Da Liu Ren Xin Jing (大六壬心鏡)

《大六壬心鏡》 [唐]徐道符/著[清]程樹勳/手錄

This book is titled The Mind Mirror of Great Liuren, authored by Xu Daofu of the Tang dynasty and copied by Cheng Shuxun of the Qing dynasty. Following this are the collation notes by Zheng Tianmin, the preface by Zhang Weizhen, Cheng Shuxun's own inscription, and then Xu Daofu's preface and the main text of the book.

《大六壬心鏡》八卷，唐不欲子徐道符撰，宋元迄今，壬家奉為土臬，因其擬經作歌，用之無不驗也。然世苦無全本，餘求之十餘年不可得。今年春，壬友呂君漢楓出寫本壬書十數本示余，《心鏡》其一，私心喜焉。惜轉寫訛誤甚多，適程偉堂先生過舍縱談壬術，亦以未觀《心鏡》全書為恨。自謂曾客維揚，於《通神集》集出一冊，又未知有遺漏與誤摘他文否。餘以呂君抄本質之，程君雀躍後，即以其所集本與餘校對，其本頗善，足以訂正原文。

The Mind Mirror of Great Liuren consists of eight volumes and was written by Xu Daofu, a Tang dynasty scholar who did not wish to be known by his name. From the Song and Yuan dynasties up to the present day, those who study Liuren have regarded it as the standard reference, because Xu compiled it in the form of classical texts into rhymed verses, which are used for divination without any failure. Unfortunately, the world has long suffered from the lack of a complete edition. I have searched for it for more than ten years but have not succeeded. This spring, Mr. Lü Hanfeng, who shares my interest in Liuren, showed me several hand-copied versions of Liuren texts, and The Mind Mirror was one of them. I was secretly delighted. However, this copy has been passed down through many hands and contains many errors. Fortunately, Mr. Cheng Weitang visited my humble home and discussed the art of Liuren with me. He also expressed regret that he had not seen the complete edition of The Mind Mirror. He himself said that when he was a guest in Yangzhou, he had compiled a volume from the Tongshen Ji. However, he was unsure whether there were any omissions or whether he had mistakenly included text from other books. I showed him Mr. Lü's copy, and Mr. Cheng was so pleased that he jumped up in excitement. He then compared his compiled version with mine. His version was quite accurate and sufficient to correct the errors in the copied text.

然首例起九歌，非徐君之文，又《月將起例》、《十干課起例》、《天將順逆》三歌，茲本無，未敢定為《心鏡》。又《天將旦暮起例》一歌，茲載在《雜將門》之首；又《占怪?六丁歌》是他書而誤採入；兵占一門，全未集入。程君語余依其序而復以臆裒輯。《序》未言及兵占，故遺漏誤入不免也。

The "Nine Songs" listed at the beginning of this volume are not the words of Xu Daofu. Also, the three rhymes "The Monthly General's Rules," "The Rules for the Ten Heavenly Stems," and "The Heavenly General's Ascending and Descending" are not found in the Lü version, so it is not certain that they originally belonged to the "Heart Mirror." The rhyme "The Heavenly General's Morning and Evening Rules" is placed at the beginning of the "Miscellaneous Generals" section in this book. The "Six Ding Song" on "Divination of Strange Events" is from another book and was mistakenly included. As for the section on "Military Divination," the Cheng version has completely omitted it. Mr. Cheng told me that he compiled the book according to the categories listed in Xu Daofu's "Preface," and by his own speculation. Since the "Preface" did not mention "Military Divination," it is inevitable that some items were omitted or mistakenly included.

餘對校一過程本，郇應清注與《心鏡》原本多同。余曾抄有明徐華胥子《六壬入式》一書，所引多《心鏡》之注，間採其歌訣，故知之昭然者依正之；未審者應稱郇注，附各條下，不分注；歌中其他書，足發明《心鏡者》者，如郇注例；鄙見則以“愚按”二字別之，俾不混原注也；至兵占門，則以《六壬兵機三十占》校之，並採其注，亦如郇注例；又後附《渡河涉水》等四歌，則是餘之管見。

I have checked the Cheng Ben Tong edition thoroughly and found that Xun Yingqing's annotations are mostly the same as the original text of the Xin Jing. I once copied the book Liunin Rushi by Xu Huaxu zi from the Ming dynasty, which cites many of the old annotations from the Xin Jing and also includes its verses. Therefore, whenever I could clearly determine that something belonged to the original text, I used it to correct the text; whenever I could not determine, I marked it as "Xun's annotations" and attached it below each entry, keeping it separate from the original annotations. For the verses that quoted other books and explained the meaning of the Xin Jing, I also handled them in the same way as "Xun's annotations." My own opinions are marked with "Yu An" to avoid confusion with the original annotations. As for the section on "Military Divination," I used the Liunin Bing Ji San Shiyi to check and also included its annotations, following the same format as "Xun's annotations." At the end of the book, I also added four verses: "Du He Shi Shui," which are my own shallow opinions.

按徐君擬經作歌，復以經自注於歌下，使後學易於誦記而易曉文義，故注中多稱“經云”。其卷數篇次，悉依舊觀。古書無刻本，其制如今手卷，故曰卷一、卷二，書少而卷多，若書多而卷不，恐不便於展讀也。《通志》、《浙江省書目》皆稱三卷，蓋後人約略分卷數，不足為據，書中之訛錯，十去六七，仍有者俟佼；倘呂程二君又有善本見示，則是書之福，實學者之惠也。

What should be noted is that Xu Daofu compiled a rhymed verse following the style of the classic text, and also wrote the original text as commentary beneath the verse, making it easier for later scholars to memorize and understand the meaning. Therefore, the commentary frequently uses the phrase "the classic says." The number of volumes and the order of the chapters have all been kept exactly as in the old edition, without any changes. Ancient books did not have printed editions, and their form was like today's hand scrolls, so they were referred to as Volume One, Volume Two. It was common for a book with little content to be divided into many volumes. If a book had a lot of content but few volumes, it would be inconvenient to read when unrolled. Both the "Comprehensive Annals" and the "Zhejiang Book Catalogue" state that this book consists of three volumes, which was probably a rough division by later scholars and therefore not reliable. In this edition, about six or seven tenths of the errors have been corrected, and the remaining ones will have to wait for future revisions. If Mr. Lü and Mr. Cheng have any good copies to show, it would be a blessing for this book and indeed a fortunate event for scholars.

嘉慶十九年，歲在甲戌，孟夏二十二日鄭天民校記

In the nineteenth year of the Jiaqing era, the stem-branch calendar year was Jiaxu. "Mengxia" refers to the first month of summer, which corresponds to the fourth lunar month. On the twenty-second day of this month, Zheng Tianmin wrote the collation note mentioned above.

予少喜三式之學，以六壬切於日用，尤篤好之。奈資性鈍拙拙，又未得從海內名師遊，故望洋竊嘆，數十年茫無端緒也。歲甲戌，予友筱軒張君盛稱程偉堂先生，當世隱君子，談壬式輒奇中，予俛筱軒介紹，得親豐範，先生談數，悉依事闡理，每卜一課，所見之象苟於事無所當從，不略生枝節，於切中其事之理，罔弗反覆，詳究一過，一一符合。

When I was young, I was fond of the study of the Three Systems, which are Taiyi, Qimen, and Liuren, three kinds of divination. Among these, Liuren is most closely related to daily life, so I especially cherished it. Unfortunately, due to my dull nature and the fact that I could not study under renowned masters throughout the country, I could only look on in admiration, and after decades, I remained confused and without clear understanding. In the year Jiaxu, my friend Zhang Xiaoxuan strongly recommended Mr. Cheng Weitang, saying he was a reclusive gentleman of the present age, and that whenever he spoke about Liuren, his predictions were often remarkably accurate. I then asked Xiaoxuan to introduce me, and thus had the opportunity to be close to his manner. When Mr. Cheng explained divination, he always explained the principles based on specific matters. For every divination, if the observed hexagrams did not match the question, he would never arbitrarily add irrelevant interpretations. However, wherever the divination truly matched the situation, he would thoroughly investigate and carefully examine it, and the results would always correspond perfectly.

予信先生學問之深，不能不疑先生有獨得之奇也。先生言壬式之書，詭僻之說，訖無一驗，抑或同此一門，臚列數解，亦無所取。今年春，出手錄《心鏡》見示，予受而卒業，深服先生搜索之苦心，註釋之確當，可謂度盡金針矣。因勸付之剞劂，以公同好。

I have great confidence in the depth of Cheng Xiansheng's learning, yet I cannot help but wonder if he has his own unique insights. He said that the strange and obscure statements in the Six Rats book have never been verified; even some books that list several interpretations within the same category are also not worth taking seriously. This spring, he showed me a hand-copied version of the "Heart Mirror," which I read through and deeply admired his painstaking efforts in collecting and his precise annotations. He has truly passed on the "golden needle" to others, revealing completely the secret techniques of his craft. Therefore, I advised him to publish the book for the benefit of fellow enthusiasts.

夫以先生學貫天人，令早年蜚聲藝苑，功業自必爛然。然與予南北各天，何從親質？今先生名場念絕，又久客邗江，予得時時過從，析疑問難，豈非幸耶：茲既喜《心鏡》之得窺全豹，並喜先生之相指引，似有前緣也。爰為序。

With Master Cheng's scholarship that connects heaven and humanity, if he had gained fame early in the literary world, his achievements would naturally have been brilliant. But then, he and I would have been on opposite sides of the country, and I would have had no way to personally seek his guidance. Now that Master has given up the pursuit of official rank, and has been living in the area around Hangjiang for a long time, I have been able to visit him often, discuss difficulties face to face, and seek his guidance. This is surely a fortunate circumstance. At present, I am delighted that the book "Heart Mirror" has finally revealed its full picture, and also delighted to have Master's guidance by my side. It seems there is some predestined connection here. Thus, I have written this preface.

嘉慶二十二年季春穀旦，江都後學張維楨題於石蘿山房

On a propitious day in the late spring of the 22nd year of the Jiaqing era, "Jichun" refers to the last month of spring, which is the third lunar month, and "Gudan" means a good and auspicious day. Zhang Weizhen, a young scholar from Jiangdu, inscribed this preface at the Stone Lotus Pavilion.

餘少時肄業於金華，伯兄屏山雅好六城，購得《指南》一書，而不能盡解。業師家寄巢先生因出《六壬通神集》，兩相討論，其書題曰“邵康節先生撰，堯都郇應清注。”實則《心鏡》內雜占歌訣，不知何人手錄而託名邵子焉。按鄭樵《通知》所載，有《心鏡歌》三卷，《心鏡拾遺》一卷，《六經歌》一卷，皆為徐道符撰。據《心鏡?自序》，知為詔肅宗時人，乃《唐志》又未載入，宋人凌福之稱其擬經作歌，名曰《心鏡》，乃假令諸例占法，以證三經，使人昭然易曉。

When I was young, I studied in Jinhua. My elder brother, Bingshan, had always been fond of the Six壬 system. He bought a copy of the "Six壬 Guide," but could not understand it. The teacher from the family, Jiechao, then took out the "Six壬 Comprehensive Collection," and we discussed the two books together. The book was titled "Composed by Master Shao Kangjie, Annotated by Xuyun Yingqing of Yao Capital," but in fact its content was just the miscellaneous divination verses from the "Heart Mirror," and it was unclear who had copied them and falsely attributed them to Shao Yong. Checking Zheng Qiao's "Comprehensive Records," there were three volumes of "Heart Mirror Songs," one volume of "Heart Mirror Supplements," and one volume of "Six Classics Songs," all attributed to Xu Daofu. According to the "Self-Introduction" of the "Heart Mirror," Xu was a person from the reign of Emperor Suzong of the Tang dynasty, but the "Tang Book of Art and Literature" did not record him. Ling Fuzhi of the Song dynasty said that he compiled the verses in the style of classical texts, naming it the "Heart Mirror," using various hypothetical examples and methods of divination to verify the three main classics of the Six壬 system, so that people could understand it at a glance.

先是，嘉祐年間，有元軫者，為仁宗占邊事，明引《心鏡》云：“游都量相干支畏，賊勢憑凌難守持。”建炎年間，有邵彥和者，為伊妻占病，明引《心鏡》云：“受氣於秋何以決，妻在子兮夫立申。”今《心鏡》中實皆有此歌句，則書出道符當無可疑，殆書成於唐，而盛行於宋也。

Before this, during the Song Dynasty's Jia You period, there was a person named Yuan Zhen who divined for Emperor Renzong about border defense matters, clearly citing the "Heart Mirror" saying: "The ghost city measures the heavenly stems and earthly branches, fearing the enemy's strength which is hard to hold." In the Jianyan period of the Southern Song Dynasty, there was a person named Shao Yanhe who divined for his wife's illness, also clearly citing the "Heart Mirror" saying: "Receiving qi in autumn, how can it be decided? The wife is at the son, and the husband is at Shen." Now, these two lines indeed appear in the "Heart Mirror" book. Therefore, there is no doubt that this book was written by Xu Daofu. It was probably composed in the Tang Dynasty and became popular in the Song Dynasty.

曩見浙江所進書目，載有此書三卷，然則歷年雖久，全部尚未遺亡。余遊歷蘇杭，遍求肆中，渺不可得，僅於家鵬南裁定本內，見《心鏡自序》一篇及各門歌訣。然支離龐雜，難以校讐，至於《集粹》、《銀河棹》諸書，間雜載其雜占之歌，而其餘不錄。郭御青《大全》內又獨採其卦象並神將之歌，而盡棄其雜占。且豕亥魯魚，各本皆不一而足。

I once saw a list of books presented from Zhejiang to the imperial court, which recorded this book in three volumes, showing that although the era is long past, the entire work has not been lost. When I traveled in Suzhou and Hangzhou, I searched extensively in bookshops, but found no trace of it. I only saw a single chapter titled "Heart Mirror Self-Introduction" and the rhymed verses for each section in my family's edition compiled by Cheng Pengnan. Unfortunately, this edition was scattered and disordered, making it unsuitable for collation. As for books such as "Ji Cui" and "Yin He Zhao," they only included some of the miscellaneous divination rhymes from this work, omitting the rest entirely. In Guo Yüqing's "The Complete Liuren," only the rhymes discussing hexagrams and divine generals were selected, while all the miscellaneous divination content was discarded. Moreover, errors such as "shi" being mistakenly written as "hai" and "lu" as "yu," caused by similar characters, are common in many editions.

惟少時所見《能神集》歌與注，頗稱完善，當日因習舉子業，未及鈔竟而罷，後伯兄遠宦雲南，業師又歌梁木，餘則息影衡門，盤飧苜蓿。庚戌癸丑雖一再往金華，而有事繫心，未遑及此。迨乙丑初冬，重往訪於其家，始知此書久遭鼠損，不勝惋惜，猶幸往年予所抄者尚存別駕陳公寓內，乃於己巳年冬歸而往取之，然校原書不過五分之有三耳。

I had only seen the "Neng Shen Ji" when I was young, and both the song verses and annotations were quite complete. At that time, I had not copied it all because I was preparing for the imperial examination and left it unfinished. Later, my elder brother went to Yunnan for an official post, and my teacher also passed away. The term "song liang mu" refers to a story from Confucius' final song, "Would the Tai Shan mountains collapse? Would the liang mu trees break?" I myself lived in a humble alley, living on simple tea and plain food. In the years of Geng Xu and Gui Chou, although I went to Jinhua several times, I was preoccupied with other matters and had no time to pay attention to this book. It was not until the winter of Yichou year that I visited his home again and learned that the book had already been damaged by rats, which was very regrettable. Fortunately, the part I had copied earlier was still kept in the residence of the official Chen Gong. So when I returned home in the winter of Jisi year, I retrieved it. However, when I compared it with the original, only about five-sixths of it remained.

比年作客維揚，恆多暇日，嘗臚列六壬各書，互相參考，見《心鏡》措辭簡要，顯而易知，爰將各本中歌訣裒而抄之，因無原目，不能如舊編次，僅以意為先後，並歸一冊，以便誦讀，尚有遺珠，當俟補也。

In recent years, I have been living in Yangzhou, with many idle days. I once arranged various books on the Six Changes divination system and cross-referenced them. I found the "Heart Mirror" to be concise and easy to understand, so I collected and copied the rhyming verses from different versions. Since there was no original table of contents, I could not arrange them in the traditional order, so I simply arranged them according to my own understanding, compiling them into a single volume for easy recitation. There must still be some valuable texts that I have missed, which I will try to complete in the future.

嗚呼！予之重於金華訪求也，於今已八年，家居聞人有善本，輒懷餅以就抄，初不憚其寒暑也，於今或十九年，或二十三年，當其負笈從師，壎篪吹和，一簾花影，半夜書聲，則已三十五年矣。韶華不再，歲月如流，因輯此書，追思曩昔，使餘何以為情也？

Alas! I have once again visited Jinhua to seek books, and it has already been eight years since I came; when I was living in my hometown, whenever I heard that someone had a good edition, I would take some dry food and go to copy it, regardless of the cold or heat. That was already nineteen or twenty-three years ago; as for carrying a bookcase to follow my teacher for study, with brothers like the xun and chi flutes harmonizing with each other, and the days when the flowers outside the curtain cast moving shadows and there was still the sound of reading at midnight, those have now passed thirty-five years. Youth does not return, and time flows like water. Now, because I am editing this book and recalling the past, how can I bear the feelings?

嘉慶壬申正月念四日偉堂程樹勳自識

In the Renshen year of the Jiaqing era, on the 24th day of the first lunar month, "Nian Si" was the old way of writing the 24th day. Cheng Shuxun, known as Weitang, wrote this note himself.

此餘五年前裒集《心鏡而記也，今年四月，餘友鄭休功先生以所校《心鏡》全本寄予，為之捧誦數過，既喜慰予飢渴，又喜考校精詳，爰以一月之功抄畢，而仍錄此記於後者，以見予之雅慕是書匪朝夕。往年求全本而不得，未免零星補湊，蕭艾雜採，可笑人也。丙子夏五又記。

The passage above was my note written five years ago when I was compiling the "Heart Mirror." Here, the original text has a missing book title mark in the phrase "裒集《心镜而记也," resulting in some omissions; I have still copied it as it is without correction. This April, my friend Mr. Zheng Xiugong sent me his corrected version of the complete "Heart Mirror." I read through it several times, feeling both delighted that it fulfilled my long-standing desire and pleased by its meticulous and thorough editorial work. I spent a month copying it entirely. I still append the old note at the end to indicate that my admiration for this book is not a fleeting matter. In the past, unable to obtain the complete text, I had to collect fragments from various sources, gathering both good and poor materials, which I know is quite laughable. Written in the summer of the year Bingzi.

此抄固照鄭君原本，而微不同者，亦有三焉，鄭君以郇注併入式等注，匯錄於歌訣之後，不混原注，此法甚善。餘歷不便檢閱，仍分錄於各歌句之下，然恐其混原注，故以圈隔之，此其一也。

This copy is indeed based on Master Zheng's original text, but there are three slight differences. First, Master Zheng combined the annotations from "Xun's Commentary" and "Liuren Shish" with the rhyming verses, compiling them after the verses rather than mixing them with the original annotations, which is a good approach. However, it is inconvenient for me to refer to them, so I have recorded them separately beneath each verse. To avoid confusion with the original annotations, I have used circles to separate them.

鄭君原本凡出鄭君之意者，皆錄“愚按”，今歸於手錄，理合改為“鄭按”，至出餘之一知半解，則直書賤名焉，此其二也。

The second point is that in the original text of Zheng Jun, all his own interpretations were marked as ``Yu An''; now, since they have been included in my hand-written version, by reason they should be changed to ``Zheng An'' in order to distinguish them. As for my own partial understanding, I will directly write my name and mark it as ``Weitan An''.

行人一門，郇注與入式皆失歌中本旨，今餘引《龍首經》注之，似較二書為確。兵占一門，余昔未集，今鄭君以《兵機三十占》校之，並採其注予又兼採刊本中《百鍊金》之注，其《不可用日章》照刊本大全增入四句，此其三也。

The third section, concerning 'travelers', the annotations by Xun and the Liuren Entry Style have not grasped the true meaning of the verse. Now I have adopted the annotations from the Longshou Classic, which seem more accurate than those two. As for the section on military divination, I had not previously collected it. Now Zheng has used the thirty military divinations from the Liuren Military Strategy and corrected them, incorporating their annotations. I have also included annotations from the printed edition of the Bailian Jin. In the section 'On Days Not Suitable for Use', four lines have been added according to the printed edition of the Complete Liuren.

往年聞得某公有《心鏡》一書，註釋最為淵博，從其借觀而竟不可，作廢既得此本，可以無求於彼矣，某公之與鄭君吝不吝何如也？六月初三又書。

Last year I heard that a certain gentleman had a copy of the "Heart Mirror," whose annotations were most profound. I tried to borrow it but he refused repeatedly, so I had to give up. Now that I have obtained this version from Master Zheng, I no longer need to rely on him. Comparing this gentleman with Master Zheng, one is stingy and the other is generous. Which one is superior? Recorded again on the third day of the sixth lunar month.

昔軒轅黃帝，元女降斯神式，往授三篇，既獲之，藏之於金櫃計二卷，後賢鷺起，穿鑿著述漸多。如《靈轄》、《神樞》、《連珠式》、《花瓶記》、《元女青華》、《璧玉》、《龍首》、《金匱》、《雕科》，殊途同歸，術繁難究。

In the time of the Yellow Emperor, the Mysterious Lady of the Ninth Heaven descended and transmitted this marvelous system of methods in one single session, imparting three chapters. After obtaining it, the Yellow Emperor stored it in the Golden Chest, making a total of two scrolls. Later, as virtuous persons emerged, they each interpreted and elaborated upon it, leading to an increasing number of writings. Works such as The Lingxia, The Shenshu, The Lianzhu Shi, The Huaping Ji, The Yuannü Qinghua, The Biyu, The Longshou, The Jin Gui, and The Diao Ke appeared. Although their principles may differ, they all ultimately converge, yet their methods are complex and intricate, making them difficult to fully comprehend.

予不揣固陋，遍求眾賢奧旨，編次雜占，刪定文理，計備格一百八十一篇，分為八卷，排門定類，條節昭然。若能明此於心，射彼吉凶如鏡，故以“心鏡”為號，將閱同人耳。

I have no measure of my own limitations and have widely consulted the profound teachings of various sages. I have reorganized and arranged various miscellaneous divination texts, edited and refined their sentences and meanings, compiling a total of one hundred eighty-one patterns, divided into eight volumes. They are arranged by categories and defined by types, with clear headings and sections. If one can fully understand these principles, then predicting good or bad fortune would be as clear as seeing in a mirror. Therefore, I have taken the term "Heart Mirror" as the title of this book, intending it for fellow practitioners to refer to.

大唐者符歲首，不欲子東海徐元道符自序

The Tang Dynasty's year of Fu Nian began in the first month, and it was not desired for the son of the Eastern Sea, Xu Yuandao, to compose this preface. "Fu Nian" is the era name, and "sui shou" refers to the beginning of the year, which is the first month.

鄭按：原本道符上有元字，疑是道符之名，道符或其字歟？然才諸書，無稱徐元者，即《神定》所引亦稱道符，茲未敢刪，存之以俟博覽之君子定焉。

Zheng Tianmin notes: Originally, there was a character "Yuan" above the two characters "Dao Fu," and he suspects that "Yuan" might be his given name, while "Dao Fu" could be his courtesy name. However, after checking various sources, there is no record of him being called "Xu Yuan." Even the cited text in the "Shen Ding Jing" refers to him as "Dao Fu." Therefore, I dare not arbitrarily delete the character "Yuan," and I will temporarily retain it, awaiting judgment from learned and knowledgeable scholars.

偉堂按：程鵬南裁定本，明題者元，此呂君漢楓所得之本則題者符，一為肅宗年號，一為僖宗年號，相距一百十六年參，乃浙江所進之本又云宋徐疲乏符撰，殆傳抄之誤歟？

Cheng Weitan remarked: Cheng Pengnan's judgment record clearly states the year as "Zeyuan", but the copy obtained by Lü Hanfeng先生 is marked as "Zefu" year. The former is the era name of Emperor Suzong of the Tang dynasty, while the latter is the era name of Emperor Xizong of the Tang dynasty, with a gap of 116 years between them. The version presented from Zhejiang states that this book was written by Xu Daofu of the Song dynasty. In this text, the original says "Song Xu Pi fa Fu zhuàn", which contains an error; "Pi fa" should be a mistake for "Dao". The text is copied as is without correction. These discrepancies are probably caused by errors from copying over generations.

四課之中一克下，便是初傳立用神經云：“比言者，又謂之神次也。”鄭按：注“經云”，不知出何經，今仍之下注，無此二字，亦不補。

After arranging the four lessons, if only one lesson has the upper god overcoming the lower god, then take this upper god as the 'first transmission', which is also the 'useful god' of the entire lesson. In the Six Rats system, this is called 'initiating transmission'. The verse below says: 'The one that follows is also called the god in sequence.' Zheng Tianmin notes: The text referred to as 'the classic says' in the annotation is unknown to be from which specific classic; nowadays it is still recorded as is. Any original annotations that do not contain the words 'the classic says' are not supplemented with them.

上下相參而克賊鄭按：六壬之式作克下，又逢賊上至，取其賊上作初因經云：“上克下名曰克下，克上名曰賊。”獨有一上克下，便是用神。如又有下賊，即無取上克，便取下賊上為用也。“下克上名曰賊”六字，偉堂據《神樞經》補。鄭按：因者，因安裝本位上神為中傳，因中本位上神為末傳。

Again, compare the upper deities (上神) and lower deities (下神) of the four lessons (四课) to see if there is any "clash" (克) or "stealing" (贼). Zheng Tianmin notes: In the system of Liuren (六壬), when the upper deity clashes with the lower deity, it is written as "clash below" (克下); if at the same time the lower deity also clashes with the upper deity, then the deity that steals the upper deity from the heaven plate (天盘) is taken as the initial transmission (初传). The verse below quotes the classic text: "When the upper deity clashes with the lower deity, it is called 'clash below'; when the lower deity clashes with the upper deity, it is called 'stealing above' (贼)." Among the four lessons, there is only one instance of the upper deity clashing with the lower deity, and that upper deity is the useful deity (用神); if there is another instance of the lower deity stealing from the upper deity, then we do not take the upper deity clashing with the lower deity, but instead take the deity that steals from the upper deity as the initiating transmission (发用). The six characters "下克上名曰贼" were added by Cheng Weitang based on the Shenshu Jing (神枢经). Zheng Tianmin further notes: The term "因" refers to following the heaven plate deity of the initial transmission's position to take as the middle transmission (中传), and then following the heaven plate deity of the middle transmission's position to take as the final transmission (末传). In the original text, it reads "因安装本位上神," but the words "安装" do not make sense in the context, and are likely a transmission error. The text is recorded as is without correction.

二三或四交相剋經云：“或有二上、三上、四上克下者，或有二下、三下、四下賊上者，或二上克下，或二下賊上，三上克下，或三下賊上者，皆取今日比者為用。”，擇其比者作均分經云：“擇其今日比者，陽日以陽神為比，陰日以陰神為比。集之以類兮繫之以均。”。常將天日比神用，陽日用陽陰同陰此二句鄭據二式補入。

If there are two, three, or even four instances of mutual control among the four lessons, one cannot simply determine the useful god based on "mutual control." The commentary states: "When there are two upper gods controlling the lower ones, three upper gods controlling the lower ones, or four upper gods controlling the lower ones; there are also cases where two lower gods control the upper ones, three lower gods control the upper ones, or four lower gods control the upper ones. In all such cases, one should select the god that is of the same type as the day stem to serve as the useful god." The phrase "choose the one that matches the day stem for equal distribution" is explained as: "Identify the god that is of the same type as the current day stem. On a yang day, use the yang god as the matching one; on a yin day, use the yin god as the matching one. Group them by type and assign them accordingly." In summary, the usual practice is to select the god from the heaven plate that matches the day stem for use: on a yang day, use the yang god; on a yin day, use the yin god. The last two sentences were added by Zheng Tianmin based on two versions of the "Six Rats Entry."

或有俱比俱不比經云：“今日有二陰神俱比俱不比，又有二陽神俱比俱不比。”，涉害最深為用始經：“以其受克、克害日最深者用之。”。有時涉害比相似，剛看日上柔支起經：“涉害復等，剛日以日上，柔日以辰上為用。”。從此即便是三傳，學者求之須達理。

Sometimes several useful gods have the same relationship with the day stem, either both being similar or both not similar, making it impossible to determine the "useful god" clearly. The commentary below cites the classic text: "If there are two yin gods that are both similar or both not similar, or two yang gods that are both similar or both not similar, on the same day, then the 'involved harm' method should be used instead. Take the one that has been harmed the most in relation to the current day as the initiating transmission. The text says: 'Take the god that has been harmed the most on the current day as the useful god.' If the depth of harm is equal among the involved ones, then on a yang day, look at the god above the day stem, and on a yin day, look at the god above the day branch. The text says: 'If the depth of harm is again equal, on a yang day, use the god above the day stem, and on a yin day, use the god above the day branch.' Once the useful god is determined, the middle and final transmissions can be derived in sequence, forming the three transmissions. Scholars studying this method of selection must truly understand its principles, rather than memorizing it mechanically.

陰陽上下無相剋一作“四課之中”，其中擇取遙相賊。賊日之神為用神，棄日之克切須知經云：“四課一神賊今日干，今日干復克四課一神，即取賊今日之神為用，被今日所克之神勿用也”。

If the yin and yang of the four lessons do not clash with each other, this passage originally reads 'among the four lessons,' then one should select the 'remote ruler' from within the lesson. Any god that is in a position apart from the day stem and controls it is called 'thief,' and this god is taken as the useful god. The god that is controlled by the day stem should be discarded. This point must be clearly remembered. The commentary below cites the classic text saying: 'If among the four lessons there is one god that is in a remote position and controls the day stem, and the day stem also controls another god in a remote position within the four lessons, then the god that controls the day stem is taken as the initiating transmission, and the god controlled by the day stem is not used.'

如無克賊於今日，被日克神方用之經云：“四課中無神克今日，好取今日遙克之神為用也”。或有日克於兩神，復有兩神來賊日經云：“日遙克神名克，神遙剋日名賊”。看其比者用為良比與不比者，依前篇，依此課之情不失。

If among the four lessons there is no god that can overcome the day stem, then we take the god that is remotely overcome by the day stem as the useful god. The classic says: "If there is no god in the four lessons that overcomes the day stem, take the god that is remotely overcome by the day stem as the useful god." If the day stem remotely overcomes two gods, or if two gods remotely overcome the day stem, the classic says: "When the day stem remotely overcomes another god, it is called 'overcoming'; when another god remotely overcomes the day stem, it is called 'stealing.'" In such cases, we still return to the method of "comparison," taking the one that is of the same type as the day stem for comparison. The distinction between comparison and non-comparison is based on the previous section on "comparison." By following this reasoning, the meaning of this lesson will not be mistaken.

四課又無遙相剋，當須仰觀伏昴星。剛看酉上為初用，柔視從魁何處停經云：“剛日仰視酉上神為用，柔日年從魁所臨神為用”。假若從魁臨亥地，用神當即是登明。中末乃附日辰上，剛日先辰後日雲經云：“剛日以辰上神為中傳，日上神為末傳”。柔日先日後辰上經云：“柔日以日上神為中傳，辰上神為末傳”，虎視如何不免驚？

Among the four lessons, if there is no remote control, one should look up to the hidden "昴星" (Hairy Head mansion), which corresponds to the Earthly Branch "You" (酉) in the Six Rens system. On a yang day, look at the Heaven Plate's You position and take the deity there as the first transmission; on a yin day, look at "Congkui" (from the Heaven Plate's You deity) and see which Earthly Branch it falls on, taking that branch as the first transmission. The classic text says: "On a yang day, look up at the deity above You to use it; on a yin day, take the deity that Congkui is resting upon as the useful god." If Congkui falls on the亥 position, the useful god is "Dengming" (登明)亥. The middle and final transmissions are taken from the Heaven Plate deities above the Day Stem and Day Branch. On a yang day, first take the deity above the辰 position, then the deity above the Day Stem. The classic text says: "On a yang day, take the deity above the辰 as the middle transmission and the deity above the Day Stem as the final transmission." On a yin day, first take the deity above the Day Stem, then the deity above the辰. The classic text says: "On a yin day, take the deity above the Day Stem as the middle transmission and the deity above the辰 as the final transmission." This lesson is also called "Hǔshì" (虎视), symbolizing the White Tiger looking up with its head, which is why divining this is so alarming.

四課不全三課備日辰上下只有三課，無克無遙別責例。剛日干合為初用剛日干合為用，柔日支辰三合位柔日支三合為用。皆以天上作初傳干支合處神為用，陰陽中末干中寄中末二傳皆在日上也。剛三柔六共九課辛丑、辛未各有兩課，丙辰、戊午、戊辰、丁酉、辛酉各有一課，此課先賢俱總秘。

If the four lessons are incomplete and only three can be formed, the annotation states that the day stem and day branch combined only make up three lessons, and there is neither mutual control between upper and lower nor remote control. This situation is classified as "Bie Ze." On a yang day, the heavenly stem that forms the five harmony with the day stem is used as the initiating transmission. The annotation says that on an odd day, the heavenly stem that harmonizes with the day stem is used. On a yin day, the heavenly stem that forms the triple harmony with the day branch is used as the initiating transmission. The annotation says that on an even day, the heavenly stem that harmonizes with the day branch is used. The method is to look at the heaven plate: find the heavenly stem that harmonizes with the day stem or forms a triple harmony with the day branch, and take the heavenly stem above it as the first transmission. The middle and final transmissions are all assigned to the heavenly stem above the day stem's lodging palace. The annotation says that the middle and final transmissions are both on the day stem. This type of lesson has three forms on yang days and six forms on yin days, making a total of nine lessons: Xin Chou and Xin Wei each have two lessons, Bing Chen, Wu Wu, Wu Chen, Ding You, and Xin You each have one lesson. The secret of this lesson has always been kept confidential by the ancients.

陽日例：假令八月戊午日卯時，戊課在巳，勝光加巳為日之陽神，第一課火土無克；小吉加午為日之陰神，第二課土火無克；小吉加午為辰之陽神，第三課土火無克；傳送加未為辰之陰神，第四課金土無克。四課不備，上下無克，又無遙克、遙相賊，以日干合為用。戊與癸合，癸課在丑，丑上功曹為初傳，中末歸於日上，是寅午午為三傳。

First consider an example on a yang day. Suppose a class on the day of Wuwu in the eighth month at the hour of Mao: The lodging palace of Wu is Si. The heaven plate 'Shengguang' (Wu) is placed on Wu and overlaid on the earth plate Si, becoming the yang spirit of the day stem. This is the first lesson, where Wu fire generates Si earth without mutual control. The heaven plate 'Xiaoji' (Wei) is placed on Wei and overlaid on Wu, becoming the yin spirit of the day stem. This is the second lesson, where Wei earth does not mutually control Wu fire. Xiaoji Wei on Wu also serves as the yang spirit of the day branch. This is the third lesson, again without mutual control. The heaven plate 'Chuansong' (Shen) is placed on Shen and overlaid on Wei, becoming the yin spirit of the day branch. This is the fourth lesson, where Shen metal does not mutually control Wei earth. The four lessons are not complete, and there is no mutual control above or below, nor any remote control or remote thief. Therefore, the initiating transmission is taken from the five harmony of the day stem. Wu and Gui harmonize, and Gui's lodging palace is Chou. The heaven plate spirit on Chou is 'Gongcao' (Yin), so Yin is taken as the initial transmission. The middle and final transmissions both return to the heaven plate spirit of the day stem, resulting in the three transmissions being Yin, Wu, and Wu.

陰日例：假令正月辛丑日申將，辛課在戌，大吉加戌為日上陽神第一課土金無克；天罡加丑為日之陰神第二課，土土無克；辰之陽神第三課同，；小吉加辰為辰之陰神第四課，土土無克，四課不備，上下無克，又無遙克賊，當取日支三合，巳丑為支合，太乙加寅為初傳，中末歸於日上，即巳丑丑為三傳矣。

Now consider an example of a yin day. Suppose the first month uses the Shen general, and the lesson is started on the Xinchou day: the lodgment palace of Xin is in Xu. The heaven plate 'Daji' (Chou) is placed on the earth plate Xu, becoming the yang spirit on the day stem, which is the first lesson. The earth plate Xu is generated by the earth plate Chou, and there is no mutual control. The heaven plate 'Tiangang' (Chen) is placed on the earth plate Chou, becoming the yin spirit on the day stem, which is the second lesson. The earth plate Chen is of the same type as the earth plate Chou, and there is no mutual control. The yang spirit of the day branch is the third lesson, which is the same as the second lesson. The heaven plate 'Xiaoji' (Wei) is placed on the earth plate Chen, becoming the yin spirit of the day branch, which is the fourth lesson. The earth plate Chen is generated by the earth plate Wei, and there is no mutual control. Since the four lessons are not complete, there is no mutual control above or below, and no remote control or remote thief, then we take the triple harmony of the day branch to initiate the transmission. Chou and Si belong to the same triple harmony of the Si-You-Chou metal trinity, so it is said 'Si and Chou are branch harmonies'. The heaven plate Si on the earth plate Si is placed on the earth plate Yin, taking it as the initial transmission. The middle and final transmissions both return to the spirit on the day stem, so Si, Chou, and Chou form the three transmissions of this lesson.

伏吟之卦見相剋，便以克處為用神。或視課中無克者，剛看日上柔取辰經云：“剛日日 上神為用，柔日辰上神為用”。迤邐刑之作中末，合肥市此《玉曆識其真》四經云：“先刑後沖為傳。《格合》、《玉曆》並迤邐相刑”。若也用神當自刑，次傳還與日辰並。次傳刑取將為末，如此課之佔有靈。次傳更復自刑者，從此沖取末為真。

"Hidden Chant" is a type of divination lesson where the Heaven Plate and Earth Plate are completely overlapping, with the twelve gods returning to their original positions. If a "Hidden Chant" lesson is cast and there is a mutual control among the four lessons, then the mutual control should be used as the initiating transmission. If there is no mutual control in the lesson, then on a yang day, the god above the day stem is used, and on a yin day, the god above the day branch is used. The classic text says: "On a yang day, the god above the day stem is used; on a yin day, the god above the hour stem is used." The middle transmission and final transmission are derived in sequence according to the order of the branch mutual punishments. The original text here reads "Hefei City this 'Yulì Zhí Qí Zhēn' four," but the text is corrupted and the words "Hefei City" do not fit the meaning, so it is recorded as is without correction. The classic text says: "First take mutual punishment, then take opposition, as the sequence for transmission; both 'Gehe' and 'Yulì' schools advocate mutual punishment in sequence." If the initiating transmission god happens to be a self-punishing branch, then the middle transmission should be changed to take the god above the day stem or the day branch; then take the branch punished by the middle transmission as the final transmission, so the divination becomes effective. If the middle transmission is also a self-punishing branch, then the final transmission should be taken according to the opposition relationship, only then is it considered accurate.

且如乙丑日天罡經云：“乙丑日用天罡加乙，下賊上為用。天罡神自刑，緣在日上，即不得言。陰值自刑，以辰上為初傳，所以卻來辰上將大吉為次傳，丑刑戌，河魁為末傳。”，天罡自刑將比方故舉此日比方其類。因何大吉將為次，刑取天魁為末場舉問。乙木為緣下賊上，所以次傳居丑鄉。餘即自刑陰日早，陽日次傳辰上張此問答解在前篇。

For example, on an Yichou day with a hidden chant, the initiating transmission is the Tiangang (Chen). The classic text says: "On Yichou day, the Tiangang (Chen) is placed on the lodging palace of Yi, which is used as the transmission, and this is considered a case of lower element attacking upper element. The Tiangang (Chen) itself is a self-punishing branch, because it falls on the day stem, it cannot be treated according to the usual rule; when a yin day encounters self-punishment, the initial transmission is taken from the heavenly stem above the day branch, so the middle transmission falls on the position of Chou with the Daji (Chou). Then from Chou, it is punished to Xu, and the final transmission is taken as Hekui (Xu). "On Yichou day, this case of Tiangang self-punishment is used as an example to help people understand similar cases. Someone may ask: why is the middle transmission taken as Daji (Chou), and the final transmission punished to Hekui (Xu)? The answer is: Yi belongs to wood and is attacked by the earth below, forming a case of lower element attacking upper element, so the middle transmission falls on the position of Chou. For other examples, on yin days when self-punishment occurs, the initial transmission is taken from the heavenly stem above the day branch, while on yang days, the middle transmission is placed on the heavenly stem above the day branch. The reasoning behind this question and answer has already been explained in the previous section."

返吟課得有相剋，比與涉害為用之。次傳還與初神對，末將卻來初上居言來去相沖，末傳在初上。來去相沖初共末，此卦通靈決不虛。假令辛巳遇返吟，太乙加亥作初傳。沖著登明為次將，末處還沖太乙言經云：“先刑後沖以為末，不言來去相沖。但以《玉曆》言。”。

"Return Echo" is a type of divination lesson where, after the month general is added to the time, the Heaven Plate and Earth Plate are in constant opposition throughout. If there is mutual control in such a lesson, the Useful God is still determined using the methods of "Comparison" and "Involvement of Harm." The Middle Transmission is taken as the one that opposes the First Transmission, and the Final Transmission returns to the position of the First Transmission. The commentary explains that this means coming and going in opposition, with the Final Transmission falling back onto the position of the First Transmission. The First and Final Transmissions oppose each other, and this lesson is extremely responsive and never false. For example, on a Xinsi day encountering a Return Echo, "Taiyi" (the Great One) is placed at Hai, taking Si as the First Transmission; the one opposing Si is "Dengming" (Dawn Brightness) at Hai, which becomes the Middle Transmission; the Final Transmission then returns to oppose Taiyi again at Si. The commentary cites a classic text saying: "First take punishment, then take opposition for the Final Transmission, and does not discuss coming and going in opposition; only the 'Jade Calendar' explains it this way."

返吟何課無相剋？惟有陰柔六個神。六個陰柔何日是？丑未配於丁己辛丁丑、丁未、己丑、己未、辛丑、辛未，此六日也。。須以辰沖井欄射，受敵上頭為用真丑日沖巳，未日沖亥。立用對沖作傳將立用神對沖，亦如上對沖法，傳將所刑為末神終是刑也。

In a return repetition divination, which of the types do not involve mutual control? Only six yin days. These six yin days are which ones? They are the two earthly branches Chou and Wei combined with the three heavenly stems Ding, Ji, and Xin, that is, Dingchou, Dingwei, Jichou, Jiwei, Xinchou, and Xinwei. On these six days, the day branch is used to冲 the position of 'well frame'. The god that is being冲 is taken, and the heavenly stem above it is used as the true useful god. The annotation says that on Chou day, it冲s Si, and on Wei day, it冲s Hai. Once the useful god is established, the middle transmission takes the one that is in mutual control with it. The annotation says that this method of taking the transmission is the same as the one mentioned earlier. The final transmission takes the branch that is刑 by the middle transmission. In the end, it still comes down to刑.

八專之課號蕪淫丁未、癸丑、甲寅、己未、庚申，皆兩課也，有克比並涉害深即不取遙克。無克須當逆順數，數時仍復看陽陰。剛日便從陽順數，柔日還從陰逆行。皆數三神為發用，中末日上合天心四經云：“剛日從日上順數三神為用，陰日從二課逆尋三神為用，次傳與中傳俱重日上，合天意。

The type of lesson called "Bazhuang" is also known as "Wuyin." The commentary lists days such as Dingwei, Guichou, Jiayin, Jiwei, and Gengshen, because the day stem lodges in the same palace as the day branch, and the four lessons are considered as two lessons. If there is a conflict in Bazhuang lessons, it is still determined by comparing the use and the depth of involvement, without considering remote conflicts. If there are no conflicts at all, the initiating transmission is determined by counting forward or backward. When counting, it is necessary to distinguish between yang days and yin days: on yang days, count forward from the yang god of the first lesson, and on yin days, count backward from the yin god of the second lesson, until reaching the third god, which is the initiating transmission. The middle transmission and final transmission are both assigned to the god above the day stem, taking the meaning of harmonizing with the heavenly heart. The classic says: "On a yang day, count forward three positions from the god above the day to determine the use; on a yin day, count backward three positions from the yin god of the second lesson to determine the use; the middle and final transmissions both repeat the god above the day, which is to harmonize with the heavenly will."

