon" and "Minor Auspiciousness" are not present on the day stem and day branch. Therefore, you will certainly become completely drunk by the time the banquet ends and you go home. (This volume contains two entries both titled "Third Twenty," which are duplicates due to the original compilation. The first entry asks about the presence of alcohol, while this one asks whether drinking will lead to drunkenness.)

春防甲乙木摧殘，夏季丙丁類作難。秋復庚辛爐冶動，三冬壬癸四能閒。 春中伐木防須知，月將還將加正時。甲乙若臨防面上，不當持斧割林枝。春甲乙不伐木，夏丙丁不動爐，秋庚辛不鑄冶，冬壬癸不治水。

Each season has days to be avoided: in spring, one should avoid days of Jia and Yi, as cutting trees and damaging vegetation is not advisable; in summer, days of Bing and Ding are unsuitable for difficult tasks; in autumn, days of Geng and Xin are not good for forging metal; and in winter, days of Ren and Gui should be days of rest. In spring, when cutting trees, special care should be taken: place the Month General on the hour of the day and rotate the plate. If Jia or Yi appears on the corresponding face, one should not carry an axe to cut branches in the forest. The original note combines these four points together: in spring, do not cut trees on Jia or Yi days, in summer, do not engage in difficult tasks on Bing or Ding days, in autumn, do not forge metal on Geng or Xin days, and in winter, do not handle water affairs on Ren or Gui days.

殺上日辰病疾來，殺者，春申夏亥秋寅冬巳，臨日辰上是也，奸在日年淫主亂，奸，春申夏亥秋巳冬寅。日年春喜有釣民，天喜，春戌夏丑秋辰冬未也，吉神吉將不相剋，喜事臨之求必得。

To determine the person's intention: if an Inauspicious Sha (kill) falls on the day stem and day branch, the inquiry is about illness. The original commentary states that the kill god is in申 in spring,亥 in summer,寅 in autumn, and巳 in winter; if it is located on the day branch, it indicates something. If the奸神 (immoral god) falls on the day stem and the year stem, the intention involves immorality. The original commentary says the immoral god is in申 in spring,亥 in summer,巳 in autumn, and寅 in winter. If the day stem and year stem encounter Heavenly Joy (heavenly joy), it indicates a joyful event is coming. The original commentary states that heavenly joy is in戌 in spring,丑 in summer,辰 in autumn, and未 in winter. In summary, if auspicious gods and generals are present and do not mutually control each other, joy will come, and the desired outcome will be achieved.

凶神凶將吾克害，憂疑終始見平平。天乙在陽憂是淺，貴人陰上事應深。從子至辰為陽位，戌酉至巳為陰神。

If an Inauspicious Spirit or Inauspicious General comes to harm oneself, there will be constant worry and doubt, and things will remain unaccomplished. Now look at where the「天乙」Nobleman is located: if the Nobleman is in a yang position, the worries are still shallow; if in a yin position, the matters become more serious. The original commentary distinguishes between yin and yang: from子 to 辰 in a clockwise direction is the yang position, while from 戌 and 酉 in a counterclockwise direction to 巳 is the yin position.

出行當道見蛇盤，月將加臨日上看。若見凶神相賊害，陰功暗佑如回還。 逆來防盜深須忌，須去行前喜慶連。太乙相生於日下，出逢追待喜歌催。

When one is on the road and sees a snake coiled in the middle, one should place the Month General upon it and look from the position of the Day Stem. If Inauspicious Spirit (evil spirits) come to harm, one should accumulate Yin Virtue to seek hidden protection, or simply return. If the snake comes from the opposite direction against the path, it is deeply ominous and one should beware of thieves; if the snake moves forward towards one's own path, it signifies continuous good fortune. If 「太乙」 is in巳 and mutually generates with the Day Stem, one will meet someone welcoming upon leaving, and the journey will be accompanied by joyful songs.

自上Ο常吾惡將，延看天乙不相侵。路邊橫道亦無是，到處安和喜滿襟。 宅舍簷旁若見時，何神上下細推尋。倘若水火重臨處，口舌爭論可戒之。

If a nobleman is sitting above rather than an evil general (the original text is missing one character here), and the 'Heavenly Ethical' nobleman does not come to interfere, then a snake lying by the roadside is not a big concern, and wherever it goes, everything is peaceful and smooth, filled with joy. However, if a snake or insect is seen near one's eaves, one should carefully examine which deities are governing above and below. If water and fire deities are heavily present, it indicates disputes and arguments, and one should be cautious.

無端野獸入軍城，易主邦空是戰爭。太歲上神諸惡殺，元戎悲泣不安寧。 野獸悲鳴井邑傍，獄庭凶橫欲成殃。歲行殺破當其上，人類流移出故鄉。即歲殺刑太歲破下。

Wild animals suddenly enter military camps and city walls, indicating a change of rulers, a country left empty, and the outbreak of warfare. If the superior spirits of the year are accompanied by various evil stars, even the commander-in-chief will weep and feel uneasy. Wild animals mourn by the markets and villages, indicating cruelty and disaster in prisons; "Yearly Killing" and "Yearly Breaking" are pressing upon them, causing the people to be displaced and leave their homeland. The original note says that this refers to "Yearly Killing" and "Yearly Punishment" falling under the position where the year is broken.

麟獐狐兔道傍逢，折頭看人舉步庸。靈式正時究見處，六合之下喜重重。 半走半驚右道頭，六陰之下問其由。凶神惡將相凌害，前路不通恐有憂。

Meeting a qilin, zhang, hu, or rabbit by the roadside, which looks back at people and moves slowly: use the rotating disk, and determine the location based on the correct time. If it falls under 'Liu He', there will be many joyful events. If the animal half runs and half flees to the right end of the path, inquire about its cause under 'Liu Yin'; if malevolent spirits and evil generals are interfering and harming, the path ahead is blocked, and there may be worries and troubles.

路上忽然逢大鼠，正時靈式動人情。日前用起見玄武，防盜林中恐被驚。正時加日辰前的，終見玄武凶也。 荒草林中出穴類，走來走去似乎人。太乙加日當辰上，例請坡前必有因。正時加日辰見犬主凶，好人休丑。

On the road, suddenly encountering a large rat: use the rotating disk according to the correct time. When the rat moves, human hearts also move. The initiating transmission falls before the day stem and shows 'Black Tortoise', indicating the need to beware of thieves and possible fright in the woods. The original note says that the correct time is added before the day branch, and seeing the Black Tortoise at the end indicates misfortune. Wild grass and woods give rise to creatures that live in holes, moving about like humans. 'Taiyi' is placed at巳 on the day stem and above the day branch, usually indicating there must be some reason before the slope. The original note adds: if the correct time is added before the day branch and the image of a dog appears, it indicates misfortune, even good people may suffer.