有時數到日辰上，三傳飛散莫重臨。正月己未酉時用，此卦占之難可尋獨足課，經云：“假令正月己未日，酉時課從酉逆數到日辰上，三傳飛散，如常課之法，不可重臨在日上。”鄭按，末四句入式作“有時三傳疊日辰，還須飛散莫重臨。假如正月己未酉，常人莫作獨足吟”。

Sometimes, when counting forward or backward, the count returns exactly to the position of the day stem and day branch. In such cases, the three transmissions must "fly apart" and cannot be superimposed again on the day stem. For example, in a class on the day of Jiwei in the first lunar month at the You hour, the divination becomes very difficult to interpret, and the annotation calls it "single-footed class." The text says: "Suppose it is the first lunar month on the day of Jiwei, and the class is started at the You hour. Counting backward from You to the position of the day branch, the three transmissions must fly apart, and they should not be repeated on the day stem according to the usual method." Zheng Tianmin notes: The last four lines in the text are from "Liù Rén Rù Shì" as "Sometimes the three transmissions overlap with the day branch, they must fly apart and not be repeated. Suppose it is the first lunar month on the day of Jiwei at the You hour, ordinary people should not mistake it for a single-footed class."

八局之列，分為九科。每科成一卦，是九科之宗首。此九卦外皆獨類於枝葉也。詳卦名義，六十四卦。

The eight types of structures in the Six壬 (Liuren) divination method, when arranged in order, can be divided into nine categories. Each category forms one trigram, and these nine trigrams are the overall framework of all lesson patterns, hence called "the first of the nine categories." All other lesson names outside these nine trigrams are merely branches growing from them. To thoroughly distinguish the names of each trigram, there are a total of sixty-four trigrams.

四課陰陽一克下，卦名元首是初神。臣忠子孝皆從順，憂喜因男非女人上克下，事因男子起。上即為尊下卑小，斯為正理悉皆真。論官先者當為勝，後到之人理不伸四上克下，利為客。爭訟先起者勝，宜先訴，不宜被告。

In the four lessons, among the yin and yang, there is only one instance where the superior god overpowers the inferior god. Take that superior god as the first transmission, and this hexagram is called "Yuan Shou." When the superior overpowers the inferior, it follows the order of respect and hierarchy, so it indicates loyalty of ministers and sons, filial piety of children, and smoothness in all affairs. Worry or joy mostly arises from the man rather than the woman, as the annotation says that when the superior overpowers the inferior, the matter originates from the man. The superior position symbolizes the elder and the higher, while the inferior position symbolizes the younger and the lower. Respect for the superior and subordination to the inferior is the correct principle in heaven and earth. Therefore, when this hexagram is divined, the interpretation is true. In a lawsuit, the party that initiates first is likely to win, while the one who comes later has difficulty having their case heard. The annotation says that when the four lessons have the superior overpowering the inferior, it is favorable for the guest side; in disputes, the one who initiates the lawsuit is likely to win, so it is favorable to take the initiative in filing a lawsuit rather than being the defendant.

鄭按：一上克下名“元首”，一下賊上“名始入”，一上在下又有一下賊上名“重審”，不可不細辨也。一歌云：“一位上克下，元首數為君。一位下克上，始入不忠稱。”又云：“凡四課只有一上克下者，名曰元首數。凡四課只有一下克上者，為始入數。”

Zheng Tianmin says: There is only one instance where the upper god overcomes the lower god, which is called "Yuan Shou"; there is only one instance where the lower god steals from the upper god, which is called "Shi Ru"; outside of the upper overcoming the lower, if there is another instance where the lower steals from the upper, it is called "Chong Shen". These three must be carefully distinguished and not confused. There is a mnemonic that says: "One instance of the upper overcoming the lower, Yuan Shou is the ruler. One instance of the lower overcoming the upper, Shi Ru is called unfaithful." It also says: "In the four lessons, if there is only one instance of the upper overcoming the lower, it is called Yuan Shou number; if there is only one instance of the lower overcoming the upper, it is called Shi Ru number."

下之凌上名重審有上克下，有下賊上，當以下賊上為用，子逆臣乖弟不恭。事起女人憂稍重，防奴害主起妻從下賊上名重審，為不順之理。凡事不順。萬般為事皆難順，官病相侵恐復重。論訟對之伸理吉，先訴虛張卻主凶。

When the lower position overpowers the upper one and initiates the transmission, this hexagram is called "Chong Shen" (Re-examination). The annotation states that when both upper overcoming lower and lower stealing from upper occur among the four lessons, one should take the one where the lower steals from the upper as the useful god. This hexagram indicates a son being rebellious, subordinates being disobedient, and younger brothers being disrespectful. Matters are mostly caused by women, with greater worries, and one should also be cautious of servants harming their master or calamities arising from the wife or concubine. The annotation explains that "lower stealing from upper" is called "Chong Shen," which reflects the principle of disorder caused by subordinates defying superiors. Therefore, all matters are not smooth. Everything is difficult to achieve smoothly, with legal troubles and illness interfering with each other, and the situation may worsen repeatedly. When involved in a lawsuit, being the defendant can be favorable; however, initiating the lawsuit aggressively or exaggerating the case leads to misfortune.

知一卦何知，陰陽比日宜。事因同灰起，婚嫁失和怡。失物鄰人取，逃亡不遠離。論訟和允好，為事尚狐疑。

The "Zhi Yi" hexagram is known because among the four lessons there are several instances of mutual control. It takes the spirit that shares the same yin and yang as the day stem and initiates the transmission, hence the name Zhi Yi. When this hexagram is drawn, the matter is mostly caused by accomplices or people of the same kind. In matters of marriage, the couple will have discord and lack harmony. Lost items are taken by neighbors. A person who has run away will not go far. In legal disputes, reconciliation is best. In handling affairs, one's mind is always full of hesitation and doubt, making it difficult to decide.

神有兩比兩不比，上天垂象見人機。涉空發用為初將，作事羈遲多有疑。憂患難消經幾日，占胎傷孕婦忌當時。盜賊不過鄰里起逃良心必隱戚親基。

In the divination, if there are several overcoming elements, or if they are compared with the day stem or not compared at all, there is no clear choice, so we have to use the depth of "involved harm" to determine the useful god. This is the sign given by heaven, teaching people to act according to the situation. If the initiating transmission element involved in harm falls into kongwang, the matter will be delayed and difficult to achieve, with much doubt in the mind. Troubles will take a long time to resolve; in matters of pregnancy, there is a risk of miscarriage, and pregnant women should especially avoid getting this divination. When encountering thieves, it is usually due to intentions between neighbors; the person who has fled will certainly hide in the home of relatives.

神遙剋日名蒿矢，射我雖端當不畏。日遙克神名彈射，縱饒得中定無力鄭按：原本作“還無利。”今據《入式》改。貴人逆轉子不良，天乙順行臣不義。家有賓 來不可容，每憂口舌西南至。

In this divination, the god of the lesson is at a position opposite the day stem, and it is said to be attacking the day stem. This hexagram is called "Hao Shi," meaning "arrow made from hogweed," symbolizing an arrow aimed at the person but with weak force, not to be feared. Conversely, if the day stem attacks the god of the lesson from an opposite position, the hexagram is called "Tan She," meaning "shooting with a bow," indicating that even if the arrow hits, its power is weak. Zheng Tianmin notes that the original text said "Huan Wu Li," but according to "Liunin Rushi," it is now changed to "Ding Wu Li." If the nobleman moves in reverse, it indicates that the children are not filial. If the celestial nobleman moves forward, it suggests that the ministers are not loyal. There are guests coming to the house, but they cannot be received, and there is often worry about disputes coming from the southwest.

用起昴星名虎視，秋兮在酉知生死。出入關梁日月門，舉動稽留難進止三傳上內有卯酉二字，主凶。剛日出門身不歸，柔日伏匿憂難起柔日防不測災來。女多淫泆問何歷？此地出門難禁止。

The divination lesson called "Hǔshì" (Tiger Watching) is derived from the昴星 (Amber Star). The Hairy Head mansion belongs to the western White Tiger and appears in the autumn season, located on the earthly branch "You." From this, one can infer matters of life and death. This lesson indicates that the subject moves through gates and bridges, and the gates of the sun and moon, which correspond to the earthly branches "Mao" and "You." The subject's actions are often delayed or obstructed, facing difficulties in both advancing and retreating. The annotation states that if the three transmissions contain the characters "Mao" and "You," it indicates misfortune. If this lesson is cast on a yang day, the person will not be able to return home; if cast on a yin day, the person will hide and avoid, suffering from worries that are hard to escape. The annotation also warns that on a yin day, one should be cautious of unexpected calamities. As for why women often engage in improper behavior, it is because "Mao" and "You" are the gates of entry and exit. When a person is at this position, it is difficult to prevent them from leaving.

信任伏吟神，行人立至門。失物家內盜，逃者隱鄉鄰。病合難言語，占胎聾啞人。訪人藏不出，行者卻回輪行人即到，如若不到，即不來也。

The "Trust" hexagram is a hidden chant pattern, with the Heaven and Earth discs each in their proper positions, remaining still and unmoving. If divining about a traveler, the person who has gone out will soon return home; if divining about a lost item, it was stolen by a family member; if divining about someone who has fled, the person is hiding among neighbors and fellow townspeople. If divining about illness, the patient is likely unable to speak; if divining about pregnancy, there is a fear that the child may be born deaf and mute. If visiting someone, the person will avoid meeting you; travelers will also return halfway. The annotation says the traveler will arrive immediately, but if they do not arrive at this time, it means they will not come at all.

無依是返吟，逃者遠追尋。合者慶分散，安巢改別林。守官須易位，結友也分襟。臣子俱懷背，夫妻有外心。所為多反覆，占病兩般侵。

The "No Dependence" hexagram is a returning verse chart, with the Heaven and Earth plates everywhere in opposition, causing instability and unrest. When divining about someone fleeing, the person has already run far away and must be sought in distant places; things that were originally gathered should be considered fortunate, but ultimately will disperse; birds also leave their old nests to build new ones. Officials must be transferred to different posts, and friends must part ways. Subordinates and children all have thoughts of separation, and couples each have affairs outside their marriage. Affairs undertaken are mostly unpredictable and changeable; when divining about illness, it indicates the presence of two illnesses interfering with each other.

日值八專惟兩課，陰陽並雜不分明天上一臨地下二神，是謂陰陽並雜。帷簿不修何存禮？夫婦占之總不貞。厭翳私門元武襲天后為厭翳，六合為私門。初傳乘此二將更重。見元武主淫泆也。嫂通於叔妹淫兄。人間密事真難測，元女留經鑑此情

When the day branch meets the Eight Special Lessons, the four lessons become two, and yin and yang become mixed and indistinct. The commentary states that when one god from the Heaven Plate is placed over two gods on the Earth Plate, it is called yin and yang mixed together. This type of lesson is called "Wei Bu Bu Xiu," meaning the curtain and screen are not properly arranged, so what is there to talk about etiquette and propriety? If a couple receives this lesson, it is generally unfaithful. The Heavenly Empress represents "Yan Yi," meaning obstruction, and Liu He represents "Si Men," meaning private door. Adding the attack of the Black Tortoise, the commentary says that if the first transmission is occupied by these two heavenly generals, the situation becomes even worse, especially when the Black Tortoise is involved, which indicates licentiousness. This lesson can even indicate a嫂子 (sister-in-law) having an affair with a younger brother or a younger sister committing incest with her older brother. Such hidden matters in the world are indeed hard to detect. The Mysterious Lady of the Ninth Heaven left scriptures precisely so that people can use them to reveal the truth behind these matters.

《元女經》云：“此卦陰陽不分，凡得此卦者，天將得元武、六合、太陰，皆主不正。

The Yuan Nu Jing says: "This hexagram has no distinction between yin and yang. Those who divinate this hexagram, if the Heavenly General shows the Black Tortoise, Liu He, and Tai Yin, it indicates improper matters concerning men and women." The original text only has the opening quotation mark and lacks the closing one, indicating some missing text. The passage is quoted as is without supplementation.

陰陽不備是蕪淫經云：“蕪淫之卦，奸生其中。”，夫婦奸邪有外心。二女爭男陽不足，兩男共女保單陰。上之克下言夫過，反此誠為婦不仁。陽即不將陰處合，陰來陽處畏刑臨日為陽，為夫；辰為陰噗婦。

The Four Lessons lack balance between yin and yang, which is called "Wu Yin." The classic text says, "When the卦 (divination diagram) of Wu Yin appears, illicit relationships arise within it." If this卦 is divined, there is infidelity between husband and wife, each harboring thoughts of others. If there are few yang spirits and many yin spirits, it indicates two women competing for one man, due to insufficient yang energy; if there are few yin spirits and many yang spirits, it indicates two men sharing one woman, due to a single isolated yin. If the upper spirit overcomes the lower spirit, the fault lies with the husband; conversely, if the lower spirit overcomes the upper spirit, the wife is indeed unvirtuous. The yang spirit refuses to go to the position of the yin spirit to unite, while the yin spirit moves to the position of the yang spirit but fears the punishment of being overcome. The commentary states that the day stem is yang, representing the husband, and the day branch is yin, representing the wife. The original text here mistakenly writes "Chen as the yin wife," where "噗" should be "为," but it is recorded as is without correction.

要知起例看正月，甲子時加卯課尋。甲上天魁子傳送，甲夫陽也子妻陰。甲將就子憂申克甲將就子，為畏傳送金，子近甲兮魁必侵子是水來就甲，怕天魁土克之 。支干上神交互克，是乖和睦失調琴。妻懷內喜私情有，申子相生水合金子上見申金生水，又三合，主妻與西南方人有情，餘仿此。

To understand the principle, consider the lesson on the first day of the first month, with the Heaven Plate placed on the卯 position. The "Jia" stem's Lodging Palace is "Tiankui" (戌), and the "Zi" branch's upper god is "Chuansong" (申). Jia, as the husband, is yang, while Zi, as the wife, is yin. Jia wishes to approach Zi, but fears the metal of 申 to control it. The annotation says Jia compromises with Zi, fearing the control of 申. Zi approaches Jia, but Tiankui 戌 soil must surely invade, and the annotation says Zi, as water, approaches Jia, fearing the control of Tiankui 戌 soil. The upper gods of the day stem and day branch mutually control each other, indicating a discord between husband and wife, the harmony broken, and the relationship strained. This lesson also suggests the wife has hidden joy and another affection, because 申 and Zi are water and metal, which generate each other. The annotation says Zi sees 申, metal generates water, and 申 and Zi belong to the triple harmony of water, indicating the wife has an affection with someone from the southwest. Other situations are similarly inferred.

天后常為厭翳神，須知六合是私門。二將取名淫泆女，夫妻交失異情恩日夫，支妻。欲知男女誰用蕩，更向傳中辨將論。六合好為男誘女，元武女攜男子奔初傳天后，末傳六合，為泆女，主女子淫蕩。若安裝傳六合，末傳天后，為狡童，主狂且誘女子也。

Among the Twelve Heavenly Generals, the Heavenly Empress has traditionally been regarded as the god of concealment and obstruction, known as 'Yanyi'. The Liu He is to be understood as the gate of private communication. These two Heavenly Generals, when combined, are called 'Yinyu Nu', indicating that husband and wife lose their affection for each other and each develops a different heart. The annotation states that the Day Stem represents the husband and the Day Branch represents the wife. To determine whether the person involved is male or female in matters of lust, one must examine the Heavenly Generals riding the Three Transmissions. The Liu He usually signifies a man enticing a woman, while the Black Tortoise indicates a woman leading a man to run away secretly. The annotation says that if the First Transmission is riding the Heavenly Empress and the Final Transmission is riding the Liu He, it is called 'Yunü', indicating a woman who is lustful. If the First Transmission is riding the Liu He and the Final Transmission is riding the Heavenly Empress, it is called 'Jiaotong', indicating a reckless man enticing a woman. The original text here mistakenly writes 'ruanzhuang' instead of 'chuyu', and the error is retained as is.

三傳俱孟是元胎，五行生處主嬰孩。所占百事皆新意，或卜懷胎結偶來一作“結偶胎。“木生亥，火生寅，金生巳，水土生在申，俱孟，是五行生處應。此卦主結胎及結婚姻事也。

The Three Transmissions are all the trigrams of寅, 申, 巳, and 亥, which are the four young months. This hexagram is called "Yuan Tai" (Primordial Fetus). The four young months are precisely the places where the Five Phases are born, so it presages childbirth. When divining various matters, they all carry the meaning of a new beginning, or when divining about pregnancy or marriage, the final sentence reads "Jie Ou Tai" (Union of the Fetus). The commentary says: Wood is born in亥, Fire in寅, Metal in巳, and Water and Earth in申, all belonging to the four young months, which are exactly where the Five Phases are born, corresponding to the meaning of the hexagram. Therefore, this hexagram presages conception and the formation of marriage.

夫婦行年旺相神，異方三合類同群。春占有孕在何處？妻午夫年立在寅假如春占，木旺火相，且如夫年三十七，行年立寅；妻年二十七，立午，故云旺相神。寅在東方，午在南方，寅與午為三合，故云異方三合類同群。寅午戌俱火，故云同類也。受氣於秋何以決？妻在子兮夫立申或秋占，金旺水相，申子辰三合水局，亦是。他局仿此。此類悉皆三合論，欲求他卦自區分。

When examining the 'Xingnian' (personal year) of both husband and wife, if their Xingnian aligns with the current旺神 (strong god) and相神 (auxiliary god), even though they are in different directions, they form a Triple Harmony (三合), indicating a harmonious relationship and the possibility of pregnancy. If the question is asked in spring, the answer is that the wife's Xingnian is in午 (Wu) and the husband's Xingnian is in寅 (Yin). The note explains: if the divination is cast in spring, when wood is strong and fire is auxiliary; for example, if the husband is thirty-seven years old and his Xingnian falls in寅, and the wife is twenty-seven years old with her Xingnian in午, then they are considered the strong and auxiliary gods. Although寅 is in the east and午 is in the south, they belong to the Triple Harmony, so it is said 'different directions but harmonious as a group'; since寅,午, and戌 all belong to the fire trinity, they are considered the same type. In autumn, how is it determined? The wife's Xingnian is in子 (Zi) and the husband's Xingnian is in申 (Shen). The note explains: if the divination is cast in autumn, when metal is strong and water is auxiliary;申,子, and辰 form the water trinity, the reasoning is the same. Other trinities are judged in the same way. This type of divination uses Triple Harmony; for other hexagrams, one must judge them by oneself.

德孕行年課十干，還如甲己例同攢。夫年立甲妻居己，孕即靈胎貴復安。乙將庚會丙辛合甲合己，乙合好為人師，丙合辛，丁合壬，戊合癸。如夫年立庚，妻年立乙。有如此例。皆主福德之胎，大吉也，受氣妻年上是端。年上有神須覓取，日月時皆遞互看

"The concept of 'De Yun' is calculated based on the ten heavenly stems received by the husband and wife's birth years. The method is similar to the example of the combination of Jia and Ji. If the husband's birth year is Jia and the wife's birth year is Ji, the fetus is considered a spiritual and refined one, which is both noble and safe. When the stems of the husband and wife's birth years combine, such as Yi with Geng, Bing with Xin, the annotations state that Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, and Wu combines with Gui. For example, if the husband's birth year is Geng and the wife's birth year is Yi, it falls into this category, indicating a fetus of fortune and virtue, which is very auspicious. As for the time of conception, it is determined by the wife's birth year. First, identify the heavenly stem deity riding on the wife's birth year, then proceed step by step to determine the month, day, and hour."

假令夫年三十九歲，立甲子，甲德自處；妻年二十四歲立己亥，己德在甲，是夫年立甲，妻年立己。雙如正月甲子日巳時占，功曹為用，將得天后，次傳青龍，終得天后，始終有慶。妻年立亥上，得太乙，屬火，愛氣於功曹。畫龍點睛月功曹是木，受氣於登明。登明是壬，受氣於傳送申金。法當正月壬日申時受胎。

For example: A husband is thirty-nine years old, and his year stem is Jiazi, so the virtue of Jia is in its original position. His wife is twenty-four years old, and her year stem is Jihai, so the virtue of Ji is associated with Jia. This means the husband's year stem is Jia, and the wife's year stem is Ji. Another example: On the first day of the first lunar month, at the time of Si, the class is started with Gongcao (Yin) as the initiating transmission, and the riding heavenly general is Heavenly Empress. The middle transmission is Azure Dragon, and the final transmission is again Heavenly Empress, so there is continuous joy throughout. The wife's year stem falls on Hai, and she receives Taiyi (Si) from巳.巳 belongs to fire, and fire is influenced by Gongcao (Yin). The original text says 'ai qi' which should be 'shou qi' as a correction. The phrase 'hualong dianjing yue' does not fit the meaning and is therefore recorded as is without supplementation. Gongcao (Yin) belongs to wood and is influenced by Dengming (Hai). Dengming (Hai) is the position of Ren water, and water is influenced by Chuansong (Shen) metal. According to this calculation, the conception should occur on the day of Ren in the hour of Shen in the first lunar month.

假令夫年三十九，立甲辰，妻年三十四，立己亥。日在甲，是夫年立甲，妻年立己。假令正月甲子日巳時占孕，妻年上見太乙，火生於寅，寅是正月建屬木，木生在亥；亥即壬，即是壬日，壬屬水，水生在申，好是壬日申時受氣。如年上見勝光，二月己日戌時見傳送，四月申日亥時見從魁，五月乙日子時此皆看妻年上神，遞相傳，看其月日時也。生時亦是妻年上取天將決之。假令年上見登明，好五月丙日申時生，見神后二月丁日酉時生，見大吉正月戊日戌時生，餘皆仿此。

Another example: the husband is thirty-nine years old, with his year stem assigned as Jiachen; the wife is thirty-four years old, with her year stem assigned as Jihai. The day stem is Jia, so the husband's year stem is Jia, and the wife's year stem is Ji. Suppose the divination is done on the fourth day of the first lunar month at the hour of Si, and the wife's year stem shows 'Taiyi' at Si. Fire's growth is in Yin, which is the first month's month builder and belongs to wood. Wood's growth is in Hai, which is Ren, the day stem of Ren. Water's growth is in Shen, so the hour of Shen on a Ren day is the time when the fetus receives its vital breath. Following this method, if the wife's year stem shows 'Shengguang' at Wu, then the time is on the second month's Ji day at the hour of Xu; if it shows 'Chuansong' at Shen, then the time is on the fourth month's Shen day at the hour of Hai; if it shows 'Congkui' at You, then the time is on the fifth month's Yi day at the hour of Zi. The commentary says that all these are determined by the heavenly generals on the wife's year stem, and by proceeding step by step, the corresponding month, day, and hour are found. As for the time of childbirth, it is also determined by the heavenly general on the wife's year stem: if it shows 'Dengming' at Hai, then the birth is on the fifth month's Bing day at the hour of Shen; if it shows 'Shenhou' at Zi, then the birth is on the second month's Ding day at the hour of You; if it shows 'Daji' at Chou, then the birth is on the first month's Wu day at the hour of Xu. The rest are determined in the same way.

昴宿房星加日辰，太陰六合又駢臻。今日復當逢子午，三傳四仲類相因三傳得子午卯酉，更見太陰，或見六合，為三交，主避匿。三交家匿奸私客，不是自逃將避迍。

The stars Hairy Head mansion and 房星, which correspond to You and Mao, are placed over the day stem and day branch. The two heavenly generals Tai Yin and Liu He also arrive together. On this day, it coincides with Zi and Wu, and all three transmissions are composed of the four central stars Zi, Wu, Mao, and You. They are interconnected and interdependent. The commentary states that if the three transmissions consist of Zi, Wu, Mao, and You, and also include Tai Yin or Liu He, it forms a 'three intersection' (三交). This indicates someone hiding or concealing themselves. If this divination result is obtained, it suggests there is a secret outsider within the family, not a family member fleeing from disaster.

螣蛇放火勾陳門，武盜虎傷曾殺人三傳俱仲為三交，四仲日以仲國用，一交；仲時，四仲加用，二交；上更雀合陰后，三交。《神定經》曰：“卯酉加日辰為一交，六合或太陰二交，用起其中為三交。”又曰：“四仲發用為一交，未臨四仲為二交，傳中四仲為三交。”

If the three transmissions are occupied by Teng Snake, it indicates a matter of fire; if occupied by Gou Chen, it indicates disaster related to prison or gates; if occupied by Black Tortoise, it indicates theft; if occupied by White Tiger, it indicates injury, even possibly murder. The annotation says that if all three transmissions are occupied by the four central deities, it forms three intersections. When the four central deities are used as the initiating transmission on a day branch, it is one intersection. When the four central deities are used at the time of the day or placed above the useful god, it is two intersections. Adding the heavenly generals such as Zhu Que, Liu He, Tai Yin, and Tian Hou makes it three intersections. The Shenting Jing says: "When卯 and酉 are placed above the day branch, it counts as one intersection. If another one of Liu He or Tai Yin is present, it counts as two intersections. If the useful god is located among them, it counts as three intersections." It also says: "When the four central deities are used as the initiating transmission, it counts as one intersection. If the four central deities are not present, it counts as two intersections. If all three transmissions are occupied by the four central deities, it counts as three intersections."

日辰上見魁罡立天罡河魁加日辰上者是，此卦名為是斬關。前翳神光參玉女四傳中有天乙為神光，有今旬六甲為玉女，天梁地戶太陰間四功曹為天梁，太陰為地戶。更有青龍並六合，勿用差人捕此奸天魁為天關，功曹為天梁，六合為天門，此三天俱動，逃者不可尋。

The day stem and day branch have the "Tiangang" (Chen) and "Hekui" (Xu) above them. The annotation says this is the situation where Tiangang and Hekui are added to the day branch. This divination is called "Zhangguan," symbolizing cutting through barriers and breaking through obstacles. Before the lesson, there is a "Shen Guang" (divine light) that obscures, and the "Yunü" (Jade Maiden) is also involved. The annotation explains that the "Shen Guang" refers to Tianyi Guiren (Heavenly Ethereal Nobleman) among the four lessons and three transmissions, and "Yunü" refers to the six Jia of the current ten-day period. Additionally, there is "Tianliang" (Heavenly Beam) and "Dihù" (Earthly Gate) in between. The annotation says Gongcao寅 is Tianliang, and Taiyin is Dihù. If the "Qinglong" (Azure Dragon) and "Liuhe" (Six Harmonies) also appear together, there is no need to send someone to capture the person who has fled. The annotation explains that Tiankui戌 is Tian Guan (Heavenly Gate), Gongcao寅 is Tianliang, and Liuhe is Tianmen (Heavenly Gate). When these three heavenly gates are activated, the person who has fled cannot be found.

蓋天乙神光引道，六丁玉婦來扶，青龍飛螣萬里，太陰地戶閉形。凡占逃亡遇此卦，不能捕。此逃者之福也。六丁，甲子旬中丁卯，甲戌旬中丁丑，甲申旬中丁亥，甲午旬中丁酉，甲辰旬中丁未，甲寅旬中丁巳是也。

This is because the Heavenly Ethereal Nobleman emits divine light to guide the way, and the Six Dings Jade Maiden supports from the side. The Azure Dragon soars ten thousand miles, while the Tai Yin closes the gate of the earth, concealing the trace of the fugitive. Whenever a divination for escape encounters this hexagram, the person cannot be captured, which is actually a blessing for the fugitive. The so-called "Six Dings" refer to the six positions: Ding Mao in the Jia Zi decade, Ding Chou in the Jia Xu decade, Ding Hai in the Jia Shen decade, Ding You in the Jia Wu decade, Ding Wei in the Jia Chen decade, and Ding Si in the Jia Yin decade.

四季三傳有六丁，不然天馬又相拜。占身欲出名遊子傳得四季，內有旬丁並天馬者，為遊子卦。其人若不遠行，必欲逃良心。傳出陽者，必欲遠行；傳入陰者，將欲伏藏。偉堂按：《通龜》云：“傳出陽神欲 遠行，初未中戌之類；傳入陰神欲 私歸，初戌中未之灰。”《訂訛》則云：‘未戌丑為陰傳陽，谷在家遠出；丑戌未為陽傳陰，谷在外私歸。“，逃者天涯地解尋見天馬為地角卦。

The three transmissions are all the spirits of the four seasons, namely Chen, Xu, Chou, and Wei. In the middle, there is also the Six Ding, or perhaps the Heavenly Horse comes to join. The annotation says that if the three transmissions are the spirits of the four seasons, and among them there is the Ding spirit of the current ten-day cycle and the Heavenly Horse, it is called the "Woyi" hexagram. When divining about a person, this indicates that the person wants to go out, hence called "Woyi" (wanderer); if the person does not travel far, it must mean that he wants to run away. If the three transmissions move from inside out, from yin to yang, he will certainly travel far; if they move from outside in, from yang to yin, he will hide. Cheng Weitang notes: "The Transmission of the Yang spirit indicates a desire to travel far, such as the initial transmission being Wei and the middle transmission being Xu; the Transmission into the Yin spirit indicates a desire to return secretly, such as the initial transmission being Xu and the middle transmission being Wei." "Ding'e" says: "The transmission from Wei and Xu to Chou is from Yin to Yang, meaning the person is at home and about to go out; the transmission from Chou, Xu, and Wei is from Yang to Yin, meaning the person is outside and about to return secretly." If a person is running away, one must search to the ends of the earth. The annotation says that if the Heavenly Horse is seen, it becomes the "Dijiao" hexagram. In the original text, the quotation marks are inconsistently used, one as the opening and one as the closing, so it is recorded as is without alteration.

乙巳午時三月課，用神小吉未為丁乙巳是甲辰旬，小吉丁未是也。中見天魁是天馬天馬正月起午，順行六陽神，終於大吉例斯成大吉丑並季神。若值墓神並殺害，恐有冤家來逼刑若今日之墓神與四殺並，即名五墓四煞卦。占主不可遠行，行逢凶禍，或主病訟相纏。

For example, on the day of Yi Si in the third month, at the hour of Wu, the divination is set. The useful god is 'Xiao Ji' (Wei). It is exactly the day of Ding in the current ten-day period. The annotation says that Yi Si belongs to the Jiachen ten-day period, and in this period, Ding falls on Xiao Ji (Wei). The middle transmission shows 'Tian Kuai' (Xu), which is the Heavenly Horse. The annotation explains that the Heavenly Horse begins in the first month at Wu, and proceeds through the six Yang branches in order. The final transmission falls on 'Da Ji' (Chou), which is the season's god. The structure of the Youzi hexagram is thus formed. If there is also a conjunction of the tomb god and凶杀 (malevolent spirits), it is feared that enemies will come to harass and harm. The annotation says that the tomb god and four malevolent spirits are together on this day, called the 'Five Tombs and Four Malevolent Spirits Hexagram'. The divination indicates that one should not travel far, for if one does, one will surely meet misfortune or calamity, or be plagued by illness and legal troubles at the same time.

陽神作元武，度四是終陰陽神者，六甲旬首；陰神者，六甲旬是登明。是寅之末逆數四神，故曰度四。此名閉口卦，逃者遠追尋。亡人隨武匿，盜賊往終擒捕逃在元武方，捉盜在陰神方。順行陽數起，逆行陰所臨天乙逆行在元武陰。婢走求陽處，奴逃須責陰婢走求陽元武，奴走求陰元武。婢走就奴，故求陽，是婢藏家。奴走就婢，故求陰，陰是奴藏處。

The superior spirit of the Yang is riding on the Black Tortoise, and counting four positions from it leads to the end of the Yin spirit. The annotation says that the Yang spirit refers to the first day of each ten-day period (six Jia), and the Yin spirit refers to the last day of the period. Counting backwards from the寅 position by four steps, so it is called "degree four." This hexagram is named "closed mouth," and when predicting a missing person, one should look for them far away. The person who has run away is hiding with the Black Tortoise, but the thief will eventually be captured. The annotation says that to catch the missing person, one should go to the direction of the Black Tortoise, and to catch the thief, one should go to the direction of the Yin spirit. When the Nobleman moves in the forward direction, it starts from the Yang spirit; when the Nobleman moves in the reverse direction, it looks at the position of the Yin spirit. The annotation says that when the Heavenly Ethical Person moves in reverse, it takes the Yin spirit of the Black Tortoise. A maid servant who has run away should be searched for in the Yang direction, while a servant who has run away should be pursued in the Yin direction. The annotation says that to find a maid servant, one should seek the Yang Black Tortoise, and to find a servant, one should seek the Yin Black Tortoise. A maid servant leaving is going to join a servant, so one should seek the Yang, and the Yang position is where the maid servant hides; a servant leaving is going to join a maid servant, so one should seek the Yin, and the Yin position is where the servant hides.

刑德追亡好惡分，德在日兮刑在辰。陰德從陽陽自處，乙日逢庚訪好人。辛居丙上丁壬位，癸向戊兮求見真。

To track down a fugitive, one must use the "刑" (punishment) and "德" (virtue) to distinguish between the virtuous and the wicked: the virtuous are found through "德", while the wicked are found through "刑". "德" is derived from the Day Stem, and "刑" is derived from the Day Branch. For a yin stem, its "德" depends on the yang stem, whereas for a yang stem, its "德" is at its own position. Therefore, on an 乙 day, one should look in the direction of 庚 to find the virtuous person. Similarly, on a 辛 day, one should look in the direction of 丙; on a 丁 day, in the direction of 壬; and on a 癸 day, in the direction of 戊. In this way, one can find the true location.

甲德在甲，己德亦在甲；庚德在庚，乙德亦在庚，故云“陰從陽，陽自處。”陽者，干合也。甲己合，乙庚合，丙辛合，丁壬合，戊癸合。六合也。甲寅日追逃，好人在甲地，己日亦在甲地。

The commentary further explains: the virtue of Jia is in the position of Jia, and the virtue of Ji is also in the position of Jia; the virtue of Geng is in the position of Geng, and the virtue of Yi is also in the position of Geng. Therefore, the song says, "Yin follows Yang, and Yang stays in its place." The term "Yang" refers to the combination of heavenly stems: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, Wu combines with Gui. This is called the combination of heavenly stems. For example, on a Jia Yin day, the virtuous person is in the direction of Jia; on a Ji day, the virtuous person is also in the direction of Jia.

寅午戌兮刑在火，寅刑巳，戌刑未，午自刑，皆是南方，故曰在火。

On days when Yin, Wu, and Xu form a Triple Harmony of fire, the "刑" (punishment) falls in the southern fire position. This is because Yin is punished by Si, Xu is punished by Wei, and Wu is self-punished. Since Si, Wei, and Wu are all in the south, it is said that the punishment is in the fire position.

申子辰兮在木林。申刑寅，子刑卯，辰自刑，東方木也，故曰在木林。

On days of the Water Triple Harmony (申子辰), the "刑" falls on the eastern wood position. This is because Shen (申) harms Yin (寅), Zi (子) harms Mao (卯), and Chen (辰) harms itself. Yin and Mao both belong to the eastern wood, so it is said that the harm is in the wooden forest.

巳酉丑兮皆仿此，巳刑申，酉自刑，丑刑戌，皆在西方金。亥卯未日在北方，亥自刑，子刑卯，未刑丑，故在北方。

The day of the Triple Harmony of the Metal triad (巳酉丑) is determined by the method of mutual punishment. On such a day,巳 punishes申,酉 punishes itself, and丑 punishes戌. The elements申, 酉, and戌 belong to the Western direction and are of the Metal element. Similarly, on the day of the Triple Harmony of the Wood triad (亥卯未), punishment occurs in the Northern direction:亥 punishes itself,子 punishes卯, and未 punishes丑. Therefore, it is said that punishment occurs in the Northern direction.

賊盜逃良心不妄陳。或有德刑同一位，忍受賤皆於彼隱身。占逃亡，君子責德，小人責刑。若遇德刑同位，良賤必皆隱身於其方也。德若勝刑尋易獲，刑如勝德捉無因。

To track the whereabouts of thieves and runaways, using this method of criminal and virtue directions will not miss. If the virtue and criminal directions fall in the same direction, then both the virtuous and the lowly will hide there. When searching for a righteous person, look for the virtue direction; when searching for a wicked person, look for the criminal direction. If virtue and criminal directions are the same, both the virtuous and the lowly will be hiding in that direction. The virtue direction is stronger than the criminal direction, making it easier to capture; if the criminal direction is stronger than the virtue direction, then capture is impossible.

解離之卦在行年，先須察地後觀天。夫妻終始互相剋，二月寅時卦請占。妻年立子夫年午此先視地行年，天地盤中仔細研神后子是妻之行年，勝光午是夫之行年。

The hexagram "Jie Li" (Release of Fire) should be examined by looking at the "Xing Nian" (personal years) of both husband and wife. First, observe the position indicated by the Earth Plate, then check the god added by the Heaven Plate. If the personal years of husband and wife mutually control each other from beginning to end, it indicates the hexagram of "Jie Li". For example, in a lesson of February at the hour of Yin, the wife's personal year is Zi, and the husband's personal year is Wu. The annotation says to first look at the position of the personal year on the Earth Plate, then carefully analyze it in both the Heaven and Earth Plates; "Shenhou" (Zi) is where the wife's personal year is located, and "Shengguang" (Wu) is where the husband's personal year is located.

午上功曹子傳送夫年午上見功曹，妻年子上見傳送，遞相殘賊豈安然？本來子水先傷午子水克午火，正克也，上有申憂午火燃子上申金，又被夫年上午火克。午得功曹被申克，此為終始互相煎傳送金又克午上功曹木，故主始終相殘害。金盆覆水皆斯類，玉軫音悲劇可憐。

The position of Wu has the 'Gongcao' Yin, and the position of Zi has the 'Chuansong' Shen. The annotation says that the husband's year of life is on Wu and meets Gongcao Yin, while the wife's year of life is on Zi and meets Chuansong Shen. They mutually attack and overcome each other, how can they be peaceful? Originally, the water of Zi first harms the fire of Wu, the annotation says that Zi water overcomes Wu fire, which is a direct overcoming. However, the metal of Shen in the position of Zi is also worried about being burned by the fire of Wu, the annotation says that the Shen metal in Zi is overcome by the Wu fire of the husband's year. The wood of Gongcao Yin in the position of Wu is also overcome by the Shen metal, so they mutually attack each other from beginning to end. The annotation says that Chuansong Shen metal overcomes the Gongcao Yin wood in Wu, so it indicates that the husband and wife will always harm each other. This is like water spilled from a golden basin that can never be recovered, or the jade tuning pegs on a zither emitting a sorrowful sound, truly lamentable.

日往加辰辰剋日，發用當為亂首名日為尊，辰為卑，尊就卑被卑克，故曰亂首。臣犯君兮子害父，妻背夫兮弟犯兄。奴婢不從主委任，將軍出塞憤其兵。日為尊長辰卑小，犯上之時忌此刑。正月酉時庚午日，傳送初傳午克庚。略舉一隅須自識，餘皆仿此例分明。

The day stem is placed above the day branch, and is instead overcome by the day branch. Taking the initiating transmission, this hexagram is called "Disorderly Beginning." The commentary says that the day stem represents the superior and the day branch represents the inferior. The superior being subjugated by the inferior, and being overcome by the inferior, is called "Disorderly Beginning." This hexagram indicates situations where subordinates defy their superiors, sons plot against their fathers, wives abandon their husbands, and younger brothers violate their elder brothers; servants refuse to obey their masters, and generals lead troops out of the border while soldiers are resentful. The day stem represents the superior, and the day branch represents the inferior. Any case of lower-ranking individuals committing offenses against higher-ranking ones should most avoid this type of conflict. For example, if the lesson is cast on the day of Gengwu (庚午) at the hour of You (酉) in the first lunar month, the initiating transmission is Shen (申), and the Wu fire overcomes the Geng metal, which is this pattern. Here only a single example is given; readers must understand it themselves. All other situations should be analyzed in the same way, and the meaning will become clear.

四課上神俱克下，法式嚴時不可論四課上克下，即法令嚴加，有冤屈不得申雪。臣子憂殃從此起，無祿如何獨處尊？古人孤老誰扶持？空室無人豈得存？官門有小竟當罪，對者多應理不伸。

The four lessons have their upper deities all overcoming the lower ones, and this hexagram is called "No Fortune." The commentary says that when the upper deities overcome the lower ones, it indicates harsh laws and strict regulations, so even if there is injustice, there is nowhere to appeal. Troubles and calamities for ministers and children arise from this; since there is no fortune to be had, on what grounds can one occupy a high position? The elderly and lonely have no one to support them; how can they survive in an empty house? In the government, minor offenses are punished severely; for those involved in lawsuits, it is difficult to have their cases heard and their grievances resolved.

四課下神俱賊上，絕嗣如何保二親？妻背夫兮奴背主，子弒父兮臣弒君。占孕常憂刑害子，定是孤煢失業人。論訟對之忌先起，卻被他番難雪伸他番者，難雪隱，先起失理也。

The four lessons have all the lower spirits harming the upper spirits, and this hexagram is called "Discontinuation of Offspring." Even the parents cannot be preserved, let alone the children. This hexagram indicates a wife abandoning her husband, servants betraying their masters, and even sons killing their fathers or ministers killing their sovereigns. When divining pregnancy, there is often great concern about legal troubles harming the child. When divining a person's circumstances, it certainly refers to someone who is lonely and without support, having lost their means of livelihood. In a lawsuit, if one is the defendant, it is most inauspicious to initiate the case first, otherwise they will be suppressed by the other party and their grievances will remain unresolved. The annotation says that "he pán" refers to hidden circumstances that make it difficult to clear one's name. The party who initiates the lawsuit first loses the moral ground.

居天寡宿地孤辰，發用當知六甲旬。欲識空亡何宿是，甲戌旬中用酉申如甲戌旬中，胃昴畢觜參是為寡宿，是居天也。申酉為孤辰，是在地也。占人孤獨離桑梓，財物虛無伴不親。官位遇之宜改動，出行防盜擬侵人一作“出行訪謁無親人”。所聞百事皆非實，疾病遭官不害身久病亦畏空亡也。甲戌旬中，申酉空 亡，餘五旬仿此。

In the sky it is called "Gusu," and on the ground it is called "Guchen." To determine it, one must first know which of the six jia cycles the current day belongs to. To find out which stars are affected by kongwang, for example, in the Jiaxu cycle, the branches Shen and You are used. The commentary says that in the Jiaxu cycle, the stars Wei, Mao, Bi, Zi, and Shen are Gusu, which are in the sky, while the branches Shen and You are Guchen, which are on the ground. For a person, this indicates loneliness and being away from one's homeland; for property, it suggests something empty and not real, with no close companions nearby. Officials encountering this should consider transferring to another post; for travel, one should be cautious of thieves, and the text says "traveling to visit people who are not related." All the information heard is not true; if one is sick or involved in legal matters, it does not lead to harm, and the commentary says that people who are long-term ill should also avoid kongwang. In the Jiaxu cycle, Shen and You are kongwang, and the other five cycles follow the same pattern.

龍戰元黃二八門，春生秋殺決於分二月建卯生萬物，八月建酉殺萬一物。卯日出門，酉日入門。但遇卯酉日占事，或用神立卯酉上，或人行年立卯酉上，即應此卦。燕去燕來離會兆，雷收雷發見潛因二月元鳥至，以相來；八月元鳥歸，以相離。二月雷發聲，龍見。八月雷收聲，龍潛。此歷離會隱見之兆也。

"The term 'Dragon Struggle' derives its meaning from the sixth line at the top of the Kun hexagram in the I Ching, which states, 'The dragon struggles in the wild, its blood turns black and yellow.' This should be applied to the months of February and August, which are considered the two gateways. Spring brings birth and autumn brings destruction, and this is determined by the spring equinox and autumn equinox. The commentary explains that in February, the month builder is at Mao, which nurtures all things; in August, the month builder is at You, which brings order and destruction. Mao is the position of departure, while You is the position of entry; whenever one encounters a day of Mao or You, or when the useful god falls on Mao or You, or when a person's age cycle falls on Mao or You, this hexagram should be used. The coming and going of swallows signify separation and reunion; the occurrence and cessation of spring thunder signify manifestation and concealment. The commentary says that in February, swallows fly in, symbolizing reunion; in August, swallows fly out, symbolizing separation; in February, thunder begins, and the dragon appears; in August, thunder ceases, and the dragon hides. This is precisely the sign of separation and reunion, manifestation and concealment."

如今卯酉日占事，行年用起立斯辰。刑德兩途俱合此二月春分生萬物，主德，復有殺氣盜刑而榆葉落。八月秋分殺萬物，主刑，復有德氣盜施而蒜麥生。故云“刑德兩途俱俁此”，出南入北忌曹迍。行人進退心疑惑，兄弟乖張妻不親。

Now, when divining on the day of卯 (Mao) or酉 (You), if the person's year and the initiating transmission god also stand on these two positions, then the paths of punishment and virtue converge here. The annotation says that in February during the spring equinox, which nurtures all things, it is the time of virtue, but there is still hidden punishment, hence the elm leaves fall. In August during the autumn equinox, which brings solemnity and destruction, it is the time of punishment, but there is still hidden virtue, hence garlic and wheat grow. Therefore it is said, "the paths of punishment and virtue both meet here." If this hexagram is obtained, going south and going north should both be avoided due to obstruction. Travelers find themselves in a dilemma, uncertain in their minds, siblings are discordant, and husband and wife are not close.

勵德陰陽何以分，卯酉將為日月門。天乙此時俱上立天乙立卯酉上是也，貴賤尊卑位各陳尊卑以陳，貴賤位矣。陰者，是日辰之陰，乃是第二課、第四課，屬卑下，不可妄居貴人前，必黜退。陽者，是日辰之陽，乃是第一課、第三課，屬尊，不合居貴人之後，必遷進。餘者仿此。陰立在前陽處後，大吏升遷小吏迍。庶人身宅憂移動，魂夢非安謝土神二八月是祭社之月，故主謝土神。

The distinction of yin and yang in the hexagram "Li De" is determined by the positions of卯 and酉, which are the gates where the sun and moon rise and set. At this time, the Heavenly Nobleman is precisely located above these positions; the annotation states that the Heavenly Nobleman is situated at the position of卯 or酉. Thus, the hierarchy of status is established. The annotation says that once the hierarchy is determined, the distinction between high and low is clear.the so-called "yin" refers to the yin spirits of the day stem and day branch, which are the second and fourth lessons, belonging to the lower rank and should not be placed before the nobleman, otherwise they will certainly suffer demotion.the so-called "yang" refers to the yang spirits of the day stem and day branch, which are the first and third lessons, belonging to the higher rank and should not be placed after the nobleman, otherwise it will lead to promotion. Other situations follow the same pattern. If the yin spirits are in front and the yang spirits are behind, then high officials will be promoted while low officials will be in trouble. If a common person divines this, there will be worries about moving house or home, and restlessness in dreams. They should perform a ritual to thank the earth god. The annotation says that February and August are the months for worshipping the earth god, hence the reference to thanking the earth god.

贅婿日干加克辰，辰來加日制其身今日干加克支辰，或支辰加日被克為用，卑被尊制，故不由自用也。原作“尊被卑制”，今據許本改。如婿寄在妻家住偉堂按：此句是日干加支克支者，若嫁拎男適就人偉堂按：此句是支辰加日被克者。意欲所為全不肯，心懷不願抑今雲郭本“今”作“勒”。凶災吉慶皆主內，故以天官決事因偉堂按：原本“天官”作“天干”，今據郭本改。

The hexagram "Zhu Xu" (赘婿) indicates that the day stem is added to the day branch and thus overcomes the day branch, or the day branch is added to the day stem and is thereby restrained. The annotation states that when the day stem approaches the day branch and overcomes it, or the day branch approaches the day stem and is overcome by it, these are taken as initiating transmissions. In both cases, the inferior is subdued by the superior, hence the person is unable to act freely. Originally it was written as "the superior is subdued by the inferior," but now it has been corrected according to Xu's edition. The first situation is like a son-in-law living in his daughter's home, as noted by Cheng Weitang: this refers to the case where the day stem approaches the day branch and overcomes it. The second situation is like a man going to rely on another family after marriage, as noted by Cheng Weitang: this refers to the case where the day branch approaches the day stem and is overcome by it. One's intended actions cannot be realized, and although one is unwilling, one is still suppressed. The character "jin" in the Guo edition is written as "le." Whether it is misfortune or good fortune, they all affect the inner family, so one should determine the cause by means of the heavenly general. Cheng Weitang notes that originally "tian guan" was written as "tian gan," but now it has been corrected according to the Guo edition.

用神與日類須詳，物氣分明辨否臧立用神與日有族類。甲乙初傳水為氣甲乙日用德，用水神，為有氣，木因水生故也，占者當憂父母◎。若見木神為兄弟，則類之稱事可量。如逢小吉知何類甲乙日屬木，亥卯未合日支，皆今日之族類，鷹雁妻奴及酒羊。亥豬卯圖甲乙類，旺盯為生墓己傷旺相為生物，墓則為死物是也。

The Useful God must be of the same type as the Day Stem, and it must be carefully distinguished. The essence of things must be clearly defined in order to judge their good or bad nature. The annotation says that when determining the Useful God, we should check whether it has a kinship with the Day Stem. If the Day Stem is Jia or Yi wood and the First Transmission is water, then it is considered to have vitality. The annotation says that for Jia or Yi wood days, using water as the Useful God is considered to have vitality, because wood is born from water; in this case, the divination should concern the parents. If the Wood God appears, it belongs to the category of brothers, and the extent of the matter can be measured. If the 'Xiaoji' (Wei) is encountered, to which category should it be assigned? The annotation says that on Jia or Yi wood days, the combination of Hai, Mao, and Wei with the Day Branch are all of the same kinship as the day, so they represent eagles, geese, spouses, servants, wine, and sheep. Hai represents pigs, Mao represents rabbits, and they all belong to the category of Jia and Yi. When they are prosperous and strong, they represent living things; when they are in the墓 (grave), they represent dead things. The annotation says that when they are prosperous and strong, they represent living things, and when they are in the墓, they represent dead things.

新故陰陽不易分，剛柔異類辨斯文。剛用陽神及有氣，是物裝成不梁塵剛日用起陽神及有氣神加日上，主生氣物及新物。用起陰神及無氣神加日上，是無氣物，乃是故物，餘仿此。柔須求德加臨日，乙德成庚是土因。大吉臨干為死舊，天罡加日是生新假令乙丑日是柔日，乙德在庚；金生於土，天罡小吉加日上，即生新物。大吉加日上是故舊物也。

Whether an object is new or old cannot be easily distinguished by simply looking at yin and yang. Instead, it should be categorized into two types based on whether it is a strong day or a gentle day. On a yang day, if the yang spirit is used and the spirit is in its season and has vitality, the object is newly made and clean, not stained with dust from the ceiling. The annotation says that on a strong day, using the yang spirit and adding the spirit that is in its season and has vitality to the day stem indicates an object with life and is new. If the yin spirit is used or the spirit without vitality is added to the day stem, it indicates an object without vitality, which is old. The same logic applies to other cases. On a yin day, one should look at where the "de" of the day stem is located. For example, the "de" of Yi is on Geng, and Geng metal is born in the earth, so the reason lies in the earth. If the day stem has "Daji" (Chou) on it, it indicates an old and dead object; if "Tiangang" (Chen) is added to the day stem, it indicates a newly born object. The annotation says that if Yi Chou day is a gentle day, the "de" of Yi is on Geng. Since metal is born in the earth, if Tiangang (Chen) or Xiaoji (Wei) is added to the day stem, it indicates a newly born object. If Daji (Chou) is added to the day stem, it indicates an old object.

八迍五福詳凶吉，以意推之無定神。欲別凶徵吉有力原本作“欲知凶徵吉有利。”今偉堂據郭本改，不推八五是常文又名三近四吉卦。沖剋休囚刑墓殺，惡將都看有幾迍。旺相相生吉神救，又是福之多少均。福利多時災漸退，病癒遭官理得伸五福者，個如用起死墓氣，終量相氣，為一福。子母相生，為二福。日上見螣蛇，辰上見元武，為三福。金神三殺救之為四福。癸德在戊，戊寄在丙來為今日中傳，為五福也。

"The Eight Troubles and Five Blessings" is a method that separately counts and weighs the number of凶 (adverse) and吉 (favorable) factors, relying entirely on calculation without fixed deities or auspicious signs. To distinguish between adverse signs and favorable forces, the original text says "Want to know the signs of misfortune and the benefits," but Cheng Weitang revised it according to the Guo edition. If one does not count these eight and five, it would merely be ordinary text. The commentary states that this hexagram is also called the "Three Near and Four Blessings Hexagram." All unfavorable factors such as conflict, overcoming, rest, captivity, punishment, tomb, and killing, along with the凶 (adverse) generals they are riding on, are counted to determine how many "troubles" there are. All favorable factors such as strength, mutual generation, and rescue by auspicious deities are counted to determine how many "blessings" there are. When there are many blessings, calamities gradually recede, the sick recover, and in legal matters, justice is served. The commentary explains that the five blessings are: the useful deity originates from the dead tomb energy but the final transmission receives the mutual energy, which is one blessing; the three transmissions have mother and son mutual generation, which is two blessings; the day pillar has the Teng Snake and the hour pillar has the Black Tortoise, which is three blessings; the metal deity is rescued by three killing deities, which is four blessings; the virtue of the癸 (Ji) is in the戊 (Wu), and the戊 (Wu) lodges in the丙 (Bing) and coincides with the middle transmission of the day, which is five blessings.

八迍者，假如正月癸酉日午時，小吉加寅發用，春土死，用向死氣，為一迍。未土臨寅木，旺氣所勝，為二迍。甲木墓於未，仰見丘，未土畏木俯見仇，為三迍。將得朱雀，為四迍。朱雀與刑合，為五迍。中傳神后水下賊上，為六迍。又乘白虎與墳墓災殺並，為七迍。午加癸上乘元武凶將，下賊上，為八迍也。

Now discussing the eight difficulties. Suppose on the day of Guiyou in the first month, the lesson is cast at the hour of Wu. The 'Xiaoji' (Wei) is placed on the寅 position as the initiating transmission: in spring, earth is in a dead state, and the useful god is in the death qi, this is one difficulty; the earth of Wei is on top of the wood of寅, and is overcome by the strong wood of the current season, this is the second difficulty; the wood of Jia relies on Wei as its tomb, looking up to see a grave, and the earth of Wei fears being overcome by wood and looks down to see an enemy, this is the third difficulty; the riding god is the Vermilion Bird, this is the fourth difficulty; the Vermilion Bird also combines with the刑, this is the fifth difficulty; the middle transmission 'Shenhou' (Zi) water is below and attacks above, this is the sixth difficulty; it also rides the White Tiger, and is combined with the grave, disaster and killing, this is the seventh difficulty; Wu is placed on Gui and rides the Black Tortoise, which is also below and attacks above, this is the eighth difficulty.

始終之卦在臨時，神將相傳仔細思。先吉後凶終不吉，先凶後吉慶相隨。善惡等分無咎譽，首末俱臧福大奇終來克始，吉無不利。始往克終，憂身害己。三傳相生，萬事盡成。忽若相剋，為鬼為賊，用神生死吉凶，旺相為方來，囚死為已往。

The divination should be interpreted based on the specific circumstances at the time of the event. By examining the gods riding the three transmissions and the general in sequence, one should carefully consider them. If something starts auspicious but ends in misfortune, the outcome will ultimately be inauspicious. If something begins in misfortune but turns auspicious, good fortune will follow. If good and evil are equally balanced, there will be neither fault nor praise. If both the beginning and the end are favorable, the blessing will be exceptionally remarkable. The commentary states that if the final transmission comes to control the initial one, it is auspicious and suitable for all matters. If the initial transmission controls the final one, it will bring worries, harm to oneself. If the three transmissions mutually generate each other, all affairs will succeed. But if they mutually control each other, it becomes like ghosts or thieves. As for the fortune and misfortune indicated by the birth, prosperity, death, and decline of the useful god, the flourishing and strong energy signifies what is about to happen, while the imprisoned and dying energy signifies what has already passed.

戊己中央忌木刑，己來妻合甲歡情。六月己懷歸奉戊，果實雖然郭帶青六月木死，己土旺仍歸戊，故懷木胎，瓜果熟帶青色也。

The Earthly Branches Wu and Ji belong to the central earth, and they most fear the Wood of the East coming to harm them. However, Ji earth, in its role as a wife, combines with Jia wood to form a harmonious relationship. By June, Ji earth, carrying the embryo of wood, returns to serve Wu earth. Therefore, although the fruit is ripe, its outer skin still retains a green color. The commentary explains that in June, Wood is in a state of decline, and Ji earth is at its peak, still returning to Wu earth, thus carrying the embryo of wood, resulting in fruits that are ripe yet still green.

木畏西方庚與辛，甲將乙妹合庚金。春時木旺乙歸本，所以瓊花開綠林甲乙東方木，畏西方庚辛金，甲為兄，乙為妹，嫁與庚為妻，所以乙庚合，至春木旺金死之時，卻還家以應。庚色白，乙懷金胎，卻歸東方色，所以春有白花，以雜青色之中，有金也。木青金白，所以瓊花開綠林。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Wood fears the Western Geng and Xin Metal, so Jia Wood marries his sister Yi to Geng Metal to harmonize. When spring comes and Wood is strong, Yi returns to her original family, hence in the green woods white jade flowers appear. The annotation says that Jia and Yi belong to Eastern Wood, which fears Western Geng and Xin Metal. Jia is the elder brother, Yi the younger sister, who marries Geng as a wife, thus forming a harmonious relationship between Yi and Geng. When spring comes and Wood is strong while Metal is weak, Yi returns to her family, fulfilling this image. Geng has the color white, and Yi, carrying a Metal fetus, returns to the East, so in spring white flowers appear among the green, indicating the presence of Metal energy. Wood is green, Metal is white, hence it is said that jade flowers bloom in the green woods. The original text should have a section on the Proportion of Bing and Xin after the section on Yi and Geng, but this section is missing; therefore, it is not conjectured.

南方火畏北方水，故將丁妹配於壬。夏旺丁來歸應丙，桑椹熟時當紫青夏丁火懷水胎歸丙火，水黑火赤黑相雜成紫，故桑椹紫也。

In the south, fire fears the water of the north, so they married Ding, the sister, to Ren. When summer comes and fire is strong, Ding returns to join Bing fire. Therefore, when mulberry fruits ripen, their color is purple with a blue tinge. The commentary says that in summer, Ding fire carries a water fetus and returns to Bing fire. Water is black, fire is red, and when black and red mix, it becomes purple, hence the mulberry fruits are purple.

北方水怯中央土，癸戊親情偶室房。立冬水旺癸還舍，土孕和凝殺草黃立冬嚴寒殺草有土色，故色黃也。

In the north, water fears the central earth, so Gui and Wu form a close relationship and become husband and wife. When the winter solstice arrives and water becomes strong, Gui returns to its original position. The earth holds the water fetus and gathers it together, so under the severe cold, the grass turns yellow. The commentary says that at the winter solstice, the severe cold kills the grass, and the grass carries the color of the earth, hence it turns yellow.

曲直東方是木行，三傳亥卯未相併。占人桴筏並栽木，病者因風致有縈木生亥旺卯墓未，三傳俱木，主木氣之事，木主風也。

"The 'Curve and Straight' (曲直) relates to the nature of wood in the Eastern direction. The three transmissions (三传) exactly form the triple harmony (三合) of the wood triad (亥卯未). When used for divination concerning human affairs, it often relates to things such as bamboo, trees, rafts, and planting trees; when used for divination concerning illness, it indicates disease caused by wind pathogens. The annotation explains that wood is born in亥, reaches its prosperity in卯, and is buried in未. Since all three transmissions belong to the wood element, they indicate matters related to the wood qi. Wood in the five phases (五行) is associated with wind. The original text should have had a section on the 'Inflaming Upward' (炎上)卦 before the 'Curve and Straight' (曲直)卦, but this section is missing. I will not make up the missing part."

戊己占時用土神戊己日三傳辰戌丑未是也，三傳四季合斯名。呼為稼穡緣從土，築室開田墓宅因。

When the day stem is Wu or Ji (earth) and the useful god is also an earth deity, the commentary states that this refers to a day with Wu or Ji as the stem and the three transmissions (three phases) containing Chen, Xu, Chou, or Wei. If all three transmissions are Chen, Xu, Chou, or Wei, the hexagram name is fulfilled. This is called "Jia Se" (cultivation and harvest) because it takes its imagery from the earth. Therefore, the matters divined are mostly related to building houses, cultivating fields, and constructing tombs or dwellings.

巳酉丑是從革卦，兵革相持位屬金。改故入新多別業，病傷筋骨肺勞侵。

The Three Transmissions fall into the Triple Harmony of Si-You-Chou, forming the 'From Metal' hexagram. Metal represents weapons and armor, so there is an image of two armies facing each other. This hexagram signifies the removal of the old and the introduction of the new, often indicating the need to establish a new enterprise. In matters of illness, it suggests injury to the bones and joints, or damage to the lung meridian, or invasion by overwork and strain.

立用傳中申子辰，卦名潤下水之因。占者多因溝澗意，不然舟楫網魚鱗。占胎是女良非謬，疾病為殃謝水神。

The initiating transmission and the three transmissions are all part of the triple harmony of the water trinity, Shen-Zi-Chen, and the hexagram is named "Mo Xia" (Mo means moist, Xia means descending), and the reason lies in water. When divining, the matter is mostly related to ditches and streams, or else it involves boat travel and ferrying, or setting nets to fish. When divining about pregnancy, it indicates the birth of a daughter, and this interpretation is indeed correct. When divining about illness, it suggests that the water deity is causing trouble, and one should worship and appease the water deity to remove the calamity.

乙戊己辛壬五日此五干為日也，四仲相併九丑神子午卯酉四支與五干相合為九丑，乃乙卯、己卯、辛卯、乙酉、己酉、辛酉、戊子、壬子、戊午、壬午十日也。此十日遇大吉加在支辰上，為九丑卦。大吉臨在支辰上，值此凶災將及人。

On the days of the heavenly stems 乙, 戊, 己, 辛, and 壬, the annotations state that these five stems are considered the day stems. When combined with the four central branches 子, 午, 卯, and 酉, they form the "nine Chou" spirits. The annotations explain that the four branches 子, 午, 卯, and 酉 combined with these five stems create the nine Chou. These consist of ten days: Yimao, Jimao, Xinmao, Yiyou, Jiyou, Xinyou, Wuzi, Renzi, Wuwu, and Renwu. If on these ten days the "Great Good" Chou falls on the day branch, it forms the nine Chou hexagram. When the Great Good Chou is on the day branch, it signifies that misfortune will befall a person.

大小二時相濟會大時，正月在卯順行十二宮；小時，正月起卯逆行四仲，剛日男凶柔女迍。重陽害父重陰母剛日日辰在天乙前，為重陽，主害父。柔日辰在天乙後，為重陰，主害母，測以天官決事因大吉與朱雀會，主官事口舌；元武主失財物，或妖淫；勾陳主鬥訟；白虎主疾病死亡。皆以天官決事。不但納妻並嫁女，最忌遊行及出軍。

The two divine omens, Great Hour and Minor Hour, meet at the same position. The annotation states that the Great Hour begins in the second month at the hour of Mao and proceeds through the twelve palaces in order. The Minor Hour also begins in the second month at the hour of Mao, but proceeds through the four central points in reverse. On a yang day, this indicates danger to a male; on a yin day, it indicates danger to a female. If it is "heavy yang," it harms the father; if it is "heavy yin," it harms the mother. The annotation explains that on an odd day, if the day branch is before the Heavenly General, it is considered heavy yang and indicates harm to the father; on an even day, if the day branch is after the Heavenly General, it is considered heavy yin and indicates harm to the mother. To determine the specific matters involved, one should refer to the Heavenly General. The annotation says that if Great Auspiciousness meets the Vermilion Bird, it indicates official disputes and verbal conflicts; if it meets the Black Tortoise, it indicates loss of property or immoral acts; if it meets Gou Chen, it indicates disputes and lawsuits; if it meets the White Tiger, it indicates illness or death. All these matters should be judged based on the Heavenly General. This hexagram not only avoids marriage and wedding, but especially avoids traveling, going on long journeys, and military campaigns.

日月宿行臨四仲，四宿加仲為天煩，月宿加仲為地煩。日宿者，月將是也。月宿者，太陰度四正是也。正月室，二月奎，三月胃，四月畢，五月參，六月鬼，七月張，八月角，九月氐，十月心，十一月斗，十二月虛。每月初一日移宿起，加值奎井張翼氐宿，皆留一日，數盡即知月宿所在也。如正月十五日之月宿，先從室數起，便知是星宿。星宿在午宮，午若加仲發用，便是地煩卦也。

When the day mansion and the month mansion reach the four central positions of Zi, Wu, Mao, and You, it forms the "Double Disturbance." If the day mansion reaches the four central positions, it is called "Heavenly Disturbance," and if the month mansion reaches the four central positions, it is called "Earthly Disturbance." The day mansion refers to the month general of the current month, and the month mansion refers to the star mansion corresponding to the Tai Yin's movement at the four cardinal positions. The method of arrangement is: in the first month, it is Shi mansion; in the second month, it is Kui mansion; in the third month, it is Wei mansion; in the fourth month, it is Bi mansion; in the fifth month, it is Can mansion; in the sixth month, it is Gui mansion; in the seventh month, it is Zhang mansion; in the eighth month, it is Jiao mansion; in the ninth month, it is Di mansion; in the tenth month, it is Xin mansion; in the eleventh month, it is Dou mansion; in the twelfth month, it is Xu mansion. Starting from the first day of each month, the mansions are moved day by day. Whenever the mansions of Kui, Jing, Zhang, Yi, and Di are encountered, they stay for one day. After counting, it is known where the month mansion is located. For example, to calculate the month mansion on the fifteenth day of the first month, starting from Shi mansion, it is known that the day is Xing mansion. Xing mansion belongs to the Wu palace. If Wu reaches the four central positions and initiates the transmission, it is the Earthly Disturbance hexagram.

起月宿歌曰：“正月起室二硅遊，三胃四畢五參頭。六魁七張八角數，九氐十心數順求。子牛丑虛加月宿，奎井張翼氐重留。室壁奎奎婁昴胃昴，畢觜參井井鬼柳。星張張翼翼軫角，亢氐氐房心尾箕，斗牛女虛危。”數法周而復始也，此卦名為天地煩。

The mnemonic for calculating the lunar mansion is: "In the first month, the start is in the room, then moves to Kuai in the second. In the third, it moves to Wei, in the fourth to Bi, in the fifth to the head of Shen. In the sixth, it moves to Kui, seventh to Zhang, eighth to Jiao, ninth to Di, tenth to Xin, and continues in order. Zi (rat) and Niu (ox) add the lunar mansion, Kuai, Jing, Zhang, Yi, Di, and the movement is repeated. Room, Wall, Kuai, Lao, Wei, Mao, Bi, Zi, Shen, and Liu. Bi, Zi, Shen, and Liu. Star, Zhang, Yi, Zhen, Jiao, Keng, Di, and the movement continues. Keng, Di, Fu, Xin, Wei, and Ji." The term "two Gu" should be "Kuai" due to a possible error in the original text, and it is recorded as such without correction. The method cycles repeatedly, continuing without end. When the solar mansion and lunar mansion are both present, this hexagram is called "Heaven and Earth are confused."

更被斗罡加丑未，復以兼稱名杜傳。男抵日兮女抵月，舉事災殃為汝言。禍散復生歡復怒，仇人和了又成冤。弦望晦朔天煩合，男犯刑傷被吏纏弦望晦朔為四正日，男行年抵日宿，主被吏執也。子午卯酉地煩會，女主血光有迍邅子午卯酉四仲日，女行年抵月宿，主有血光之災。二煩卦主盜賊，不利出行。

If the handle of the dipper and the Tiangang are again positioned at Chou or Wei, this adds another name called 'Du Chuan'. Men should be at the day host, women at the moon host; any action taken will invite calamity, which should be explained in advance. This hexagram indicates that misfortune has just faded away but reappears, joy turns into anger quickly, and enemies who have just reconciled become rivals again. On the days of the waxing moon, full moon, new moon, and dark moon, when combined with Tianfan, men will suffer from legal troubles and be harassed by officials. The annotation says that the days of the waxing moon, full moon, new moon, and dark moon are the four cardinal days; if a man's age aligns with the day host, he will be detained by officials. When Zi, Wu, Mao, and You meet with Di Fan, women will face blood-related disasters and difficulties in their actions. The annotation says that on the days of Zi, Wu, Mao, and You, which are the four middle days, if a woman's age aligns with the moon host, she will suffer a blood disaster. The hexagram of Er Fan generally indicates theft and is unfavorable for travel.

四立日占為百事，切忌干臨向絕神四立日：立春、立夏、立秋、立冬。四立前一日為四絕神，凡四立日占得今日干支臨昨日干支，為天禍課。遇此名為天禍卦，天咎之災四五旬四五旬者，經云：“禍不出一節，應一百四十五日內也。”

On the days of the four beginnings (立春, 立夏, 立秋, 立冬), when divining about various matters, it is most inauspicious if the day stem (日干) is in the position of the "four absolute voids" (四绝). The annotation explains that the four beginnings refer to the start of spring, summer, autumn, and winter, and the day before each of these is called the "four absolute void gods" (四绝神). Whenever a divination is cast starting from the day of the four beginnings, and the current day's stem and branch (干支) falls on the previous day's stem and branch, it is called the "heavenly calamity lesson" (天祸课). When this lesson occurs, it is referred to as the "heavenly calamity hexagram" (天祸卦), and the calamity from heaven will manifest within 145 days. The annotation explains that the term "four and five weeks" (四五旬) refers to this period. The text states: "Calamity does not occur within one solar term, but it will manifest within 145 days."

今日立春當乙酉，昨暮冬窮是甲申。假合乙酉戌時課，乙干臨甲害凌人。欲 知禍患緣何起，以將推之決事因。白虎死亡元武盜，官追朱雀斗勾陳。天空凡事多欺詐，各依天將起邅迍。

For example, if today is the day of the Beginning of Spring, which falls on the Yiyou day, then yesterday was the last day of winter, the Jiashen day. Suppose a divination is cast at the Xu hour on the Yiyou day, with the Yi stem falling on the Ji stem, forming an image of harm and oppression. To know the source of the calamity, one should examine the Heavenly Generals accompanying the three transmissions: a White Tiger indicates death, a Black Tortoise indicates theft, a Vermilion Bird indicates official pursuit, a Gou Chen indicates conflict; a Tian Kong indicates deception and falsehood. In summary, the origin of the calamity is determined by the Heavenly General accompanying each transmission.

陰陽生殺言分至，前之一日是離神陽主生，陰主殺，春分陽氣生在卯，故偷葉落。夏至陰氣生在午，盜殺根本，故蘭菊生萌芽，瓜麥死。秋分陰氣生在酉，故麥瓜生。冬至陽氣生在子，施根本，故蘭菊萌芽動。此四者，名朝氣，不得久立是也。

Yin and yang's generation and destruction are fully explained by the two divisions of the two extremes, that is, the spring equinox, autumn equinox, summer solstice, and winter solstice. The day before these four solar terms is called "Li Shen." The commentary says that yang qi governs generation and yin qi governs destruction: at the spring equinox, yang qi arises at the Mao position, so old leaves fall off; at the summer solstice, yin qi arises at the Wu position, secretly damaging the roots, so orchids and chrysanthemums begin to sprout while gourds and wheat wither; at the autumn equinox, yin qi arises at the You position, so wheat and gourds grow again; at the winter solstice, yang qi arises at the Zi position, bringing vitality to the roots, so orchids and chrysanthemums begin to sprout. The qi of these four seasons is called "Chao Qi," which comes quickly and goes quickly, not lasting long.

假令春分今日卯，離神昨日乃歸寅。占時月宿居寅上月宿所在，如二煩卦，詳其多少悉殃人。月是積陰為殺氣，離上逢之天寇迍。非但行人去遭劫，凡事經營害及身要知心月狐在卯，危月燕在子，張月鹿在午，畢月烏在酉，遇此乃真月宿也。

For example, on the day of Spring Equinox which is the day of Mao, the spirit of Li (Fire) belongs to the previous day of Yin. When setting up the divination, if the moon's position is exactly on the Yin position, the annotation says that the method of determining the moon's position is the same as that of the two troubles hexagram. Further examining its strength, it will affect the human body. The moon is the accumulated yin energy, belonging to killing energy. Once it meets the position of the spirit of Li, it becomes a "heavenly thief" situation. This is not only a problem for travelers who may be robbed, but also any affairs planned will harm oneself. The annotation says that the heart moon fox is in Mao, the danger moon swallow is in Zi, the Zhang moon deer is in Wu, and the Bi moon bird is in You. Only when encountering these constellations is the moon's position truly determined.

用起並時同剋日，天網四張災禍臨經云：“天網四張，萬物盡傷。”。庚辛占值日中課庚辛日屬金，日中午時屬火，火克金也，火作初傳午克金用神又得火，共時剋日，名天網卦。餘仿此。甲乙申時得傳送，他皆仿此例須尋。問其憂事緣何發，消息天官斷客心。

The god initiating the transmission and the time of divination both attack the day stem, which is called "heavenly net" spreading in all directions, indicating calamity approaching. The classic text says, "The heavenly net spreads in four directions, all things are injured." The commentary explains that when a day of metal (Geng or Xin) is divined at the noon hour (Wu), metal belongs to Geng and Xin, and the noon hour belongs to fire, which overcomes metal; fire also serves as the first transmission. The commentary says that the fire overcomes metal, and the useful god also needs fire. When the useful god and the time of divination both attack the day stem, this is called the heavenly net hexagram. Other cases are similar. For example, if a day of wood (Jia or Yi) is divined at the hour of Shen and the transmission starts with Shen (Chuansong), it is the same principle. Other situations should be examined in the same way. To inquire about the source of the worry, one should consider the messages of the heavenly generals to judge the concerns of the person consulting the oracle.

占課用神當死囚其凶一也，仰見其丘其凶二也俯見仇其凶三也。更值斗罡加日本其凶四也，今日生處為日本，四凶天獄是其由。正月乙酉午時課，小吉臨寅故曰丘。春占土死未為墓如春占土死，未是乙木之墓也，土畏於寅又是仇未土被寅木克，小吉與木為仇。

When the useful god is in the position of death qi and imprisonment qi, this is the first凶; seeing the image of a grave mound when looking up, this is the second凶; seeing the image of an enemy when looking down, this is the third凶; and if the handle of the dipper and tiangang are added upon the 'Japanese' position, this is the fourth凶. The annotation says that the position of growth of the day stem is called 'Japanese'. When all four凶 are present, the name 'heavenly prison' comes from this. For example, on the Yiyou day in the first lunar month at the hour of Wu, 'Xiaoji' is not present at the寅 position, so it is called a grave mound. When divining in spring, the earth is in a dead position, and Wei is the Storage of Yi wood. The annotation says that in spring, earth is in a dead position, and Wei is precisely the墓 of Yi wood; the earth of Wei is afraid of the wood of寅 to attack, so it is an enemy. The annotation says that the earth of Wei is attacked by the wood of寅, and Xiaoji Wei forms an enemy relationship with wood.

乙生於亥將為本乙木生於亥，亥是乙木之父母也，斗繫當防父母憂斗柄指亥，主父母憂。臨仲己身兄弟患斗柄指仲，主兄弟憂，加季兒孫妻妾愁斗柄指季，主兒孫妻妾憂。加仲是加卯也。加季是加未也。亥卯未是木之位也。登明小吉斯為例，如火如木忌逢秋秋木死火囚，夏金死水囚，冬火死土囚，各按四季發用而推之。行人不可此時出，百事能知則免憂。

The heavenly stem Yi (wood) is born in Hai, so Hai is its root. The commentary says that Yi wood is born in Hai, and Hai is the parents of Yi wood. If the handle of the dipper points to Hai, one should be cautious of worries about the parents, as the commentary says that the dipper pointing to Hai indicates worries about the parents. If the handle of the dipper points to the middle of the four quarters, then the concern is about oneself and one's brothers, as the commentary says that the dipper pointing to the middle indicates worries about brothers. If the handle of the dipper points to the four seasons, then the concern is about children, grandchildren, wife, and concubine, as the commentary says that the dipper pointing to the season indicates worries about children, grandchildren, wife, and concubine. Pointing to the middle means pointing to Mao, and pointing to the season means pointing to Wei. Hai, Mao, and Wei are the triple harmony position for wood. The examples of "Dengming" (Hai) and "Xiaoji" (Wei) have already explained this. For all things belonging to fire or wood, the most dangerous time is autumn, as the commentary says that in autumn wood dies and fire is confined, in summer metal dies and water is confined, and in winter fire dies and earth is confined. Each season's strength and decline should be matched with the initiating transmission to make the judgment. If this hexagram is drawn, one should not travel at this time. All matters can be foreseen in advance, thus avoiding worries.

天有三奇日月星，日為福德月為刑月宿在天罡之宮而發用為死奇卦。言三光皆靈奇也。日為福德者，日出則奸盜止，鬼神藏，惡煞伏，病者愈，故為福也。月為刑者，月乃夜曜，則奸盜不止，魁神不藏，惡煞不伏，病則殃，故為刑也。星為死奇者，謂北斗也。星斗之光，不及日月之輝，故處幽暗之中，不惟奸盜為害，又是指揮之曜，生死莫不從也，故曰死奇。

In the heavens there are three extraordinary lights: sun, moon, and stars. The sun represents fortune and virtue, the moon represents punishment, and the stars are called the "dead odd." The commentary says that when the moon's position falls on the Tiangang (Chen) palace and initiates transmission, it forms the "dead odd hexagram." Here, the three lights are all considered extraordinary and supernatural. The sun is called fortune and virtue because when the sun appears, villains and thieves stop their activities, ghosts and spirits hide, evil forces are subdued, and the sick recover, hence it is associated with fortune. The moon is called punishment because it is the light of the night; during the night, villains and thieves continue their activities, the魁神 (chief spirits) do not hide, evil forces are not subdued, and illness leads to calamity, hence it is associated with punishment. The stars are called the "dead odd" because they refer to the Big Dipper. The light of the stars is not as bright as the sun and moon, so they reside in darkness. Not only do villains and thieves take advantage of this darkness to cause harm, but the Big Dipper is the commanding star that governs life and death, so it is called the "dead odd."

如加孟主憂父母，加仲主己身及兄弟，加季子孫妻妾奴僕。星是死奇為北斗，更互加之各有靈更斗加孟仲季，假令今日丙丁，斗加寅憂父母，加午仲憂兄弟，加盛開季憂妻子奴婢。寅是火生，午是火旺，戌是火墓，他皆仿此而推之是也。

The Dead Star is added to the four beginning positions of the Earthly Branches, which are寅,申,巳, and亥, indicating worries about parents; when added to the four middle positions, which are子,午,卯, and酉, it indicates worries about oneself and brothers; when added to the four seasonal positions, which are辰,戌,丑, and未, it indicates worries about children, wives, and servants. The star referred to as the Dead Star is the Big Dipper, which takes turns to be added to each position, with corresponding effects. The annotation says that the handle of the Big Dipper is added to the beginning, middle, and end positions, for example, if the current day is a day of丙 or丁 fire, then when the Big Dipper is added to寅, there will be worries about parents; when added to午, the middle position, there will be worries about brothers; when added to戌, the end position, there will be worries about wives and servants. The original text here says "加盛开季" which should be a mistake for "加戌季," and we record it as is without correction.寅 is the place of growth for fire,午 is the place of prosperity for fire, and戌 is the place of storage for fire, and the rest follow the same pattern.

加孟所生憂父母，臨仲為身及兄弟。季上見之妻與子，看其臧否與誰並。看是何奇，又加何位，即可知之。日主旬中辰月裡死奇加日吉凶在旬內，加辰吉凶在月內，歲上一年之內程加太歲吉凶在今年內也。星月奇臨主死患星奇加，主死；月奇加，主患，其中日照免災傾星月二奇別主凶惡，或日辰太歲上有日奇，則星月不能為殃。蓋日出則星月沒故耳。日奇者，日宿也。月奇者，月宿也。所以如二煩卦。

When the star or moon is added to the position of the four beginning months (四孟), it indicates worries related to parents; when it appears in the four middle months (四仲), it relates to oneself and siblings; and when it appears in the four final months (四季), it concerns wife and children. One should also consider which of the auspicious deities or malevolent officials it is combined with, as the good or bad outcome is determined by this. In summary, by identifying which of the odd numbers (奇) it is and which position it is added to, the meaning becomes clear. If it is added to the day stem (日干), the fortune or misfortune will occur within the current ten-day period (旬); if it is added to the day branch (日支), the fortune or misfortune will occur within the current month; if it is added to the year stem (太岁), the fortune or misfortune will occur within the current year. The note expresses this meaning. The star odd number (星奇) added to a position indicates death, while the moon odd number (月奇) indicates illness; however, if the sun is present, the disaster can be averted. The note says that the star and moon odd numbers are both associated with misfortune, but if the sun is present in the day or year position, the star and moon will not cause harm, because the sun's appearance causes the star and moon to disappear. The term 'day odd number' (日奇) refers to the position of the sun (日宿), and the 'moon odd number' (月奇) refers to the position of the moon (月宿), and the method of calculation is the same as that of the two troubles (二烦卦).

白虎西方本屬金，性威刑煞忌加臨西方屬金，其蟲毛，毛蟲虎也。金色白，主刑煞，性威猛食人也。若與死神相會合，日辰年上見災迍。遇此即為魂魄化，縱教無病也昏沉。二月寅時甲戌日，勝光為虎是其陰甲上天魁，戌上勝光，是甲上之陰神。死神正巳二歸午死神者，正月起巳，二月在午，順行十二辰也，虎怕相兼作害深虎與死神相逼。

The White Tiger belongs to the west, which in the Five Phases is metal. It is fierce and governs punishment and killing, and it is most undesirable when it appears. The commentary says that the west is metal, and it is paired with hairy animals, and among hairy animals is the tiger. The color of metal is white, which governs punishment and killing, and it is fierce and capable of eating people. If the White Tiger combines with the Death Deity in the day stem, day branch, or in the year pillar, calamity will appear. When this happens, it is called "soul and spirit transformation." Even if one is not sick, they will feel dazed and listless. For example, if a class is started on the day of Jiaxu at the hour of Yin in the second month, the Shengguang at Wu rides the White Tiger, which is its hidden spirit. The commentary says that Jia receives the Tiankui at Xu, and Xu receives Shengguang at Wu, which is the hidden spirit of Jia. The Death Deity is arranged starting from Si in the first month, and then proceeds in order through the twelve earthly branches. The White Tiger is most afraid of being combined with the Death Deity, and the harm becomes even greater. The commentary says that the White Tiger and the Death Deity are in conflict.

六月未時壬戌日，天魁為虎又加壬。六月死神來至戌，下逼行年依此尋行年又被逼。賊上為內下為外，陽為男子女為陰。行年若遇魁罡立，身須加害禍相侵用在陽憂男，用在陰憂女。上克下外喪，下賊上內喪。行年在魁罡下，自身喪也。

Now looking at the sixth month,戌 hour, Renxu day: "Tiankui" (Heavenly Guide)戌 is riding on the White Tiger, and also rests upon Ren; the death deity of the sixth month is exactly at the position of戌, pressing from below towards the year pillar. The method of calculating the year pillar is to seek it in this way. The commentary says that the year pillar is also pressed by the death deity. The lower attacking the upper signifies internal matters, while the upper overcoming the lower signifies external matters; the Yang deity corresponds to a man, and the Yin deity corresponds to a woman. If the year pillar falls exactly under Tiankui戌 or Tiangang辰, the person himself will suffer harm, and misfortune will invade. The commentary says that if the useful deity is Yang, then there is worry about a man; if it is Yin, then there is worry about a woman; the upper overcoming the lower indicates there will be loss outside, while the lower attacking the upper indicates there will be loss within the family; if the year pillar falls under Tiankui and Tiangang, then the person himself is in danger of life and death.

天乙逆行為不順，元白二神居日前為一陰也。用終囚死又相剋立用傳終並休囚死神將，又相剋者，為二陰也，時賊行年凶又殘占時克行年為三陰。三陰任爾能行計，卦主精神入墓間。百事盡乖家業散，縱使登科位不遷又云：“日辰見元武為一陰，日辰在天乙後為二陰，神將囚死者為三陰是也。” 。

Heavenly Ethical Person (Tianyi Guiren) is moving in reverse, indicating an unfavorable situation. The two凶 generals, Yuanwu (Black Tortoise) and Baihu (White Tiger), are located before the day stem, which counts as the first yin. Both the initiating transmission and the final transmission are in a state of being confined and dying, and they also mutually control each other. The annotation states that the initiating transmission and the final transmission are both associated with spirits in a state of weakness and confinement, and they mutually attack each other, which counts as the second yin. At the time of the divination, there is also a thief's control over the year, adding more harm. The annotation says that when the time of divination controls the year, this counts as the third yin. With all three yins present, no matter how one tries to devise strategies, it is of no help. The person's spirit is like being trapped in a storage place, feeling dull and listless. All affairs go against the person, family businesses disperse, and even if one passes the imperial examination, one cannot be promoted. The annotation also says, 'When the day branch meets Yuanwu, it is one yin; when the day branch is after Tianyi, it is two yins; when the spirit and general are in a state of confinement and dying, it is three yins.'

游魂來加年日上行年日辰，用起兼之惡將並。便是飛魂魂不定，行逢鬼祟又生驚。若問煞居何處所，順行正月起登明

The "Wandering Soul" appears over the year stem or the day branch, and the annotation refers to the year stem and the day stem and branch. The initiating transmission god coincides with an evil Heavenly General, which is called "Flying Soul," indicating an unstable soul. When traveling, one may encounter ghosts causing trouble and suffer unexpected fright. To ask where this evil influence falls, it starts from "Dengming" (Hai) in the first month and proceeds sequentially through the twelve earthly branches. The original text ends without punctuation, and the following text continues from another section, leaving the passage incomplete. The translation is provided as is.

喪門正月未為之正月未，二月辰，三月丑，四月戌，五月未，六月辰，七月丑，八月戌，九月未，十月辰，十一月丑，十二月戌，四季流行逆數推。用在行年支干上，病人憂死健人衰。白虎若臨凶轉惡，依將言之事莫疑但依將言之事莫疑也。

The "Sangmen" spirit begins in the sixth Earthly Branch in the first lunar month and is recorded for the whole year: first month in Wei, second in Chen, third in Chou, fourth in Xu, fifth in Wei, sixth in Chen, seventh in Chou, eighth in Xu, ninth in Wei, tenth in Chen, eleventh in Chou, and twelfth in Xu. It moves in reverse order through the four Earthly Branches of Chen, Xu, Chou, and Wei. If the Sangmen falls on the person's age or on the day stem and day branch, the patient is in danger of life and death, and even a healthy person will suffer decline. If the White Tiger is also present, the evil becomes more severe. At this time, one should judge the matter based on the Heavenly General that is riding on it, without hesitation.