宅內盤中忽午鳥，夜聞白晝作其聲。勸君三日須防守，不是傷財Ο必聞不如臨。 床後簷前咬物聲，不聞啾唧到天明。信知靈式通神聖，送喜將來財物盈。不聞聲鳴，只聞咬物之聲。

If there are suddenly sounds of mice or sparrows among the bowls and plates in the house, and if one hears noises both at night and during the day, it is advised to be especially cautious for three days; it may either result in loss of money or something else will happen (the original text is missing one character, making the meaning incomplete). However, if one only hears the sound of something being bitten in the area behind the bed or under the eaves, and does not hear any squeaking sounds until morning, then it is considered that the spirits are communicating with the household, bringing good news, and indicating an abundance of wealth. The original note clarifies that it is only when there is no squeaking sound, but only the sound of something being bitten, that this interpretation is made.

來在殺刑破墓上，舍簷籬畔一團飛。此是家長憂財失，眠睡身邊恐困危。若在太歲刑殺破墓上來，不利也。 不見飛來位何占，但向聚處正時看。刑殺倘若居其位，百事而無或官淹。

Wild bees flying to a human dwelling: if they come to the position of the killing star, the punishing star, the breaking star, or the burial star, and fly in groups around the eaves or the fence, it indicates the head of the household will suffer worries and financial loss, and even during sleep there may be fear of misfortune. The original commentary says that if the bees come from the directions of the punishing, killing, breaking, or burial stars, it is unfavorable. If it is not clear from which direction the bees come, then one should look at the gathering place of the bees and use the correct time to determine: if the punishing or killing stars are in that position, nothing will be accomplished, or legal matters will be delayed.

日辰向下遇青龍，吉將相生喜氣盈。在位年年添爵祿，居民日日益田豐。 飛來得荷旋簷楹，喜氣和歡日月生。切是莫交傷觸著，田園因此漸發榮。若在日月歲德上來，大吉。

When the day stem and day branch encounter "Qinglong" and are supported by auspicious generals that generate mutual benefit, the atmosphere is filled with joy. Officials will receive promotions year after year, while common people will see their land and property grow richer each day. Bees gathering around the eaves and pillars without dispersing indicate a continuous flow of harmonious and joyful energy. One should not disturb them, as this will gradually bring prosperity to the fields. The original commentary says: If the auspicious energy comes from the day virtue, month virtue, and year virtue, it is extremely auspicious.

虹霓忽降入人家，井中飲水莫疑它。日上相生主富貴，子孫興旺茂榮華。 正時日上見陽神，主宅三年出貴人。吉將共臨課喜慶，宜男四貴擢功勳。

A rainbow and a halo suddenly hang down into a household's well for drinking water, but there is no need to be afraid. If the day stem is in a mutually generating relationship, it indicates wealth and honor, with descendants flourishing and prosperity. Using the correct time to cast the divination, if the day stem shows a yang spirit, this house will have a nobleman within three years. Favorable generals will arrive together, and the divination shows a full picture of joy and celebration. It is suitable for the birth of a male child, with prestige in all directions, and meritorious deeds will lead to promotion.

若見陰神臨日上，保待玉女貴難諧。蜀妃曾應奇祥瑞，右法相傳不可裁。 剛日日上柔看辰，切忌破刑惡殺臨。凶將同來加在上，家空財敗在逢迎。

If the day stem is occupied by a yin spirit, although it may bring the prestige of Yu Nu, it is still difficult to achieve harmony. It is said that a rare auspicious sign once appeared for the Shu妃, and this method has been passed down through generations and should not be altered arbitrarily. In divination, on a yang day, focus on the day stem; on a yin day, focus on the day branch. One must avoid the arrival of 'break' and 'imprisonment' as well as evil spirits; if Inauspicious General are added together with them, it indicates that the family home is empty and wealth is scattered, all happening within this encounter.

如螺似見咽後幽，占時須察日辰頭。青龍天乙臨之下，不久三公及五侯。 顯鍾似聲斷還鳴，堂前門內不倒聲。凶將來臨日上見，疑移人去宅能驚。主土地不安，遷移事則吉也。

A pot or cauldron makes an unusual sound on its own, like a conch shell, with a mournful and continuous tone. When interpreting this omen, one must carefully examine the day stem and day branch. If the Azure Dragon and Tianyi are present, there will soon be great honor and high official rank. However, if the sound is like that of bells and磬, and it rings again and again in the hall inside the door, and if a凶星 comes to the day stem, then one should plan to move. Otherwise, the household will be startled. The original commentary says that this indicates the land god is restless. If one moves because of this, it will actually be a good omen.

營內庭前草木枯，如遭湯潑一時無。正時看日及年上，玄武旺時見賊徒。在主將家宅行年上，看是何神。 日上相逢喜將臨，青龍天乙遇知音。忽然旺相無刑剋，風振將軍寵賜深。

If grass and trees in the camp or in front of the courtyard die suddenly without any apparent cause, as if scalded by boiling water, one should look at the day stem and the year stem at the time of the incident. When "Xuanwu" is in its prosperous and strong phase, it indicates there are thieves involved. The original note says to check which deity is governing the main general's or the main house's year stem. If the day stem encounters a favorable force, and "Qinglong" or "Tianyi" appears, like meeting a true friend, suddenly becoming prosperous and strong without being harmed or restrained, this signifies the general's authority is greatly enhanced and he receives generous favors and rewards.

大凡庶人有此徵，必然宅內有殃生。行年太歲並辰上，臨見吉神事不成。家長本命、行年、太歲、日、辰上見吉神無事，見凶神則凶也。

If such a sign appears in an ordinary family, disaster will surely occur within the household. If the year stem, the heavenly stem of the year, and the day branch are accompanied by auspicious deities, the disaster will not materialize. The original commentary clearly states: if the family head's birth stem, year stem, and heavenly stem of the year, along with the day stem and day branch, encounter auspicious deities, there will be no trouble; if they encounter malevolent deities, misfortune will follow.

無故人家物類搖，便將月將正時著。日辰有氣旺相吉，休死凶神事不明。

If household utensils move without cause, use the Month General and the exact hour to cast the divination. If the Day Stem and Day Branch are strong and prosperous, it is auspicious. If they are in a state of decline or death and accompanied by malevolent spirits, the situation is unclear and potential hidden dangers should be guarded against.

魁罡不欲日辰臨，蛇虎無令一處存。防備兇徒暗設計，是非長短外相論。正時加蛇、虎，同魁罡在日辰上，凶也。 水火加臨日與辰，青書自還到來時。千里女歸心留念，口舌災臨定有之。

Suddenly feeling startled, eyes twitching, and ears ringing: it is not advisable for the day stem and day branch to have 'River Chief' (戌) and 'Heavenly Gang' (辰) approaching. Also, 'Teng Snake' and 'White Tiger' should not be in the same position. If these are violated, one should beware of hidden plots by villains and external gossip and disputes. The original commentary says: if 'Teng Snake' and 'White Tiger' are added to the hour, and they are together with 'River Chief' and 'Heavenly Gang' falling on the day branch, it is ominous. If water deity and fire deity are added to the day stem and day branch, it indicates that letters will be sent on their own. A woman far away will be eager to return, but there will certainly be disputes over words.