天魁常依四仲神，建寅居酉逆相尋天鬼一名伏殃，正月酉，二月午，逆行四仲。凡主伏兵殺傷，或全家病，宜禳禱以除之。行年日上如逢此，殃伏兵傷亂殺人。

The evil influence called "Tian Kuai" always occupies the four central positions of the Earthly Branches, which are Zi, Wu, Mao, and You. In the first month, when the Month Builder is in Yin, Tian Kuai is located in You. Then it moves in reverse order through the four central positions. The commentary states that Tian Gui is also known as "Fu Yang." In the first month, it is in You; in the second month, it is in Wu, moving in reverse through the four central positions. If this influence is present, it indicates hidden dangers, attacks by weapons, or illness affecting the whole family, and one should perform rituals to eliminate these evils. If this influence appears on the person's age or on the Day Stem, it signifies hidden calamities, attacks by weapons, or killings by rebels.

日前一辰天羅殺，對沖名為地網神。發用行年支干上，官災病厄是其迍如庚日庚課申，則酉為天羅，卯為地網。朱雀火災白虎病，螣蛇憂夢怪驚人。

The day stem is said to be in the lodging palace; counting back one position from it is called "Heavenly Net" (tian luo); the position that is in opposition to it is called "Earthly Net" (di wang). If Heavenly Net or Earthly Net appear in the initiating transmission, the year pillar, or the day stem and day branch, it indicates legal troubles, illness, or difficulties. For example, on a Geng day, Geng's lodging palace is in Shen; therefore, You is Heavenly Net and Mao is Earthly Net. If these are accompanied by the Vermilion Bird, it indicates fire disaster; if accompanied by the White Tiger, it indicates disease; if accompanied by the Teng Snake, it indicates nightmares and unexpected fright.

用起日辰俱旺相用神旺相為一光，日辰旺相為二光，傳中復有吉神併為三光也。三光並立無相剋，作事多歡病者輕。縱逢凶將無憂患，囚繫官災事不停。六月戊寅寅時課，三傳俱旺貴人榮。

The initiating transmission god coincides with the day stem and day branch, both being prosperous and strong. The commentary says that when the useful god is prosperous and strong, it is one light; when the day branch is prosperous and strong, it is two lights. Among the three transmissions, if good gods are present together, it is three lights. When the three lights are established together and do not mutually control each other, things tend to be pleasant, and the illness of the person is mild. Even if an Inauspicious General (malevolent general) appears, it does not become a worry. Even if there is detention or legal trouble, the matter will not continue endlessly. For example, on a day of Wuyin (戊寅) in June, when the class is started at the hour of Yin (寅), all three transmissions are prosperous, the nobleman is powerful, which is a sign of honor and prosperity.

天乙順行為正理一陽，日辰有氣復居前日辰有氣在天乙膠為二陽。立用之神兼旺相三陽，三陽吉慶保安然。上下相生神將吉，出行有利職高遷。病解訟伸諸事吉，縱逢凶將亦無愆郭本作“縱逢刑高官厚祿亦無愆。” 。

Heavenly General is in a favorable position and moves in the correct direction, which is one yang; the day stem and day branch have vitality and are located before the nobleman, which is two yang. The original text here says 「在天乙胶」, where 「胶」should be 「前」, and we follow it without correction; the initiating transmission god possesses the qualities of prosperity and strength, which is three yang. With all three yang in place, auspiciousness naturally follows, ensuring safety. Mutual generation occurs between upper and lower, and the riding general is also favorable, making travel advantageous. Promotion in official position is possible. Illness can be cured, legal disputes can be resolved, and all matters are auspicious; even if encountering an evil general, there will be no mistakes. The Guo edition states 「纵逢刑高官厚禄亦无愆」.

三奇發用逐旬行，兩處區分共一名一卦有兩般奇，一卦有兩般名。甲午甲申神后是，寅辰二甲在登明。子戌旬中成大吉，不忌殺之並與刑以上一段不忌刑殺。甲日勝光乙日巳，支逆隨行己丑停甲日在午，乙日在巳，從午逆午至丑住，至丑迴向未上起庚為奇。

The Three Marvels are calculated according to the ten-day periods, divided into two types: the旬奇 (period marvel) and the干奇 (stem marvel), yet they share the same name. The annotations state that within one hexagram there can be two marvels, and also two names. In the Jiawu period and Jiashen period, the marvels are in Shenhou (Zi); in the Jiayin period and Jiachen period, the marvels are in Dengming (Hai); in the Jiazi period and Jiaxu period, the marvels are in Daji (Chou). When the period marvel is used, there is no need to avoid the killing god or the punishment. The annotations say that the above passage refers to not avoiding punishment and killing. As for the stem marvel: on the Jia day, the marvel is in Shengguang (Wu); on the Yi day, it is in Si. Then the counting proceeds in reverse order of the earthly branches until it stops at Chou on the Ji day. The annotations say that on the Jia day, the marvel is in Wu; on the Yi day, it is in Si, and counting in reverse from Wu until Chou, then returning to Wei, the marvels are counted from the Geng day.

庚卻順流奇在未，癸盡天魁總有靈庚日在未，順行癸日到戌。占值兩奇皆喜悅，傳內天官更要精兩奇得一即吉，一卦有兩般奇，旬奇，甲午甲神旬在子，甲寅甲辰旬在亥，甲子甲戌旬在丑。干奇，甲日在午，乙日在巳，丙日在辰，丁日在卯，戊日在寅，己日在丑，庚日在未，辛日在申，壬日在酉，癸日在戌。

Starting from the day of Geng, the sequence proceeds in a forward direction. The odd position falls on Wei, and counting sequentially until the day of Gui, the odd position ends at "Tiankui" (Heavenly General) at Xu. This is very effective. The annotation states that on the day of Geng, the odd position is on Wei, and proceeding forward to the day of Gui reaches Xu. When casting a divination and encountering these two odd positions, it is considered a favorable event; however, the Heavenly Generals accompanying the three transmissions should be carefully distinguished. The annotation says that obtaining either of these two odd positions is auspicious, and a single hexagram may contain both types of odd positions. The旬奇 (ten-day odd) is: in the Jia Wu ten-day period and Jia Shen ten-day period, it is at Zi; in the Jia Yin ten-day period and Jia Chen ten-day period, it is at Hai; in the Jia Zi ten-day period and Jia Xu ten-day period, it is at Chou. The干奇 (dry odd) is: on the day of Jia, it is at Wu; on the day of Yi, it is at Si; on the day of Bing, it is at Chen; on the day of Ding, it is at Mao; on the day of Wu, it is at Yin; on the day of Ji, it is at Chou; on the day of Geng, it is at Wei; on the day of Xin, it is at Shen; on the day of Ren, it is at You; on the day of Gui, it is at Xu.

六儀一段居旬首，甲子旬中神后為。更復子當從午配旬儀即旬首；支儀，子日起午，丑日在巳，逆行至丑上得巳是也，逆行相配逐辰移。驅來巳日終於丑，午還居未順求之午日未，未日申，順數行之。用得此神名善卦，又須傳末吉相隨凡用神將得六儀，終傳神將又大吉，乃始終有慶也。支儀，子日在午，丑日在巳，寅日在辰，卯日在卯，辰日在寅，巳日在丑，午日在未，未日在申，申日在酉，酉日在戌，戌日在亥，亥日在子。

The Six Instruments have two types. One type is the beginning of each ten-day period, for example, in the Jiazi period, the instrument is located at Shenhou (Zi). The other type is the branch instruments: starting from the Zi day paired with the Wu day, the text says that the period instrument is the beginning of the period; the branch instrument starts from Zi day at Wu, Chou day at Si, and proceeds in reverse order, so on Chou day it is at Si. This is arranged in reverse order, following the movement of the day branch. It continues until the Si day ends at Chou, and on the Wu day it returns to Wei, then proceeds in forward order, as the text says Wu day is at Wei, Wei day is at Shen, and so on in forward order. When the initiating transmission comes into contact with the Six Instruments, it is a good hexagram; it is also necessary for the final transmission to be favorable. The text says that whenever the useful god and the riding heavenly general are among the Six Instruments, and the final transmission's heavenly general is also Daji (Chou), then it is a fortunate outcome throughout. The complete table of branch instruments is: Zi day at Wu, Chou day at Si, Yin day at Chen, Mao day at Mao, Chen day at Yin, Si day at Chou, Wu day at Wei, Wei day at Shen, Shen day at You, You day at Xu, Xu day at Hai, Hai day at Jiazi.

天乙加來乘旺相，臨在行年與日辰。發用傳中吉有氣，即是從前富貴人。中遇凶神近榮顯，但看青龍足寶珍末傳吉將，求官顯達也。

Heavenly Ethical Person (Tian Yi Guiren) is present and riding on the prosperous and strong energy, falling on the year stem or day stem and day branch; if the initiating transmission and the three transmissions are all auspicious deities with good energy, then it is someone who was originally wealthy and noble. Even if the middle transmission meets a malevolent deity, it does not hinder approaching honor and distinction; as long as the Azure Dragon is seen, there will be plenty of treasures and wealth. The commentary says that if the final transmission has a favorable general, seeking official position will lead to success.

印綬兩般俱用見天魁、太常悉為印 綬。又云：天魁為印，太常為綬。上兩般初用，但得其一，亦是吉卦，齊臨甚美，四驛馬因傳內逢四驛馬者，太歲、月建、日辰、行年。假如二月建卯，驛馬在巳，行年立子，驛馬在寅是也。餘仿此。值此名為管爵卦，終吉何憂選不通傳終若得吉神將者，求官入選，遷改並通也？

The appearance of both "印" (seal) and "绶" (sash) is most favorable. The commentary states that seeing "天魁" (Heavenly Guardian) at 戌 (Xu) and Tai Chang (Tai Chang) are considered as 印 and 缶. Another interpretation is that 天魁 represents 印 and Tai Chang represents 缶. If either of these two is involved in the Initiating Transmission (initiating transmission), it is already a favorable卦 (divination chart). If both appear together, it is even more auspicious. Adding the four The Post-horse (post-horse) further enhances the fortune. The commentary says that if the three transmissions contain four The Post-horse, it refers to the Post-horse associated with the 太岁 (heavenly stem), Month Builder (month builder), Day Branch (day branch), and 行年 (personal year). For example, if the month is February with Month Builder at 卯 (Mao), then the Post-horse is at 巳 (Si); if the 行年 falls at 子 (Zi), then the Post-horse is at 寅 (Yin), and so on. A divination chart with such a configuration is called "官爵卦" (official rank chart). Since the outcome is favorable, why worry about the difficulty of official selection? The commentary also states that if the Final Transmission (final transmission) is occupied by a good god or general, then seeking official positions, selection, and promotion will proceed smoothly.

紫微華蓋居神后華蓋星在紫微宮中，子位神后是也，天駟房星是太沖。太沖卯宮有駟房星，又為軒車。馬則勝光正月用勝光午為馬。天馬，正月午順行六陽，六陽行處順中同若傳中見天馬、驛馬者，皆吉卦。高蓋乘軒又騎馬，更得龍常祿位豐凡三傳午卯子，再得天馬，為高蓋乘軒卦。利占功名，傳中見青龍、太常，主官尊祿厚。

The star 'Huagai' in the Purple Forbidden Enclosure falls on the 'Shenhou' position of Zi. The annotation says that the Huagai star is within the Purple Forbidden Palace, which is the Zi position of Shenhou. The Tian Si Fang star falls on the 'Taichong' position of Mao. The annotation says that the Taichong position of Mao contains four stars of Fang Su, resembling four horses, and symbolizing a chariot. As for the horse, it takes 'Shengguang' of Wu. The annotation says that in the first month, Shengguang of Wu is used as the horse. The Heavenly Horse begins in the first month at Wu, and proceeds through the six yang branches. Whenever the three transmissions include the Heavenly Horse or the Post-horse, it is a favorable hexagram. With both a high carriage and a Huagai, being able to ride a horse, and also having the Azure Dragon and Tai Chang, one will have abundant official rank and salary. The annotation says that whenever the three transmissions are Wu, Mao, and Zi, and the Heavenly Horse is present, it forms the 'High Cover Riding Chariot Hexagram', which is most favorable for questioning about official rank. If the three transmissions include the Azure Dragon and Tai Chang, it indicates a high official position and generous salary.

庚辛共處為斤斧二金，卯木音稱立作車。太沖作用來金上，斷削修輪衣紫朱。傳內太常並印綬，六合青龍福慶餘太沖加申金為用，名曰斫輪。斷削之象也，宜占功名，忌空亡。

The two metals, Geng and Xin, gathered together represent the image of an axe or a chisel. The branch Mao belongs to wood, which is suitable for cutting and shaping a cart. When Taichong (Mao) initiates the transmission and is placed over the metal position, it shows the image of cutting wood and repairing the cart wheel. The owner will later be able to wear purple and red robes and hold a high official position. If within the three transmissions there is Tai Chang along with the seal, and also Liu He and Azure Dragon, the blessings and good fortune will be even greater. The commentary says that when Taichong (Mao) is placed on the metal Shen and initiates the transmission, it is called "Zhuo Lun," representing the image of cutting and shaping. It is favorable for divination regarding fame and achievement, but it should avoid falling into Kongwang.

天魁是印何為鑄？臨於巳丙冶之名。中有太沖車雙在，鑄印乘軒官爵成。傳中有氣將為速，復雙兼之驛馬並。太陰所主陰私立，天乙順行君令明三傳巳戌卯為鑄印。蓋巳為爐，戌為印，卯為模範故也。傳中又有太陰、六合，神將旺相相生，最宜求官，忌空亡。

The Heavenly Stem 戊 is the official seal. To calculate the casting of the seal, it needs to be located at the position of 巳 and 丙, which represent the furnace. If the position of Taichong (Mao) 卯 is also present, then the official seal is cast and the carriage is taken, leading to the achievement of official rank. If the three transmissions are in the current season and have vitality, and the Heavenly General is favorable, the result will be quick. If there is also the Post-horse present, the result will be even faster. Tai Yin represents secret assistance from private connections, and the Nobleman moving in the right direction indicates a clear imperial decree. The annotation says that if the three transmissions are 巳, 戌, and 卯, it forms the "Seal Casting Hexagram," because 巳 is the furnace, 戌 is the official seal, and 卯 is the model. Among the three transmissions, if there is also Tai Yin and Liu He, and the divine general is prosperous and strong with mutual generation, it is most suitable for seeking official positions. Only the falling into Kongwang is to be avoided.

太歲今朝作貴人，立用還須月將神。龍德卦宜干祿位，恩賜真官賀聖君太歲作貴人，月將發用，傳終又得吉將良神，官從詔出，亦真官也，大吉。

In that year, the Tai Su was exactly the Tian Yi Guiren, and the initiating transmission deity was precisely the month general. This is called the "Long De Hexagram." This hexagram is most favorable for seeking official rank, indicating receiving grace, being appointed to an actual position, and presenting congratulations to the emperor. The annotation states that when the Tai Su acts as Guiren, the month general initiates the transmission, and the final transmission also receives a favorable general and good deity, then the official position is conferred by imperial decree, belonging to an actual official appointment, which is Daji.

孟仲季古傳，尊卑位不偏。或是歲月日，累累月相連。皆曰連珠卦，事緒百盈千。凶則災不已，吉則慶纏綿。三傳同一處，謀干利成全。歲月日時建，順帶逆遲延。

The three transmissions follow in sequence as the four firsts, four seconds, and four thirds, a tradition passed down since ancient times, with the hierarchy of尊卑 arranged without bias. Alternatively, the sovereign year, month builder, and day branch are arranged consecutively, like beads strung together, which is called "connected bead hexagram." When this hexagram is divined, the matter involves numerous threads, hundreds or even thousands. If it is ominous, misfortunes will follow continuously; if it is auspicious, joy will last indefinitely. When the three transmissions converge together, endeavors and requests can be smoothly accomplished. The sovereign year, month builder, day branch, and hour builder, when arranged in order, will facilitate matters, but when reversed, they will cause delays.

音角，正月將，頭，室壁，豬狳熊。登明天術稟樓臺，賊盜傷人幼子哀。獄廁穢豬憂溺死，陰私管鑰召徵來。

"Mount Dengming" corresponds to Hai, belonging to the musical tone Gong. It is the month general for the first month, corresponding to the head in the human body, and in the star mansion it pairs with Encampment Mansion and Wall Mansion. In animals, it pairs with pigs, armadillos, and bears. Its mnemonic states: Mount Dengming governs astronomy and numerology, as well as towers, pavilions, and buildings. It also governs thieves harming people, children encountering difficulties, prisons, toilets, filth, pigs, and drowning death. Furthermore, it governs private and obscure matters, keys and locks, and being summoned or called upon.

水神也，始建徵，萬河資始，故曰登明天柱、，天旦，廁，獄，管鑰，神計，不淨，溺死，天奇，上客，夫人，小兒，徵召，殺賊，傷人，死喪，主豬。

The亥 branch belongs to the water deity, and it is the starting point of the twelve month builders' journey. All rivers and streams originate here, so it is called "Dengming." The categories of deities associated with it include: Heaven Pillar, Heaven Dawn, toilet, prison, lock and key, divine calculation, unclean things, drowning death, Heaven Oddity, superior guests, wife, child, summoning, killing and theft, injuring people, death and mourning, and in livestock it rules pigs. The original text here has an extra pause mark after "Heaven Pillar," but it is recorded as is without alteration.

音商，二月將，足，奎婁，狗豺狼。河魁印綬吏都官，壘土高墳集眾攢。德合婢奴兼長者，豺狼犬畜悉為歡。

The "Hekui" is戌, belonging to the Shang tone, and is the Month General for the second month. On the human body, it corresponds to the feet. In the star mansions, it pairs with the Legs mansion and the Bond mansion. In animals, it corresponds to dogs, jackals, and wolves. Its mnemonic says: Hekui governs official seals and officials, as well as clerks and government offices; it also governs building earth mounds, high burial mounds, and gatherings of people; it governs the deity of virtue, servants, and elderly people; whenever dogs, jackals, wolves, and other animals see it, they are happy.

土神也，萬物皆生根本，以類合日，故曰河魁印綬，奴僕，計都，獄吏，聚眾，長者，壘土，劍並，明水，地戶，兵神，德合，小兒，獄召，城鍾。

The Earthly Branch Xu belongs to the Earth deity, where all things take root. It combines with the day according to the principle of kindred elements, hence it is called "Hekui." The categories of deities associated with Xu include: official seal, servant, reckoning star, jailer, gathering people, elder, piled earth, sword and weapon, clear water, earth gate, war deity, virtuous harmony, child, summons in prison, and city bells and drums.

音商，三月將，耳，胃昴結，雞雉鳥。從魁金玉小刀錢，奴婢私陰近水邊。小麥九江並賞賜，雞禽解散不為緣。

"From Kuai" corresponds to the hour of You, belongs to the Shang tone in the five tones, and is the Month General for the third month. In the human body, it corresponds to the ears. In the Star Mansions, it pairs with the Stomach Mansion and the Hairy Head Mansion. In animals, it pairs with chickens, pheasants, and flying birds. Its mnemonic says: From Kuai governs gold and jade, small knives, and coins; it governs servants and secret affairs, with matters often occurring by water; it governs wheat, the waters of the Nine Rivers, and rewards. As for matters concerning scattered fowls and birds, it has no connection.

金神也，萬物皆發生長，枝葉莖從根而出，故曰從魁姨婢，宮女，小麥，神廟，私門，九江，金錢，刀鞘，尾吏，內門，大客，官祿，邊兵，玉匱，水澤，則。

The酉 (You) branch belongs to the metal element. At this point, all things have grown and developed, with branches, leaves, and stems emerging from the roots, hence it is called 「从魁」. The categories of spirits associated with it include: maternal aunts and servants, palace attendants, wheat, temples, private domains, the nine rivers, money, sword sheaths, low-ranking officials, inner gates, distinguished guests, official positions, border soldiers, jade chests, and marshes. The final character 「则」 does not fit the meaning, but the original text is as such, so it is recorded without alteration.

音宮，四月將，筋骨，觜參，猿猴狁傳送刀兵僧及醫，冤仇道路稅湖池。大麥守城喪碓磨，市賈劫攻田獵師。

"Chuansong" (Shen) corresponds to the Monkey. It belongs to the Palace tone in the five tones and is the Month General of the fourth month. In the human body, it corresponds to bones and sinews. In the Star mansion, it corresponds to the Turtle Beak mansion and the Three Stars mansion. In animals, it corresponds to apes and monkeys. Its mnemonic verse says: Chuansong governs weapons and warfare, monks and physicians; it governs disputes and enemies, roads and taxation, lakes and ponds; it governs barley, defending the city, funerals, and mortars and grinding stones; it also governs market traders, bandits and warfare, and hunters.

金神也，萬一物茂盛於氣，所傳而畢達，故曰傳送市賈，送遠，獵師，刀兵，大麥，仇怨，死喪，聚眾，刀師，城池，道路，天醫，天魁，湖池，稅買，民人，碓磨，盜賊。

Shen belongs to the metal deity, where the vital energy of all things is most flourishing. It passes through continuously, making everything connected and unobstructed, hence it is called 'Chuansong'. The categories of deities it governs include: merchants in the market, those sending people far away, hunters, weapons, barley, enmity, death and mourning, gatherings, weapon makers, cities, roads, Tianyi, Tiankui, lakes and ponds, tax-related transactions, common people, mortars and grinding stones, and thieves.

音徵，五月將，井鬼，鷹羊雁小吉姑姨婚禮儀，酒羊禮祝壽及神祗。白頭翁訟爭婆母，井泉天耳墓風師。

"Xiaoji" is associated with the hexagram Wei. It belongs to the fifth tone, Zheng, and is the lunar general of May. It corresponds to the star mansions of Well and Ghost, and to the animals of eagle, sheep, and goose. Its mnemonic verse states: Xiaoji governs maternal aunts and cousins, marriage ceremonies; it governs wine and sheep, worship and prayers, birthday offerings, and the gods of heaven and earth; it also governs old men with white hair involved in lawsuits, disputes with the mother-in-law; and it also governs wells, the heavenly ear, tombs, and the wind deity.

土神也，萬物小成，陰氣始生，以奉陽，故曰小吉也五味，姑嫂，主保，酒食，天乙，酒舍，天耳，風師，天井，公訟，婚姻，鉤鉅，冢墓，魁道，祈祝壽，家鬼，老婦，白頭翁。

The Earthly Branch 未 belongs to the Earth element, and at this point, all things have already achieved some degree of success. The Yin energy begins to emerge and supports the Yang energy, hence it is called "Xiaoji (Wei)." The categories of deities associated with this are: the five flavors, the relationship between a daughter-in-law and mother-in-law, the guardian, wine and food, Tianyi (a favorable deity), taverns, Tian'er (heavenly ear), Fengshi (wind deity), Tianjing (heavenly well), government and legal matters, marriage, hook and lever tools, tombs, Kui Dao (a deity of paths), prayers and blessings for longevity, household ghosts and spirits, old women, and elderly men with white hair.

音商，六月將，目，柳星張，獐馬鹿且光宮女信誠妃，善士通傳驚懼遺。土公田宅巫天目，使君亭長巷兵持。

"Shengguang" is associated with the hour of Wu, belongs to the Shang tone in the five tones, and is the month general for June. In human terms, it corresponds to the eyes and the eyesight. In the star mansions, it is paired with Willow Mansion, Star Mansion, and Extended Net Mansion. In animals, it corresponds to deer, horse, and elk. Its mnemonic states: Shengguang governs palace women, trustworthy people, and concubines; it also governs benevolent individuals who convey messages, as well as cases of fear and loss; it governs the earth deity, fields, houses, witches, and those with supernatural vision; it also governs officials, station masters, and people carrying weapons in streets and lanes. The original text here mistakenly writes "Qieguang" instead of "Shengguang," and this error is preserved as per the source.

火神也，萬一物長大，其根本愈於所在，故曰勝光小豆，田宅，賊兵，道路，驚恐，口舌，婦女，巷路，土公，信誠，善人，使君，亭長，天目，長，左。

The branch Wu belongs to the fire deity. At this point, all things have grown and taken form, and the fundamental strength surpasses the previous location, hence it is called "Shengguang." The deities associated with Wu include: small beans, farmland and houses, thieves and soldiers, roads, fear, disputes, women, streets and paths, the earth deity, integrity, good people, magistrates, station heads, heavenly eyes, and superiors and the left position.

音角，七月將，翼軫，蛇蚓蟬太乙蟬鳴蟲解散，賓姑罵詈弩喪車。賞賜灶爐管鑰等，橫禍非災弔客蛇。

Taiyi is in the巳 position, belonging to the Yu tone, and is the Month General for the seventh month. It corresponds to the Star mansions of Yi and Chen, and to the insects of snake, earthworm, and cicada. Its verse states: Taiyi governs cicadas' cries and the dispersion of insects; it governs guests and maternal aunts, scolding and quarrels, bows and arrows, and funeral carts; it governs rewards, stoves and hearths, and locks and keys; it also governs sudden calamities, unprovoked misfortunes, mourners, and snakes.

火神也，萬物畢秀，生穗結實，故曰太乙罵詈，非禍，姑，賞賜，關鑰，太乙，木公，賓客，解散，歌兒，灶，死喪。

The branch Si belongs to the Fire deity. At this point, all things sprout and bear fruit, hence it is called 'Taiyi'. The categories of deities associated with Si include: insults, sudden misfortunes, maternal aunt, rewards, gate and key, Taiyi deity, the Wood Lord, guests, dispersion, singers, kitchen hearth, and death and mourning.

音宮，八月將，胸，角亢，蛇龍蟲天罡本是魚龍物，欺詐網羅為惡人。戰鬥陂池二千石，虞官左目宰傷神。

Tiangang is Chen, belonging to the palace tone in the five sounds, and is the month general for the eighth month. In the human body, it corresponds to the chest. In the star mansions, it pairs with the Horn mansion and the Neck mansion. In the scale creatures, it corresponds to snakes and dragons. Its verse says: Tiangang originally symbolizes fish and dragons, aquatic creatures; it governs deceit and nets, and is associated with wicked people; it presides over conflicts and fighting, ponds and marshes, and officials with a salary of two thousand stones. It also oversees the officials in charge of mountains and marshes, the left eye, and the deities of slaughter and injury.

土神也，萬物關固根條，以定核堅，故曰天罡女娠，惡人，戰鬥，殺伐，死喪，金關，魚網，宰殺，天羅，死尸，主兵，欺詐，二千石，右天目，杻。

Chen belongs to the earth deity, where the roots and branches of all things are securely locked and the fruit kernels are firmly shaped, hence it is called "Tiangang." The categories of deities it governs include: women in pregnancy, wicked people, combat, killing, death and mourning, gold gates, fishing nets, slaughter, heavenly net, corpses, those who hold weapons, deception, officials of the second thousand stones, the right eye of heaven, and those who handle restraints.

音角，九月將，手，氐房心，貉兔狐太沖術士沙門類，來往舟車水陸因。林木三河雷電閒，弟兄私戶匿陰人。

Taichong corresponds to the hour of Mao, belongs to the musical tone of Jue, and is the Month General for September. In the human body, it corresponds to the hand. In the Star Mansions, it pairs with the Root Mansion, Room Mansion, and Heart Mansion. In the category of wild animals, it pairs with the badger, rabbit, and fox. Its mnemonic verse states: Taichong governs magicians and monks; it oversees travel by boat, ship, carriage, and horse, involving both water and land routes; it governs forests, the waters of the three rivers, and thunder and lightning; it also governs brothers, private households, and hidden individuals.

木神也，萬物離散，支干斗毀若沖，故曰太沖兄弟，公主，沙門，婦女，栗，土功，刀杖，車船，遠行，林士，天乙，伏匿，地澤，爐，杓門，棺槨，天心，民市，邊方，蕩子，地耳，雨水，私賊

The Earthly Branch Mao belongs to the Wood element. At this point, all things begin to scatter and disperse, with branches and trunks colliding and damaging each other, hence it is called "Taichong." The categories of spirits associated with this branch include: siblings, princesses, monks, women, chestnuts, construction projects, weapons, vehicles, travel, people in the forest, Tianyi (a heavenly helper), concealment, land and marshes, stoves, door handles, coffins, Tianxin (heavenly center), common markets, border areas, idle youths, ear of land, rainwater, and thieves in the dark.

音宮，尾箕，十月將，背，虎豹狸功曹道士兼書籍，雜色班文火炬紅。從事信誠徵召吏，牙豹貓狸及木叢。

"Gongcao" is in the寅 branch, belonging to the palace tone in the five tones. It corresponds to the Tail mansion and the Winnowing Basket mansion in the Star mansion, and is the Month General of the tenth month. In the human body, it corresponds to the back. In wild animals, it corresponds to the tiger, leopard, and civet. Its verse says: Gongcao governs Taoist priests and books; it governs varied patterns and bright red torches; it governs officials, honest people, and officials summoned for official business; it also governs the tooth, leopard, cat, civet, and thickly growing trees.

木神也，萬物長旺，功臣計事論功，故曰功曹天文，文書，林木，招召，謁見，火炬，斑紋，誠信，管事，督師，吏，道士。

The寅 branch belongs to the Wood deity, where all things grow vigorously, just like a meritorious official being counted for his merits and rewarded, hence it is called "Gongcao." The categories of deities it governs include astronomy, documents, forests, summoning and recruitment, visiting, torches, patterns, integrity, officials in charge, commanders, clerks, and Taoist priests.

音商，斗牛，十一月將，獬牛蟹大吉將軍舉薦賢，橋樑長者地祈冤。雨師風伯貴人召，畜鱉車牛兼宅田。

"Daji" is associated with the Earthly Branch "Chou," belonging to the Shang tone in the five tones. It corresponds to the Star Mansion and is paired with the Dipper Mansion and Ox Mansion. It is the Month General for the eleventh month and is associated with the animals獬豸, ox, and crab. Its mnemonic states: Daji signifies a general recommending virtuous talents; it governs bridges, elders, and seeking resolution from the land god for grievances; it also governs the rain deity, wind deity, and the summoning of noblemen; further, it relates to the breeding of turtles, vehicles, oxen, and dwellings and fields.

土神也，陽時復居其位而化，故曰大吉長者，風伯，雨師，田宅，六畜，車牛，貴人，徵召，爵祿，薦是賢，鉤鉅，地祗，地耳，土公，宅田，執讎，官，將軍。

The Earthly Branch Chou belongs to the Earth deity. At this time, the Yang energy returns to its original position and begins to generate and nurture, hence it is called "Daji" (Great Auspiciousness). The categories of deities associated with Chou include: elders, wind deity, rain deity, fields and residences, livestock, carriages and cattle, nobleman, summoning, titles and salaries, recommendation of virtuous people, hooks and tools, land deities, earth ears, earth officials, fields and land, settling old grudges and revenge, officials, and generals.

音商，女虛危，十二月將，蝠鼠燕神后陰私采女奸，逃亡盜賊鬼神官。土工悲泣浴盆事，燕鼠行人取類看。

Shenhou is associated with the zodiac animal Zi, belonging to the Shang tone in the five sounds. It corresponds to the star mansion Xing, and is paired with the mansion Nu, Xu, and Wei. Shenhou is the Month General of the twelfth lunar month, and it is associated with bats, mice, and swallows. Its mnemonic states: Shenhou governs secret matters, selecting women and illicit relationships; it governs fleeing, theft, ghosts, spirits, and government officials; it governs earth and wood construction, sorrowful weeping, and matters concerning bathing tubs; as for swallows, mice, and travelers, they can be similarly interpreted.

水神也，《抱朴子》：“歲畢酒醮蜡祭，以報百神，故曰神后。”父母，在豆，宅舍，天乙，採婦，奸邪，陰賊，死良心，鬼神，祈禱，浴盆，白虎，王候，土工，盜賊。

The Earthly Branch Zi belongs to the water element and is associated with the water deity. The *Baopuzi* says: "At the end of the year, wine is offered and a ritual is performed to honor the gods, hence it is called Shenhou (Zi)." The categories of deities associated with Zi include: parents, beans, houses, Tianyi, selected women, wicked people, thieves who act secretly, death, ghosts and spirits, prayers, bath tubs, White Tiger, kings and princes, and construction work involving earth and wood. The original text here has errors in the words "in beans" and "dead conscience," but they are recorded as they are without correction.

旦暮推尊天乙神，局中分治令為君天乙乃式中天子，故令為君也。甲戊庚遊大小吉，乙巳神神后傳傳送晝夜分。丙丁朝亥暮居酉，六辛當午後來寅。壬癸立處於巳卯，不降魁罡作貴人

To cast a divination, one must first distinguish between day and night. According to the time of day or night, the most honored Tianyi Nobleman is determined, and this Nobleman presides over the entire divination session, like a ruler issuing commands. The commentary says that Tianyi is the emperor of the formula disk, so it is made the ruler. On the days of Jia, Wu, and Geng, the Nobleman moves between Daji (Chou) and Xiaoji (Wei); on the days of Yi and Ji, the Nobleman is at Shenhou (Zi) in the morning and Chuansong (Shen) in the evening; on the days of Bing and Ding, the Nobleman is at Hai in the morning and You in the evening; on the day of Xin, the Nobleman is at Wu in the day and Yin at night; on the days of Ren and Gui, the Nobleman is at Si and Mao respectively. Only Hekui (Xu) and Tiangang (Chen) do not serve as the Nobleman, so it is said that the Nobleman does not descend to Hekui and Tiangang.

用晝夜長短分旦墓，甲戊庚日量用大吉丑作貴人，墓用小吉未作貴人。乙己日旦用神后子，墓用傳送申。丙丁日旦用登明亥，暮用人魁酉。辛日旦用勝光午，暮用功曹寅。壬癸日旦用太乙巳，暮用太沖卯。每以星落地盤宮位順逆行之。

The commentary says: According to the length of day and night, early nobleman and late nobleman are distinguished. On days of Jia and Wu, during the day, the nobleman is Daji (Chou), and at night, it is Xiaoji (Wei); on days of Yi and Ji, during the day, the nobleman is Shenhou (Zi), and at night, it is Chuansong (Shen); on days of Bing and Ding, during the day, the nobleman is Dengming (Hai), and at night, it is Congkui (You); on day of Xin, during the day, the nobleman is Shengguang (Wu), and at night, it is Gongcao (Yin); on days of Ren and Gui, during the day, the nobleman is Taiyi (Si), and at night, it is Taichong (Mao). After determining the nobleman, one should check which palace on the Earth Plate this star falls into, and then arrange the remaining generals in order, either in a clockwise or counterclockwise direction. The original text here has '旦墓' which should be '旦暮', and '人魁酉' which should be '从魁酉', but these are recorded as they are without alteration.

主清御天乙貴人屬己丑土，在天應十二神，在地表十二野，在歲為十二經，為宗天天乙者，所以統領馭眾，推流禍福有應驗也。

Heavenly Master Nobleman governs the clear and just authority. It belongs to the Five Phases as Jichou earth, corresponds to the twelve heavenly spirits in the sky, and matches the twelve regions on the earth. In the course of a year, it corresponds to the twelve months. It is the heavenly deity revered by all gods. The duty of Heavenly Master Nobleman is to command and manage the generals, to calculate and spread out fortune and misfortune, and its divination is highly accurate.

假令甲日，在丑為旦，在未為領先，在乙丑屬金，在辛未屬土。貴人順行吉，逆行凶，比和吉，不比和凶。此大略也。在丑謂之升堂，相比順則吉。又看侍從之神，在吉則吉，在凶則凶。其他神將皆仿此斷之。

For example, if the lesson is cast on a Jia day, the Nobleman is in Chou during the day and in Wei at night. The original text says "in Wei is leading," but it should be "in Wei is evening," and we record it as is without correction. The Nayin sound element for Yichou is metal, and for Xinwei is earth. When the Nobleman moves in the same direction as the flow, it is auspicious; when it moves against the flow, it is inauspicious. Comparing the Nobleman with the Day Stem of the same type is auspicious; if not compared, it is inauspicious. This is the general principle. When the Nobleman is in the Chou position, it is called "ascending to the hall." If it also compares with the Day Stem and moves in the same direction, then it is auspicious. In addition, one should also look at the Heavenly Generals accompanying it on both sides: if the accompanying generals are auspicious, then it is auspicious; if they are inauspicious, then it is inauspicious. The other deities are also judged in this way.

貴人天乙名魁鉞，一作魁星謁見干求喜氣新。君子拜官遷祿秩，小人爭訟入公庭。相生旺相承恩召，囚死傷刑忌怒嗔。病者頭疼寒熱疾，祟非凡鬼是天神。

The Heavenly Stem "Tianyi Guiren" is also called "Kuiyue," which is sometimes written as "Kui Xing." When this stem appears in a divination, it signifies a fresh and joyful atmosphere when meeting superiors or making requests. For those of high status, it indicates receiving official honors and promotion in position; for ordinary people, it suggests disputes leading to legal proceedings. If this stem is mutually generated with the day stem and is prosperous and strong, it indicates receiving favors and official summonses. However, if it is in a state of imprisonment or death, or is subject to punishment, one should be cautious of anger and reprimands from others. In matters of illness, the patient may experience headaches, chills, and fever. The malevolent spirit causing trouble is not an ordinary ghost but a heavenly deity.

子沐浴，丑升堂，寅按籍於公中求望，卯荷 項，不利於進遊，辰入獄，巳趨朝，有進望之喜，午午軒，有詔命之喜，未飲食，又有小惠之事，申起途，主有進動，酉入室，主陰私，闇昧不明，戌在囚，亥操笏，主求謁吉。

The Heavenly Stem "Tian Yi Guiren" (Heavenly Nobleman) falls on each of the twelve Earthly Branches with specific names: on Zi it is called "Bathing"; on Chou it is called "Rising to the Hall"; on Yin it is called "Registering by Name," indicating seeking something in the government office; on Mao it is called "Shouldering a Yoke," which symbolizes being in chains, unfavorable for traveling; on Chen it is called "Imprisonment"; on Si it is called "Going to Court," indicating good news of promotion; on Wu it is called "Taking a Pavilion," indicating good news of imperial decree, the original text says "Wu Wu Xuan" but should be "Wu Cheng Xuan," and this is recorded as is; on Wei it is called "Eating and Drinking," with some small favors; on Shen it is called "Starting the Journey," indicating promotion or transfer; on You it is called "Entering the Room," indicating private matters and unclear situations; on Xu it is called "In Prison"; on Hai it is called "Holding a Board," indicating good fortune in seeking an audience with a superior.

經言：“空亡之課若何？當憂不憂，當喜不喜。若兩火一金，金被消鑠。二水一火，火乃滅光。如貴人臨乙丑為金，臨亥則乙亥為火，火欲克金，有水為救，不能相剋，有鬼賊不足為憂。若貴人乘辛未土，下臨癸酉金，金土相生，比吉之象。其或貴人乘寅，得壬寅金，下臨甲辰火，火乃鍊金，得丙午水，為災消散。”

The text says: "When encountering a situation with kongwang, how should one interpret it? What should be worried about need not be worried about, and what should be joyful cannot be joyful. If two fires face one metal, the metal will be melted; if two waters face one fire, the fire will be extinguished. For example, if the nobleman rides yichou with nayin belonging to metal, and it is placed over the position of hai, while yihai has nayin belonging to fire, fire would normally overcome metal, but there is water in hai to save it, so the overcoming does not occur. Although there is an appearance of ghosts and thieves, it is not something to worry about. If the nobleman rides xinwei with nayin belonging to earth, and it is below kuiyou with nayin belonging to metal, earth and metal mutually generate, forming a favorable situation. Or, if the nobleman rides yin, and gets renyin with nayin belonging to metal, and it is below jichen with nayin belonging to fire, fire would normally refine metal, but there is also bingwu with nayin belonging to water, so the calamity is dispersed." The entire passage uses the generation and overcoming relationships among the nayin five phases for interpretation.

螣蛇之劉，為驃騎尉，其元屬丁巳火，火旺六十日，大估主文字、虛驚、公信、小才，水火之交，其凶則驚駭怪夢之事。火光釜鳴，官私是非之事。若旺相比和則吉，若休囚則得災，空亡減半。經言：“螣蛇生我無禍，克我有禍。”

The Heavenly General Teng Snake holds the position equivalent to a Lieutenant of the Horse Commandery, and its original nature is associated with the Dingsi (丁巳) fire. Fire is strong for sixty days. It generally governs matters related to writing, sudden alarms, official letters, and minor skills. It resides at the junction of water and fire. If it is凶 (malevolent), it indicates sudden frights and strange dreams; it also signifies strange occurrences such as flickering flames and the strange noises of pots and cauldrons, as well as disputes in both public and private affairs. If it is in its prosperous and strong state and harmonizes with the day stem, it brings good fortune; if it is weak and confined, it brings disaster; if it falls into Kongwang (空亡), it reduces both good and bad fortune by half. The classic text says, "If Teng Snake generates me, there will be no disaster; if Teng Snake overcomes me, there will be disaster." The original text here mistakenly writes "Teng Snake's Liu" instead of "Teng Snake's God," and "Da Gu" instead of "Da Du." I have preserved the original text without alteration.

前一螣蛇驃騎尉，火神驚恐亦非安。君子憂官憂失位，小人爭鬥恐傷魂。旺相相生災未發，死囚刑剋禍臨門。病者四肢頭目腫，水木神來作殺冤。

Glossary: Nobleman = Guiren Prosperous and strong = Wangxiang Mutual generation = Xiangsheng Teng Snake = Tengshe Guiren is preceded by Tengshe, which holds the rank of Piaojiqiwei. It is the god of fire, governing fear and anxiety. If a person of status draws this, he worries about his official position and fears losing his post; if a common person draws this, it indicates disputes and fear that causes his spirit to be unsettled. If Tengshe is prosperous and strong and mutually generating, disaster has not yet occurred; but if it is in a state of death or captivity and suffers from punishment and restriction, misfortune is about to arrive. In terms of illness, the patient experiences swelling in the limbs and face; the cause is the interference of the water god and wood god, who come to form a deadly enmity.

子掩目，不能傷人，又曰墮水，丑入穴，自藏，寅生角，旺吉衰凶，卯當門傷人，主人口災，辰自蟠，可遠不可近，巳飛天，尤吉，午乘霧，有進望之心，未秘隱，入林憂疑自散，食中有病，申銜刀、拔劍，有怪異官事，酉露齒，必見口舌，戌睡眠，其憂自散，亥入水，不為災害。

Teng Snake falling on the twelve branches each has its own image: on Zi it is called "covering the eyes," which does not harm people, also called "falling into water"; on Chou it is called "entering the cave," hiding by itself; on Yin it is called "growing horns," which is auspicious when strong and inauspicious when weak; on Mao it is called "at the gate," which can harm people, indicating disaster among family members; on Chen it is called "self-coiling," which can be viewed from afar but not approached closely; on Si it is called "flying heaven," especially auspicious; on Wu it is called "riding mist," indicating a desire for advancement; on Wei it is called "secret concealment," also called "entering the forest," worries and doubts naturally dissipate, but illness may occur from food; on Shen it is called "biting a knife" and "drawing a sword," indicating strange events and legal troubles; on You it is called "showing teeth," inevitably leading to disputes; on Xu it is called "sleeping," worries and troubles will naturally disappear; on Hai it is called "entering water," which does not cause disaster.

朱雀之神，屬丙午火，夏旺三個月。大段主文書、印信、王誥、敕命、服色、王庭之事。其災主口舌、公訟、縲紲、文字、財帛損失虛詐，馬畜疾病。

The Vermilion Bird general belongs to the Bingwu fire, which is strong during the three summer months. It generally governs documents, seals, imperial edicts, decrees, the colors of official robes, and matters concerning the court. If it becomes harmful, it indicates disputes, lawsuits, imprisonment, troubles caused by written words, loss of money, fraud, and illness in horses and livestock.