心驚忽爾似神祗，看取日年上面知。天乙太沖及勝光，此個神臨喜有餘。其外金神上，必憂煎。 行年相生旺氣臨，好神吉將又相親，多應外人來說好，酒會逢歡吉又亨。

He suddenly felt a shock as if a divine being had signaled him, so he looked at the Day Stem and the Year Stem: "Tianyi" and "Tai Chong" of the卯 branch, along with "Shengguang" of the午 branch, all indicate a surplus of joy. Additionally, if there is a Metal God above, there will certainly be worries. The Year Stem receives mutual generation and a surge of vitality, with good spirits and auspicious generals accompanying it. This is mostly due to outsiders bringing good news, and during the banquet, there is a joyful atmosphere, which is auspicious and smooth.

暴風急起正時占，占日之神審再三。來處吉凶神將斷，定時為之仔細看。 或有旋風如戶扇，皆以日上將神推。貴人臨官ΟΟ記，白虎勾陳兵甲揮。

A violent storm suddenly arises, so the divination is started according to the correct time. The god riding on the day stem is examined repeatedly. If the wind comes from a certain direction, the god of that direction is used to determine fortune and misfortune. The time is carefully examined. If the wind spins around like a door opening and closing, it is also treated by using the god riding on the day stem: if it rides on the 'Heavenly Ethical' nobleman, it indicates joy in officialdom; if it rides on the 'White Tiger' and 'Gou Chen', it indicates military movements.

朱雀螣蛇吏口舌，天空天后病虺羸。太陰玄武須防盜，六合青龍似慶儀。 若見太常居日上，醫官婦女與僧尼。日辰上看相剋刑，賊來不久入家營。

Riding 'Zhu Que' and 'Teng Snake' indicates officials coming to the door and disputes over words; riding 'Tian Kong' and 'Heavenly Empress' suggests illness and weakness; riding 'Tai Yin' and 'Xuan Wu' warns of theft; riding 'Liu He' and 'Qing Long' indicates celebration and ceremony. If 'Tai Chang' is on the day stem, it signifies the arrival of a physician, woman, or monk. Then check the day stem and day branch for mutual control or punishment; if present, thieves will soon enter the house or camp.

勸君火急須防守，陽疑白日陰因驚。等閒家內暴風來，日上消詳以意裁。 相剋相刑當有氣，強亂官府要生災。日上相逢五墓臨，伏兵不遠可追尋。 提防為患須牢記，無氣其實必不侵。

Advise people to take immediate defensive measures: those with yang characteristics are suspicious during the day, while those with yin characteristics are startled at night. If a sudden storm arises at home without cause, carefully examine the day stem to make a judgment. If there is mutual control and mutual punishment, and it is in season and has strength, it indicates rebellion and disorder, and government authorities will suffer calamities. If the day stem encounters the Five Tombs, hidden troops are nearby and can be pursued. Be vigilant about this danger and remember it well; however, if the element is not in season and lacks strength, it will not actually cause harm.

雲起上頭加正時，日辰向上細尋推。登明太沖神后下，占雨今朝必有斯。

After clouds arise, will it rain or not? Take the direction where the clouds arise, add the correct hour, and turn out the Heaven Plate. Carefully examine it from the Day Stem and Day Branch. If it falls under 「Dengming」亥, 「Tai Chong」卯, or 「Shen Hou」子, it will certainly rain today.

嘉靖三十七年歲次戊午季夏十有一日 衛臨清昭信校尉玄穀道人上蔡高大器拜錄

This is the signature of the copyist of the entire text: In the thirty-seventh year of the Jiajing era, which corresponds to the Wuwu year in the heavenly stems and earthly branches calendar, on the eleventh day of the sixth lunar month in the season of Late Summer, Gao Daqi, a respected copyist from the Linqing garrison, known as the Daoist master Xuan Gu, originally from Shangcai, respectfully transcribed this text. The thirty-seventh year of Jiajing corresponds to the year 1558 in the Common Era. The title Zhaoxin Xiaowei was a rank for military officers in the Ming dynasty.

忽聞怪鵲鳴枝枝，便將月將加鳴時。即看天上何神下，凶惡之時以神知。 天罡河魁論訟說，登明太乙吏來追。大吉大人銅鐵至，小吉婦人羊酒食。

Suddenly hearing a magpie screeching on a branch: place the Month General on the hour when it called and turn out the Heaven Plate. Then observe which position of the Heaven Plate falls below. Whether it is凶 or恶 can be known by the god at that position. If it falls on 「Heavenly Gang」Chen or 「River Chief」Xu, there will be a lawsuit or disputes. If it falls on 「Dengming」Hai or 「Taiyi」Si, there will be a constable coming to summon. If it falls on 「Dají」Chou, there will be a superior bringing copper or iron objects. If it falls on 「Xiaojí」Wei, a woman will arrive with mutton, wine, and food.

功曹在家筵賓客，傳送出門見乞兒。子為師巫午口舌。酉為文狀卯陰私。 但然用此求其氣，所事用神無不知。

The "Gongcao" falls on the寅 branch, indicating a banquet at home to entertain guests; the "Chuan Song" falls on the申 branch, meaning encountering beggars as soon as one leaves home; the "Shenhou" falls on the子 branch, indicating meeting priests or fortune tellers; the "Shengguang" falls on the午 branch, indicating disputes or arguments; the "Congkui" falls on the酉 branch, indicating the presence of documents or legal papers; the "Taichong" falls on the卯 branch, indicating private matters. As long as one follows this method to seek the qi one rides upon, all questions can be deduced from the Useful God.

忽聞犬吠為何因，月將加時看日辰。日辰所臨何將下，吉凶之事斷其因。 天罡有人持兵器，太乙臨來賊盜人。勝光忽爾聞風起，小吉因為覓酒醇。

Suddenly hearing a dog barking, to know the reason: place the Month General on the time of divination, and look at the Day Stem and Day Branch. Determine which Heavenly General the Day Branch falls under, and judge the cause of good or bad fortune accordingly. If it falls under 'Heavenly Gang' (天罡), there is someone holding a weapon; if it falls under 'Too Bright' (太乙), thieves are coming; if it falls under 'Victorious Brightness' (胜光), a sudden wind arises; if it falls under 'Minor Auspiciousness' (小吉), someone comes to ask for alcohol.

從魁天魁並傳送，神后皆驚鬼與神。若遇登明窺虎豹，大吉無因將叫頻。 更看太沖相臨處，忽然木折得其真。

Falling under "From魁" in You, "River Chief" in Xu, and "Transmission" in Shen, or falling under "Shenhou" in Zi, all indicate disturbance of spirits; if falling under "Dengming" in Hai, it signifies seeing fierce beasts like tigers and leopards; falling under "Daji" in Chou indicates unprovoked frequent barking. Now observe the place where "Taichong" in Mao occurs, if suddenly trees break, that is a true response.

心不自安目瞤動，正時常規歲中神。寅卯巳午歡忻事，申酉亥子悶憂勤。 若逢旺相皆為吉，囚死臨之憂事真。還遇前三並前五，後二後四吉須陳。 其餘多少相逢日，休便尋思是惡因。

A person with an unsettled mind and twitching eyelids should cast a divination chart according to the standard method, using the heavenly stem of the current year. If it falls on寅, 卯, 巳, or 午, it indicates joyous matters. If it falls on申, 酉, 亥, or 子, it suggests worry and labor. If it meets theprosperous and strong energy, it is favorable. If it falls in囚 or 死, then worries are real. If it also meets the third and fifth positions before its own position, or the second and fourth positions after, it is considered favorable. For other occasional encounters, there is no need to think of bad outcomes.

風起何來占吉凶，螣蛇加上有憂驚。朱雀臨之官口舌，白虎相逢死喪神。 天乙有時貴人出，各以其將見得真。

The wind coming from which direction indicates the fortune and misfortune of that direction: if "Teng Snake" is on top, there will be worries and disturbances; if "Vermilion Bird" is present, it signifies official troubles and disputes; if "White Tiger" appears, it indicates death and mourning; if "Heavenly General" is encountered, there will be a nobleman accompanying the journey. Each should be judged according to the heavenly general it is riding, and this is the most accurate.

暴風無故起天來，善惡加臨日上排。太乙臨之官有罪，白虎勾陳兵陣開。 天空百姓多疾病，玄武相逢盜賊乖。風止為期當審細，假令落處有須該。落睡寅應正月。

A sudden storm descends from heaven without warning; the fate of good and evil is determined by the deities that are added to the day stem. If "Tai Yi" (Supreme Virtue) is on the巳 position, officials will be guilty; if "Bai Hu" (White Tiger) or "Gou Chen" (Hook Star) is present, military campaigns will begin; if "Tian Kong" (Heavenly Void) is there, the people will suffer many diseases; if "Xuan Wu" (Black Tortoise) is encountered, thieves and bandits will act unpredictably. The moment the wind stops indicates the time of occurrence, which must be carefully examined. The original commentary gives an example: if the wind stops at the寅 position, the event will occur in the first lunar month.

飛鳥鴟梟忽作鳴，日上看神見此情。登明有位為司吏，神后相逢巫女人。 大吉下來親戚至，故人攜酒谷相尋。功曹忽爾歡忻事，太沖酒肉飯無因。

A sudden strange cry from a bird or a crow: look at the god riding on the day stem to see what it signifies. 'Dengming' at亥 position indicates a government official arriving; encountering 'Shenhou' at子 indicates a female priestess; 'Daji' at丑 means relatives come to visit, old friends bring wine, food, and grain; 'Gongcao' at寅 signifies sudden joy; 'Taichong' at卯 means food and drink arrive unexpectedly.

天罡之下多官府，鬥訟臨人切莫驚。太乙吏人來相訪，勝光勾召有餘真。 小吉婦人酒食事，傳送逢迎索債人。從魁更有佳人酒，天魁官吏若相縈。

The Heavenly Gang (tian gang) is associated with the辰 (chen) branch, and matters related to government offices are common here; if a lawsuit or fight occurs, there is no need to be alarmed. The Tai Yi (tai yi) is associated with the巳 (si) branch, indicating visitors from officials. The Sheng Guang (sheng guang) is associated with the午 (wu) branch, which signifies being summoned or called upon, and this is accurate. The Xiao Ji (xiao ji) is associated with the未 (wei) branch, indicating a woman preparing food and drink. The Cheng Song (cheng song) is associated with the申 (shen) branch, meaning encountering someone demanding repayment of a debt face to face. The Cong Kuai (cong kuai) is associated with the酉 (you) branch, implying another beautiful woman hosting a banquet. The He Kuai (he kuai) is associated with the戌 (xu) branch, indicating persistent纠缠 (entanglement) by government officials.

忽然有客叩門聲，正時尋人年上神。日辰相見視休咎，上下相逢吉出逢。 反此為凶休管待，恐有災禍已臨門。登明即為征伐客，天魁忽是府公人。

A guest suddenly knocks on the door: one should find the time of day and determine the person's age, then look at the deities accompanying them according to the day stem and day branch. Based on how these elements interact, one can judge whether it is auspicious or inauspicious. If the upper and lower elements meet and harmonize, it is a good guest; if they are opposite, it is a bad omen, and one should not entertain the guest, as disaster may have already arrived. "Dengming" (亥) indicates a guest related to military campaigns, while "Heqiu" (戌) suggests a sudden visitor from the government.

從魁女人來索借，傳送應人慾問津。小吉欲來求飲食，勝光相請宴遊頻。 太乙有人來乞索，天罡官府欲勾人。太沖客子來庸力，或有功曹吏覓尋。

"From Kui" in the酉 hour indicates a woman borrowing something; "Transmission and Communication" in the申 hour indicates someone asking for directions; "Small Auspiciousness" in the未 hour indicates someone asking for food and drink; "Victorious Light" in the午 hour indicates frequent invitations for feasting and outings; "Supreme Virtue" in the巳 hour indicates someone coming to beg or demand; "Heavenly Gang" in the辰 hour indicates the authorities summoning someone; "Great Momentum" in the卯 hour indicates a hired worker's visitor arriving; "Meritorious Official" in the寅 hour indicates an official or clerk coming to look for someone.

大吉貴人相召請，神后相逢奸盜頻。皆以日辰，見吉神良將，有旺相氣，是善人，反此皆為惡人。又以天六情言之。

"Great Good" in the Earthly Branch Chou indicates the arrival of a Nobleman inviting; "Shenhou" in the Earthly Branch Zi signifies frequent appearances of dishonest and thieving people. The original annotation summarizes: all these are determined by the Day Stem and Day Branch. If auspicious deities and virtuous Generals appear along with a prosperous and strong atmosphere, then the people coming are good; conversely, they are evil people. Additionally, one may also refer to the theory of the six relationships with Heavenly Generals for further deduction.

恐人謀己見加臨，月將加時視日辰。日上神來為自己，辰中神即是他人。 日上神來制辰上，怨恨言語正談論。辰上神來制日上，欲來謀害自家身。若日上神得蛇、虎、魁、罡者，事必成凶。上空者事不成，空有其意也。

If you fear someone is scheming against you, examine the added spirits. Place the month general on the occupied time and review the day stem and day branch. The spirit above the day stem represents yourself, and the spirit within the day branch represents the other party. If the spirit above the day stem controls the spirit within the day branch, the other party is only behind you, resenting and gossiping. If the spirit within the day branch controls the spirit above the day stem, then someone is planning to harm you. The original commentary adds: if the spirit above the day stem is 'Teng Snake', 'White Tiger', 'River Chief', or 'Heavenly Gang', the matter will certainly turn out badly. If these spirits fall under 'Kongwang', the matter will not succeed, and it will be just empty intentions.

人心驚動欲須知，凶吉臨時月將期。注曰：加在人年上看之。 若見功曹太沖將，必有文書陰與私。太乙勝光或各見，驚憂口舌是來儀。

When a person is startled without cause, to determine whether it is auspicious or ominous, one should use the Month General to set the divination and determine the time of the event. The original commentary says: place the divination on the person's current age year to observe. If the 'Gongcao' (Assistant Minister) and 'Tai Chong' (Great Momentum) generals appear at the寅 and卯 positions respectively, there will certainly be matters related to documents or private feelings. If the 'Tai Yi' (Supreme Virtue) and 'Sheng Guang' (Victorious Light) generals appear at the巳 and午 positions respectively, then worries, anxieties, and disputes will come to the person.