前二朱雀羽林軍，霹靂災殃是火神。君子文書憂考校，小人財帛競紛紜。旺相相生和合事，死囚刑剋被官嗔。病人心腹兼嘔吐，瘥劇宜看子午辰。

The nobleman appears two positions before the Vermilion Bird, representing the imperial bodyguard. It is the god of fire, governing thunder and lightning, and other calamities. If a person of status draws this, they will worry about official documents and examinations; if a common person draws it, they will have disputes over money. If the situation is prosperous and strong, and there is mutual generation, it indicates harmony and success. However, if it is in a state of death and suffering, and is subjected to punishment and conflict, they will face anger from the authorities. For illness, the patient will feel discomfort in the chest and also experience vomiting. Whether the condition improves or worsens depends on the days of Zi, Wu, and Chen.

子損翼，不能移動，丑掩目，又曰破頭，寅安巢，疾病，卯棲林，辰斂翼，人歸，巳翱翔，外事高遠，午銜符，有文書口舌，未啄食，求財吉，申勵嘴，酉夜鳴，戌無毛，不能動，亥沐浴，災憂自退。大抵吉則為論其為祥，凶則言其不利。損羽無毛，皆是自傷；夜鳴勵嘴，並是為怪。加之不比相剋，是其凶兆。

The Vermilion Bird appears on the twelve earthly branches, each with its own image: on Zi it is called 'loss of wings', unable to fly; on Chou it is called 'covering the eyes', also called 'breaking the head'; on Yin it is called 'nesting safely', indicating illness; on Mao it is called 'resting in the forest'; on Chen it is called 'folding wings', indicating someone's return; on Si it is called 'soaring', indicating external matters being distant; on Wu it is called 'carrying a symbol', indicating documents or disputes; on Wei it is called 'pecking', which is auspicious for seeking wealth; on Shen it is called 'sharpening the beak'; on You it is called 'nocturnal cry'; on Xu it is called 'no feathers', unable to move; on Hai it is called 'bathing', indicating disaster and worry will disappear. Generally, when it is auspicious, it is considered a portent of good fortune; when it is inauspicious, it is considered an ill omen. Loss of feathers and being featherless both indicate self-injury; nocturnal cries and sharpening the beak are both signs of strange occurrences. Furthermore, if it does not match the day stem and is mutually controlling, it is a bad omen.

六合之神，屬乙卯木旺相之日。大段主信息、婚姻、求望、財物和合、交易、謙遜之事。其戾主陰私不明、先喜後憂，小人女子之過，傷失六畜。

The deity general Liu He belongs to the wood of Yimao. On days when wood is prosperous and strong, this deity is powerful. It generally governs matters of messages and communication, marriage, aspirations and hopes, harmony in wealth, trade and commerce, and matters involving courtesy and respect. If it is reversed and causes harm, it indicates secrecy and ambiguity, initial joy followed by worry, or mistakes caused by small people or women, as well as injury or loss of livestock.

六合前三是丈夫，婚姻和合吉相扶。君子得財遷祿位，小人親會酒歡娛。旺相相生媒產吉，死囚刑剋取奸窬。病者陰陽心腹痛，丈夫司命祭當蘇。

The three trigrams preceding the Nobleman indicate Liu He, symbolizing an adult male. In divination for marriage, this signifies harmony and union, with auspicious support. If a person of status draws this, it indicates gain of wealth and promotion in official position; if a common person draws it, it suggests gathering with friends, drinking and enjoyment. If the trigrams are prosperous and strong and mutually generating, then matchmaking and childbirth are favorable. However, if they are in a state of death and suffering and subjected to punishment and conflict, it indicates secret love affairs and illicit relationships. In divination for illness, both male and female patients indicate pain in the chest and abdomen. Worshiping the Director of Destiny for the male side will help the illness to improve.

子操笏，見人求上吉，丑眼疾，眼病，寅乘軒，婚姻，卯入戶，在家不動，辰持巾，將動人意，巳贄書，信遠，午升堂，半遂無格，未素服，白衣，申披髮，成合，酉洗足，能進，戌登途，進動，亥乘輅，出所求吉。

The Liu He falls on the twelve earthly branches, each with its own image: on Zi it is called "holding a笏," indicating someone seeking help, which is the best fortune; on Chou it is called "eye disease," indicating eye problems; on Yin it is called "riding in a carriage," indicating marriage; on Mao it is called "entering the house," indicating staying at home without movement; on Chen it is called "holding a towel," indicating people preparing to act; on Si it is called "presenting a letter," indicating messages from afar; on Wu it is called "entering the hall," indicating things are half done but not yet settled; on Wei it is called "wearing plain clothes," indicating wearing white clothes, often related to mourning; on Shen it is called "hair loose," indicating matters are completed; on You it is called "washing feet," indicating the ability to move forward; on Xu it is called "starting the journey," indicating taking initiative and action; on Hai it is called "riding a carriage," indicating going out to seek something, which is auspicious.

勾陳之神，屬戊辰土，旺四季月。其木段主官職，印信，公庭，虎符，田宅，上舍；其戾主六害，疾病，蹇厄，骨肉，人訟，牽連，財物失脫，庶人得此應，官員見之為印綬。盛吉衰凶，又主小吉。

Gou Chen is a deity who belongs to the Wuchen earth. It is strong during the months of Chen, Xu, Chou, and Wei. It generally represents official positions, seals, court affairs, the tiger token used for military commands, land, houses, and superior dwellings. The original text says "its wood section" but it should be "its main section," and we have recorded it as is. If it is reversed and becomes harmful, it indicates the six harms, illness, obstacles, difficulties, family disputes, legal entanglements, and loss of property. For common people, encountering it often indicates negative outcomes, but for officials, it represents the official seal, which is auspicious. When its power is strong, it is favorable; when weak, it is unfavorable. It also signifies minor good fortune.

土將勾陳四位前，兵災刑鬥訟留連。君子掩逃擒盜賊，小人爭婦及田園。旺相相生猶合理，死囚刑剋繫遲延。病者腫癱寒熱苦，祟在丘陵及土垣。

The nobleman is represented by the earth general Gou Chen, and this indicates military calamity, punishment, disputes, and legal cases that persist without resolution. If a person of status draws this, it signifies the capture of a fugitive or the apprehension of a thief; if a common person draws this, it relates to disputes over women and farmland. If the situation is prosperous and strong with mutual generation, the matter will be reasonable. However, if it is in the state of death and suffers from punishment and restriction, the person will be detained and the matter will be delayed. In terms of illness, the patient will suffer from swelling, paralysis, and alternating chills and fever. The source of supernatural interference is located near hills and earthen walls.

子臨庭，官事，丑入化，出入隨朝，寅受制，官事，卯入獄，官人業田宅，辰千戶，司墓田公訟官事隨動，巳捧印，轉職遷進，午反目，百事乖，無田，未在驛，宜出行，申趨門，酉病足，難言，戌佩劍，有害，亥濯衣，改革。

Gou Chen falling on the twelve branches each has a specific meaning: on Zi it is called "Ling Ting," indicating official affairs; on Chou it is called "Ru Hua," indicating movement in and out of the court; on Yin it is called "Shou Zhi," also indicating official affairs; on Mao it is called "Ru Yu," indicating officials managing land and property; on Chen it is called "Qian Hu," managing ancestral graves and property, and legal disputes follow; on Si it is called "Peng Yin," indicating transfer of position and promotion; on Wu it is called "Fan Mu," with all matters going wrong and property loss; on Wei it is called "Zai Yi," suitable for travel; on Shen it is called "Qu Men"; on You it is called "Bing Zu," indicating difficulty in speaking; on Xu it is called "Pei Jian," indicating harm; on Hai it is called "Zhuo Yi," indicating change and renewal.

青龍之劉，屬甲寅木，旺春三月。大段主文字，財帛，舟車，林木，衣服，書契，文昌，官職，府庭，僧道，高人。其戾主哭泣，疾病，失財，走失，畜類，陷溺。

The Heavenly General Qinglong belongs to the Jiayin Wood branch and is in its prime during the three months of spring. It generally governs matters such as writing, wealth, boats and carriages, forests, clothing, contracts and documents, the Wen Chang period of fortune, official positions, government offices, and monks, Taoists, and virtuous people. If it is reversed and becomes harmful, it signifies crying, illness, financial loss, disappearance, mishaps with livestock, and drowning. The original text here reads 'Qinglong zhi Liu' which should be 'Qinglong zhi Shen', but it is recorded as is without alteration.

青龍丞相居前五，酒食錢南婚禮儀。君子加官遷美職，常人財物送鄉耆。旺相相生尤喜美，死囚刑剋有陰私。病人沉熱心腸疾，司命為殃速請醫。

The Nobleman appears in the first five positions, representing the Azure Dragon. This position is comparable to a chancellor, governing matters of food and drink, wealth, and marriage ceremonies. If a person of status draws this, it indicates promotion and appointment to a prestigious position; if a common person draws it, they will receive gifts from local elders. If this position is prosperous and strong and mutually generating, it brings extra joy and completeness. However, if it is in a state of death and suffers from punishment and conflict, there may be secret affairs. In the case of illness, the patient experiences fever and heaviness, with heart ailments; this is caused by the Director of Destiny. One should seek medical help immediately.

子游海，丑蟠泥，失滯，寅乘云，得雨，卯戲珠，弄水，有喜，辰閉目，為意，巳飛天，利動得意，午無尾，損傷，未折角、無鱗，鬥傷，申無鱗，折角，久困，酉伏陸，退守難進，戌施雨，出入勞力，亥入水，求財。

The Azure Dragon appears on the twelve earthly branches, each with its own image: at Zi it is called "Woyou Hai" (Roaming the Sea); at Chou it is called "Pan Ni" (Coiling in Mud), indicating loss and stagnation; at Yin it is called "Cheng Yun" (Riding Clouds), capable of bringing rain; at Mao it is called "Xi Zhu" (Playing with a Pearl) or "Nong Shui" (Playing with Water), indicating good fortune and joy; at Chen it is called "Bi Mu" (Closing the Eyes), meaning matters are in the mind but not yet acted upon; at Si it is called "Fei Tian" (Flying Heaven), favorable for action and achieving one's wishes; at Wu it is called "Wu Wei" (Without a Tail), indicating injury; at Wei it is called "Zhe Jiao" (Broken Horn) and "Wu Lin" (Without Scales), indicating conflict and injury; at Shen it is also called "Wu Lin" (Without Scales) and "Zhe Jiao" (Broken Horn), indicating prolonged hardship; at You it is called "Fu Lu" (Hidden on Land), suitable only for retreat and not for advancement; at Xu it is called "Shi Yu" (Summoning Rain), requiring effort in going out and coming in; at Hai it is called "Ru Shui" (Entering Water), favorable for seeking wealth.

天后之神，屬壬子水，旺冬季，主后妃、宮庭、人家私事。經曰：其戾主帷簿不修，私事不膽，欺詐不實，臟腑之疾，小人走失，主玉堂。

The Heavenly Empress is a deity associated with the water of Renzi, which is strong in winter. She presides over concubines, the palace, and private matters of households. The classic text states: if she is reversed and causes harm, it indicates disorder in the inner quarters, private matters not being openly discussed, deceit and falsehood, illness in the internal organs, and the loss of servants; in terms of direction, she governs the Jade Hall. The original text here reads 'private matters not daring' which should be 'private matters not being truthful' or 'unfit,' indicating a possible error in the text. The current version is recorded as is without alteration.

天后位居宮採嬪，惟須禁錮莫情循。若逢君子延賓 客，如是常人議婚姻。旺相相生妻易產，死囚刑剋女姦淫。病人四體兼痛痢，祟禮河官溺水神。

The Heavenly Empress represents the position of a concubine in the palace. If this is drawn, it suggests the need to remain secluded and restrained, not to indulge in desires. For those of high status, it indicates the invitation of guests; for ordinary people, it suggests discussions about marriage. If the trigram is prosperous and strong or mutually generating, it indicates a smooth childbirth for the wife. If it is in a state of death and suffers from punishment and conflict, it suggests improper behavior by women. In the case of illness, the patient experiences body aches and dysentery. The spirits causing trouble are the river god and drowned water spirits. Proper rituals and offerings should be made with respect.

子守閨，谷動，丑出戶，陰私，寅理髮，取財成病，卯倚門，相望，辰毀裝，血病，巳裸體，失禮，午倚枕，難合憂鬼，未沐浴，失禮，申理裝，生產婚姻，酉把鏡，婚姻，戌搴帷，自息之意，亥治事。

The Heavenly Empress falls on the twelve earthly branches, each with its own meaning: on Zi it is called "guarding the chamber," governing the flow of grain; on Chou it is called "going out the door," governing private matters; on Yin it is called "haircut," indicating gaining wealth but suffering illness; on Mao it is called "leaning on the door," governing mutual longing; on Chen it is called "destroying adornment," governing blood diseases; on Si it is called "naked body," governing loss of propriety; on Wu it is called "leaning on the pillow," indicating difficulty in harmony and fear of ghosts; on Wei it is called "bathing," also governing loss of propriety; on Shen it is called "arranging adornment," governing childbirth and marriage; on You it is called "holding the mirror," governing marriage; on Xu it is called "drawing the curtain," indicating self-restraint; on Hai it is called "managing affairs," governing the handling of matters.

太陰之神，屬辛酉金。旺秋三月。主宮帷、婦女、財帛、金銀財物，其戾為陰私損失、私謀謀事、遲速未成、遠信示至、疾病不痊。

Tai Yin, this divine general, belongs to the metal of Xinyou, and is in its prime during the three months of autumn. It governs the inner chambers, women, wealth, and precious metals and treasures. If it becomes harmful, it indicates hidden losses, difficulties in matters handled secretly, whether delayed or hastened, things remaining unresolved, and delayed news from afar, as well as prolonged illness. The original text here has 'far messages not arriving' as '远信示至', which should be '未至', but it is recorded as is without alteration.

太陰金將位中丞，蔽匿陰私事頗仍。君子罪名為出入，小人驚詐致憂生。相生旺相成婚禮，囚死傷刑為譴懲。病者四肢腰腳損，灶神為禍可祈蒸。

Tai Yin is the metal general, holding a position equivalent to the Grand Secretary of the Imperial Censorate. It governs matters of concealment, obscurity, and private affairs that continue without end. If a person of high status draws this, there may be differences in the severity of the charges; if a common person draws it, they may suffer from worry due to being startled or deceived. If it is in a state of mutual generation and prosperity, it can lead to the success of a marriage. However, if it is in a state of imprisonment or death and suffers from punishment, the person will be criticized and punished. In the case of illness, the patient will suffer injuries to the limbs and lower body; this is caused by the interference of the Kitchen God. A ritual offering can be set up to pray and ward off the evil.

子垂簾，隔聽，丑守屈，宜動，寅跣足，難動，卯沐浴，失理，辰理冠，求就，巳伏枕，近思，午披髮，私憂，未持書，信動，申陰謀，法服，婚姻，酉入室，不宜動，戌繡裳，婚姻，亥妊娠，陰人病。

Tai Yin falls on the twelve earthly branches, each with its own image: on Zi it is called "Chui Lian," meaning listening through a curtain; on Chou it is called "Shou Qu," suitable for movement; on Yin it is called "Xian Zu," difficult for movement; on Mao it is called "Muyu," indicating unreasonable behavior; on Chen it is called "Li Guan," indicating having a request that can be fulfilled; on Si it is called "Fu Zhen," indicating recent contemplation; on Wu it is called "Pi Fa," indicating hidden worry; on Wei it is called "Chi Shu," indicating impending news; on Shen it is called "Mi Yu," also indicating legal matters and marriage; on You it is called "Ru Shi," unsuitable for reckless action; on Xu it is called "Xiu Chang," indicating marriage; on Hai it is called "Ren Shen," indicating illness in women.

元武之神，屬癸亥水，旺冬三月。主聰明多智、文章俊巧、求望財物、干謁貴人，其戾主盜賊、奸詐小人、君子陰私不明、走失疾病、鬼魅夢想之事。

The deity Yuanwu belongs to the water of Guihai, which is strong in the winter months. It signifies intelligence, literary talent, the acquisition of wealth, and the favor of noblemen. If it is reversed and becomes harmful, it indicates thieves, deceitful people, secret affairs involving those of high status, loss of property, illness, and dreams haunted by spirits.

後三元武后將軍，盜賊奸邪獄訟陳。君子捕逃車馬失，小人淫亂離鄉群。相生旺相多財畜，囚死克刑有禍迍。病者患腰腹脹滿，祟殃河伯滋潭神。

The Nobleman is followed by the Black Tortoise, which is the position of the rear general. It governs theft, wickedness, imprisonment, and disputes. If a person of status draws this, it indicates pursuit of fugitives and loss of vehicles and horses. If a common person draws this, it suggests immorality and leaving home. If it is in a state of mutual generation and prosperity, there will be wealth and livestock. However, if it is in a state of imprisonment or death and suffers from being overcome, there will be misfortune and hardship. In divination regarding illness, the patient will experience swelling in the waist and abdomen. The malevolent spirits involved are the river god and the spirits of deep pools.

子過海，出入進動，丑立云，虛詐失物，寅披髮，虛喜，卯窺戶，盜賊失物，辰入獄，官事相爭，巳洗足，不宜動，午拔劍，能害人，未朝天，利見大人，申按劍，戰有害，酉持戟，相爭，戌持戟，相爭，亥真冠，尊貴，家人為鬼。

The Black Tortoise appears on the twelve earthly branches, each with its own image: on Zi it is called "crossing the sea," governing movement and travel; on Chou it is called "standing in clouds," governing being deceived and losing belongings; on Yin it is called "with hair loose," governing empty joy; on Mao it is called "peeking through the door," governing being robbed and losing belongings; on Chen it is called "entering prison," governing legal disputes; on Si it is called "washing feet," not suitable for movement; on Wu it is called "drawing a sword," capable of harming others; on Wei it is called "looking up to heaven," favorable for meeting important people; on Shen it is called "pressing a sword," harmful in battle; on You and Xu both are called "holding a spear," governing disputes; on Hai it is called "true crown," governing honor, but family members may become harmful spirits.

太常之神，己示屬土，旺於四季，每季十八日。大段主文章、印綬、公裳、服飾、信息、交關。其戾主遺失公文、竊盜衣裳、哭泣不美之狀、公私牽繫，又主小微竊盜。

The deity Tai Chang belongs to the earth element of Jiwei, which is strong in the seasons of Chen, Xu, Chou, and Wei, each season being strong for eighteen days. It generally governs matters of literature, seals, official robes, clothing, messages, and communication. If it becomes harmful, it indicates the loss of official documents, theft of clothes, weeping and sorrow, and involvement of both public and private affairs. It also signifies petty theft. The original text here mistakenly writes 'Ji Shi' instead of 'Jiwei,' but it is recorded as is without correction.

太常官是太常卿，財帛田園採盛明。君子正官榮爵貴，小人移徙酒逢迎。相生旺相成婚慶，囚死克刑南失驚。病者四肢頭腹疾，祟緣新化可追尋。

Tai Chang is an official position equivalent to the Tai Chang卿, responsible for the prosperity and flourishing of wealth and farmland. If a person of high status draws this, it indicates being officially appointed to an office and gaining honor and prestige in rank. If a common person draws this, it suggests moving house or holding a banquet. If there is mutual generation and prosperity, it can lead to a happy marriage. However, if it is in a state of imprisonment or death and suffers from being overcome or punished, there may be loss and fear. In terms of illness, the patient has ailments in the limbs, head, and abdomen; it is related to malevolent spirits and the souls of the recently deceased, and one can follow this clue to investigate.

子持印，吉。荷項，相侵奸盜，丑列席，請美豐，寅側口，惡人相爭，卯遺冠，辰荊項，一雲荷項，巳鑄印，轉職，午乘輅，上人筵會，未窺戶，列席，申捧印，轉職遷官，酉立券，憂物，動望徵求，戌入獄，亥聘召，貴人請合私謀。

Tai Chang falls on the twelve earthly branches, each with its own image: on Zi it is called "holding a seal," which is auspicious; another interpretation is "carrying a neck collar," meaning being subjected to disturbances and encountering thieves and bandits; on Chou it is called "seating in order," indicating a banquet with abundant food; on Yin it is called "side mouth," indicating disputes with wicked people; on Mao it is called "losing a hat"; on Chen it is called "thorny neck," another interpretation being "carrying a neck collar"; on Si it is called "casting a seal," indicating a transfer of position; on Wu it is called "riding a state carriage," indicating being invited to a banquet by a superior; on Wei it is called "peeking through the door," also indicating seating in order; on Shen it is called "holding a seal," indicating a promotion; on You it is called "signing a contract," indicating worry about property and seeking something; on Xu it is called "entering prison"; on Hai it is called "being summoned," indicating being invited by a nobleman to discuss private matters.

白虎之神，屬庚申金將。旺秋三月。其大段主道路、信息、兵牒兵戈、動眾、威權、財帛、犬馬、金銀寶物，其戾主孝服、哭泣、疾病、怪異、凶惡、殺伐、災害不明、血光之憂。白虎問妊吉，問病嫌。

The White Tiger deity is associated with the metal of Gengshen and is strong during the three months of autumn. It generally governs roads, messages, military documents and weapons, military campaigns, authority, wealth, dogs and horses, and precious metals and jewels. If it acts in reverse, it indicates mourning, crying, illness, strange occurrences, evil, warfare, disasters of unknown origin, and bloodshed. If White Tiger appears in a divination about pregnancy, it is auspicious, but if it appears in a divination about illness, it should be avoided.

白虎金神廷尉卿，遭喪疾病獄囚縈。君子失官流血忌，常人傷殺主身傾。旺相相生財福競，死囚刑剋繫沉冥。病人頭痛瘱疽患，祟是傷魂路死兵。

The White Tiger is a metal deity, holding the position of Chief Court Official, and is associated with encountering mourning, illness, or being entangled in legal troubles. If a person of high status draws this, it is ominous for losing office or encountering bloodshed; for an ordinary person, it signifies injury, harm, or danger to life. If the White Tiger is prosperous and strong or mutually generating, wealth and blessings will follow closely. However, if it is in a state of death and punishment and suffers from punishment and restriction, one may be imprisoned and fall into darkness. In terms of illness, the patient will suffer from headaches and develop boils; the malevolent spirits causing trouble are the souls of those who died violently and soldiers who died on the road.

子流江，沉海，恐懼無害，丑直視，謀望，寅出林，過路往還恐害，卯伏穴，不能動，辰露牙，沿山，夜行害財，奸私，巳燒身，死喪疾病，午斷尾，有始無終，未登山，乘權，出入獄凶，申銜牒，道路文信通，酉當路，害人之意，戌閉目，無害，亥睡眠，有憂之事。

The White Tiger appears on the twelve earthly branches, each with its own image: on Zi it is called "Flowing River," also called "Submerging Sea," though it appears frightening but does not harm people; on Chou it is called "Direct Gaze," indicating planning and expectations; on Yin it is called "Emerging from the Forest," warning of possible harm on the road; on Mao it is called "Hidden in the Hole," indicating being unable to move; on Chen it is called "Showing Teeth," also called "Following the Mountain," indicating loss of money when traveling at night and matters of deceit; on Si it is called "Burning Body," indicating death, illness, and misfortune; on Wu it is called "Cutting Off the Tail," indicating something that starts but does not finish; on Wei it is called "Climbing the Mountain," indicating holding power, but entering or leaving prison is dangerous; on Shen it is called "Carrying Documents," indicating smooth communication and messages on the road; on You it is called "Blocking the Road," indicating harmful intentions; on Xu it is called "Closing the Eyes," indicating no harm; on Hai it is called "Sleeping," indicating worries and troubles.

天空之神，戊戌土將。旺於四季。大段主奴婢、公吏、市井小人、販帛、言約、私契，其戾主奴婢唇吻、脫空不實，虛偽巧詐是非，辰戌丑未四月最旺。天空可以成小事，不可以成大事。

The deity Tian Kong belongs to the Wuxu Earth stem and is strong during the months of the four seasons. It generally governs servants, officials, common people, merchants dealing in cloth and silk, verbal agreements, and secret contracts. If it acts in reverse and causes harm, it leads to disputes among servants, empty words, and conflicts arising from deceit and trickery. Tian Kong is most powerful in the months of Chen, Wu, Chou, and Xu. Tian Kong can only accomplish small matters and cannot achieve great things.

後六天空司直官，奸謀詭詐事多端。遷移君了逢讒佞，孤寡常人被隱瞞。旺相相生奴婢喜，死囚刑剋繫喪殘。病人胸脅並痰氣，井灶為災豈得安？

The Nobleman is six positions behind the Sky. He is in charge of straight conduct, governing deceitful schemes and complicated affairs. If a person of status draws this, he will encounter small people who spread false words during a transfer of position; if a solitary or common person draws this, he will be deceived and have things concealed from him. If the situation is prosperous and strong with mutual generation, then matters concerning servants and attendants will bring good fortune; but if it is in the state of death and suffers punishment and restriction, he will be involved in trouble leading to loss, injury, or harm. In terms of illness, the patient will feel discomfort in the chest and ribs and have phlegm; it is the well spirit and stove spirit causing trouble, how can there be peace? The original text here says 'jun le' which should be 'jun zi', but it is recorded as is.

子小人，寒厄，丑三伏尸，寅犯事，爭訟口舌，卯守制，謾語，辰主虛詐，巳臨戶，搖舌，是非機巧，午入化，小用吉，未主施空物，申鼓舌，詞訟，酉出戶，執言，碎事，相蒙未決，戌主驚怖，亥儒冠小事，利遺失。

The sky falls upon the twelve earthly branches, each with its own image: at Zi it is called "Small Person," indicating coldness, hardship, and distress; at Chou it is called "Three Hot Corpses"; at Yin it is called "Involvement in Affairs," indicating disputes and verbal conflicts; at Mao it is called "Observing the Ritual," indicating lying and deception; at Chen it indicates false and fraudulent matters; at Si it is called "Approaching the Door," indicating stirring up gossip and engaging in cunning affairs; at Wu it is called "Entering Transformation," indicating slight success brings good fortune; at Wei it indicates giving away empty and insubstantial things; at Shen it is called "Loud Tongue," indicating lawsuits; at You it is called "Leaving the Door," indicating stubbornness and argument, with trivial matters not being settled clearly; at Xu it indicates fear and terror; at Hai it is called "Scholar's Cap," suitable only for minor matters, and beneficial for searching for lost items.

六壬之術學者，徒事言而不得其訣，則吉凶失之傳課。故今人動運“青龍吉將，白虎凶神；太常多主於飲食，勾陳乃主於勾邊。”，殊不知青龍未上無鱗則傷身之害，至申酉折角則鬥訟之愆生；白虎登山則乘權於閫外未，銜牒則通信於道途申；太常子上茶頸而遭枷鎖，勾陳巳上捧印而轉高官。似此之類，世所不知。

Those who study the Six壬 (Liuren) system, if they can only memorize the statements but fail to grasp the essential techniques, will make mistakes in judging fortune and misfortune when dealing with the three transmissions. Therefore, nowadays people often say, "The Azure Dragon is a favorable general, the White Tiger is an ominous spirit; Tai Chang usually indicates food and drink, and Gou Chen only signifies entanglements." But they do not realize that when the Azure Dragon is in the position of Wei, it is "without scales," which actually causes harm to the body; when it is in the positions of Shen or You, "broken horns" lead to disputes and lawsuits. When the White Tiger is in the position of Wei, it is "mountain climbing," which actually means holding power externally; when it is in the position of Shen, "receiving documents," it actually means smooth communication on the road. When Tai Chang is in the position of Zi, it leads to being locked in chains; when Gou Chen is in the position of Si, "holding the seal," it actually results in promotion to high office. Such examples are numerous, yet most people do not understand them.

貴人丑未下來之，除定危開問小兒。六合更來加祿馬，出行官職最相宜。螣蛇巳午太沖宮，夢寢虛驚怪異凶。不是戾財並走失，多緣眾議不相從。朱雀傳看信息來，殺神巳午應官災。遇他月德並天德，決是呼為爐冶財呂本作“才”。六合乘他卯酉星，婚姻孕婦事分明。若臨日本支奪胩，唇舌錢財立便生。

This passage explains how to determine the nature of a question based on the initiating transmission and the heavenly general. If the nobleman is located in the丑 or 未 and approaches the day stem, and coincides with the twelve divination gods of construction and removal (建除), specifically on days of 除, 定, 危, or 开, the question is about a child. When the Liu He is combined with the禄神 and the post-horse, the question is mostly about travel and official positions, which is most suitable. If the Teng Snake is located in the巳, 午 or the Taichong in the卯, it indicates a fright in a dream or strange and ominous events; if it is not about financial loss or loss of property, it is mostly about people's gossip and unwillingness to comply. If the Vermilion Bird enters the transmission, it indicates that news will arrive; if the killing god is located in the巳 or 午, it relates to legal matters. If it coincides with the monthly virtue or heavenly virtue, it definitely relates to wealth connected with metalworking and casting, where the character '财' in the Lu edition is written as '才'. If the Liu He is combined with the卯 or 酉 stars, the question is definitely about marriage or a pregnant woman; if it is located on the day stem or day branch, disputes and matters concerning money will immediately occur.

寅卯勾陳二八門，斯人官訟要爭論。若逢陽絕並陰絕，病者聯綿醉若昏。青龍發用當干合山地物昌隆百事安。不是求官並借職，必將書信往來傳。天空走失及逃亡，更值魁罡僕不良。若得加臨干旺相，往來營作運行商。白虎臨門事可嗟，病侵老幼兩相加。用神午未兼申酉，毆鬥途中事起他。

Gou Chen falling on寅 or卯, which are the gates of the second and eighth months, indicates that the person is involved in legal disputes and arguments. If it meets the position of yang extinction or yin extinction, the patient's illness will persist continuously, and he will be dazed as if drunk. If Qinglong initiates the transmission and is in harmony with the day stem, it indicates abundant production of mountains, forests, fields and land, and all affairs are safe and peaceful; if it is not about seeking official positions, it must be about correspondence and communication. Tiankong governs loss and escape; if it coincides with Hekui in戌 and Tiangang in辰, it indicates bad servants. If Tiankong is added and the day stem is in prosperity and strength, it indicates business travel and commercial activities. Baihu appearing at the gate indicates regrettable matters, illness affecting the elderly and children, both sides suffering; if the useful god falls on午, 未, 申 or 酉, it indicates fights on the road, disputes initiated by others.

太常財帛旺今朝，衣服文章次第消。祿上若來加合上，筵開親戚見相招。元武來乘亥子辰，加臨卯酉盜傷人。如加午未遷官象，用意推詳莫妄陳。太陰巳被燒身，結聚途中起異心。若不欺瞞官長上，定遭口舌至知凌晨。天后多因占女子，如逢土旺采衣嬪。若臨午未兼壬癸，萬一事干謀無一真。

Tai Chang indicates that wealth and finances are flourishing today, and matters concerning clothing and documents will be resolved in order. If the禄神 (favorable deity) is added upon the合神 (cooperating deity), then a banquet is set and relatives are invited. Yuan Wu (Black Tortoise) riding on亥, 子, 辰 and adding upon卯, 酉 indicates thieves harming people; if it is added upon午, 未, it instead indicates promotion and transfer of official posts. This should be carefully analyzed, and not be hastily judged. Tai Yin falling on巳 indicates a situation where someone has a change of heart during a gathering; if it is not an act of deceiving superiors or officials, then there will certainly be disputes and quarrels that continue until dawn. Heavenly Empress is mostly related to matters concerning women; if the earth element is strong, then it refers to selecting palace attendants and purchasing clothing. If Heavenly Empress is on午 or 未, and the day stem is壬 or 癸, then nothing planned will be genuine.

螣蛇大戰，毒氣相凌大戰，往來上下相剋也。螣蛇當路，鬼怪殃藏當路，子午卯酉也。

The Teng Snake is in the position of "great conflict," indicating toxic energy prevailing; the annotation explains that "great conflict" refers to the Heaven Plate and Earth Plate interacting with each other, conflicting above and below. The Teng Snake is in the position of "obstructing the path," indicating ghosts causing disturbances and hidden calamities; the annotation explains that "obstructing the path" refers to the Teng Snake falling on the four central positions of Zi, Wu, Mao, and You.

六合不合，陰私相壞酉卯午。太常被剝，官事消鑠春辰、秋卯、夏酉、冬巳。

Liu He is in the position of 'incompatibility', indicating secret relationships that lead to mutual ruin; the annotation says this refers to positions in You, Mao, and Wu. Tai Chang is in the position of 'being stripped away', indicating legal matters that gradually subside; the annotation says this refers to the position in Chen in spring, in Mao in autumn, in You in summer, and in Si in winter.

朱雀開口，發主喧斗正巳、二辰、三午、四未、五卯、六寅、七申、八酉、九丑、十子、十一戌、十二亥。

The Vermilion Bird is located in the position of 'Opening Mouth'. Once it moves, it signifies clamor and conflict. The annotations list the positions for each month: in the first month it is in Si, in the second month in Chen, in the third month in Wu, in the fourth month in Wei, in the fifth month in Mao, in the sixth month in Yin, in the seventh month in Shen, in the eighth month in You, in the ninth month in Chou, in the tenth month in Zi, in the eleventh month in Xu, and in the twelfth month in Hai.

青龍開眼，萬事無災孟寅，仲酉，季戌。青龍臥病，財散人災在巳。

The Azure Dragon is in the 'Opening Eyes' position, meaning there is no misfortune in all matters; the commentary states that the four first months are in the寅 position, the four middle months are in the酉 position, and the four last months are in the戌 position. The Azure Dragon is in the 'Sickly' position, indicating loss of wealth and calamity for people; the commentary refers to this as being in the巳 position.

天空落淚，哀聲聒耳六甲旬中居壬癸地，見壬癸。天乙歸獄，諸事不治在辰戌。

The sky is in the position of "weeping," indicating a sound of wailing fills the ears; the annotation says this refers to the sky falling in the position of Ren or Gui in the six jia cycles, or encountering Ren or Gui. The celestial nobleman is in the position of "being imprisoned," leading to failure in all affairs; the annotation says this refers to the celestial nobleman falling in the position of Chen or Xu.

勾陳拔劍，病患相傷正月起巳，逆行十二辰。勾陳相會，連綿禍深辰戌大凶，丑未小凶。

Gou Chen is in the position of "drawing the sword," governing disease and injury; the annotation states that it begins in the fourth month at Si and proceeds in reverse order through the twelve earthly branches. Gou Chen is in the position of "meeting," governing continuous and severe calamities; the annotation states that when it falls on Chen or Xu it is a great凶, and when it falls on Chou or Wei it is a minor凶.

天后陰私，申陽酉陰。朱雀銜物，婚姻和合正酉、二巳、三丑、四子、五申、六辰、七卯、八亥、九未、十午、十一寅、十二戌。

The Heavenly Empress governs hidden and private relationships. The annotation states that when she falls in the hour of Shen, it is yang, and when she falls in the hour of You, it is yin. The Vermilion Bird is in the position of 'carrying an object,' which signifies harmony in marriage. The annotation lists her position each month: in You in the first month, in Si in the second, in Chou in the third, in Zi in the fourth, in Shen in the fifth, in Chen in the sixth, in Mao in the seventh, in Hai in the eighth, in Wei in the ninth, in Wu in the tenth, in Yin in the eleventh, and in Xu in the twelfth.

太陰拔劍，陰謀相害居申酉。元武橫截，盜賊兵發四季。

Tai Yin is in the position of "drawing the sword," indicating that someone is secretly plotting to harm; the commentary says this refers to when it falls in the positions of Shen and You. Yuan Wu is in the position of "crossing in front," indicating rampant bandits and military disasters; the commentary says this refers to when it falls in the positions of Chen, Xu, Chou, and Wei.

白虎遭擒，凶事不成巳午。呂本作“折虎遭擒，巳色災咎”，注云“太歲類合。”，疑錯。白虎仰視，凶惡之甚四季。

The White Tiger is in the position of being captured, and thus evil matters cannot be completed; the annotation says this refers to the positions of Si and Wu. This entry in the Lu edition reads 'the White Tiger is broken and captured, with Si position calamity and blame,' and the annotation says 'the year ruler is connected by combination,' which might be a copying error. The White Tiger is in the position of looking up, indicating extreme malevolence; the annotation says this refers to the positions of the four seasons.

三神臨仲是三宮，此法元微捷徑蹤。絳宮時值登明入，六神相扶有順從。天魁是德未生氣，辰午酉申宜見逢。功曹正合為華蓋，猶恐須居不避凶。

When the three divine officials "Dengming" (Hai), "Shenhou" (Zi), and "Hekui" (Xu) are positioned at the four middle directions, they respectively become the three palaces of Jiaogong, Mingtang, and Yutang. This method is a mysterious and convenient approach in the Six Rats system. When Jiaogong is in effect, "Dengming" (Hai) is placed at the four middle direction: at this time, the six heavenly spirits support each other, and all matters proceed smoothly. "Tiankui" (Xu) is a virtue spirit, and the position of "Shengqi" (Life Qi) is at the position of Wei. It is favorable when it falls on the positions of Chen, Wu, You, or Shen. "Gongcao" (Yin) is perfectly aligned with the image of "Huagai", but it is feared that the position it occupies still cannot avoid misfortune.

魁罡加孟女為殺，行人不至過江風。占賊不來亡叛獲。囚人占病罪加重一作“囚病人加罪皆輕”。人情不實行宜止，睡若逢歧左道通。見怪身當殃不出，孕生男子卜財豐登明加四仲，名絳宮時。天乙藏深宮之中，入遊繫宮，行於私宴。當此之時，不可出行，避罪逃亡者得。

The 'Hekui' (Xu) and 'Tiangang' (Chen) trine together on the four young positions, which for a woman becomes a death position. Those going out will be blocked by the river's wind and waves and will not return. For divination on thieves, thieves will not come; for those who flee or rebel, they can be captured. If a prisoner is ill, their punishment will be heavier; another version of this sentence reads 'if a prisoner is ill, their punishment will be lighter'. Human affairs are hollow and not genuine, so travel should be stopped. If one encounters a crossroad in a dream, it indicates that a side path or wrong way is connected. If one sees strange things, although one will suffer misfortune, it will not lead to death. For divination on pregnancy, it indicates the birth of a son; for divination on wealth, it indicates abundance. The commentary says that when 'Dengming' (Hai) is on the four middle positions, it is called the 'Jiangong' time. At this time, the celestial master nobleman is hidden within the palace, wandering in the inner garden, moving through private feasts. When this time comes, one should not travel, but those who avoid punishment or are fleeing can achieve their wishes.

神后明堂入仲時，從魁合德未申隨。功曹別處而生氣，丑居華蓋避凶危。斗罡加季登明殺，囚人將出病難醫。

"Shenhou" Zi is added upon the four middle positions, which is the time of Mingtang. At this time, "Congkui" You combines with the virtue god, and Wei and Shen follow accordingly. "Gongcao" Yin is located elsewhere while carrying life qi, and "Daji" Chou occupies the position of Huagai, thus avoiding danger. If the handle of the dipper and Tiangang are added upon the four seasonal positions, "Dengming" Hai becomes a killing god: prisoners will be released, yet the illness of the sick person will be difficult to cure.

看人不見上書吉，占賊即來通啟宜。逃亡不獲行人到，納財權止情須追神后加仲為明堂時，天乙出遊四野八極，當此之時，舉動百事皆吉，逃亡者難得，在內利主，在外利客。

If one goes to see someone but cannot find them, it is auspicious to write a letter to report matters. When divining about thieves, the thieves will come immediately, and at this time, it is most appropriate to report and inform. When divining about someone who has run away, the person cannot be caught; when divining about a traveler, the person will arrive. Receiving money should be temporarily stopped, and matters should still be investigated. The annotation says that when the 'Zi' (child) of Shenhou is added to the four intermediate directions, it becomes the Bright Hall. At this time, the Heavenly Nobleman (Tianyi Guiren) travels throughout the four directions and eight regions, and during this period, all actions are auspicious; the person who has run away is difficult to catch. Matters within are favorable to the main party, and matters outside are favorable to the opposing party.

大吉居仲是玉堂，軫星生氣得天梁軫星，太乙；天梁，功曹。申酉即為侍從者，神后合為華蓋方。天罡加仲殺居亥，賊來中咱戰須傷。

"Big Auspiciousness" (Daji) in the Chou branch added to the four central directions marks the Jade Hall time. At this time, the Zhen star carries Life Qi and receives assistance from the Tianliang star. The annotation says that the Zhen star is the Taiyi in the Si branch, and the Tianliang is the Gongcao in the Yin branch. The Sheng and You branches serve as attendants, while the Shenhou in the Zi branch aligns with the Huagai direction. If the Tiangang in the Chen branch is added to the four central directions, the killing star falls in the Hai position: thieves attack, and battle will surely cause injury.

上書遭仇追逃獲一作“上書遭執”，天氣無風可渡江。謁人相見胎生女，若問人歸中路傍大吉加四仲，名玉堂時。天乙加門之中，天神在門方欲出行。當此之時，百事小不利，逃亡者可得也。

If one submits a document to report something, it may lead to enmity, but if one is pursuing a fugitive, one can catch him. The phrase "submitting a document leads to enmity" is alternatively written as "submitting a document leads to capture." If there is no wind in the sky, one can cross the river. Going to visit someone will result in meeting them; predicting pregnancy indicates a female child. If one asks when a traveler will return, the person is already on the way. The commentary says "great auspiciousness" when the branch "Chou" is added to the four cardinal directions and called "Jade Hall." At this time, the heavenly stem "Tianyi" and the nobleman "Guiren" are positioned at the gate, and the heavenly spirit is standing at the door ready to travel. When this occurs, all things are slightly unfavorable, except for capturing fugitives, which will be successful.

《續編》斗孟仲季本是三宮門，己前十干神后集定。

The "Continued Compilation" states: The three chapters, "Dǒu Mèng," "Dǒu Zhòng," and "Dǒu Jì," originally belong to the school of the Three Palaces. The previous section had already established the pairing of the ten heavenly stems with the "Shenhou" zi. Here, they are continued in sequence. The original text here has omissions and inaccuracies, and the meaning is incomplete. I have recorded it as is without supplementation.

三傳先看斗加神，入孟元來憂二親。季因出外傷妻子，己身兄弟仲臨門。魁道病人喪大吉，天門人眾怕諸君。地哀悼入憂蛇虎畏，貴人可見坐天門。

To determine the Three Transmissions, one must first check where the handle of the dipper is placed over a deity. If the handle falls on the four young months of寅, 申, 巳, and 亥, it indicates concern for parents. If it falls on the four old months of辰, 戌, 丑, and 未, it suggests injury to the wife due to going out. If it falls on the four middle months of子, 午, 卯, and 酉, it indicates concern for oneself and brothers. When the handle reaches the position of the魁, the patient is at risk of death. If the Daji (Chou) is at 丑 and aligns with the heavenly gate, everyone will be afraid. If it falls on the ground gate, which is a position of sorrow, there will be fear associated with the Teng Snake and White Tiger. If the Nobleman is seated at the heavenly gate, then one can seek an audience.

孟則占行人未發，若覓家中因病人。官事罪重奴婢吉，憂不憂兮凶訟論。商賈所求還自得，討獵求魚怪臨身。書為不通因待慢，勝於捕賊不行軍。逆戰可經軍不罷，天罡三首後來分。

The handle of the Big Dipper points to the four beginnings: When divining about a traveler, the person has not yet set out; when divining about searching for someone, it is mostly because there is a sick person at home. When divining about lawsuits, the guilt is heavier; when divining about servants, it is actually favorable. What should be worrying does not need to be worried about, and the danger lies in litigation. Merchants who have something in mind will be able to achieve their goals; those hunting or fishing will encounter strange occurrences. Letters will not arrive because the other party is careless; capturing thieves is better than going to war. Facing enemies in battle can still be experienced, but military affairs will not end here. The three sections on Tiangang will be explained in detail later.