傳送從魁兵器客，遠行將至運非遲。登明神后哀聲泣，有客相呼召見伊。 天罡河魁疾病速，大吉小吉咒詛為。旺相相生吉將並，開憂不畏莫遲疑。

The transmission occurs at Shen, and 'From Kuai' at You, indicating a guest in charge of weapons or someone traveling far is about to arrive, and the affairs will not be delayed. 'Deng Ming' at Hai and 'Shen Hou' at Zi indicate mourning sounds or someone coming to visit and meet. 'Tian Gang' at Chen and 'He Kuai' at Xu indicate a rapid onset of illness. 'Da Ji' at Chou and 'Xiao Ji' at Wei indicate curses. If the auspicious stars are prosperous and strong and mutually generating, and the favorable generals are present together, worries will naturally be resolved, and there is no need to fear or hesitate.

反此即為憂事至，須要防備的無疑。前三前五後二四，大吉休憂吉來遲。 前一二並後五六，此逢凶禍要君知。天地二獄臨日辰凶。天獄者，春巳、夏未、秋亥、冬丑。地獄者，春辰、夏未、秋戌、冬丑是也。

This is the opposite situation, indicating that troubles are about to come and precautions are necessary without doubt. If it falls in the third, fifth before, or second and fourth after, it is very auspicious, no need to worry, although good things will come a bit later. If it falls in the first, second before, or fifth and sixth after, one will encounter misfortune, so this point should be remembered. The two spirits 'Heavenly Prison' and 'Hell' appearing on the day stem and day branch are ominous. The original annotation lists their positions: Heavenly Prison is in the fourth solar term in spring, sixth in summer, tenth in autumn, and second in winter; Hell is in the third solar term in spring, sixth in summer, ninth in autumn, and second in winter.

憂喜君家要自詳，傳中有救福吉昌。憂不憂，傳自救也。用神囚死而臨囚死之鄉，若問憂即實，反此即虛。傳自救初：傳用水臨土，傳得木神，或遇木將，或在木鄉，皆為救，即係吉也。 喜或不喜須君記，母子無歡金水傍。

When dealing with matters of worry or joy, one must carefully discern them oneself: among the three transmissions, if there is a saving god, then blessings and auspiciousness will follow. What is meant by "worrying without actually worrying" is that the three transmissions can resolve the matter themselves. The original commentary says: if the useful god falls in a state of captivity or death and also resides in a place of captivity or death, then asking about worry will result in actual worry; conversely, it will be a false alarm. What is meant by the three transmissions saving themselves is as follows: if the initiating transmission belongs to water and is subject to earth (earth controls water), but among the three transmissions there is a wood god, or a wood general, or it falls in a wood place (wood can relieve earth and generate fire, transforming the control into something else), this is considered a rescue, which is auspicious. As for whether something is joyful or not, one must also be clear: between mother and child, there is no harmonious energy, which is on the side of metal and water.

忽聞凶喜投者來，須憑妙訣日辰猜。日若加辰端的看，相生虛誕莫憂猜。 忽爾日辰相剋處，此言不妄果實哉。假令丙午日，便將丙加午，相生也，為虛；假令甲辰日，便將甲加辰，即實也。

If someone suddenly brings either bad or good news, and you don't know if it is true or false, you can use the method of the day stem and day branch to guess. Place the day stem above the day branch and examine them: if they mutually generate, the news is false and there is no need to worry; if the day stem and day branch suddenly mutually control each other, then the news is genuine. The original commentary gives an example: on a Bingwu day, place Bing above Wu, which is fire generating fire, so it is false; on a Jiachen day, place Jiachen above Chen, which is wood controlling earth, so it is true.

日吉時貞，天地清寧，天神月將，六甲六丁，會意潛心，仰惟： 聖課妙道合真，與天地同其用，宇宙應其均氣，調其序法，術驗其靈，敬啟： 天乙、太乙吉神，雷公玄女，軒轅帝尊，東方曼倩，李筌名臣，武候李靖，歷代賢能，祝詞一告，相遇儀形，吉凶進退，善惡虧盈，天人合志，盡付六壬 伏惟 感應

This is the invocation recited before casting the divination: today is auspicious, at this moment it is correct, the heavens and earth are clear and peaceful; we respectfully invite the heavenly deities, the Month General, and the Six Jia and Six Ding deities. The diviner should concentrate the mind, focus intention, and sincerely appeal upwards. The profound way of the sacred divination aligns with truth, its function is the same as heaven and earth, its energy corresponds with the universe. It can regulate order and establish laws. Once the method is verified, its spirit becomes evident. Therefore, with reverence, we respectfully appeal: the deities Tianyi and Taiyi, the benevolent gods, the Thunder God and the Mysterious Lady of the Ninth Heaven, the Yellow Emperor, Dongfang Shuo, the skilled diviner of the Han dynasty, Li Quan, the military strategist of the Tang dynasty, Zhuge Liang, Wei Gong Li Jing, and all the virtuous men of past dynasties. Once the invocation is recited, it meets the deities in the ritual image; the rise and fall of fortune and misfortune, the waxing and waning of good and evil, are all entrusted to this lesson of the Six Rens. We humbly request your attention, hoping for a response.

雨水兩日七刻零，春分四日忽交迎。穀雨六日尤加二，小滿七日得均平。 夏至六朝零五刻，大暑五日將星成。處暑六日兼三刻，秋分九日理分明。 霜降十日交宮位，小雪九日氣中行。冬至五日太陽過，大寒三日七刻盈。

This passage determines the actual time when the twelve month generals change during the twelfth month. In the Six Rén system, the change of generals occurs with the middle qi: after the rainwater season, the "Dengming" general is transferred to the亥 general, which requires two days and seven parts; after the spring equinox, the "He Kuí" general is transferred to the戌 general, which requires four days; after the grain rain season, the "Cong Kuí" general is transferred to the酉 general, which requires six days and two parts; after the small full summer, the "Song Song" general is transferred to the申 general, which requires seven days to be balanced; after the summer solstice, the "Xiao Ji" general is transferred to the未 general, which requires six days and five parts; after the great heat, the "Sheng Guang" general is transferred to the午 general, which requires five days for the star to form; after the beginning of autumn, the "Tai Yi" general is transferred to the巳 general, which requires six days and three parts; after the autumn equinox, the "Tian Gang" general is transferred to the辰 general, which requires nine days for the principle to become clear; after the frost descent, the "Tai Chong" general is transferred to the卯 general, which requires ten days to reach the palace position; after the light snow, the "Gong Cao" general is transferred to the寅 general, which requires nine days for the qi to arrive; after the winter solstice, the "Da Ji" general is transferred to the丑 general, which requires five days for the sun to pass; after the great cold, the "Shen Hou" general is transferred to the子 general, which requires three days and seven parts to be complete.