仲因官事解留連，病不成兮憂不至。覓人不出行人發，漁獵所求半得錢。災怪家中奴婢病，上書且未訟能方。捕賊兩專寬有語，半兵相虞用軍員。侵圍妨害何曾罷？病人已瘥必安然。

The handle of the dipper points to the four central directions: official matters can be resolved, without further delay; illness does not become serious, and worries do not come to pass. When divining about a missing person, the person does not leave the door; when divining about a traveler, the person has already set out. For hunting and fishing, only half the money is obtained. Strange events and disasters occur within the household, and the servants are ill. Submitting documents is temporarily not possible, but lawsuits can be initiated. Capturing thieves, both sides are focused, with some flexibility in words; two armies are facing each other, each being cautious and mobilizing troops. The troubles of being surrounded and harassed have never ceased. As for the sick person, they have already improved and will certainly be safe.

病人憂死行人至，官事不成憂必憂。覓人遠出言詞告，奴婢逃良心賊可求。商賈不成漁獵得，怪在比鄰急速遊。書卻以通軍必出，勿戰軍圍去不留。斗人已死軍須罷，不然三合報人讎。

When the handle of the dipper points to the four seasons: the sick person is in danger of life and death, but the traveler will arrive; lawsuits cannot be settled, and those who should worry will indeed worry. When seeking someone, the person has already left, and only a message can be sent; servants may run away, but thieves can be pursued. Business ventures will not succeed, but fishing and hunting will bring some gain. Strange occurrences happen among neighbors, so one should leave quickly. Messages can still be delivered, but armies will definitely be mobilized; do not engage in battle, and the troops surrounding the city will withdraw without staying. Those who were fighting have already died, so military actions should cease; otherwise, with the triple harmony formed, one will have to seek revenge from others.

辰為宅地日為人，宅上凶神便有迍。帶殺兼刑來相剋，以將言之得事因。視辰上神為宅，惡將剋日迎。朱雀並官事，白虎並主死病也。

Divination for a residence uses the Day Branch to represent the foundation of the house and the Day Stem to represent the person living there. If there is a malevolent spirit on the house, there will be difficulties. If this malevolent spirit also brings on punishment and punishment and attacks the Day Stem, then the Heavenly General accompanying it will explain the situation. The commentary says that looking at the spirit on the Day Branch is looking at the house; if a malevolent Heavenly General attacks the Day Stem, there will be misfortune. The Vermilion Bird indicates legal troubles, and the White Tiger indicates death and illness.

堯都詢就清濟曰：“干為人，支為宅，上有魅罡並剋日辰，大迎。不可居之。干傻損人，支傻損宅，有鬼怪肪主人病。干坂俱傻，人宅並損不利子孫。支上帶刑煞亞剋日干，理解迎。各以天將言之。天空，宅中虛耗，不宜奴僕六畜。勾陳，宅中頻有爭鬥。朱雀，宅中有口舌及主文書。螣蛇，宅中有火燭驚怪。元武，宅中有盜賊。白虎，宅中有疾病，餘皆吉。”

Yao's capital at Xun Ying Qing's commentary says: "The day stem represents the person, and the day branch represents the house. If there are Hekui and Tiangang above and they together attack the day stem and day branch, it is a great calamity, and such a house should not be inhabited. If the day stem is injured, it harms the person; if the day branch is injured, it harms the house, and there will be ghosts and spirits causing the master to fall ill. If both the day stem and day branch are injured, both the person and the house will be harmed, which is not favorable for descendants. If the day branch carries a punishment star and attacks the day stem, it is also a disaster. The specific matters involved should be determined according to the heavenly generals: if it is accompanied by Tian Kong, the house will suffer from loss and should not be suitable for keeping slaves and domestic animals; if it is accompanied by Gou Chen, there will be frequent quarrels in the house; if it is accompanied by Vermilion Bird, there will be disputes and matters concerning documents; if it is accompanied by Teng Snake, there will be fire and strange occurrences in the house; if it is accompanied by Black Tortoise, there will be theft in the house; if it is accompanied by White Tiger, there will be illness in the house; the rest of the generals are auspicious." The original text contains many errors, such as '魅罡' should be '魁罡', '大迎' should be '大凶', and '傻' should be '伤'. The text is recorded as is without corrections.

一云：天罡加日，有客寄住。勝光加宅，身寄他家。四課相生吉將立，六合青龍福慶臻詢注曰：若正時日辰上，四課中得良神吉將，上下相生，旺相有氣，大吉。日辰上乘六合、青龍、太常尤吉也。

Another account says: "Tiangang (Chen) placed on the day stem indicates that there is a guest staying in the house; Shengguang (Wu) placed on the dwelling position indicates that one is staying in someone else's house." If the four lessons are mutually generating and there are auspicious generals, and also the presence of Liu He and Azure Dragon, then good fortune and celebration will come. Xun Yingqing notes that if during the casting of the lesson, the day stem and day branch are supported by good spirits and auspicious generals, and if the upper and lower elements are mutually generating, and if they are prosperous and strong, then it is a great auspiciousness; if the day stem and day branch are occupied by Liu He, Azure Dragon, and Tai Chang, it is especially favorable.

更視三傳知善惡，遍看年上所臨神郇注曰：正時三傳始終相生，神將又吉。更看家長行年上神將相生吉，主家中和合，家道興隆。凡事獲福也。一法，以家長行年加宅神，看太歲上神決之。天罡歲中有官訟之事；大吉小吉主有疾病；河魁有人陰害。餘神無妨。哀思辰戌場面未乃四煞之地，遇之不吉也。

Looking at the three transmissions can reveal whether something is auspicious or inauspicious, good or evil. One should also examine the spirits that are in the position of the person's age. Xun's commentary says: When the three transmissions start and end with mutual generation, and the spirits and generals are also auspicious, then one should also look at the spirits and generals on the age of the head of the family. If they are also in mutual generation, it indicates harmony within the family, prosperity in family affairs, and the ability to gain blessings in all matters. Another method is to add the age of the head of the family to the house spirit, and then look at the spirit on the year of the master to determine the outcome: if it is "Tiangang" (Chen), there will be lawsuits within a year; if it is "Daji" (Chou) or "Xiaoji" (Wei), there will be illness; if it is "Hekui" (Xu), there will be secret harm from others; other spirits are not harmful. Chen, Xu, Chou, and Wei are the four evil places, and encountering them is inauspicious. The original text here has the words "aisi" and "mianchang" which are errors, and they are recorded as they are without correction.

五音旺處為宅神，宮音在戌，商音在酉，角音在卯，羽音在子，徵音在午。支畔有神何所主，欲識名之是近鄰。推宅之法看日神，若見魁罡必損人。干傷支吉老者困，干吉支傷幼者迍。

The five tones each have a position where they are most prosperous, and these are used as the dwelling spirits: the Palace tone is in Xu, the Shang tone in You, the Jue tone in Mao, the Yu tone in Zi, and the Zheng tone in Wu. What does the spirit next to the day branch represent? It depends on its name, usually representing a neighboring area. To determine the dwelling, one looks at the day stem. If one sees 'Hekui' Xu and 'Tiangang' Chen, it indicates harm to the household. If the day stem is injured but the day branch is auspicious, it signifies the elderly being trapped; if the day stem is auspicious but the day branch is injured, it indicates danger to the children.

此宅新移來入住，看得幾時無憂慮。將加行年推禍福，宅神之上問其緣以月將加家長行年，視宅神上得何神，以定吉凶。下文詳之。鄭按：第二句徐陰《六壬之式》作“月將加時看行宅”，餘盡同。

When moving into a new house, one should determine how long it will take before there are no troubles. The method involves adding the Month General to the parent's age to calculate fortune and misfortune, then consulting the house deity to find the cause. The annotation says: by adding the Month General to the parent's age, observe what deity appears on the house deity, thus determining good or bad fortune, with further details given below. Zheng Tianmin notes: the second sentence in Xu's "Six Rens Entry Style" reads "the Month General added to the time to examine the house," the rest being the same.

又按其注云：行者行年，宅者宅神也。宅神即商音在酉之灰。又云是命前五辰位也。如子生人在巳，丑生人在午之類。以月將加時，視行年宅神上得寅申等旺相相生，依法斷之。寅申子午相加吉，若是安居永不遷。戌辰老者憂逢禍，卯酉幼人疾病纏。巳亥畜生多死損，丑未遭官必喟然。

Zheng Tianmin further explains that the annotation says "行" refers to the year of birth, and "宅" refers to the dwelling god; the dwelling god is like the one belonging to the Shang tone which belongs to You. Here the original text "之灰" should be "之类," but it is recorded as is without alteration. Another view is that the dwelling god is the fifth position ahead of one's birth year. For example, those born in the Zi year are at Si, those born in the Chou year are at Wu, and so on. Using the Month General combined with the time of divination, one looks at the year of birth and the dwelling god to see if they fall on Yin, Shen, etc., which are prosperous and strong and mutually generating. If they fall on Yin, Shen, Zi, or Wu, it is auspicious and one can reside permanently without moving. If they fall on Xu or Chen, there will be worries for the elderly. If they fall on Mao or You, children will be plagued by illness. If they fall on Si or Hai, there will be many deaths among livestock. If they fall on Chou or Wei, one will have legal troubles and sigh often.

此宅與人來共住，還向日辰推所遇。上克下兮利在他，下賊上兮利在主。忽然上下共相生，此中所勘要分明。子之加母無容客，母之加子主宜成

This house is to be shared with others, and the situation should still be analyzed based on the day stem and day branch. If the upper god overcomes the lower god, it is beneficial for the other party; if the lower god steals from the upper god, it is beneficial for the owner. If the upper and lower gods mutually generate each other, the balance must be clearly determined: if the son is placed on the mother, it indicates that the outsider is taking advantage, and it is not advisable to allow guests; if the mother is placed on the son, it indicates that the owner's side benefits, and the shared living arrangement can be successful.

經云：“正時所加看日辰，客欺主，乃日克辰也；主欺客，乃辰剋日也。上克下客欺主，下賊上主欺客。子加母，他人竊我；母加子，我竊他人之氣。彼此相生，各無損傷也。”此原注鄭據《入式》補入旬注，與原注同。惟末句作“若得彼此相生，各得利益為吉也。”。

The text says: "According to the situation at the time of setting up the lesson, look at the day stem and day branch based on the Heaven Plate. If the guest overpowers the host, it means the day stem overpowers the day branch; if the host overpowers the guest, it means the day branch overpowers the day stem. If the upper overpowers the lower, it is the guest overpowering the host; if the lower steals from the upper, it is the host overpowering the guest. If the son is added to the mother, it means someone is stealing my energy; if the mother is added to the son, it means I am stealing someone else's energy. If they mutually generate, neither side is harmed." This passage is an addition by Zheng Tianmin based on "Liuren Rushi." Xun's note is the same, except the last sentence reads "If they mutually generate, both sides benefit, which is auspicious."

宅內何知有鬼神，蛇虎臨年天目因。春辰夏未秋居戌，冬在丑兮殃害人經云：“正時魁罡加蛇虎勾陳為天目煞，臨日辰並家長行年上者，主宅中有鬼，餘神無。”凡言鬼有男女老少，正時以白虎決之。乘陽神即男，陰神即女，旺相少壯，囚休死老弱。

To determine if there are ghosts or spirits in a house, look to see if the Teng Snake and White Tiger are present on the year pillar, and if they are connected to the "Heavenly Eye"煞. The Heavenly Eye煞 is located in Chen during spring, in Wei during summer, in Xu during autumn, and in Chou during winter. When this occurs, it can affect people. The classic text says: "When casting a divination, if Hekui and Tiangang are combined with Teng Snake, White Tiger, and Gou Chen, it forms the Heavenly Eye煞. If it is present on the day stem, day branch, or the year pillar of the head of the household, it indicates that there are ghosts in the house, while other deities are not involved." Whenever ghosts are mentioned, they are further divided into male and female, young and old, which is determined by the White Tiger in the divination: if the White Tiger is associated with a yang spirit, it indicates a male ghost; if it is associated with a yin spirit, it indicates a female ghost. Prosperous and strong energy indicates a young and strong ghost, while imprisoned, restrained, or death qi indicates an old and weak ghost.

四時沖破將刑殺，節忌來加日與辰春酉夏子秋卯冬午為四時沖破，若正時帶煞兼刑來加日辰者，有鬼也。又以家長行年加神后，視太歲在命在日辰，見魁罡小吉蛇虎者，其宅亦有鬼。此兩段原注，鄭據《入式》補入，郇注與原注同，惟“魁罡”作“天罡”，無“勾陳”字，無“又以家長行年加神后……”三十字。

The positions of the four seasons' conflicting elements bring about punishments and killings, and the deities to be avoided during the solar terms are added to the day stem and day branch, which also indicate the presence of ghosts. The commentary states that in spring the conflict is at酉, in summer at子, in autumn at卯, and in winter at午, which are the four seasonal conflicts; if the lesson is cast at a time that includes harmful influences and also involves punishments affecting the day stem and day branch, then the house has ghosts. Another method is to add the parent's age to the 'Shenhou' (子), then check if the heavenly stem falls on the person's birth stem, day stem, or day branch. If the 'Hekui', 'Tiangang', 'Xiaoji' (未), 'Teng Snake', or 'White Tiger' are present, then the house has ghosts. These two passages are added by Zheng Tianmin based on the 'Liu Ren Ru Shi'. Xun's commentary is the same, but he uses 'Tiangang' instead of 'Kui Gang', omits the term 'Gou Chen', and also omits the thirty characters following 'adding the parent's age to Shenhou'.

凡欲修造及遷移，家長行年加歲支，旺墓上頭見三煞，此是凶災不可為孟年酉，仲年巳，季年丑，此名三煞是也。行年加歲加其姓，歲煞今年莫犯之經云：“歲煞者，寅午戌年在丑，亥卯未年在戌，申了辰年在未，巳酉丑年在辰。”。月煞若臨其月惡，災劫兩般須要知月殺者，正月起場面逆行四季神。災煞者，正月起子逆行四仲神劫。煞者，正月起亥逆行四孟神。

Whenever construction or moving is to be done, add the parent's annual stem to the current year's heavenly stem, then check if the旺位 and 墓位 have the 'three evils'. If the three evils appear, it is an omen of misfortune and the action should not be carried out. The commentary says that in the first year of the four quarters, the three evils are in酉; in the second year, they are in巳; and in the third year, they are in丑. This is called the three evils. When adding the annual stem to the heavenly stem, it should also be combined with the five tones of the family surname. The 'annual evil' is something that must absolutely not be violated in the current year. The text says: 'The method of arranging the annual evil is: in years of寅, 午, 戌, it is in丑; in years of亥, 卯, 未, it is in戌; in years of申, 子, 辰, it is in未; and in years of巳, 酉, 丑, it is in辰.' If the 'monthly evil' appears in that month, that month is dangerous. In addition, one should also know about 'disaster evil' and 'plunder evil'. The commentary says that the monthly evil starts from the first month at辰 and moves backward along the four quarters. The disaster evil starts from the first month at子 and moves backward along the four middle months. The plunder evil starts from the first month at亥 and moves backward along the four beginning months. The original text here has '申了辰' which should be '申子辰', and '场面' which should be '辰', but these are recorded as they are without alteration.

凡欲修造移徙者，當以家長行年加太歲，視五音本姓墓上決之，見歲煞者，歲中不宜修造動土，移徙作事，主百日破敗病訟。月煞者，月內不宜作事，主陰人六畜不利，更犯災煞、劫煞，尤凶。本音墓者，宮音墓在未，羽音墓在辰之灰。以上三段原注，鄭據《入式》補入郇注，與原注同，惟“五音墓”注作“五音墓者，辰為宮音羽音之墓，戌為徵音之墓，丑為商音之墓，未為角音之墓是也。”

Whenever there is construction or relocation, one should add the parent's age to the current year's stem to determine the situation. Then, according to the burial position corresponding to the five tones of the family surname, one should check whether the year's evil influence is present. If the year's evil influence is found, it is not suitable to start construction, break ground, or carry out any activities during that year, otherwise it will lead to failure, illness, or disputes within a hundred days. If the month's evil influence is found, it is not suitable to do anything during that month, which will be unfavorable for female family members and livestock. If one also offends the disaster influence and the calamity influence, the situation will be even worse. The concept of the burial position of the five tones refers to, for example, the burial position of the palace tone is in the hour of Wei, and the burial position of the feather tone is in the hour of Chen, and so on. The above three paragraphs are notes added by Zheng Tianmin based on "Liuren Rushi" to the notes of Xun, and they are the same as the original notes, except that the note on the burial positions of the five tones states: "The burial positions of the five tones are: Chen is the burial position of the palace tone and the feather tone, Xu is the burial position of the徵 tone, Chou is the burial position of the 商 tone, and Wei is the burial position of the角 tone."

偉堂按：原注宮音墓在未，未字疑錯，宮音屬土，當墓在辰，不當在未。又首段三煞，似指動4煞、災煞、歲煞，而言非孟年酉，仲年巳，季年丑之破碎煞也。欲與高明商之。若須修造並門戶，勿使諸神有嗔怒。行年太歲上頭看，避忌魁罡及蛇虎。

Cheng Weitang says: The original annotation states that the墓 of the palace tone is in Wei, but this 'Wei' might be incorrect. The palace tone belongs to earth, so it should be buried in Chen, not in Wei. Also, the three evils mentioned in the first paragraph seem to refer to month sha, disaster sha, and year sha, rather than the broken sha of Meng year in You, Zhong year in Si, and Ji year in Chou. This point is discussed with esteemed scholars. When constructing houses and doors, one must not anger the deities. The method is to check the person's age and the heavenly master, avoiding Hekui, Tiangang, Teng Snake, and Baihu.

又須為宅推月龍，大吉須知月建中。即看寅上何神在，亥子當頭名黑龍。若使徵音逢此建，用其修主主其凶以大吉加月建上，看寅時起地。蓋寅為青龍本家也。如見亥子為黑龍月建，寅卯為青龍月建，巳午為赤龍月建，申酉白龍月建，辰戌丑未為黃龍月建。

You also need to calculate the "Moon Dragon" for the house. The method is to add "Daji" (Chou) to the current month's month builder, then check what deity falls on the寅 position: if it is亥 or子, it is called "Black Dragon." If the owner is of the Zheng tone and encounters this month builder, using it for construction will bring misfortune. The annotation says: add "Daji" (Chou) to the month builder, then start from the寅 position to look at the earth plate, because寅 is the original position of the Azure Dragon. Therefore, seeing亥 or子 means the Black Dragon month builder,寅 and卯 are the Azure Dragon month builders,巳 and午 are the Red Dragon month builders,申 and酉 are the White Dragon month builders, and辰,戌,丑, and未 are the Yellow Dragon month builders.

宮音忌青龍，商音忌赤龍，角音忌白龍，徵音忌黑龍，羽音忌黃龍，謂龍克本姓音也。此原注偉堂據程鵬南《集要》本補入。又白文第五句原作“若使人家逢此卦”，今據小注改正。

The commentary continues: the tone of Gong belongs to earth and dislikes the Azure Dragon wood; the tone of Shang belongs to metal and dislikes the Red Dragon fire; the tone of Jue belongs to wood and dislikes the White Dragon metal; the tone of Zhi belongs to fire and dislikes the Black Dragon water; the tone of Yu belongs to water and dislikes the Yellow Dragon earth. All of this is because the Five Phases of the Dragon are in conflict with the original tone of the surname. This passage of the original commentary was added by Cheng Weitang based on Cheng Pengnan's "Ji Yao" edition. Additionally, the fifth line of the song诀 originally read "If a family encounters this hexagram," but it has now been corrected to "If the Zhi tone encounters this establishment" according to the small note.

雖用前占無惡將，更以行年加宅神。本命上頭為所看，第一須逢寅及申，勝光神后為中吉，但值魁罡不利人。

Even if you have already cast a divination using the previous method and found no evil Heavenly Generals, you should still add the year of birth to the dwelling god and then check what falls on your birth year: the best result is to encounter寅 or申, which means the 'Shengguang' Wu or 'Shenhou' Zi, considered moderately auspicious; but if you encounter Hekui Xu or Tiangang Chen, it will be detrimental to people.

黃道所臨為吉神，任其修造不殃人。太歲之方猶不畏，況其諸煞及將軍？推之常以天罡訣，正七加虛二八寅。兩月順行陽位上，還加三九便臨辰凡推黃道，常以天罡為首，乃二千石也。正七月以天罡加子，二八月以天罡加寅，三九月以天罡加辰，四十月以天罡加午，五十一月以天罡加申，六十二月以天罡加戌。

The Yellow Path is auspicious wherever it is located; even if construction takes place there, it will not harm people. One does not even need to fear the direction of the Tai Su, let alone other harmful spirits and general directions. The formula for calculation always starts with the Tiangang (Chen). In the first and seventh months, the Tiangang is added to the position of Zi (Emptiness mansion). In the second and eighth months, it is added to the position of Yin. Every two months, it moves forward one step in the Yang direction. In the third and ninth months, it is added to the position of Chen. The commentary says: when calculating the Yellow Path, always start with the Tiangang, because it is equivalent to a high-ranking official of two thousand stones. In the first and seventh months, the Tiangang is added to Zi; in the second and eighth months, to Yin; in the third and ninth months, to Chen; in the fourth and tenth months, to Wu; in the fifth and eleventh months, to Shen; and in the sixth and twelfth months, to Xu.

天罡黃道建青龍辰下為青龍，太乙明堂除可從巳下為明堂。傳送臨之定金匱申下為金匱。從魁天德執消凶酉下為天德。登明危下玉堂吉亥下為玉堂，功曹司命是開通寅下為司命。

Once the Tiangang is fixed, the six Yellow Path auspicious deities are arranged in sequence: Tiangang, which falls on the hour of Chen, is paired with the "Jian" of the twelve divine officials, which is the Azure Dragon; the "Taiyi" on the hour of Si is paired with "Chu", which is the Bright Hall, and can be followed, as the annotation says the Bright Hall is under Si; the "Chuansong" on the hour of Shen is paired with "Ding", which is the Golden Chest, as the annotation says the Golden Chest is under Shen; the "Congkui" on the hour of You is paired with "Zhi", which is the Heavenly Virtue, capable of removing misfortune, as the annotation says the Heavenly Virtue is under You; the "Dengming" on the hour of Hai is paired with "Wei", which is the Jade Hall, which is auspicious, as the annotation says the Jade Hall is under Hai; the "Gongcao" on the hour of Yin is paired with "Kai", which is the Director of Destiny, governing smooth passage, as the annotation says the Director of Destiny is under Yin.

金匱宜財物申，青龍壽命長辰。玉堂招僕畜亥，天德合家昌酉。司命人多吉寅，明堂子更巳強。若能常擇善，生也獲嘉祥。

On these six Yellow Path directions for construction, each has its own governing aspect: Golden Chest is in the Hour of Monkey, suitable for gathering wealth; Azure Dragon is in the Hour of Dragon, governing a long life; Jade Hall is in the Hour of Pig, capable of attracting servants and livestock; Heavenly Virtue is in the Hour of Rooster, governing family prosperity; Director of Destiny is in the Hour of Tiger, governing a numerous and auspicious household population; Bright Hall is in the Hour of Snake, governing stronger descendants. If one can often choose these auspicious directions, one can obtain good fortune throughout life.

勝光滿下天地刑午，小吉平為朱雀方未。上見天魁破白虎戌，神后臨成天獄場子。大吉居收元武位丑，勾陳閉在太沖藏卯。以上六神名黑道，修宅犯之人禍殃。

The six black path凶 positions are arranged as follows: "Shengguang" (Wu) pairs with "Man," which is the Heaven and Earth punishment, located at Wu; "Xiaoji" (Wei) pairs with "Ping," which is the Vermilion Bird direction, located at Wei; "Tiankui" (Xu) pairs with "Po," which is the White Tiger position, located at Xu; "Shenhou" (Zi) pairs with "Cheng," which is the Heaven Prison, located at Zi; "Daji" (Chou) pairs with "Shou," which is the Black Tortoise position, located at Chou; Gou Chen pairs with "Bi," hidden in "Taichong" (Mao). These six spirits are collectively known as the Black Path. If construction of a house violates these, people will suffer misfortune.

天刑害畜顛狂病午，朱雀官非口舌傷未。白虎到臨家長獄戌。天空賊害及財亡子。元武損胎奴婢走丑，勾陳長婦斗刑傷卯。若令禳之災自滅，莫聽師巫作禍殃。

Violating the Black Path brings corresponding consequences: Heavenly Punishment occurs in the hour of Wu, causing harm to livestock and the master's mental illness; Vermilion Bird occurs in the hour of Wei, leading to legal troubles and disputes; White Tiger occurs in the hour of Xu, resulting in the head of the family being imprisoned; Tian Kong occurs in the hour of Zi, indicating theft and loss of wealth; Black Tortoise occurs in the hour of Chou, causing harm to the fetus and servants fleeing; Gou Chen occurs in the hour of Mao, leading to conflicts and injuries among the wife and the household's main female member. If one follows the proper rituals for appeasement, calamities will be eliminated; one must not listen to witches and perform improper rites, which may bring further misfortune.

天刑害家宅午，朱雀斗刑傷未。白虎多凶禍戌，元武貨物妨子。勾陳田宅散丑，天牢人口傷卯。若能迴避得，必不見凶殃。

Another account states that Heavenly Punishment is in Wu, causing harm to the family dwelling; Vermilion Bird is in Wei, indicating disputes and injuries; White Tiger is in Xu, leading to many misfortunes; Black Tortoise is in Zi, hindering trade; Gou Chen is in Chou, resulting in the loss of land and property; and Heavenly Prison is in Mao, causing injuries to people. If one can avoid these directions, they will certainly not encounter misfortune.

誤犯凶神六黑方，但能修報即無殃。若觸天刑午治天德酉，勾陳卯金匱申虎戌明堂巳。朱雀未青龍辰應建上，元武丑更來司命寅禳。天牢子須向玉堂亥內，此位禳之轉吉祥。

If one has mistakenly violated six black path凶 directions, as long as one takes measures to perform rituals and offerings for atonement, there will be no calamity. The method is to use the corresponding yellow path auspicious directions to resolve each violation: if the noon position (午位) has been violated by heavenly punishment (天刑), then perform the ritual at the western position (酉位) of heavenly virtue (天德); if the卯 position has been violated by Gou Chen (勾陈), then perform the ritual at the申 position of the golden chest (金匮); if the戌 position has been violated by the white tiger (白虎), then perform the ritual at the巳 position of the bright hall (明堂); if the未 position has been violated by the vermilion bird (朱雀), then perform the ritual at the辰 position of the azure dragon (青龙), which is also called the 'establishing' position (建位); if the丑 position has been violated by the black tortoise (元武), then perform the ritual at the寅 position of the director of destiny (司命); if the子 position has been violated by the heavenly prison (天牢), then perform the ritual at the亥 position of the jade hall (玉堂). By performing these rituals in these directions, misfortune will be transformed into auspiciousness.

凡問婚姻成不成，須知二后莫相刑。日辰上得凶神將，克下如何合聘名？

Whenever one asks about the possibility of a marriage being successful, one should first check whether "Heavenly Empress" (天后) and "Shenhou" (神后) are in a harmful relationship with each other. If there are Inauspicious Spirit (malevolent spirits) or Inauspicious General (malevolent generals) on the Day Stem and Day Branch, and if the upper deity is also in a conflicting relationship with the lower deity, how can one even talk about proposing marriage and setting the engagement?

以日為夫，以辰為婦。日辰上神相生則成，刑剋破害則尖民。日辰相生及不與天后神后刑剋破害必尬一有刑剋破害不成。此注偉堂據程鵬南裁定本補入。天后畏干女不肯日干刑剋天后，男貪女，女不肯許，干謂天后男悔情天后刑剋日干，男不肯娶。一云：支剋日干男不肯，天后克女婦不肯。

Divination for marriage uses the Day Stem to represent the male partner and the Day Branch to represent the female partner. If the deities on the Day Stem and Day Branch are mutually generating, the marriage will succeed; if they are in conflict, harm, or destruction, the marriage will not succeed. If the Day Stem and Day Branch are mutually generating and do not conflict, harm, or destroy each other or the Heavenly Empress and Shenhou, the marriage will certainly be harmonious; if there is any conflict, harm, or destruction, the marriage will not succeed. This note was added by Cheng Weitang based on Cheng Pengnan's ruling edition. If the Heavenly Empress is afraid of the Day Stem, it indicates the female partner is unwilling, and the commentary says that the Day Stem conflicting with the Heavenly Empress means the male partner is overly eager for the female partner, but the female partner does not agree. If the Heavenly Empress conflicts with the Day Stem, it means the male partner backs out, and the commentary says the male partner is unwilling to marry. Another view is that if the Day Branch overcomes the Day Stem, the male partner is unwilling; if the Heavenly Empress is overcome, the female partner is unwilling. In this text, the original version has errors in the words 'zhen min' and 'bi ga', and they are recorded as is without correction.

日辰上下無刑剋，天后相生便合見。不然支被上神克，干又遙能制此神支上神克支，便須干制支上神，可成。經云：“得不得，制異物。”要日支異方三合神剋制支辰。日干遙克支上神者，可成。假如甲子日天罡加子，乃是日支異方，三合神剋制支辰，而甲干卻克天罡，餘依此例推之。

The day stem and day branch are not harmed or restricted by the heavenly stems or earthly branches above or below. If the Heavenly Empress also generates the day stem, then the two parties should meet and marry. Otherwise, if the day branch is restricted by the heavenly stem above it, but the day stem can control that heavenly stem from a distance, the marriage can still be successful. The annotation says: if the heavenly stem above the day branch restricts the day branch, then the day stem must control that heavenly stem for the marriage to be successful. The classic says, "Whether or not it is successful depends on whether or not you can control that strange object." This means that a triple harmony god from another direction should control the day branch, while the day stem can also control the heavenly stem above the day branch from a distance, and the marriage will be successful. For example, on a Jiazi day, the Tiangang (Chen) is placed on the Zi. Chen is a triple harmony god from another direction that controls the day branch, while the Jia wood can control the Chen earth in reverse. The rest should be understood in the same way.

傳中六合青龍在，陰陽有氣好婚姻日辰上下無刑剋，至此六句，諸本錯簡在後，其題或曰秘成，或曰占誠心否。偉堂按此六句當在於此，故僭為移之。斗罡加季催花燭，加孟禮儀徒自營。加仲許之為配偶，媒人六合辨其情六合為媒。

Among the Three Transmissions, if both Liu He and the Azure Dragon are present, and both yin and yang are in a state of vitality, then this is a favorable marriage. The annotation states: from "the day branch has no conflict above or below" to here, there are six sentences, which have been misplaced in various versions and are placed later, with some titles marked as "Secret Success" and others as "Determining Sincerity." Cheng Weitang believes these six sentences should be here, so he moved them擅自. When the handle of the Big Dipper and Tiangang are positioned at the four seasons, they indicate the preparation of the wedding. If they are positioned at the four beginning months, then the engagement ceremonies are merely a self-organized affair. If they are positioned at the four middle months, the woman agrees to become the spouse. The媒人 looks at the Heavenly General Liu He to discern the situation, as the annotation says Liu He is the媒人.

支傳干兮陰勝陽，時勝支兮女有妨。勿爾男家強故娶，必是初年問上午。夫之本命加婦命，兩 家年上看邪正。若是魁罡有損傷，大小吉兮猶多病。雖遇惡神成不怡，兩家年上互相推。忽然相喜還中吉，若也相嗔何用為？

The day branch transmits to the day stem, indicating yin overpowering yang, which suggests the woman is strong and the man is weak; if the time of marriage is more favorable than the day branch, the woman may cause trouble. Do not force the marriage under such circumstances, otherwise there will certainly be disputes in the first year. One can also add the husband's birth year to the wife's birth year and examine the auspiciousness of both families' ages. If the river ghost (Hekui) in Xu or the heavenly marshal (Tiangang) in Chen appear, there will be harm; if the great auspicious (Daji) in Chou or the minor auspicious (Xiaoji) in Wei appear, there will still be many illnesses. Even if Inauspicious Spirit (malevolent spirits) appear, forcing the marriage will not bring happiness. In summary, compare the ages of both families: if they are mutually favorable, it is moderately auspicious; if they are mutually angry, why would one go through with the marriage at all?

欲取三方有女兒，申辰與午各相摧一女在申地，一女則在辰地，一女在午地，各推也。方上有神知善惡，天后相生即娶之。九月寅時甲子日，子乘天后與誰宜天后屬水，看與何方相生。午上土兮辰上火午上是土克天后，辰上是火畏天后，兩處相刑使不怡。

To select among women from three directions, for example, if there is one woman each in the directions of Shen, Chen, and Wu, then each should be separately calculated. The annotation says that if a woman is in the direction of Shen, another in Chen, and another in Wu, each should be examined. By looking at which deities are present in each direction, one can determine their fortune. The direction that harmonizes with the Heavenly Empress should be chosen. For instance, if the class is cast on the ninth month,寅 hour, starting with Jiazi, and the position of Zi is occupied by the Heavenly Empress, which direction is most suitable? The annotation says the Heavenly Empress belongs to water, and one should look for which direction it harmonizes with. The position of Wu is earth, and the position of Chen is fire. The annotation says that the earth of Wu will overcome the water of the Heavenly Empress, and the fire of Chen fears the water of the Heavenly Empress. Both positions result in conflict and are not harmonious.

申上從魁金水會，此女為婚切莫疑郇注：假令九月甲子日寅時占，天后乘子水，一婦在辰地，上見巳火，為天后所克。一女在午地，上見未土克天后，此兩處相刑，皆不可取。一女在申地，上見柘金，與天后相生，惟此西南方之女可取也。

Only the position of Shen (Metal) has "Congkui" (You) and You (Metal), where metal generates water and they combine. This woman is suitable for marriage, so do not hesitate. Xun's commentary says: Suppose the lesson is cast on the ninth month, Jiazi day, and寅 hour, with the Heavenly Empress riding on Zi water. One woman is in Chen, where Chen has Si fire, which is overcome by the Heavenly Empress' water. Another woman is in Wu, where Wu has Wei earth, which overcomes the Heavenly Empress. Both positions are in conflict and should not be chosen. Another woman is in Shen, where Shen has metal, which generates the Heavenly Empress' water. Therefore, only the woman in the southwest is suitable for marriage.

《入式》云：凡占二三方有婦，擇何方者好，以天后撥北之神與各方上所乘之神決之。相生吉，有益於夫，吉。相剋者不利於夫，凶。若二三方俱相生比者，以天官吉者為利。

The Six壬 Entry says: When divining and there are two or three directions each with a suitable wife, to determine which direction is best, one should compare the deity presiding over the Heavenly Empress with the deities governing each direction. If they mutually generate, it is auspicious and beneficial to the husband; if they mutually control, it is inauspicious and harmful to the husband. If two or three directions all mutually generate, then choose the direction with the most auspicious Heavenly General governing it as the favorable one.

從魁太沖兼亥未，為用之時並太陰酉為寬大，未為奸邪，亥卯為陰賊，又為私門。此三神乘太陰、六合、玄武發用者，皆為姦淫不正之女也。天罡亦不姦淫，何主言及？答曰：天罡乃惡神，不不敢近也。此原注，偉堂參郇注改。

"Congkui" in You, "Taichong" in Mao, together with Hai and Wei, if these are used in conjunction with Tai Yin, one should be cautious. The annotation says: You signifies leniency, Wei signifies deceit, while Hai and Mao are the hidden villains who cause harm and also the gate of secret communication. If these three types of spirits are used with Tai Yin, Liu He, Yuanwu, the divination results will involve immoral women. Someone asks: Tian Gang in Chen is not associated with immorality, so why is it not mentioned? The answer is: Tian Gang is originally a fierce and evil spirit, even wicked people dare not approach it. This passage is revised by Cheng Weitang based on Xun's annotations.

武合悉皆為不正，若非無室即邪淫承上而言之，無室狡童也。天上申來加地子，功曹加戌兩夫心天上申加地下子，女有二夫。天上子加地下申，男有二婦。功曹加戌，女有二夫；天魁加一視同仁男有二婦。此原注鄭據《入式》補入，郇注同。

Yuanwu and Liu He both indicate improper matters: if not yet married, then the person is a morally corrupt individual. The annotation explains this as continuing from the previous text, where "no house" refers to a cunning young man. When the Heaven Plate's Shen is added to the Earth Plate's Zi, or when Gongcao Yin is added to Xu, it indicates a woman with a heart for two husbands. The annotation says: when the Heaven Plate's Shen is added to the Earth Plate's Zi, the woman has two husbands; when the Heaven Plate's Zi is added to the Earth Plate's Shen, the man has two wives; when Gongcao Yin is added to Xu, the woman has two husbands; when Tiankui Xu is added to Yin, the man has two wives. The original text here has an error or omission in "Tiankui adds to one and all equally," which is recorded as is without correction. This passage is an addition by Zheng Tianmin based on "Liu Ren Ru Shi," and Xun's annotation is the same.

神后處伊年命上，采桑逢客必攜金子為貪狼星，若正時神后來加臨女子年命上者，其婦必不正而淫泆，若加男子年命者，其男奸邪。此注亦據入式補入，郇注同。

When the Zi (子) falls on a person's year of life or birth year, it is like a mulberry picker meeting a traveler on the road and certainly accepting the traveler's gold and silk, which indicates a secret relationship. The commentary states: Zi is the star of Greedy Wolf (贪狼星). If at the time of casting the divination, Shenhou (神后) is placed on a woman's year of life or birth year, this woman is certainly unchaste and lustful; if placed on a man's year of life or birth year, this man is a deceitful person. This commentary is also added according to the "Six壬 Entry Style" (六壬入式), and the Xun commentary is the same.

二后課時如旺相天后、神后，此女輕盈貌若仙。若在凶神又囚死，媒人說好是虛言徐氐《入式》注云：以天后所乘之劉，如乘旺相，與地肋不相剋則貌美，若乘休囚或相剋則貌陋也。

When casting a divination, if both the Heavenly Empress and Shenhou are in their prosperous and strong state, the annotation says that the two empresses refer to the Heavenly Empress and Shenhou. In this case, the woman is described as having a light and graceful figure, and a beauty like a celestial being. However, if they fall upon Inauspicious Spirit and are in a state of weakness and confinement, then when the媒人 says she is good, it is all empty talk. Xu Shi's "Six壬 Entry" states: look at the god that the Heavenly Empress rides upon. If it is in a prosperous and strong state and does not conflict with the Earth Plate, then her appearance is beautiful. If it is in a weak and confined state or if there is mutual conflict, then her appearance is ugly.

金為天后，白淨，光瑩，性剛無私，旺相折淨而有果決，休囚陋而性硬。木為天后，清秀而長，心性陰毒，旺相則性情好，肥滿；休囚則面黑而性不定。木為天后，色黑而性和順，旺相和美而不正，休囚瘦浪而淫巧。火為天后，髮少而色赤，心性躁暴，旺相紅而妍，休囚性急而陋。土為天后，色黃而拙，心性沉重，旺相則端莊而少肥，休囚則面白拙丑。

Now, according to the Five Phases to which the Heavenly Empress belongs: if it is metal, the person has fair, clean, and bright skin, and a just and upright nature; when prosperous and strong, they are clear-minded and decisive; when weak and confined, they have a coarse appearance and a stubborn disposition. If it is wood, the person has a slender and refined figure, and a sly and cruel nature; when prosperous and strong, they are amiable in nature and have a full figure; when weak and confined, they have a dark complexion and an unstable mind. If it is water, the person has a dark complexion and a gentle nature; when prosperous and strong, they are harmonious but not upright; when weak and confined, they are thin, reckless, and skilled in cunning. In the original text, both entries are written as 'wood as the Heavenly Empress', but the latter should be 'water as the Heavenly Empress', and it is recorded as is without alteration. If it is fire, the person has sparse and reddish hair, and a hot-tempered and fierce nature; when prosperous and strong, they have a rosy and beautiful complexion; when weak and confined, they are impetuous and have an ugly appearance. If it is earth, the person has a yellow complexion and clumsy movements, with a steady and solid nature; when prosperous and strong, they are dignified and slightly plump; when weak and confined, they have a pale complexion and are dull and unattractive.

若占數女妍媸，以女行年上所得之神五行決之。凡天后陰神是貴人太常旺氣，其發主有祿。若青神陰神變貴人，其夫有官。斗罡加孟當為長，仲即為中季少年。年上金神應白色，火來臨照美紅顏木青，水黑，土黃。

If one divines the beauty or ugliness of several women at once, use the Five Phases of the deities associated with each person's year of birth. If the Yin Spirit of the Heavenly Empress is the Nobleman, Tai Chang, and is in the旺气, this woman is said to have good fortune and blessings. If the Yin Spirit of the Azure Dragon becomes the Nobleman, it indicates her husband holds an official position. When the handle of the Dipper (斗柄) and Tiangang are added to the four beginning months (四孟), it refers to an older woman; added to the four middle months (四仲), it refers to a middle-ranking woman; and added to the four final months (四季), it refers to a younger woman. If the year of birth is associated with the metal deity, the skin color is white; if associated with the fire deity, the complexion is red and beautiful; the text notes that the wood deity corresponds to a green complexion, the water deity to a black complexion, and the earth deity to a yellow complexion.

郇注云：凡女子行年遇亥子色黑，申酉色白，巳午美好紅顏，寅卯青色或紫棠色，辰戌丑未黃色，或斑點。《入式》云：更看女子年命上，若魁罡加在行年上，其婦蠢丑，若乘大吉其婦唇圾疾，若辰戌場面未日占，丑為金煞，其女決有此疾也。餘煞非。若乘卯酉，眼目帶疾。巳亥手足有疾。

Xun Zhu said: Whenever a woman's age meets the year of Hai or Zi, her skin tends to be dark; if it meets Shen or You, her skin is white; if it meets Si or Wu, her face is red and beautiful; if it meets Yin or Mao, her skin is green or has a purple tint; if it meets Chen, Xu, Chou, or Wei, her skin is yellow or has spots. The Six Yin Manual says: one should also look at the woman's birth year. If the Hekui (Xu) and Tiangang (Chen) are added to her age, the woman is dull and ugly; if it is accompanied by Daji (Chou), the woman has a problem with her lips; if the lesson starts on the day of Chen, Xu, Chou, or Wei, Chou is considered the metal evil, and the woman definitely has this problem, while other evils are not the case. If it is accompanied by Mao or You, there is an eye disease; if it is accompanied by Si or Hai, there is a hand or foot disease. The original text here has errors in the words "chun ji ji" and "mian chang," but they are recorded as is without correction.

婦入門來何否臧？正於天后所居詳。傷殘日本公姑疾假令壬癸日午火為天后，傷金，金是水父母。若克青龍婿必尫，六合畏之男女少。丑午遭刑牛馬殃。刑剋午損馬刑剋丑損牛。《入式》云：以天后所乘之神決之。若剋日本，主翁姑病。日本者，生日干之神是也。如甲乙日占，亥子水生甲乙木為日本。不可受克。如土為天后，是克了日本，乃損翁姑也。

After the new wife enters the house, whether it is good or bad should be examined carefully at the position of the Heavenly Empress. If the Heavenly Empress harms the "Japanese" (Day Stem), the parents-in-law will fall ill. For example, if the day stem is壬 or癸 water, and the Heavenly Empress is午 fire, then the fire harms metal, and metal is the parent of water. If the Heavenly Empress overcomes the Azure Dragon, the son-in-law will certainly be weak. If the Liu He fears the Heavenly Empress, then the children will be few. If丑 and午 are harmed, cattle and horses will suffer misfortune. The text says that harming午 harms the horse, and harming丑 harms the cow. The book "Six壬 Entry" says: all these are determined by the god that the Heavenly Empress rides upon. If it overcomes the "Japanese," the parents-in-law will be harmed. The "Japanese" refers to the god of the day stem. For example, if the day stem is甲 or乙 wood, then亥 and子 water nourish甲 and乙 wood, so亥 and子 are the Japanese, and they must not be harmed. If the Heavenly Empress is earth, earth overcomes water, which is harming the Japanese, so the parents-in-law will be harmed.

若天后剋日干，青神之神，主剋夫。如甲乙日寅為青龍，申作天后是也。若天后克六合所乘之神，主刑兒孫。如六辛日酉為六合，巳作天后克之是也。天后遙克六畜之神，則六畜有災。丑牛、午馬、未羊、酉雞、戌犬、亥豬。若天后旺相，六畜神又自囚死者，必死。又按：郇注云“天后刑剋午，主損蠶。”

If the Heavenly Empress overcomes the Day Stem, or overcomes the god that the Azure Dragon is riding, it indicates a husband's death. For example, on a Jia or Yi day, the寅 is the Azure Dragon, and if the申 is the Heavenly Empress that overcomes it, this is such a case. If the Heavenly Empress overcomes the god that the Liu He is riding, it indicates injury to children and grandchildren; for example, on a Xin day, the酉 is the Liu He, and if the巳 is the Heavenly Empress that overcomes it, this is such a case. If the Heavenly Empress overcomes the class god of the six domestic animals at a distance, the six domestic animals will suffer disaster: the丑 represents cattle, the午 represents horses, the未 represents sheep, the酉 represents chickens, the戌 represents dogs, and the亥 represents pigs. If the Heavenly Empress is in its ruling position and is prosperous and strong, while the class god of the six domestic animals itself is in a state of imprisonment or death, the livestock will certainly die. Also, according to Xun's annotation, it says, 'If the Heavenly Empress overcomes the午 position, it indicates damage to sericulture.'

罡為天后加年上，合主傷胎善護持。或值時傷憂更重，支是母兮干是兒日為子，辰為母，正時為子母之命。凡正時傷天后，大凶。《曾門》云：如辛未日申時占，勝光為月將加申，三傳午辰寅。此是傷干也。干為子，辰為母。被螣蛇臨之，至癸酉日卯時子死，干傷故也。餘仿此。

The Tiangang (Chen) acts as the Heavenly Empress when it is on the day stem, and if it is placed over the year stem, it should indicate harm to the fetus, and one must take good care and nurture. If during the time of divination it also harms, the worries will be even greater. When divining about childbirth, the day branch represents the mother and the day stem represents the fetus. The commentary says that the day stem is the child and the day branch is the mother, and the time of divination represents the lives of both mother and child. If the Tiangang is harmed at the time of casting the divination, it is a great misfortune. The "Zengmen" says: For example, on a Xinwei day at the hour of Shen, the "Shengguang" (Wu) at午 is taken as the month general placed on Shen. The three transmissions are午, 辰, and 寅, which injures the day stem. The day stem is the child, the day branch is the mother, and the day stem is also afflicted by the Teng Snake. As a result, on the Guiyou day at the hour of Mao, the child died, because the day stem was injured. Other cases can be similarly inferred.

支傷害母干傷子，蛇虎刑並命必危。旺相吉神俱上立，子母俱歡不要疑。又看三傳神將決，六合青龍喜慶隨。行年支上無刑剋，莫信妖巫說是非干上神刑害克支及支上見魁罡蛇虎，主害母。支上神刑害克干及干上見魁罡蛇虎主害子。日辰相生比和不見魁罡蛇虎刑害克破為安，有此為凶。見空亡及有救不妨。

If the day branch is harmed, it harms the mother; if the day stem is harmed, it harms the fetus. If there are also Teng Snake, White Tiger, and punishments together, the life is certainly in danger. If the prosperous and strong energy and auspicious deities are present above, both mother and child will be safe and happy, without any doubt. Also, look at the deities riding the three transmissions to determine the outcome: if they see Liu He and Azure Dragon, joy will follow. If there is no punishment or conflict between the year and the day branch, do not believe the fortune teller's false words. The annotation says: if the deities on the day stem harm or attack the day branch, or if the day branch has Hekui, Tiangang, Teng Snake, and White Tiger, it indicates harm to the mother. If the deities on the day branch harm or attack the day stem, or if the day stem has Hekui, Tiangang, Teng Snake, and White Tiger, it indicates harm to the child. If the day stem and day branch are mutually generating or harmonious, and there are no Hekui, Tiangang, Teng Snake, White Tiger, or punishments and conflicts, then it is safe. If these exist, it is dangerous. If there is Kongwang or another saving deity, it is not a problem.

又云：日辰上見元武、天空、空亡皆主貴胎。順連茹順元胎，日辰在天乙前皆為順生；退連茹，逆元胎，日辰在天乙後，皆為不順生。不備卦為不足月，及虎視、涉害、間傳皆為難生。《入式》云：三傳生日則子育，日生三傳則子不成或墜胎。若辰上神並用神克害日干，傷子；克害日支傷母；克正時必傷命也。正時日辰上得吉神忍受將，上下相生旺相，傳內見青龍六合太常，主分娩無驚恐，亦主男有壽無疾患。

It is also said that if the day stem and day branch show the Black Tortoise, Heaven Void, or Empty Wasteland, it indicates that the person is expecting a noble child. If the three transmissions follow in sequence, like pulling out weeds in a row, it belongs to a smooth pregnancy, or if the day stem and day branch fall before the Heavenly Ethical Person, it indicates a smooth delivery. If the three transmissions are in reverse order, it belongs to an inverted pregnancy, or if the day stem and day branch fall after the Heavenly Ethical Person, it indicates a difficult delivery. If the four lessons are incomplete, the卦 indicates premature birth. Other classes such as the Tiger Watching Lesson, the Involving Harm Lesson, and the Intermediate Transmission Lesson also indicate difficult childbirth. The "Six Yin Entry Style" says that if the three transmissions are born from the day stem, the child can be raised; if the day stem is born from the three transmissions, the child cannot be kept, or may miscarry. If the heavenly spirit on the day branch, together with the useful god, harms the day stem, it harms the child; if it harms the day branch, it harms the mother; if it harms the time of divination, it certainly harms life. If at the time of casting the lesson, the day stem and day branch are occupied by auspicious spirits and generals, and they generate each other and are prosperous and strong, and the three transmissions include the Azure Dragon, Liu He, and Tai Chang, it indicates a smooth delivery without fear, and also indicates that the boy born will be long-lived and healthy.

凡占母視今日之子，子視今日之孫。如甲視丙，乙日視丁之類。其子母兩相上下乘吉凶言之。若子加克害死絕之地，母居生旺之方，即母存子死。若母等量齊觀死絕克害之地，子居旺相之方，即子存母亡。若兩位各乘凶神惡將，或臨死絕，子母俱不保也。

In divination concerning the mother, one should look at the stem that is generated by the day stem; for divination concerning the child, one should look at the next generation. For example, on a Jia day, one looks at Bing; on a Yi day, one looks at Ding, and so on. Take the two divinatory elements representing the mother and the child, and compare their positions above and below. Determine fortune or misfortune accordingly. If the element representing the child falls into a place of overcoming, harm, death, or decline, while the element representing the mother is in a place of birth and prosperity, then the mother survives and the child dies. Conversely, if the element representing the mother falls into a place of death, harm, or overcoming, while the element representing the child is in a place of prosperity and strength, then the child survives and the mother dies. If both elements are occupied by malevolent spirits or are in places of death and decline, then neither the mother nor the child can be preserved.

婦人懷孕已經時，未辨所懷雄與雌。傳送來加夫年命，妻年支上細詳推。陰神必定生嬌女，陽曜生男卻莫疑。更用勝光推產日，所臨之處算無移。又將月將加時上，時與日兮比不比。比即是男應不錯，不比是女亦先知。假令甲子日占事，進在午兮必是兒。若是未時當是婦，未與甲兮為不比。

A woman who is pregnant for some time may not yet know if the child is male or female. The method is to add the trigram 「传送」 (Shen) to the husband's year stem, then proceed to the earthly branch of the wife's year stem for detailed calculation: if the result is a yin spirit, it indicates a female child; if it is a yang spirit, it indicates a male child, and this is certain. Another method is to add the month general to the time of the divination, and check if the time and the day stem are in opposition: if they are in opposition, it indicates a male child, without error; if they are not in opposition, it indicates a female child, which can also be known in advance. For example, if the divination is done on a Jiazi day and the result falls on the Wu position, it definitely indicates a male child; if it falls on the Wei time, it indicates a female child, because Wei does not oppose Jia.

斗罡加孟產猶未，縱使生時亦主難。臨仲如今將稍近，加季已生如等閒《入式》云：凡臨產之時占，要傳送或空亡或是今日之孫孫洩 氣，易生，主近；不見傳送，或三合六合，或三傳是今日父母，或四生元胎，只宜過月生則吉，速生則凶。

The handle of the Dipper (Doubing) and Tiangang are placed on the four beginning positions, indicating that the child has not yet been born; even if the due date has arrived, the delivery will be difficult. If placed on the four middle positions, the due date is near; if placed on the four final positions, the child has already been born, and the delivery is easy. The "Six Rats Enter the Style" says: when setting up a divination for childbirth, if the three transmissions include "Chuansong" (Shen), or if there is an encounter with Kongwang, or if it is the next generation of the god corresponding to the day of birth, which is the god that releases the energy, then the delivery will be easy and the due date will be near. If "Chuansong" is not present, or if the divination includes triple harmony, Liu He, or if the three transmissions are the parents' gods of the day of birth, or belong to the four life origins, then it is only auspicious to give birth after the month has passed; giving birth too soon will be inauspicious.

經云：正時天罡為天后，或天罡加婦行年上，主損胎產。又云：天罡為蛇虎遙克天后行年，亦主損胎。辰上神生日上神，天乙順行，六合青龍在傳，或見生神，血支血忌天喜則易生。若日上神生支上神，天乙逆行，蛇虎刑剋行年剋日干，相加辰上神遇合，則難產。生神，正月起午順行十二支。血支，正月起丑順行十二支。血忌，正月丑，二月未，三月寅，四月申，五月卯，六月酉，七月辰，八月戌，九月巳，十月亥，十一月午，十二月子。天喜，春戌，夏丑，秋辰，冬未也。

The text says: When casting the divination, if the Tiangang (Chen) is on the day branch and acts as the Heavenly Empress, or if the Tiangang is placed over the year of the mother, it indicates damage to the fetus. It also says: if the Tiangang is combined with Teng Snake and White Tiger, and it is in opposition to the Heavenly Empress or the year of the mother, it also indicates damage to the fetus. If the god on the day branch generates the god on the day stem, the nobleman moves in the positive direction, and the three transmissions include Liu He, Azure Dragon, or if the divination includes the gods of birth, blood branch, blood taboo, or heavenly joy, then it is easy to give birth. Conversely, if the god on the day stem generates the god on the day branch, the nobleman moves in the reverse direction, Teng Snake and White Tiger harm the year of the mother and also harm the day stem, and the god on the day branch combines with the other, then it is difficult to give birth. The arrangement of these gods is as follows: the god of birth starts from the fifth branch in January and proceeds through the twelve branches in order; the blood branch starts from the second branch in January and proceeds through the twelve branches in order; the blood taboo is in the second branch in January, sixth in February, first in March, seventh in April, second in May, eighth in June, third in July, ninth in August, fourth in September, tenth in October, fifth in November, and first in December; the heavenly joy is in the ninth branch in spring, second in summer, third in autumn, and sixth in winter.

奇偶天罡所繫神，與日比陽男子身天罡所加下神與今日比不比。比陰是女言非謬，不比難產恐驚人。陽將日上同為斷，俱陰是女不虛陳俱陰是女，俱陽是男。用神克下生男子，范蠡三更奏越君。《越覆經》云：越王四月辛巳日子時曾召范蠡問：“鄭妃產是男是女？”蠡曰：“時今課上勝光克下，立男矣。“後鄭刀果產男也。”

To determine the gender of a child, one must look at the god associated with the "Tiangang" (Chen) and see whether it is odd or even. If it shares the same yang nature as the day stem and is in a harmonious relationship, it indicates a boy. The commentary says that one should check whether the god below the Tiangang is in harmony with the day stem. If the Tiangang shares the same yin nature as the day stem and is in harmony, it indicates a girl, and this is indeed accurate. If they are not in harmony, there may be complications during childbirth, possibly leading to danger. If the heavenly general riding on the day stem is yang, the method of judgment is the same. If both are yin, it indicates a girl; if both are yang, it indicates a boy, as stated in the commentary. A useful god that overcomes the lower one indicates a boy. This was the principle used by Fan Li to report to the King of Yue at midnight. The "Yue Fu Jing" records that the King of Yue summoned Fan Li at the time of the day stem Xinsi in the hour of Wu. He asked, "Is the child born to Zheng妃 a boy or a girl?" Fan Li replied, "At this time, the 'Shengguang' in Wu overcomes the lower one, so it must be a boy." Later, Zheng妃 indeed gave birth to a boy.

郇注：以天罡所臨之神，陽神與陽日比為男，陰神與陰日比為女。一云：正時與日經為男，不比為女。一云：孕婦行年臨陽國男，臨陰為女。若行年在午未來臨丑位者，惟此一位是奇數多生男，除此法依陰陽定之。又云：丙戌、辛巳、癸場面、癸巳、丁亥、丁未日，交車合者，必又生。比旭即男，比陰即女。又丙戌日，巳加戌，巳中有丙，戌中有辛，辛與丙合，亦有雙生之象也。餘仿此。

Xun Yingqing's commentary says: Take the deity indicated by the Tiangang to determine the gender. A yang deity compared with a yang day stem produces a male child, while a yin deity compared with a yin day stem produces a female child. Another view says: If the time of birth matches the day stem, it produces a male child; if it does not match, it produces a female child. Another view states: If the woman's age at the time of pregnancy falls on a yang position, it produces a male child; if it falls on a yin position, it produces a female child. If the age falls on the hour of Wu or Wei and the position is Chou, only this position is an odd number, which is mostly for a male child. Otherwise, determine the gender based on yin and yang. Another saying is: On the days of Bingxu, Guisi, Dinghai, and Dingwei, if there is a situation where the two elements form a harmonious combination, there will definitely be a second child. If the elements are compared with a yang element, it is a male child; if compared with a yin element, it is a female child. For example, on Bingxu day, if Si is placed over Wu, Si contains Bing and Wu contains Xin, and Xin combines with Bing, there is an indication of twin children. Other cases follow the same pattern. The original text has errors in 'Guimian' and 'Bi Xu', which are recorded as they are without correction.

《入式》云：凡用神上克下為男，下賊上為婦。若無克賊，則日上之二課發用為男，辰上之二課發用為女。又視日上所得之神與日干較之。剛日比則生男，柔日比則生女。不比生男。又以天罡決之，與日比男，與辰比女，不比難產恐驚。

The Six壬 Entry says: If the useful god is above overcoming below, it signifies a male child. If below stealing from above, it signifies a female child. If there is neither overcoming nor stealing, then the two lessons from the day stem initiate the transmission to produce a male child, and the two lessons from the day branch initiate the transmission to produce a female child. Then compare the god obtained from the day stem with the day stem itself: if a yang day is compared, it signifies a male child; if a yin day is compared, it signifies a female child; if there is no comparison, it signifies a male child. Additionally, the Tiangang is used to determine: if the Tiangang is compared with the day stem, it signifies a male child; if compared with the day branch, it signifies a female child; if neither is compared, it indicates a difficult childbirth, possibly with danger.

假如甲子日占，天罡繫寅卯，與甲同類，乃比陽生男也。若天罡繫亥子，與支同類，乃比陰生女也。若天罡繫申酉更為正時，曰水比，主難產，恐傷兒。謂申酉克甲木，來傷日干，故曰難產傷子也。若天罡繫辰戌城未，亦曰不比，難產恐傷母，謂土遙克水來傷支辰，故曰難產損母也。若天罡繫巳午曰不比，與日辰無戰也。

For example, when casting a divination lesson starting from the Jiazi day, if the Tiangang falls on寅 or卯, it is of the same type as the Jia wood, belonging to a yang comparison, which indicates the birth of a son. If the Tiangang falls on亥 or子, it is of the same type as the day branch Zi, belonging to a yin comparison, which indicates the birth of a daughter. If the Tiangang falls on申 or酉 and the time of divination is appropriate, it is not a comparison, leading to difficult childbirth and possibly harming the child, because the metal of申 and酉 overcomes the wood of Jia, injuring the day stem, hence difficult childbirth and harm to the child. If the Tiangang falls on辰, 戌, 丑, or 未, it is also not a comparison, leading to difficult childbirth and possibly harming the mother, because the earth of these branches overcomes the water of the day branch, injuring the day branch, hence difficult childbirth and harm to the mother. If the Tiangang falls on巳 or午, although it is also not a comparison, it does not conflict with the day stem or day branch, so there is no harm.

鄭按：《入式》與郇注又云：丙戌云云一段，大略相同，中多一句頗好，亦節附之“丙與辛合”下，又有“或戌加巳亦合恐有雙生之理也。”

Zheng Tianmin notes: The section on "Bingxu" in "Liuren Rushi" and Xun's commentary are largely the same, except that the latter includes an insightful additional sentence, which is also quoted here. Below the line "Bing and Xin combine," there is another sentence stating: "Perhaps when Xu is placed on Si, it is also considered compatible, which may explain the occurrence of twins."

孟月功曹仲神后，季以天罡加建看。丙壬臨處月空地，產婦向之得保安四孟月以功曹，四仲月以神后，四季月以天罡加月建上，丙下為月德，壬下為月空，臨產之時，立婦宜向之大吉，不犯凶神惡煞也。丙即巳，壬即亥也。

For the first months of each season, use "Gongcao" (Yin) added to the month's builder (month stem); for the middle months, use "Shenhou" (Zi) added to the month's builder; for the last months, use "Tiangang" (Chen) added to the month's builder. When "Bing" (the stem) is positioned, it indicates the monthly virtue; when "Ren" (the stem) is positioned, it indicates the monthly void. The mother should face these two directions for safe childbirth. The commentary states: for the first months of each season, use "Gongcao" added to the month's builder; for the middle months, use "Shenhou" added to the month's builder; for the last months, use "Tiangang" added to the month's builder. When "Bing" is positioned, it indicates the monthly virtue; when "Ren" is positioned, it indicates the monthly void. During childbirth, the mother should face these two directions, which is highly auspicious and will not offend any malevolent spirits. "Bing" corresponds to the position of "Si" (the fourth earthly branch), and "Ren" corresponds to the position of "Hai" (the tenth earthly branch).

又將傳送加年上，魁罡之下見傷殘臨產之時，以傳送加產婦行年，天罡下為天槌煞，又名懸尸煞；天魁下為地棒煞，勿令向之。若於彼方安床，大凶，宜謹避之。又經云：臨產急用三宮時，絳宮時向天魁戌地，明堂時向勝光午地，玉堂時向功曹寅地。若三宮時無，則用前法，產婦自安康矣。此原注鄭據郇應清注本與《入式》參校補正。

Another method is to add the 'Chuansong' (Shen) to the woman's age. Under 'Hekui' (Xu) and 'Tiangang' (Chen), there are places of injury. The commentary says: when giving birth, place 'Chuansong' (Shen) on the woman's age. Under 'Tiangang' (Chen), it is called 'Tian Chui Sha' (Heavenly Hammer Evil), also known as 'Xuan Shi Sha' (Hanging Corpse Evil); under 'Hekui' (Xu), it is called 'Di Bang Sha' (Earth Stick Evil). These directions should not be faced by the mother. If the bed is placed in these directions, it is very dangerous and must be carefully avoided. The text also says: when giving birth, one can use the three palace times—Jiang Gong time facing the direction of 'Shengguang' (Wu); Ming Tang time facing the direction of 'Gongcao' (Yin); and Yu Tang time facing the direction of 'Tiankui' (Xu). If none of the three palace times are suitable, then use the previous method, and the mother will naturally be safe. This passage is based on Zheng Tianmin's collation and correction of Xun Yingqing's commentary and the 'Liu Ren Ru Shi'.

今歲營農問豐歉，五穀之神各類推。木主禾苗金主麥，黍兼紅豆火為之郇注：功曹為早禾，太沖為晚禾，傳送為大麥，從魁為小麥，太乙勝光為黍，又為赤豆。丑未為兮大小麻，稻苗烏豆水當司郇注：大吉為大麻，小吉為細麻。登明神后為禾苗，又為烏豆。

This year, if you are engaged in farming and want to predict the harvest, you should refer to the deities associated with each type of grain. The deity of wood governs millet, the deity of metal governs wheat, and the deity of fire governs millet and red beans. The annotations state: "Gongcao" (Yin) is early rice, "Taichong" (Mao) is late rice, "Chuansong" (Shen) is barley, "Congkui" (You) is wheat, "Taiyi" (Si) and "Shengguang" (Wu) are millet and red beans. "Daji" (Chou) and "Xiaoji" (Wei) govern hemp and fine hemp, while rice seedlings and black beans are under the deity of water. The annotations say: "Dengming" (Hai) and "Shenhou" (Zi) are millet and black beans.

四課三傳有其數，歲上之神和合宜郇注：正時四課中有其物類與太歲上神相生，大吉；或物類與太歲上神三合六合旺相，亦吉。反此不利。又按：《入式》云：凡類神要入三傳，與太歲上神相生，或為三合六合者旺相者為好，有收成。又三傳雖不臨辰上，但有旺相乘吉將，此類亦豐熟也。若灰神不入三傳入入傳而值空良心，或刑剋，此類不熟。

In the four lessons and three transmissions, if these class spirits are seen, and they harmonize with the heavenly ruler's superior spirit, it is most suitable. Xun's commentary says: when starting the divination, if among the four lessons there is a class spirit of a certain thing, and it generates with the heavenly ruler's superior spirit, it is very auspicious; or if the class spirit and the heavenly ruler's superior spirit form a triple harmony or a six harmony and are prosperous and strong, it is also favorable; conversely, it is unfavorable. According to the "Six Yin Entry Style," all class spirits should enter the three transmissions, and generate with the heavenly ruler's superior spirit, or form a triple harmony or six harmony and be prosperous and strong, which is best, indicating a good harvest. Even if the three transmissions do not fall on the day branch, as long as they are prosperous and strong and accompanied by auspicious generals, the crop will still be abundant. If the class spirit does not enter the three transmissions at all, or enters but meets kongwang, or is subjected to punishment and conflict, the crop will not grow well. This version originally had "hui shen" which should be "class spirit," and "kong lianxin" which should be "kongwang," but they are recorded as is without alteration.

土並朱雀爭疆界，亥子勾陳競水池《入式》云：如土剋日干，將得勾陳朱雀，必爭疆域。水剋日干，將得勾陳朱雀，必爭池塘。更將亥宿加寅上，宅長行年看此臨。傳送功曹為大熟，丑辰未遭蟊螣侵食根曰蟊，食葉曰螣。巳亥收時對官訟，卯戌惟能半稱心。勝光原與他人共，不然還債折租金《入式》云：更以登明加寅順行，視家長行年上，得寅申子酉大熟，辰未旱蟲災，巳亥官非，卯戌半熟，午有牛與人共，不然還債納租。

The earth deity and Vermilion Bird are together, indicating disputes over land boundaries; the water deity and Gou Chen are together, indicating disputes over ponds. The "Six Rats Enter the Style" says: if the earth element overcomes the day stem and the riding general is Gou Chen or Vermilion Bird, there will certainly be disputes over land boundaries; if the water element overcomes the day stem and the riding general is Gou Chen or Vermilion Bird, there will certainly be disputes over ponds. Another method is to place亥 on the寅 position and proceed in order, then see where the parent's year falls: if it falls on申 (Chuansong),寅 (Gongcao), there will be a great harvest; if it falls on丑,辰, or未, there will be pests, with the ones that bite roots called Mao and those that eat leaves called Te; if it falls on巳 or亥, there will be legal disputes during harvest; if it falls on卯 or戌, only half the harvest will be satisfactory; if it falls on午 (Shengguang), the harvest is naturally shared with others, or it is used to repay debts and rent. The "Six Rats Enter the Style" also says: place亥 (Dengming) on寅 and proceed in order, then see what the parent's year receives: if it receives寅,申,子, or酉, there will be a great harvest; if it receives辰 or未, there will be drought and pests; if it receives巳 or亥, there will be legal disputes; if it receives卯 or戌, only half the harvest will be achieved; if it receives午, the ox will be shared with others, or it will be used to repay debts and rent.

又按《入式》云：以日干為農人，支為田畝，支上所得神並將為禾種，日干上見吉將相生，則農人吉；見凶將相剋，則農人迍滯不利。以辰上所得之神為物類，若旺相與吉將並者，田苗茂盛，若休囚與凶神燕，更相刑剋，則田苗不美，秀不實。若日干與辰上神比和相生，則田苗必收穫。若日干克支上神，是耕耘灌溉不如法，以致不能收成。若支上神剋日干，田苗難旺，自然耗散，無益農人。若日干與三傳相生者最吉。又安裝傳吉宜早種，中韌吉宜中種，末傳吉宜晚種。

According to the Six Rats Manual, when predicting crop planting, the day stem represents the farmer, the day branch represents the field, and the god and general on the day branch represent the seeds. If a good general appears on the day stem and is in a generating relationship, the farmer will have good fortune; if a bad general appears and there is a controlling relationship, the farmer will experience delays and difficulties. The god on the day branch represents the crops: if it is prosperous and strong and accompanied by a good general, the crops will be abundant; if it is weak and confined and accompanied by a bad god, and there is mutual punishment and control, the crops will not grow well and will not produce grain. If the day stem and the god on the day branch are harmonious and generating, the crops will definitely yield a harvest; if the day stem controls the god on the day branch, it indicates that the methods of plowing and irrigation are incorrect, leading to failure in harvest; if the god on the day branch controls the day stem, the crops will find it difficult to thrive and will naturally wither and be lost, benefiting the farmer little. The best situation is when the day stem and the three transmissions are in a generating relationship. Additionally, if the first transmission is favorable, it is suitable to plant early; if the middle transmission is favorable, it is suitable to plant in the middle season; if the final transmission is favorable, it is suitable to plant late. In this text, the original mentions 'installing transmission' which should be 'first transmission', and 'middle tendon' which should be 'middle transmission', but these are recorded as they are without correction.

午為蠶命未為桑，寅為繭子巳為筐。卯是絲兮辰是箔，申為綿絮酉為僵。子神鼠耗亥當死，丑當眠伏如水漿正時四課三傳中有類神與太歲上神相生作合者吉，若相剋相刑相害，主無收成。又要看類神與蠶娘年命相生者吉，相刑剋者無收。

Divination for raising silkworms involves identifying specific deities associated with each element: Wu is the silkworm's life, Wei is mulberry leaves, Yin is the cocoon, Si is the silkworm basket, Mao is silk, Chen is the mulberry mat, Shen is cotton fluff, You is僵蚕 (dried silkworm), Zi represents rats causing loss, Hai indicates silkworm death, and Chou signifies silkworms resting motionless and being soft like water. The annotation states that when the four lessons and three transmissions in the divination include any of these associated deities that are in mutual generation or mutual harmony with the heavenly stem of the current year's ruler, it is auspicious. If they are in mutual control, mutual punishment, or mutual harm, it indicates a poor harvest. Additionally, one should check whether these associated deities are in mutual generation with the woman raising silkworms' age and birth stem; if they are in mutual punishment or control, there will be no harvest.

傳用凶神知不利，吉將並之蠶必強。未乘朱雀爭桑葉，白虎臨年人即尫。四課之中逢見馬，以馬三傳看否臧馬即午，馬為蠶祖。若在課傳中與歲上神相生合者，倍收，反此不利。《周禮》云：“馬與蠶同。”。歲上之神相允和，欲得青龍見太常如蠶命與歲神生合，更得青龍太常吉將臨之，主大收。《入式》云：大怕元武、太陰、天后、朱雀、白虎、螣蛇臨之，不吉。

If the three transmissions and the useful god are accompanied by Inauspicious Spirit, it indicates misfortune; if there are auspicious generals present, the silkworms will be strong. If the upper heaven is occupied by the Vermilion Bird, it indicates disputes over mulberry leaves; if the White Tiger is present in the year's position, the silkworm farmers will be weak. If a horse appears in the four lessons, the position of the horse in the three transmissions should be examined to determine its effect. The commentary states that the horse is represented by the hour of午, which is the ancestral god of the silkworm. If the horse in the four lessons or three transmissions is in harmony with the heavenly stem of the current year, the harvest will be double; otherwise, it will be unfavorable. The "Rites of Zhou" says, "The horse and the silkworm are of the same kind." If the heavenly stem of the current year is in harmony with the silkworm's god, and also accompanied by auspicious generals like the Azure Dragon and Tai Chang, it indicates a great harvest. The "Six REN Methods" say that it is most feared if the Black Tortoise, Tai Yin, Heavenly Empress, Vermilion Bird, White Tiger, and Teng Snake are present, as this brings misfortune.

欲擬求財賈日中《易》曰：“日中為市。”，三傳有類可成功郇應清注曰：凡商賈貨賣，專視類神，若入三傳生量，有財利。物與日辰無克害，買賣皆宜索即通。物類太常為絹帛，魚鹽亢宿僕太空。金銀刀劍珠傳送，木器舟車竹太沖。有之旺相宜商賈，休囚空亡枉費工

If one wishes to seek wealth through trade, one should open business at noon. The Zhou Yi, in its Great Treatise, says: "At noon, the market is held." If among the three transmissions there is a god associated with the type of goods being sold, the matter will succeed. Xun Yingqing notes that for all merchants and traders, one should specifically look at the god associated with the type of goods; if such a god enters the three transmissions and is in a favorable state, there will be profit. The goods being sold should not be in conflict with the day stem and day branch, making the trade suitable and successful with one attempt. The gods associated with different types of goods are: Tai Chang governs silk and cloth, fish and salt belong to Kangle, which is also the position of Chen; Tian Kong governs empty or hollow things; gold and silver, knives and swords, and jewels belong to Chuansong, which is Shen; wooden items, boats and vehicles, and bamboo materials belong to Taichong, which is Mao. If these gods are prosperous and strong, it is suitable for business; if they are weak and confined or in Kongwang, then efforts will be wasted.

郇注曰：得不得，莫相賊。物類與日辰相生，三傳旺相，更得吉神良將，其物好賣，必有厚利。若物類與日奪膛相合，傳入死休囚傷，更乘蛇虎，其物主賤，宜賈不宜賣也。凡占買物，須定類神，與日辰比合，其物必有。若與日辰相刑剋者，難買也。偉堂按：亢宿即辰也。辰為魚鹽，亢宿實居辰宮。

Xun's commentary says: Whether you can get it or not depends on whether the two sides do not steal from each other. If the class god of the object is in harmony with the day stem and day branch, and the three transmissions are prosperous and strong, and if there are good gods and capable generals, then the item will sell well and bring great profit. If the class god of the object is in harmony with the day stem and day branch, but falls into the dead, resting, imprisoned, or injured positions in the transmission, and is accompanied by Teng Snake and White Tiger, then the item is cheap, and it is only suitable to buy, not to sell. When divining about buying and selling things, one must first determine the class god. If it is in harmony with the day stem and day branch, then the item can certainly be bought. If it is in conflict with the day stem and day branch, then it is difficult to buy. Cheng Weitang notes: The Kangle mansion is the same as Chen. Chen governs fish and salt, and the Kangle mansion is exactly located in the Chen palace.

求財須向龍臨處，欲得龍居有氣鄉。所臨之位無相剋，復要龍生今日辰郇注：凡欲求財，須 視青龍所臨之方，上下相生有氣。又生日辰，則求財必得。太歲上神年所畏太歲上神克行年，年制青龍必濟貧行年上神克青龍。行年先看青龍旺，所主求財當遂成郇注：要行年上神制青龍，主獲財也。反此者無利。若龍常為鬼者，亦無利也。

To seek wealth, one should go towards the direction where the Azure Dragon is present, and the Azure Dragon should be in a place with vitality. The position where the Azure Dragon is located should not be subject to mutual control, and the Azure Dragon should generate both the day stem and the day branch. Xun's commentary says: whenever seeking wealth, one must look at the direction where the Azure Dragon is located, ensuring that there is mutual generation and vitality; if the Azure Dragon also generates the day stem and day branch, then wealth will certainly be obtained. The superior deity of the current year is the one that the current year fears. The commentary says that the superior deity of the current year controls the current year. If the current year can control the Azure Dragon, then poverty will be relieved. The commentary says that the superior deity of the current year controls the Azure Dragon. Therefore, first check whether the Azure Dragon in the current year is strong, so that seeking wealth can be successful. Xun's commentary says: if the superior deity of the current year controls the Azure Dragon, it indicates the acquisition of wealth; conversely, there will be no benefit. If the Azure Dragon and Tai Chang become official ghosts, it will also be unprofitable.

有物廛中欲鬻之鄭按：“鬻”，即“售”字，支干俱吉大為宜。干吉支傷獲利少，支吉干傷貨物遲。時下無傷猶獲利，干支俱損本防專職郇注：干支俱傷物，物賤。干支俱吉，物貴。干支旺相，其物貴；干支囚死，其物賤。賊宜賈，貴宜賣。干吉支傷，得利必少。干傷支吉，貨必淹留。旺相為速，休囚為遲。若日辰發用，灰神上見螣蛇，帶旺相氣，其物必賤好買。如帶囚氣，其物雖甚賤，不中用也。

There are goods to be sold in the market. Zheng Tianmin says: "Yù" means "shòu," which is to sell. If both the day stem and day branch are auspicious, it is most suitable; if the day stem is auspicious but the day branch is injured, the profit will be small; if the day branch is auspicious but the day stem is injured, the goods will be difficult to sell. Currently, there is no injury or conflict, so profit can still be made. If both the day stem and day branch are injured, one should be cautious as there is a risk of losing even the initial investment. Xun's commentary says: if both the day stem and day branch are injured, the price of the goods will be low; if both are auspicious, the price will be high. If both the day stem and day branch are prosperous and strong, the price will be high; if they are weak and confined, the price will be low. Low prices are suitable for buying, while high prices are suitable for selling. If the day stem is auspicious but the day branch is injured, the profit will certainly be small; if the day stem is injured but the day branch is auspicious, the goods will certainly be in surplus. When prosperous, the goods sell quickly; when weak, they sell slowly. If the day stem and day branch are initiating transmission, and the related deity appears with the Teng Snake and carries the energy of prosperity and strength, the goods will certainly be cheap and good to buy; if it carries the energy of weakness, the goods may be extremely cheap but not useful.

夫欲就人求借物，月將加年看日神。上見功曹並大吉，吉將臨之必稱心。太乙勝光遲緩得，酉戌如今便速成。女子阻之因亥子，男作艱難為卯辰。申未若臨虛指意，類在傳中不阻人。更看三傳不相剋，發言如意順情因亦看三傳定之。

If you want to borrow something from someone, add the Month General to your birth year and then check the spirit on the Day Stem. If you see "Gongcao" in the寅 or "Daji" in the丑, and there is a favorable General present, you will certainly get what you want. If you see "Taiyi" in the巳 or "Shengguang" in the午, although it may be delayed, you will eventually get it. If you see 酉 or 戌, you will get it immediately. If you see 亥 or 子, it means a woman is blocking you. If you see 卯 or 辰, it means a man is causing trouble. If you see 申 or 未, it is just empty words and no real result. If the spirit representing the type of thing you are borrowing is present in the Three Transmissions, the person will not refuse. Also check whether the Three Transmissions do not mutually control each other; if they do not, you will get what you want immediately. The annotation says that the Three Transmissions should also be considered.

郇注：凡同人借物，常以月將加行年，看日干之上神言之。寅丑乘吉將，主借得；巳午遲緩，終得；酉戌目下便得；亥子婦人嗔怪；卯辰男子艱難；申未無望也。若日辰三傳有類神作合及相生，財爻旺者，借得。或式中無類神，不得；或類神與日辰盯刑剋害，不得。若日辰相生作合者，必可得物也。

Xun's commentary says: Whenever one borrows something from another, one should use the Month General combined with the year of birth to determine the deity on the Day Stem. If the result is寅 or 丑 and is accompanied by a favorable General, it indicates that the borrowing will succeed. If the result is巳 or 午, although it may be delayed, eventually the borrowing will be successful. If the result is酉 or 戌, the borrowing will be successful immediately. If the result is亥 or 子, it indicates that the woman will complain and obstruct. If the result is卯 or 辰, it indicates that the man will be difficult. If the result is申 or 未, there is no hope of success. If the Day Stem and Day Branch have a deity related to the borrowed item and this deity is in harmony or mutual generation with the Day Stem and Day Branch, and the爻 representing wealth is strong, then the borrowing will succeed. If there is no such deity in the entire divination chart, the borrowing will not succeed. If the deity related to the borrowed item is in conflict, harm, or mutual destruction with the Day Stem and Day Branch, the borrowing will not succeed. If the Day Stem and Day Branch are in mutual generation or harmony with each other, then the borrowing will definitely succeed.

天空奴婢共其名，酉戌分占庶得精。河魁是奴從魁婢，六合加之慾隱情。白虎並時憂疾病，吉神相拱即保貞郇注：凡占奴婢，以天魁為主星，分之則天魁為奴，從魁為婢。若酉戌作六合，主走失。作元武，主偷竊盜賊。作蛇虎，主憂疾病。又看酉戌之陰神，上見武合蛇虎，亦主有凶事。惟吉神良將加酉戌則吉。

The Heavenly General Tian Jiang is shared by both servant and maid. To make the divination more precise, we use You and Xu separately. Hekui (Xu) represents the servant, and Congkui (You) represents the maid. If Liu He is added, there is a hidden matter to be concealed. If White Tiger is present together, there is worry about illness. If there are auspicious deities protecting them, the servant and maid will remain loyal. Xun's commentary says: when divining about servants and maids, take Hekui (Xu) as the main star. For further distinction, Hekui (Xu) represents the servant, and Congkui (You) represents the maid. If You and Xu are accompanied by Liu He, it indicates escape. If accompanied by Yuanwu, it indicates theft. If accompanied by Teng Snake or White Tiger, there is worry about illness. Also, we should look at the yin spirits of You and Xu. If Yuanwu, Liu He, Teng Snake, or White Tiger appear above, it indicates misfortune. Only when auspicious deities and good generals are present on You and Xu will it be favorable.

一云：凡占奴婢，無令天空酉戌加日干或日干，不可留，是犯主之人。若勝支是賴，不可容後必過房。遙克干，斷不仁。遙克支，他欲去。我生他，亦任其所為；他生我，我方得其力。又云：太歲臨奴婢，婢臨太歲，不病即官事。奴婢臨太歲上，凶尤甚。

Another view says: When divining about servants or slaves, one should not allow Tian Kong or the branches You and Xu to be added to the Day Stem; if they are added, this person should not be kept, for he will offend the master. If they overcome the Day Branch, he is a dishonest person and should not be tolerated; he will certainly leave for another household later. If the branch is two positions away and overcomes the Day Stem, this person certainly lacks righteousness and morality; if it is two positions away and overcomes the Day Branch, this person has already planned to leave. If I generate him, he will act as he pleases; if he generates me, I will gain his support. It is also said: If the Master of the Year is present on the divine spirit of the servant or slave, or if the divine spirit of the servant or slave is present on the Master of the Year, it will result in either illness or legal troubles; if the divine spirit of the servant or slave is present above the Master of the Year, it is especially dangerous.

不審行年求月朔，朔上之神辨事情。郇注：凡討奴婢問吉凶，更審其人行年上神，生日辰上神者吉，剋日辰上神者凶。如不知其行年，即看月朔上神斷吉凶也。又云：凡占奴婢，當以德勝刑，無令刑勝德。又不中與刑同位，主邪正相處，尊卑不分。《入式》云：四課備，進退兩心；臨落空亡，終是不久。

If the person's birth year is unknown, use the first day of the month to calculate, and examine the divine spirits on the new moon to determine the outcome. Xun's commentary says: When hiring a servant and asking about good or bad fortune, one should also examine the divine spirits associated with the person's birth year. If the spirits on the day stem and day branch are favorable, it is auspicious; if they overcome the day stem and day branch, it is inauspicious. If the person's birth year is unknown, then look at the divine spirits on the new moon to judge good or bad fortune. It also says: When divining about a servant, virtue should overcome punishment; it is not advisable for punishment to overcome virtue. Also, virtue and punishment should not be in the same position, as this indicates a mixture of good and evil, and confusion between hierarchy and rank. The "Six Yin Entry Style" says: If all four lessons are complete, the person has a contradictory mind; if similar spirits fall into the kongwang position, the person will not last long.

六畜占時逐類詳，勝光為馬未為羊。元武並時憂走失，白虎同為疾病殃郇注：六畜各看類神所乘之天將，如乘元武憂走失，乘折虎憂疾病，乘朱雀憂官訟。地上屬兮為本命，惡神臨乃不為強。午並朱雀加金上，馬欲咬人宜謹防丑上並勾陳加戌，主牛斗。郇注：要看類神所臨言吉凶，相生吉，相剋凶。假令乙日勝光乘朱雀加申上，主馬咬人。謂乙德在庚，主咬人也。癸日巳上為天乙逆治，大吉作勾陳，主牛羝人也。餘仿此推。

Divination for domestic animals requires distinguishing each type separately: "Shengguang" (胜光) on Wu represents a horse, and Wei represents a sheep. If Gou Chen (勾陈) is combined with it, there is worry about loss; if Baihu (白虎) is combined with it, there is illness. Xun's commentary says: for each type of domestic animal, look at the heavenly generals (天将) that the class god (类神) rides. If it rides Gou Chen, worry about loss; if it rides Baihu, worry about illness; if it rides Zhuque (朱雀), worry about legal disputes. The position on the Earth Plate (地盘) represents the animal's destiny, and if an evil god is present there, the animal will not be strong. If Wu is combined with Zhuque and placed on the metal position, the horse will bite people, so be careful. The commentary says: if Chou is combined with Gou Chen and placed on Xu, it indicates cattle fighting. Xun's commentary says: observe the position where the class god is present to determine fortune or misfortune. Mutual generation is auspicious, mutual control is inauspicious. For example, on Yi day, "Shengguang" (胜光) on Wu rides Zhuque and is placed on Shen, indicating a horse biting people, because Yi's virtue is in Geng, so it indicates biting. On Gui day, Si has Tianyi (天乙) moving backward, and "Daji" (大吉) on Chou rides Gou Chen, indicating cattle using their horns to attack people. The rest follows the same pattern.

《入式》云：占買賣六畜吉凶，以日干為人，天上灰神臨處地盤神為物命。若天上類神臨生旺之方，或在日之長生位上，則物吉。若臨凶位，列帶凶神者，尤凶。若類神所臨之神生日干，或與日干和合者，則此畜是還主人之債，自然長大有利益也。若剋日干，則撓擾不利。若日克物命，則難長進。日干生物命則畜雖長進，終無利益。

The Six壬 Entry says: When predicting the auspiciousness or inauspiciousness of buying and selling livestock, the day stem represents the person, and the deity represented by the heaven plate's class god, located on the earth plate, represents the livestock's destiny. If the heaven plate's class god is in a flourishing and vigorous direction, or falls on the day stem's growth position, the livestock will be auspicious. If the class god is in a凶 position and accompanied by凶 deities, it will be especially inauspicious. If the deity the class god is on is born from the day stem, or harmonizes with the day stem, then this livestock is coming to repay the owner's debt, naturally growing large and bringing benefits. If it overcomes the day stem, it will cause disturbance and misfortune. If the day stem overcomes the livestock's destiny, the livestock will have difficulty in growth. If the day stem nourishes the livestock's destiny, the livestock may grow up, but will ultimately not gain benefits.

若天上類神臨刀砧灶者，病死。若帶螣蛇，主驚怪。白虎主死良心。朱雀口舌官非。勾陳斗鬧。元武盜賊，天空虛耗。凡灰神要入傳為吉，類神臨被克之方凶。凡六畜有病，腚暫於生旺之方避之，乃吉。

If the heavenly stem's corresponding deity is located at positions such as the knife, mortar, or stove, livestock will become sick or die. If the Teng Snake is present, it indicates fear and alarm; if the White Tiger is present, it indicates death; if the Vermilion Bird is present, it indicates disputes and legal troubles; if the Gou Chen is present, it indicates quarrels and noise; if the Black Tortoise is present, it indicates theft; if the Tian Kong is present, it indicates loss and waste. Generally, if the corresponding deity enters the three transmissions, it is auspicious; if the corresponding deity is placed in the direction that it is overcome by, it is inauspicious. When livestock fall ill, they should be temporarily moved to a position of growth and prosperity to avoid misfortune. Here, the original text refers to "gray deity" as "corresponding deity" and "dead conscience" as "death," and these are recorded as they are without alteration.