五日三刻半時加，隔年求將妙無霞。但尋官曆前後照，萬兩黃金莫與他。

There is another method: generally, five days and three hours after each solar term, adding half an hour, the month general will change. This method can be used to calculate the month general from year to year, with infinite benefits. However, it is still necessary to compare with the official calendar to ensure accuracy. This technique, though valuable, is not easily shared, even for a fortune of ten thousand taels of silver.

正午逆行順排坐，出茶齊正斜角末。大卯小辰順加數，正五八十周閒過。

This passage explains the method for calculating "three months without" (三月没): starting from the first month at the position of the horse (午), move backward through the twelve earthly branches, then proceed in order to determine the positions. The positions of emergence and disappearance run diagonally from the central position to the corners. For large months, start at the rabbit (卯); for small months, start at the dragon (辰), and proceed by adding the numbers sequentially. When encountering the first, fifth, eighth, and tenth months, skip a cycle. The rhyme is concise and obscure, and the original text has no annotations, so it is preserved according to the literal meaning.

交過子宮加一日，刻上六八一時周。五時二刻卯中求，十時四刻在龍頭。 立夏十日二時六，芒種一日九時收。二日二時二小暑，二日七時四刻秋。

This passage explains the calculation of the number of days and hours between each section: after the Zi hour, add one day, and pair the hours with six and eight, completing one hour cycle; if there are five hours and two hours, refer to the Mao position; if there are ten hours and four hours, it falls on the Chen position at the 'dragon head'. The beginning of summer is ten days, two hours, and six hours; the summer solstice is one day, nine hours, and complete; the beginning of autumn is two days, two hours, and two hours; the beginning of autumn is two days, seven hours, and four hours.

白露三朝單六刻，寒露三日六時休。立科三日十一二，大雪四四兩雙流。 小寒四日九時六，五日三時又打牛。

White Dew lasts for three days and six periods, Cold Dew lasts for three days and six hours, Beginning of Winter lasts for three days, eleven hours, and two periods (the original text's '立科' is likely a mistake for '立冬'), Heavy Snow lasts for four days, four hours, and two double periods, and Minor Cold lasts for four days, nine hours, and six periods; after another five days and three hours, it reaches the Beginning of Spring, which is the time for the ox-drawing ceremony.

辰加寅為用 三傳辰午申 十四 甲子 丙寅 甲申 戊子 庚寅 丙子 戊寅 甲辰 壬子 甲寅 甲午 庚子 甲戌 壬寅 皆八 辰午申為用，三天不可登。病死遠行極，訟乃省部陳。

This lesson uses the Heaven Plate "Heavenly Gang" placed on the Earth Plate "Gongcao" to initiate the transmission, with the three transmissions in sequence being Chen, Wu, and Shen, proceeding smoothly upwards. The base text then lists fourteen day stems and branches belonging to this lesson: Jiazi, Bingyin, Jiashen, Wuzi, Gengyin, Bingzi, Wuyin, Jiachen, Renzi, Jiayin, Jiawu, Gengzi, Jiaxu, and Renyin. At the end, it notes "all eight" — this is the number associated with this set of day lessons in the original text. All lessons where the Heaven Plate advances two positions are marked with this number, but the meaning behind it is not explained in the source, so it is recorded as is. The interpretation states: the transmissions Chen, Wu, and Shen are used, named "ascending the three heavens," but the three heavens cannot be reached; for illness, it indicates death; for long journeys, it is extremely difficult; for lawsuits, it will escalate to the provincial and ministerial authorities for resolution.

午加辰為用 三傳午申戌 午申戌是出三天，凡事遠大辛難言。行人失約病歸泉，訟達上司說喧天。

Using the Heaven Plate "Shengguang" at Wu position placed on the Earth Plate "Tian Gang" at Chen position to initiate the transmission, the three transmissions are Wu, Shen, and Xu. The interpretation states: Wu, Shen, and Xu form a lesson named "Chu San Tian," meaning that all matters are extensive and distant, with hardships that are hard to describe. If predicting travel, the person will not arrive as promised; if predicting illness, the person will die; if predicting legal disputes, the matter will escalate all the way to the superior authorities, causing continuous noise and unrest.

申加午為用 三傳申戌子 十三 乙丑 庚午 壬午 庚辰 乙未 戊辰 乙亥 己酉 壬辰 乙巳 丙午 丙辰 乙卯 戊午 皆八 欲動不動涉三淵，申戌子兮在目前。進退艱難阻萬狀，對面言之似隔山。

Using the Heaven Plate "Transmission" of Shen added to the Earth Plate "Victory Light" of Wu as the initiating transmission, the three transmissions are Shen, Xu, and Zi. The original text is titled as thirteen days but actually lists fourteen day stems: Yichou, Gengwu, Renwu, Gengchen, Yiwei, Wuchen, Yihai, Jiyou, Renchen, Yisi, Bingwu, Bingchen, Yimao, and Wuwu. The number does not match, indicating a mistake in the original text. The end still notes "all eight." The interpretation states: wanting to move but unable to, just like entering three deep abysses, with Shen, Xu, and Zi right in front; advancing is difficult, retreating is also difficult, with countless obstacles, even if facing each other in conversation, it feels as if separated by a mountain.

戌加申為用 三傳戌子寅 三淵深處不宜入，戌子寅兮來意言。勸君早早回頭去，下去深淵直至淵。

Using the Heaven Plate "River Chief" (Heavenly Stem)戌 placed on the Earth Plate "Transmission" (Earthly Branch)申 as the initiating transmission, the three transmissions are戌, 子, 寅. The interpretation states: the depths of the three abysses are not suitable for entering; the intentions of the person are written in the three transmissions戌, 子, 寅; it is advised to turn back early, for proceeding further will only make one abyss deeper than another.

子加戌為用 三傳子寅辰 凡八 壬辰 丙戌 庚戌 丙申 戊戌 庚申 壬戌 三陽去暗至明深，惟怕空亡又隔停。若更相生無克賊，子寅辰出向陽行。

The Heaven Plate "Shenhou" Zi is placed on the Earth Plate "Heqiu" Xu to initiate the transmission. The three transmissions are Zi, Yin, and Chen. The original text mentions a total of eight days, but only seven are listed: Renchen, Bingxu, Wuxu, Bingshen, Wuxu, Gengshen, and Renxu, with one day missing. The interpretation states: a lesson of three yangs signifies a transition from darkness to light, gradually entering deeper illumination, but it is feared that encountering Kongwang and interruptions may cause obstacles. If the three transmissions can mutually generate without being overcome, then Zi, Yin, and Chen will proceed steadily towards brightness.

寅加子為用 三傳寅辰午 凡二 辛未 辛巳 皆八 三陽太過功期實，日中有斗憂頻頻。須防災咎相將至，病令兩名辛未停。

Using the Heaven Plate "Gongcao"寅 placed on the Earth Plate "Shenhou"子 to initiate the transmission, the three transmissions are寅, 辰, 午. Only the days Xinwei and Xinsi are relevant to this divination, both noted as "eight." The interpretation states: three yangs are excessively strong, although achievements are evident, it is like the sun at its zenith with conflicts arising, leading to frequent worries and troubles; one must beware of continuous misfortunes. If illness is divined and occurs on the day Xinwei, rest is especially not possible.

丑加亥為用，三傳丑卯巳。 凡五 癸酉 辛酉 癸亥 己酉 辛亥 皆八 出戶逢明白，欲見干望時。君子近陽漸，小人向狐疑。

Using the Heaven Plate "Great Favor" (大吉) with the earthly branch "Chou" placed on the Earth Plate "Dengming" (登明) "Hai," the initiating transmission is used. The three transmissions are Chou, Mao, and Si. The five days associated with this divination are Guiyou, Xinyou, Guihai, Jiyou, and Xinhai, all marked as "eight." The interpretation states: When going out, one will soon meet with clarity; the person one wishes to see can take the opportunity to visit. The gentleman gradually approaches the bright Yang territory, while the petty person remains doubtful and uncertain.

卯加丑為用，三傳卯巳未。 凡三 己丑 癸丑 辛丑 皆八 過中將虧候，迎陽急就之。緩則將無氣，卯巳未可知。宜急用事

Using the Heaven Plate "Tai Chong" (卯) placed on the Earth Plate "Da Ji" (丑) as the initiating transmission, the three transmissions are卯, 巳, 未. The three days associated with this divination are Jichou, Guichou, Xinchou, all marked as "eight." The interpretation states: once the day has passed its zenith, it begins to wane; when facing the yang energy, one should act quickly. Any delay will cause the energy to disperse, which can be seen from the three transmissions of卯, 巳, 未. The original note adds: this divination is suitable for urgent matters.

巳加卯為用，三傳巳未酉。 凡二 癸未 辛卯 皆八 勢過人衰問妄為，巳未酉傳素有危。君子防門盈將小，不測官病兩加之。

Using the Heaven Plate "Taiyi" at巳 placed on the Earth Plate "Taichong" at卯 to initiate the transmission, the three transmissions are巳, 未, 酉. Only two days are associated with this lesson: Guiwei and Xinmao, noted as "all eight." The interpretation states: once the momentum passes, people decline, and at this time, asking about matters often involves reckless actions; the three transmissions of巳, 未, 酉 have always carried danger. The gentleman should guard his household, for extreme prosperity will turn to decline; unexpected legal troubles and illness will both fall upon him.

未加巳為用，三傳未酉亥。 凡三 癸巳 癸未 癸卯 皆八 入昊投陽未酉亥，入衰為事各無成。君子勤持無妄動，小人變災且無明。

Using the Heaven Plate "Xiao Ji" on the Earth Plate "Taiyi" at Si, the initiating transmission is Guiwei. The three transmissions are Wei, You, and Hai. This lesson corresponds to three days: Guisi, Guiwei, and Guimao, all marked as "eight." The interpretation states: as the sun sets in the west but still moves toward the light, this follows the path of Wei, You, and Hai; the energy has already declined, and nothing can be accomplished. The virtuous should only be diligent and cautious, avoiding rash actions; the petty should face many calamities, with a dark and unclear future ahead.

酉加未為用，三傳酉亥丑。 蒿矢六 丁卯 丁亥 丁未 丁丑 丁酉 丁巳 皆八 凝陰酉亥並大吉，幽暗不端理不直。作佑禳災始可寧，不能財損人又失。

Using the Heaven Plate "Congkui"酉 placed on the Earth Plate "Xiaoji"未 as the initiating transmission, the three transmissions are酉, 亥, and 丑. The original text notes that these six days form the "Haoshu" lesson—Haoshu belongs to the category of remote control, one of the nine main types of the Six Rats divination system—namely Dingmao, Dinghai, Dingwei, Dingchou, Dingyou, and Dingsi, still noting "all eight." The interpretation states: a lesson of condensed yin, with酉 and 亥 connected to "Daji"丑, forming a dark and obscure situation; the matter is improper and the reasoning is unjust; one must perform rituals to pray for blessings and ward off calamities to achieve peace, otherwise not only will there be financial loss, but also harm to people.

亥加酉為用，三傳亥丑卯。 彈射二 己巳 己卯 皆八 暗中逢暗號冥濛，亥丑卯神更不通。病者保佑防危重，小人無事可興工。

Using the Heaven Plate "Dengming"亥 placed on the Earth Plate "Congkui"酉 as the initiating transmission, the three transmissions are亥, 丑, and 卯. The base text notes that the lessons formed on the days of Jisi and Jimao are of the "Tanshe" type, belonging to the category of remote overcoming, and also notes "all eight." The interpretation states: encountering darkness again in darkness, so it is called "Mingmeng"; the three spirits亥, 丑, and 卯 do not communicate with each other. The patient should seek protection and be cautious of serious illness; small people will be idle and have no trouble, and may even start construction and break ground.

寅加辰為用，三傳寅子戌 凡二：壬午 壬辰 自明入暗宜陽課，凶咎將來漸有傷。君子猶防消祿位，寅子戌兮仔細詳。

Using the Heaven Plate "Gongcao"寅 placed on the Earth Plate "Heavenly Gang"辰 as the initiating transmission, the three transmissions are寅, 子, 戌, proceeding in reverse order. This lesson applies only to the days Renwu and Renchen. The interpretation states: moving from brightness to darkness is called "Yiyang"; misfortune is approaching, and gradual damage will occur. The gentleman should also be cautious about the reduction of his official position. The three transmissions of寅, 子, 戌 should be carefully distinguished.

子加寅為用，三傳子戌申。 偃蹇或迷不堪為，爭如子戌申並持。災難重生百不吉，除是空亡隱卻非。

Using the Heaven Plate "Shenhou" Zi placed on the Earth Plate "Gongcao" Yin as the initiating transmission, the three transmissions are Zi, Xu, and Shen. The interpretation states: one is in a difficult and confusing situation, unable to accomplish anything, just as Zi, Xu, and Shen are in a stalemate; calamities arise repeatedly, and all affairs are inauspicious; unless it falls on Kongwang, the misfortune can be concealed, thus avoiding this situation.

戌加子為用 三傳戌申午 凡六 甲子 甲辰 壬子 甲午 壬寅 皆十二 勉強前來勉強之，戌申午上不堪期。徒然欲狀暗根本，凶咎依前定不宜。

Using the Heaven Plate "River Chief"戌 placed on the Earth Plate "God's Consort"子 to initiate the transmission, the three transmissions are戌, 申, and 午. The original text states there are six days, but only five are listed: Jiazi, Jiachen, Renzi, Jiawu, and Rennyin, one is missing; the note at the end says "all twelve"—this number is used for all classes where the Heaven Plate retreats two positions, contrasting with the previous classes where the Heaven Plate advances and the note says "all eight." The divination statement says: comingwith difficulty and doingwith difficulty, there is really no hope on戌, 申, and 午; trying to do something is in vain, the root is already weak, misfortune continues, and it is definitely not advisable.

申加戌為用，三傳申午辰。 凝陽向有凝陽在，莫被年日引入昊。日辰年命俱日上，災殃來發向敷榮。

Using the Heaven Plate "Transmission" of Shen added to the Earth Plate "River Chief" Xu as the initiating transmission, the three transmissions are Shen, Wu, and Chen. The interpretation states: this is a lesson of condensed yang energy, with yang energy still present, but one should not be led by the year stem and day stem into the decline of the western heaven; if the day stem, day branch, and the year and native are all gathered on the day, calamity will occur at the very moment when prosperity was just beginning.

午加申為用，三傳午辰寅 庚午 辛未 甲戌 庚辰 甲申 壬戌 庚寅 庚戌 辛亥 庚申 辛酉 皆十二 顧祖迎親復舊廬，求財望謀始堪圖。唯有庚日不宜見，鬼來又入鬼鄉居。

The Heaven Plate "Shengguang" Wu is placed on the Earth Plate "Chuan Song" Shen to initiate the transmission. The three transmissions are Wu, Chen, and Yin. The day stem and branch for this lesson are Gengwu, Xinwei, Jiaxu, Gengchen, Jiashen, Renxu, Gengyin, Gengxu, Xinhai, Gengshen, and Xinyou, noted as "all twelve." The interpretation states: this lesson is like looking back at one's ancestral home, welcoming a bride and returning home, and returning to an old residence; seeking wealth and planning affairs may then have hope. Only on a Geng day is this lesson unsuitable, because the Wu fire overcomes the Geng metal as a ghost, and the ghost comes to stay in the ghost's homeland, which becomes a major inauspicious factor.

辰加午為用，三傳辰寅子。 辰並寅子欲涉疑，凡事占之甚非時。進退不快猶閒事，病令兩般主見悲。

The Heaven Plate "Heavenly Gang" is placed on the Earth Plate "Victorious Light" at the hour of Wu, initiating the transmission. The three transmissions are Chen, Yin, and Zi. The interpretation states: Chen connects with Yin and Zi, which indicates an image of wanting to act but hesitating. Anything divined with this chart is unsuitable for the time. In matters of movement or decision, being indecisive is not a major issue. However, in matters of illness, both sides are unfavorable, indicating sorrowful events.

丑加卯為用 三傳丑亥酉。 凡二十 丙寅 丁卯 戊辰 己卯 辛巳 己巳 丙子 戊寅 癸卯 丙戌 戊子 辛卯 癸巳 丙申 戊午 乙巳 戊申 乙卯 丙辰 丁巳 丙午 極陰之課丑亥酉，百事逢之悉丑皆丑。占訟省部方端的，病死定為不長久。

Using the Heaven Plate "Great Auspice" with Chou added to the Earth Plate "Too Strong" on Mao, the initiating transmission is launched. The three transmissions are Chou, Hai, You, proceeding in reverse until the end. The original text states a total of twenty days, but twenty-one days are listed: Bingyin, Dingmao, Wuchen, Jimao, Xinsi, Jisi, Bingzi, Wuyin, Guimao, Bingxu, Wuzi, Xinmao, Guisi, Bingshen, Wuwu, Yisi, Wushen, Yimao, Bingchen, Dingsi, Wuwu, Bingwu. The number does not match the listed days. The interpretation states: when the extreme yin course includes Chou, Hai, You, all matters meet with ugliness; in lawsuits, the case will reach the provincial and ministerial level before resolution; in illness, it indicates death and a short life.

亥加丑為用 三傳亥酉未 凡五 乙丑 丁丑 辛丑 己丑 癸丑 時不利兮遁閒之，亥酉未兮報君子。君子守待進來吉，小人災害且防危。

The Heaven Plate "Dengming"亥 is placed on the Earth Plate "Dají"丑 to initiate the transmission, with the three transmissions being亥, 酉, and 未. This lesson covers five days, all being 丑 days: Yichou, Dingchou, Xinchou, Jichou, and Guichou. The interpretation states: when fortune is unfavorable, one should retreat and live in seclusion; the three transmissions 亥, 酉, and 未 are a warning for the virtuous. The virtuous should remain tranquil and wait, and eventually good fortune will come. The petty person will face calamity and should beware of danger.

酉加亥為用，三傳酉未巳。 凡二 丁亥 乙亥 皆十二 勵明之課勉強之，日昊正中事可宜。君子宜進取祿位，小人營運早移時。

Using the Heaven Plate "Congkui"酉 placed on the Earth Plate "Dengming"亥 as the initiating transmission, the three transmissions are酉, 未, and 巳. This lesson is only applicable on the days of Dinghai and Yihai, noted as "all twelve." The interpretation states: A lesson of "Liming" requires self-effort and perseverance; when the sun returns from the west to the zenith, affairs can be undertaken. The gentleman should strive for official rank, while the commoner should seek to change his circumstances early.

未加酉為用，三傳未巳卯。 凡三 癸酉 乙酉 癸亥 皆十二 回明早是未得明，且待明時方可興。逢進成名有所得，早求交被事來縈。

Using the Heaven Plate "Xiao Ji" on the Earth Plate "Cong Kuai" at You, the initiating transmission is "Wei," followed by "Si" and "Mao." This lesson corresponds to three days: Guiyou, Yiyou, and Guihai, noted as "all twelve." The interpretation states: "Light has just begun to turn, but has not yet truly brightened; therefore, it is advisable to wait until it is clear before taking action. At that time, striving for success will bring gain. If one acts hastily, they will only become entangled in matters."

巳加未為用，三傳巳卯丑。凡三 癸巳 癸丑 辛酉 十二 轉索孤悽事可嗟，家寒身怯有些些。守己不如省謹約，出頭用事便隨邪。

Using the Heaven Plate "Taiyi" at巳, placed upon the Earth Plate "Xiaoji" at 未, the initiating transmission is巳, followed by卯 and丑. The three days associated with this divination are Guisi, Guichou, and Xinyou, marked with "twelve." The interpretation states: this is a lesson of turning a cord, solitary and melancholic, affairs cause lamentation, the family is poor and the person is weak, to some extent. At this time, adhering to one's proper role is not as good as being more frugal and cautious; once one ventures into action, one will fall into wrong paths.

卯加巳為用，三傳卯丑亥。 凡二 己亥 己酉 皆十二 斷澗如何涉，妄前失後時。君子且退位，小人看有悲。

Using the Heaven Plate "Tai Chong" (卯) placed on the Earth Plate "Tai Yi" (巳) as the initiating transmission, the three transmissions are卯, 丑, and 亥. This lesson applies only to the days of Jihai and Jiyou, noted as "all twelve." The interpretation states: The stream has already been cut off, how can one cross over? To advance recklessly will only lead to missing future opportunities. The gentleman should temporarily withdraw, while the petty person is likely to face sorrow.

除有名無卦五項，共一百一十四課。 大六壬翠雨歌卷終

Of the twenty-four lessons above, excluding the five items that have names but no hexagram examples, the total number of daily lessons accounted for is one hundred and fourteen. The "Kingfisher Rain Song of Great Liuren" concludes here.