假如牛病先看丑，上見何神來覆臨。魁罡作虎應難治，寅卯加之惡煞侵郇注：凡牛病，看丑上，若魁罡作虎，或寅卯加之，皆為凶象。若不見凶神惡將，即視畜之行年。行年即月建也。上乘魁罡白虎亦凶也。馬病視午上神，豬病視亥上神，他仿此。

For example, if a cow is sick, first look at the position of Chou. Check what divine spirits are covering it. If Hekui and Tiangang are riding the White Tiger, the illness is difficult to cure; if Yin and Mao are added, then evil spirits are invading. Xun's commentary says: whenever a cow is sick, look at Chou. If Hekui and Tiangang are riding the White Tiger, or if Yin and Mao are covering it, these are all ominous signs. If no evil spirits or malevolent generals are seen, then check the animal's year of birth. The commentary says the year of birth corresponds to the Month Builder. If the year of birth is covered by Hekui, Tiangang, or the White Tiger, it is also ominous. For a horse's illness, check the spirits on Wu; for a pig's illness, check the spirits on Hai; and so on for the rest.

神后為屠太乙釜，酉為刀刃卯為砧。刀來砧上屠臨釜，四種相加總不仁郇注：神后為屠師，太乙為釜，正時子加巳是屠師臨釜，即死。巳加子為釜臨屠師，不死。酉為刀，卯為砧，寅為脯師。若正時臨在六畜類神上及臨月建上者，死。引郇注，鄭以《入式》改補，更明白。

Shenhou Zi represents a butcher, Taiyi Si represents a cooking pot, You is the blade, and Mao is the chopping board. The blade falling on the chopping board, the butcher approaching the pot, these four elements coming together inevitably result in something merciless. Xun's commentary says: Shenhou Zi is the butcher, Taiyi Si is the pot; when the lesson is cast and Zi is combined with Si, it means the butcher is near the pot, and the livestock will die; when Si is combined with Zi, it means the pot is near the butcher, and the livestock will not die. You is the blade, Mao is the chopping board, Yin is the person making meat pastes. If these deities are present in the lesson at the time of casting and are associated with the class deities of livestock or with the Month Builder, the livestock will die. This passage is cited from Xun's commentary, and Zheng Tianmin, based on the Six Rats Classic, made revisions and clarifications, explaining it more clearly.

牛馬放時忌所在，勝光大吉主何方。東西南北看何處，神將相生不損傷。下之克上遭拘禁馬午加水，牛丑加木。不見何憂人絆韁。元武天空賊偷去，六合太陰人匿藏。朱雀貴人官中隱，加在干支歸本方其所屬類神加干支，自歸。

If cattle and horses are lost while grazing, first consider the place where they are missing and check where the "Shengguang" (Wu) and "Daji" (Chou) fall. Determine which direction corresponds to east, west, south, or north. If the divine spirits and generals are mutually generating, the livestock will not be harmed. If the lower spirit overcomes the upper spirit, the livestock is likely being held captive. The annotations say that a horse is associated with the position of Wu (午) over water, and a cow is associated with the position of Chou (丑) over wood. If such a situation is not present, there is no need to worry about someone restraining the animal. If the class spirit is associated with Yuanwu (Black Tortoise) or Tiankong (Sky), the livestock is stolen by thieves. If associated with Liuhe (Six Harmonies) or Taiyin (Great Yin), the livestock is hidden by someone. If associated with Zhuque (Vermilion Bird) or Guiren (Nobleman), the livestock is detained by the authorities. If the class spirit is added to the day stem or day branch, the livestock will return on its own. The annotations state that if the class spirit is added to the day stem or day branch, the livestock will naturally return.

遠近至陰為裡數若失牛，大吉加申，在西南方，陰在丑，丑去申隔六神為六里，因之為三十六里也，獲在所臨辰日詳大吉臨申申，申日得之。貴人順去螣蛇值天乙順行，螣蛇為盜，若也逆行玄武當天乙逆行，元武為盜。日辰克盜尋還易，不克誰人知去場

As for the distance of a lost item, count to the Yin spirit, and convert the number of positions into miles. The commentary says: for example, if a cow is lost, "Daji" (Chou) is added to Shen, and the cow is in the southwest. The Yin spirit falls on Chou, from Chou to Shen there are six positions, which equals six miles, and multiplying by six gives thirty-six miles. The day to recover it is determined by the branch it is associated with. The commentary says if Daji is on Shen, then the cow will be found on the day of Shen. When the Nobleman moves in the positive direction, the thief is the Teng Snake, as the commentary says when Tianyi moves in the positive direction, the Teng Snake is the thief. When the Nobleman moves in the reverse direction, the thief is the Black Tortoise, as the commentary says when Tianyi moves in the reverse direction, the Black Tortoise is the thief. If the Day Stem and Day Branch can overcome the thief spirit, it is easy to recover; if not, who knows where it has gone.

郇注：凡六畜走失，各看類臨於何方，若類神作元武天空，主賊人偷去。若作六合太陰，人家隱藏。作貴人朱雀，是官家藏匿。若類神臨日辰之上，必得徜徉。經云：天乙逆行推元武，天乙順治責螣蛇。日制武蛇尋易得，武蛇反制日辰難。

Xun notes that whenever domestic animals are lost, one should look at where the class god falls. If the class god is in the position of Yuan Wu or Tian Kong, the animals are stolen by thieves; if it is in the position of Liu He or Tai Yin, the animals are hidden by others; if it is in the position of Guiren or Zhu Que, the animals are detained by the authorities. If the class god is located on the day stem and day branch, the animals will return safely on their own. The classic text says: "If Tian Yi moves in reverse, one should investigate Yuan Wu; if Tian Yi moves in the normal direction, one should trace Teng Snake. If the day stem and day branch can control Yuan Wu and Teng Snake, the search will be easy; but if Yuan Wu and Teng Snake control the day stem and day branch, the search will be difficult."

凡言遠近者，假令失牛，正時大吉加申，陰在丑位，丑至申六位，旺為六十里，相三十里。休囚減半。此本數也。大吉加庚，當在庚辛申醋日知之也。又法：陰陽上求之，又自為三傳也。按：《入式》注同，惟云“視日辰上能制蛇武，尋易得。蛇武反制日辰，難得。若三傳內有蛇武及日鬼者，為有人盜。若無者，為自脫走。在被克囚之方死，更與蛇虎勾陳並者，皆為病死。”？

When talking about distance, for example, if a cow is lost, when casting the divination, if 'Daji' (Chou) is on the position of Chou, and the hidden spirit falls on the position of Chou, counting from Chou to Shen, there are six positions: if the position is strong, the distance is sixty li; if it is in a harmonious position, it is thirty li; if it is weak and confined, it is halved. This is the basic calculation. If 'Daji' is on the position of Geng, then the news should be obtained on the day of Geng, Xin, or Shen. Another method is to seek from the hidden spirit and the manifest spirit, which in itself forms the three transmissions. According to the annotations in 'Liuren Rushi', the same principle is explained, stating: 'If the day stem and day branch can control Teng Snake and Yuanwu, it is easier to find; if Teng Snake and Yuanwu counteract the day stem and day branch, it is harder to find. If among the three transmissions there are Teng Snake, Yuanwu, and the official ghost of the current day, it means someone has stolen it; if not, it means the animal has escaped on its own. Livestock that falls in the direction that is overcome or confined will die, and if Teng Snake, Baihu, and Gou Chen are also present, it is a death by illness.'

夫卜求官成不成，須逢印綬馬相併天魁太常為印綬，天馬，正午順行六陽神。合沖動也。龍常天后歸傳內，城吏太陰居顯榮傳送為天城，功曹為天吏。《入式》云：凡占官，用起官星，更乘歲月日時四驛馬者，得官最速，忌傳見子孫，如甲乙日見火之類。

To determine if one can attain an official position, the divination must include both the official star (印绶) and the Heavenly Horse (马). The commentary states that the Heavenly魁 (天魁) at戌 is the official star, and the Heavenly Horse begins at午 in the first month and proceeds through the six yang branches in order. Both conjunction and opposition indicate movement. Additionally, the Azure Dragon (青龙), Tai Chang (太常), and Heavenly Empress (天后) should be within the three transmissions (三传). If the Heavenly City (天城) and Heavenly Official (天吏) are also present along with Tai Yin (太阴), then one will hold an official position and achieve prominence. The commentary explains that the transmission (传送) at申 is the Heavenly City, and the Gongcao (功曹) at寅 is the Heavenly Official. The Six壬 Entry says: When divining about official positions, the initiating transmission (发用) should start on the official star. If it is accompanied by the Tai Su (太岁), Month Builder (月建), Day Branch (日辰), and the time of divination (占时) as four types of Heavenly Horse (驿马), then obtaining an official position will be swift. The most unfavorable situation is when the three transmissions contain the son or grandson爻, such as when a day of Jia or Yi wood meets fire.

若不見官星，又要青龍太常河魁傳送功曹驛馬在發用，臨行年、太歲、日辰上，亦得官也。更要用神旺相與日相生，則得。忌諸神相剋。經云：天魁主印，太常主綬。乘天馬、驛馬加日辰、年命上，兼旺相，不落空良心，不歷涉害者，皆主得官之象。

If the official star is not present in the chart, then as long as the Azure Dragon, Tai Chang, Hekui (Xu), Chuansong (Shen), and Gongcao (Yin) are in action, and are located on the year pillar, the heavenly stem of the year, the day stem, or the day branch, one can still obtain an official position. The useful god must also be prosperous and strong and generate the day stem in order to achieve this. It is most undesirable for the various gods to mutually control each other. The classic says: Hekui (Xu) represents the seal, Tai Chang represents the robe; when they ride the Heavenly Horse or the Post-horse and are added to the day stem, day branch, or the native's birth year, and are accompanied by the prosperous and strong energy, not falling into Kongwang and not suffering from harmful influences, these are signs of obtaining an official position. In this text, the original term 'kong lianxin' should be 'kongwang', and it is recorded as such without alteration.

文武類殊各分別，文要青龍武太常。日辰若也生將其，此選居官得久長郇注：凡占仕官，文視青龍，武視太常。二將與日辰相生相合，主得官。如刑沖剋害者，不得也。凡龍生日辰，主內除，不差遣；否則在異路也。日生龍，主外除差遣。占武則視太常，依此言之。凡占差遣，見白虎加日辰年命者，必主有威權。

Civil and military officials belong to different categories, each with their own class deities: civil officials are associated with the Azure Dragon, while military officials are associated with the Heavenly General. If the day stem and day branch are in mutual generation with these two heavenly generals, the official will hold office for a long time. Xun's commentary says: when divining about official positions, civil posts are judged by the Azure Dragon, and military posts by the Heavenly General; if these two are in mutual generation or harmony with the day stem and day branch, it indicates obtaining an official position; if they are in mutual conflict, opposition, control, or harm, then the position will not be obtained. If the Azure Dragon is born by the day stem and day branch, it indicates an appointment within the court, not an external assignment; otherwise, it suggests taking an alternative path. If the day stem is born by the Azure Dragon, it indicates an external assignment. For military posts, the Heavenly General is used in the same way. When divining about assignments, if the White Tiger is added to the day stem and day branch or the person's birth year, it indicates holding power and authority.

上克下兮遭刑繫，下克上兮憂疾殃青龍太常看上下相剋主也。郇注：龍常克神為上克下，成官有累繫。神克龍常為下克上，居官當居疾病凶課也。日去龍常遷歲限，辰至龍常月可量。二將所生為本日武官太常所生日，文官青龍所生日，為二本日也，時即龍常臨處詳文取青龍，武取太常，如得旺相相生，日辰相生，久後大進；相剋凶。

When the upper element overcomes the lower one, it leads to punishment and imprisonment; when the lower element overcomes the upper one, it brings worry, illness, and misfortune. The commentary says this is determined by the mutual overcoming between the Azure Dragon and Tai Chang. Xun's commentary says: when the Azure Dragon and Tai Chang overcome the lower deities, it is an upper overcoming lower, which brings trouble for those in official positions; when the lower deities overcome the Azure Dragon and Tai Chang, it is a lower overcoming upper, which brings illness during official service, indicating a凶 (unfavorable) chart. The year is calculated by counting from the day stem to the position of the Azure Dragon and Tai Chang. The month is calculated by counting from the day branch to the position of the Azure Dragon and Tai Chang. The day of appointment is taken as the day when these two heavenly generals are born. The commentary says that for military officials, the day of Tai Chang's birth is taken, and for civil officials, the day of the Azure Dragon's birth is taken, which are the two 'original days'. As for the hour, it is determined by the position where the Azure Dragon and Tai Chang are located. For civil officials, the Azure Dragon is taken, and for military officials, the Tai Chang is taken. If they are prosperous and strong, and also generate with the day stem and day branch, there will be great promotion in the future; if they are mutually controlling, it will be unfavorable.

假令乙亥日龍在午，乙課在辰，從辰至午三辰，為三年得官。武官數太常亦如之。且如乙亥日，龍乘巳加午，從亥至午八辰，為八月。卯木生青龍，巳火主第三年八月卯日得官。武官取太常，常乘申加酉，乙日至酉六辰，為六年。亥辰至酉十一辰，為十一月。土生太常申金，主第六年十一月土日得官。取上官時可以取龍常加處下辰為上官之時也。

For example, on a Yihai day, the Azure Dragon is in Wu. The lodgment palace of Yi is in Chen. Counting from Chen to Wu is three positions, which corresponds to three years later obtaining an official position. For a military official, the method is the same, using Tai Chang. Another example, on a Yihai day, the Azure Dragon is in Si and added to Wu. Counting from the day branch Hai to Wu is eight positions, which corresponds to eight months. The wood of Mao generates the Azure Dragon's fire in Si, so the official position is obtained on the Mao day in the third year's eighth month. For a military official using Tai Chang, if Tai Chang is in Shen and added to You, counting from the lodgment palace of Yi to You is six positions, which corresponds to six years. Counting from Hai to You is eleven positions, which corresponds to eleven months. The earth generates Tai Chang's metal in Shen, so the official position is obtained on the earth day in the sixth year's eleventh month. As for the time of taking office, take the earthly branch beneath where the Azure Dragon or Tai Chang is placed as the time of taking office.

郇注：假令三月甲戌日，未時占，文官何時赴任。午作青龍加辰上，甲日至辰三位，為三年；戌支到辰七位，為七月；午火作青龍生土，為戊己日。青龍加辰為辰時。當在三年七月戊己日辰時選也。若占武官，視太常，如文官例以決之，則其期可知。《入式》云》文職看青龍所乘之神，武職看太常年乘之神。日干順靈敏至龍常所乘之神為年限，一位為一年，日支順數至龍常所乘之神為月限，一支為一月。以龍常所乘神長生日為得官之日，以龍常所乘神之時為得官時。

Xun's commentary says: Suppose the class is cast on the day of Jiaxu in the third month at the hour of Wei. The question is about when a civil official will take office. The fire of Wu is the Azure Dragon placed on Chen. Counting from the dwelling palace of Jia to Chen is three steps, which means three years; counting from the day branch Xu to Chen is seven steps, which means seven months. The fire of Wu as the Azure Dragon generates the earth, so it is the day of Wu or Ji. The Azure Dragon is placed on Chen, so the time is the hour of Chen. Therefore, the appointment should be selected on the seventh month of the third year on the day of Wu or Ji at the hour of Chen. If it is about a military official, change to Tai Chang, and follow the same method as for civil officials, and the date can be known in the same way. The "Six Yin Entering the Style" says: For civil officials, look at the god ridden by the Azure Dragon; for military officials, look at the god ridden by Tai Chang. Count from the day stem in order to the god ridden by the Azure Dragon or Tai Chang to determine the number of years, one step equals one year; count from the day branch in order to the god ridden by the Azure Dragon or Tai Chang to determine the number of months, one step equals one month; take the day of the long life of the god ridden by the Azure Dragon or Tai Chang as the day of appointment, and the hour corresponding to the god ridden by the Azure Dragon or Tai Chang as the time of appointment.

擇日上官何所從？年上神遭官克凶。兵法二曹金是主，仕曹為木水司空。戶屬火宮倉在土，水來傷火達於冬水官上卯，行年上神，或被官克，卯人看災，以將言之。按此原注疑有訛錯，郇注曰：拜官之日，納音無令傷行年上之神。假令正月乙丑日寅時上官，其人行年在巳上，是功曹木。乙丑日納音金，正謂拜官日克行年上神。金到秋方旺，憂在七八月凶也。

When choosing a day to take up an official post, the key is that the deity associated with the person's age (行年神) should not be overcome by the heavenly stem and earthly branch of the day of taking office. If it is overcome, it will be inauspicious. The annotation assigns the Five Phases to the six departments: the Military Department and the Legal Department belong to Metal, the Official Department belongs to Wood, the Minister of Works belongs to Water, the Household Department belongs to Fire, and the Granary Department belongs to Earth. Water harms Fire, so the period of misfortune would be in winter. There is suspicion that the original annotation has errors or omissions, and it is recorded as is. Xun's annotation says: the Five Phases of the Nayin sound element on the day of taking office should not harm the deity of the person's age. For example, if someone takes office at寅 hour on the second day of the first lunar month (乙丑), and their age deity is in巳, then the deity in巳 is「Gongcao」, which belongs to Wood. The Nayin sound element of the day of taking office, Yichou, belongs to Metal, which overcomes the deity of the person's age. Metal is only strong in autumn, so the misfortune should occur in July and August, when it will be inauspicious.

將遇朱禽防口舌，如逢折虎病龍鍾。年上又來遙剋日，值此之時禍必重年上神克上官，亦為凶。陰神所合為日，假令以甲乙日上官，年上見傳送，傳送加木位，登明合寅建，正月日內，其陽神在亥，亥為水，當巳日有禍也。按此原注亦有訛字，郇注曰：凡臨官治事，無令行年上神克拜官之日干，主有禍殃。如正月乙卯日卯時上官，其人行年在丑上，見從魁，金克乙木是也。

If the Vermilion Bird appears, one should beware of disputes and arguments; if the White Tiger appears, one will suffer illness and appear aged. If the god of the year's position reverses and attacks the day of the official appointment, the calamity will be severe. The annotation says that when the god of the year's position attacks the day of the official appointment, it is also ominous; the date for the calamity should be determined by the day that matches with the hidden god. For example, if the official appointment is on a Jia or Yi day, and the god of the year's position is 'Chuansong' (Shen), Shen is placed on the position of wood, 'Dengming' (Hai) combines with Yin (寅), within the first lunar month, the yang god falls on Hai, which belongs to water, then the calamity will occur on the Si day. There are also errors in the original annotation, which is recorded as is without correction. Xun's annotation says: whenever taking up an official position, one must not allow the god of the year's position to attack the day of the official appointment's stem. Otherwise, there will be calamity. For example, if someone takes up office on the卯 hour of the Yimao day in the first lunar month, and their god of the year's position is on Chou, Chou sees 'Congkui' (You), You metal attacks Yi wood, this is exactly such a situation.

門上傷年歸示保任官之子，為門上神，克年上為木，木歸卯也，年上傷門役不從被差使也。郇注曰：所往之方向為門，凡上官赴任之日時，宜門上神與行年上神相生吉，若門上神克行年上神，恐不得歸鄉土。若行年上神克門上神，則徭役不安也。求替支傷干吉允，斗罡加季也相容郇注曰：求替職，宜干乘吉而支受傷，則允。罡加季亦允。反此不允。其替職限期，以今歲支所畏為歲期，以月建所畏為月期，日時同。

If the god of the gate is harmed by the year stem, returning home will lack security; conversely, if the year stem harms the god of the gate, the official will not obey orders. Xun's commentary says: the direction one is going to is called the 'gate'. On the day and hour of taking up a post, it is best if the god of the gate and the year stem are in a mutually generating relationship, which is auspicious; if the god of the gate overcomes the year stem, one may not be able to return home; if the year stem overcomes the god of the gate, then the official will be restless. Regarding requesting someone else to take over one's position, it is favorable if the day stem is supported by a good general and the day branch is harmed, which will be approved; if the handle of the dipper and the Tiangang are placed on the four seasons' positions, it will also be approved. Xun's commentary says: requesting someone else to take over a position is favorable if the day stem is supported by a good general and the day branch is harmed, which will be approved; if the Tiangang is placed on the four seasons' positions, it will also be approved; conversely, it will not be approved. The period for taking over a position is determined by the branch that the current year's Tai sui fears for the year, by the branch that the month builder fears for the month, and the day and hour are also determined in the same way. Here, the original text '归示保' is not clear in meaning, and it is recorded as is without alteration.

在任忽聞差使行，去留猶未決中情。日辰上下無相剋，傳送天罡必見徵。干支上下相殘害，用神天乙復還停郇注：傳送為道路之神，天罡為斬關之神，臨日辰之上，下上相生，在天乙之前，或傳陽，必行。若天罡成天乙後，或傳陰，干地相殘，上下刑剋，不行，或即行，亦主有稽留之象。

If suddenly one hears that they are to be sent on an official assignment, whether to go or stay becomes uncertain. If the day stem and day branch do not mutually control each other, and the 'Chuansong' (Shen) of 'Shen' and 'Tiangang' of 'Chen' appear, then one must definitely go. If the day stem and day branch mutually harm each other, and the useful god is obstructed by the heavenly master, then one will remain. Xun's note says: 'Chuansong' of 'Shen' is the god of roads, and 'Tiangang' of 'Chen' is the god of cutting through gates; if they appear above the day stem and day branch, and the upper and lower parts mutually generate, and they fall before the heavenly master nobleman, or if the three transmissions move from yin to yang, then one will definitely go. If 'Tiangang' falls after the heavenly master nobleman, or if the three transmissions move from yang to yin, and the day stem and earth plate mutually harm each other, and the upper and lower parts are subject to mutual control, then one will not go; even if one goes, it will indicate delays and obstacles.

貴人背卻干支位為干支在天乙後，為入陰，天馬傳陽定計程乘天馬主行，傳在天乙前為出陰，亦主行。郇注：正時、發用、日辰並在天乙膠為傳陽，乘天驛馬必行也。行年立用為關鎖，託故猶能駐本廳若關鎖神在行年干支之上，或在用神之上，託故可以不行也。此亦郇注，關鎖神，春丑夏辰秋未冬戌。若值天車來入課，膠路須防車馬驚。春巳夏辰秋在未，冬酉行人畏此並郇注：天車煞帶凶將，並剋日干，主中途馬損車折也。

If the nobleman is facing away from the position of the day stem and day branch, the annotation says that the day stem and day branch are located after Tianyi, which is considered entering the yin; at this time, if there is a heavenly horse and the three transmissions turn toward the yang position, one should calculate the journey. The annotation says that riding the heavenly horse indicates travel, and if the three transmissions are located before Tianyi, it is considered exiting the yin, which also indicates travel. Xun's annotation says: if the time of divination, the initiating transmission, and the day stem and day branch are all located before Tianyi, it is considered transmitting yang; if there is also a heavenly horse or a post-horse, the journey will definitely take place. If the "gate lock" spirit is located on the year position or becomes the useful god, one can still find an excuse to remain in the original office. The annotation says: if the gate lock spirit is located on the year position, the day stem and day branch, or on the useful god, one can find an excuse not to travel; this is also Xun's annotation, where the gate lock spirit is in the ox in spring, the dragon in summer, the sheep in autumn, and the dog in winter. If the "heavenly carriage" evil spirit enters the lesson, one should be cautious of accidents involving vehicles and horses on the way. The heavenly carriage evil spirit is in the snake in spring, the dragon in summer, the sheep in autumn, and the rooster in winter, and it is most feared by those traveling. Xun's annotation says: the heavenly carriage evil spirit comes with an Inauspicious General (evil general), and together it attacks the day stem, indicating that the horses will be injured and the vehicle will be destroyed on the way.

鄭按：《入式集茅山論》以天乙膠後分陰陽言之甚悉。其論云，天乙前為陽，天乙後為陰。式中發用神在天乙後，中末日辰在天乙前，名傳陰入陽。發用神與中傳在天乙後，末傳在天乙膠，亦名傳陰入陽。式中發用在天乙前，中末日辰在天乙後，名傳陽入陰。發用神與中傳在天乙前，末傳在天乙後，亦名傳陽入陰。原注在“天乙後為入陰，傳出天乙前為出陰”，亦以天乙前後分陰陽也。而郇注云“在天乙之前，或傳陽；在天乙之後，或傳陰”，是不以天乙產後分陰陽也。然言各有當，故並存之。偉堂按：《茅山論》即指《歸靈文論》也。

Zheng Tianmin remarked: The "Mao Mountain Theory" included in "Li Ren Ru Shi" divides yin and yang by the position of Tianyi Guiren (Nobleman of Heaven). It explains this in great detail. It says: the period before Tianyi is yang, and the period after Tianyi is yin. In the lesson format, if the initiating transmission god is after Tianyi, while the middle transmission, final transmission, day stem, and day branch are before Tianyi, it is called "transmitting yin into yang." If the initiating transmission and middle transmission are after Tianyi, while the final transmission is before Tianyi, it is also called "transmitting yin into yang." Conversely, if the initiating transmission is before Tianyi, while the middle and final transmissions and day stem and day branch are after Tianyi, it is called "transmitting yang into yin." If the initiating transmission and middle transmission are before Tianyi, while the final transmission is after Tianyi, it is also called "transmitting yang into yin." The original annotation says "falling after Tianyi is entering yin, and transmitting to before Tianyi is exiting yin," which also divides yin and yang by the position before and after Tianyi. However, Xun's annotation says "before Tianyi, it is transmitting yang; after Tianyi, it is transmitting yin," which is not solely based on the position before and after Tianyi to divide yin and yang. Both explanations have their own reasoning, so both are retained. Cheng Weitang remarked: The so-called "Mao Mountain Theory" refers to "Gui Ling Wen Lun." The original text frequently miswrote "front" as "jiao," and the current version is recorded as is without correction.

運式占逃須辨人，賤良男女位中分。閉口德刑前兩課，仔細推詳妙若神郇注：凡占逃亡，先視德刑，良善人視日德；賊者視日刑，各看德刑所臨之地追之。德克刑易獲，刑剋德難尋。《入式》云：若協刑兩不相剋制而比和者，當責閉口。閉口即元武所加神也。假令天魁作元武，天魁便是逃者身。

To determine the course of a lost person, one must first identify whether the person is a commoner or a servant, male or female, and take corresponding symbols from the chart. The first two chapters, "Closed Mouth" and "Crime and Virtue," explain methods that are remarkably profound when carefully examined. Xun's commentary states: when predicting the loss of a person, first examine the virtue and crime. If searching for a virtuous person, look at the virtue of the day stem; if searching for a thief, look at the crime of the day stem. Follow the places where virtue and crime are located to track the person. If virtue overcomes crime, it is easy to find; if crime overcomes virtue, it is difficult to find. The "Six Yin Entry Style" says: if virtue and crime do not overcome each other but are like and harmonious, then the "closed mouth" method should be used instead. "Closed mouth" refers to the god added by the Black Tortoise. For example, if Tian Gui (the Celestial Guardian) in the戌 position is the Black Tortoise, then Tian Gui戌 represents the lost person himself.

天魁去戌知遐邇，三里遠離三個辰欲尋逃者，天魁去戌地一辰一里，三辰三里。上下併為因合數，三十五緣魁在寅寅七魁五並言之十二里。若乘之即五七三十五里也。貴人順治初元捉三傳元武終是也，天乙逆行終武尋玄武所成為初。

Now observe how far the Heavenly Stem Wu (天魁) is from its original position at Wu: the distance indicates how far the person has fled. If it is three positions away, it is three li away. The commentary says that to find the fugitive, if the Heavenly Stem Wu is one position away from Wu, it is one li; if it is three positions away, it is three li. If we multiply the numbers from the upper and lower positions, the result gives the distance. For example, if the Heavenly Stem Wu is on Yin, Yin is counted as seven and Wu as five, adding them gives twelve li; if multiplied, five times seven is thirty-five, which means thirty-five li. When the Nobleman moves in the forward direction, he starts from the first transmission of the three transmissions of the Black Tortoise to search; when the Heavenly Stem moves in the reverse direction, he starts from the last transmission of the three transmissions of the Black Tortoise to search. The commentary says that the first transmission formed by the Black Tortoise is the initial one.

郇注曰：要知逃亡所在，看天乙順逆，責元武陰陽所臨以追。天乙順行，當責所止；天乙逆行，當責所起。假如甲子日未為天乙加卯順行，即辰為元武，加子，子加申，當往西南方申地追之。蓋子為元武之陰神，止於申上，故曰順責所止。又如甲子日丑為天乙，，加酉聞行，即辰為元武，加子，當往正北方子地追之。如不見，仍歸東南方辰地追之。蓋辰為元武之是神，故曰逆貴所起是也。

Xun Zhu says: To find out where the fugitive is, look whether Tianyi is moving forward or backward, and then trace the position where Yuanwu's yin spirit or yang spirit is located to pursue. If Tianyi is moving forward, pursue the place where it stops; if Tianyi is moving backward, pursue the starting point. For example, on the Jiazi day, if Tianyi is placed on You and moves forward, then Chen is Yuanwu. Chen is placed on Zi, and Zi is placed on Shen, so one should go to the Southwest direction of Shen to pursue—because Zi is Yuanwu's yin spirit, which stops at Shen, so when moving forward, one should pursue where it stops. Another example, on the Jiazi day, if Tianyi is placed on Chou and moves backward, then Chen is still Yuanwu. Chen is placed on Zi, so one should go to the Due North direction of Zi to pursue; if not found, return to the Southeast direction of Chen to pursue—because Chen is the starting point of Yuanwu, so when moving backward, one should pursue where it starts.

返吟逃遠玄沖地，伏卻非遙責比鄰返吟則元武對沖，伏吟則元武所居前程辰。郇注；返吟向元武沖處追之，伏吟向今日支前一位追之。假如甲子日伏吟，天乙順行，則於子支前一位丑上追之。天乙逆行，則於了支後一位亥上追之，所謂責比鄰是也。武在西南近窯灶，若在北方藏水濱。西為礱磨東林木，未是平田丑墓墳未近坤，為平田；丑近艮，墓田。武能生日自歸舍，武若生辰問友親郇注：元武生干自歸，生支在親友之愛。

If it is a reverse chant chart, the person has already gone far and one must look for them in the position opposite the Black Tortoise; if it is a hidden chant chart, the person is not far away and should be searched nearby. The commentary says that for a reverse chant, one should look in the position opposite the Black Tortoise, and for a hidden chant, one should look in the position where the Black Tortoise is located and move forward one hour. Xun's commentary says: for a reverse chant, one should look in the direction opposite where the Black Tortoise is; for a hidden chant, one should look at the previous hour of the day's branch. For example, on a Jiazi day with a hidden chant, if the Heavenly Stem moves forward, one should look at the previous hour of the Zi branch, which is Chou; if the Heavenly Stem moves backward, one should look at the next hour of the Zi branch, which is Hai. This is called "searching nearby." If the Black Tortoise is in the southwest, the person is hiding near the kiln or stove; if it is in the north, they are hiding by the water; if it is in the west, they are in the mill; if it is in the east, they are in the woods; if it is in the Wei position, they are in a flat field; if it is in the Chou position, they are in a graveyard. The commentary says that Wei is near the Earth position, so it is a flat field; Chou is near the Mountain position, so it is a graveyard. If the Black Tortoise is born with the day stem, the person will return home by themselves; if it is born with the day branch, they will go to their relatives' homes. Xun's commentary says: if the Black Tortoise is born with the day stem, the person will return by themselves; if it is born with the day branch, the person is at their relatives' homes.

三傳元武日辰上一作“傳中元武與人並。”是今日日辰相併是也，逃者當歸莫告陳郇注：凡元武三傳在日辰上，自歸。蓋以元武為第一傳，第一傳之上神為第二傳，第二傳之上神為第三傳，謂之元武三傳也。此三傳或自相剋賊，不必追尋而自回也。一云：元武乘神臨生處亦回。假令寅為元武敗亥上是也。一云：龍合臨支辰上，常陰加干上，逃者皆易獲。

The three transmissions of Yuanwu, if falling upon the day stem and day branch, this sentence is also recorded as "the transmission includes Yuanwu and the person together." The annotation says that this means Yuanwu and the day stem and day branch are in the same place, so the person who has run away will return on their own, without needing to report to the authorities. Xun's annotation says: whenever the three transmissions of Yuanwu fall upon the day stem and day branch, the person who has run away will return by themselves. The so-called three transmissions of Yuanwu refer to the god that Yuanwu is riding upon as the first transmission, the god above the first transmission as the second transmission, and the god above the second transmission as the third transmission. If these three transmissions mutually overcome each other, there is no need to search for the person, as they will return on their own. Another saying is that if the god that Yuanwu is riding upon falls upon the person's long life position, the person will also return. For example, if寅 is Yuanwu and falls upon亥. Another saying is that if Qinglong and Liuhe are present upon the day branch, and Tai Chang's yin god is added upon the day stem, the person who has run away will be easy to catch.

三傳元武知賊處，初中有克末傳尋偉堂按：呂本作“剛日在中柔日辰”。程寄巢先生本作“初中有克末傳尋。”鄙見當以此句為是。按《入式》云：凡捕亡先責元武第一傳，看相生比和，亡人即留此處。若上下相剋，即畏而去，當責元武第二傳尋之。若相生，即留；相剋，即去；即往第三傳追之。若三傳上下相生，日辰不制元武，亡人難獲。郇注略同。又按《入式》云：游都克元武所乘之神，必獲。若元武所乘之神與勾陳游都相生比者，不能獲，主捕人容隱。若太歲月建日辰剋制元武者，亡人敗獲。如元武反克之，即不可獲也。課傳內不見游都，則視勾陳克元武之神，亦獲。若課得遊子、斬磁者，不能獲。皆以克元武所乘之日為獲期。又云：若元武乘空亡，或加囚死地，則難尋，或死於外也。

By using the three transmissions of Yuanwu, one can determine where the fugitive is hiding: if there is a mutual control in the first and second transmissions, look for it in the third. Cheng Weitang notes: In the version by Lü, it says "the strong day is in the middle and the soft day is in the hour," but in the version by Cheng Jichao, it says "if there is mutual control in the first and second transmissions, look for it in the third." I believe the latter is correct. According to "Liuren Rushi," when pursuing a fugitive, first investigate the first transmission of Yuanwu. If the upper and lower parts are in mutual generation or harmonious, the fugitive remains in that place. If they are in mutual control, the fugitive fears and leaves, so look for him in the second transmission of Yuanwu. If they are still in mutual generation, he remains; if they are in mutual control, he leaves, and then pursue him in the third transmission. If all three transmissions are in mutual generation, and the day stem and day branch cannot control Yuanwu, the fugitive is difficult to catch. Xun's notes are largely the same. Also according to "Liuren Rushi," if "Youdu" controls the god that Yuanwu is riding on, the fugitive will certainly be caught. If the god that Yuanwu is riding on is in mutual generation or harmonious with Gouchen and Youdu, the fugitive cannot be caught, indicating that the pursuers are intentionally covering up. If the Tai sui, the month builder, the day stem, and the day branch can control Yuanwu, the fugitive will be exposed and captured. If Yuanwu controls them instead, the fugitive cannot be caught. If the lesson and transmission do not include Youdu, then check if Gouchen can control the god that Yuanwu is riding on. If it can, the fugitive can still be caught. If the lesson is the Youzi hexagram or the Zhanguan hexagram, the fugitive cannot be caught. The time of the event is determined by the day when the god that Yuanwu is riding on is controlled. It also says that if Yuanwu is on Kongwang or in a state of captivity or death, it is difficult to find, or the fugitive may have already died outside.

《入式》云：他人逃走謂之亡，我欲避罪謂之兆。凡占逃避，當以日為人，辰為欲避之方。若日辰上所得之神與日辰相生比和，又得吉將臨之，則逃去大吉。若傳進可以前避，傳退可以後避。傳進退者，如用神是子，傳得丑寅為進，得戌亥為退也。若用神生旺，可以遠遁，若囚死，只可近潛。若用起魁罡，宜行；用得丑未，宜留。

The Six壬 Entry says: When someone else runs away, it is called "wan," and when a person wants to avoid punishment, it is called "tou." When predicting evasion, take the day stem as representing oneself and the day branch as representing the direction one wishes to flee to. If the gods obtained on the day stem and day branch are in mutual generation or harmonious with the day stem and day branch, and if auspicious generals are present, then fleeing is very auspicious. If the three transmissions are progressing forward, one should flee forward; if the three transmissions are retreating, one should flee backward.the so-called transmission progress and retreat, for example, if the use god is zi, then the three transmissions being chou and yin is progress, and the three transmissions being xu and hai is retreat. If the use god is strong and flourishing, one can flee far away; if the use god is weak and dying, one should hide nearby. If the use god is located on hekui or tiangang, it is suitable to depart; if the use god is on chou or wei, it is suitable to stay. This text originally had "wei zhi zhao" but should be "wei zhi tou," and the original is preserved without change.

凡日干旺有氣，可以逃避，宜往相生之方，可以安居無咎。又天盤戊己之下可以避難，或行或止，皆吉。戊己者，六旬中戊己位也。如甲子旬則戊辰己巳方是也，切忌飛廉、直答及天上六辛之方，不可往也，必見捕擒。六辛亦是旬中辛日；直符，甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌也。

Whenever the day stem is prosperous and strong, one can avoid danger by moving towards the direction that generates it, which ensures safety and freedom from calamity. In addition, the positions under the Heaven Plate戊 and 己 are suitable for seeking refuge; whether one continues moving or stops there, it is auspicious. The term 戊己 refers to the positions of 戊 and 己 in the current ten-day cycle. For example, in the Jiazi cycle, these positions are Wuchen and Jisi. One must avoid the directions of Feilian, Zhifu, and the position of the Heaven Plate's 六辛. It is absolutely forbidden to go there, as doing so will result in capture. The 六辛 refers to the position of 辛 in the current ten-day cycle. The arrangement of Zhifu is as follows: if the day is Jia, then Zhifu is in巳; if the day is Yi, then Zhifu is in辰; if the day is Bing, then Zhifu is in卯; if the day is Ding, then Zhifu is in寅; if the day is Wu, then Zhifu is in丑; if the day is Ji, then Zhifu is in午; if the day is Geng, then Zhifu is in未; if the day is Xin, then Zhifu is in申; if the day is Ren, then Zhifu is in酉; if the day is Gui, then Zhifu is in戌. The original text here mistakenly reads 「直答」 instead of 「直符」, but it is recorded as is without alteration.

凡遇歧路三叉，擇何道可行者，正時視天罡，加孟向左，加仲向中，加季向右。若日干及用神直天驛二馬者，宜有神助，可以往逃也。日干得空亡日鬼者凶，不可往。日鬼，如甲日申，乙日酉之類。

When choosing which path to take at a crossroads, look at the position of the Heavenly Stem 'Tiangang' at the time of the divination. If Tiangang falls in the four initial months, take the left path; if it falls in the four middle months, take the center path; if it falls in the four final months, take the right path. If the Day Stem or the Useful God is exactly aligned with Heavenly Horse or Post-horse, there is divine assistance, and one can escape. However, if the Day Stem falls in Kongwang or encounters the day's official ghost, it is ominous and one should not proceed. The official ghost refers to, for example, the hour of Shen on a Jia day or the hour of You on a Yi day.

忽覺逃人初走進，便將日宿以加之日宿即月將也。男藏室宿離宮下，女往女星神后推此法以當時之術也。郇注；以月將加此人逃亡之時，室宿在亥宮，有六里，兩兩一連，名離宮。初覺男人逃走，便向室宿亥下追之。女宿在子宮，初覺女子逃走，便往女宿子下追之。

Just now noticing someone has run away, add the 'Day Mansion' to that hour. The annotation says the Day Mansion is the Month General of that month. A man is hidden under the Li palace belonging to the Room Mansion. For a woman, start from the Girl Mansion, which is the Shenhou (Zi). The annotation says this is the method of casting a divination when someone is discovered to have run away. Xun's commentary says: place the Month General on the hour when the person ran away. The Room Mansion is in the Hai palace, covering six li continuously, paired two by two, called the Li palace. Just now discovering the man has run away, pursue him towards the Hai position where the Room Mansion is located. The Girl Mansion is in the Zi palace. Just now discovering the woman has run away, pursue her towards the Zi position where the Girl Mansion is located.

又法今辰三合墓，以墓加時此法奇。魁罡臨處藏其下，便往尋之莫用疑亥卯未以未加時，餘仿此。郇注：三合墓者，寅午戌日以戌加正時，巳酵丑日以丑加正時，申子辰日以辰加正時，亥卯未日以未加正進。尊上君子人，好往天罡下求之，哀思天罡是二千石，至尊上人也。若奴婢賤人，即往天魁下追之，謂天魁主奴婢故也。

Another method is to take the Storage of the Triple Harmony Formation of the day and add the墓 to the time of divination. This method is very remarkable: wherever Tiangang and Hekui are located, people are hidden beneath them, so one can go directly to find them without hesitation. The commentary says that on days of Hai-Mao-Wei, one adds Wei to the time, and similarly for the others. Xun's commentary explains that the墓 of the Triple Harmony refers to adding Wu to the time on days of Yin-Wu-Xu, adding Chou to the time on days of Si-You-Chou, adding Chen to the time on days of Shen-Zi-Chen, and adding Wei to the time on days of Hai-Mao-Wei. If the person who has fled is a superior or a gentleman, one should look for them at the location of Tiangang (Chen), because Tiangang represents an official of the second thousand stones, the most honorable person. If the person who has fled is a servant or a lowly laborer, one should pursue them at the location of Hekui (Xu), because Hekui governs servants.

占盜先尋元武看，老少休旺定兩般有氣少，無氣老。《入式》云：以日干為失主，以元武為盜賊。郇注云：元武旺氣賊少壯，乘死墓休囚氣老弱。元武加孟形長，加仲中等，加季短矮。

To determine the presence of thieves, one should first look at the Black Tortoise. The age of the thief, whether young or old, is determined by the state of the Black Tortoise, which is either prosperous and strong or weak and confined. The commentary states that if there is energy, the thief is young; if there is no energy, the thief is old. The book "Six Yin Entering the Style" says: the Day Stem represents the victim, and the Black Tortoise represents the thief. Xun's commentary says: if the Black Tortoise is in a prosperous and strong state, the thief is young and strong; if it is in a state of death,墓, rest, or confinement, the thief is old and weak. If the Black Tortoise is placed in the first quarters, the thief is tall; if in the second quarters, of medium height; if in the third quarters, short.

陽即是男陰是女郇注云：元武乘陽即男，乘陰即女。又云：天地二盤皆陽神即為男，皆陰神即為女也，神將經和賊久安或失物，即看男女老少，照家內失物定之。大賊不然元武所居神不相剋賊不發。郇注云：正時元武所居神，上下相生相合，要元武自三傳相生相合，賊居不敗。若元武所居神下克上，更元武自三傳上下相剋害賊，即不安而敗露也。

The Black Tortoise riding a Yang spirit indicates a male thief, and riding a Yin spirit indicates a female thief. Xun's commentary says: the Black Tortoise riding a Yang spirit means a male, and riding a Yin spirit means a female; it also says that if both the Heaven Plate and Earth Plate are Yang spirits, it indicates a male, and if both are Yin spirits, it indicates a female. If the spirits and generals are harmonious, the thief will remain undetected for a long time; when something is lost, one should determine the thief's gender, age, and the circumstances of the theft within the household. However, this does not apply to major thieves. The commentary says that if the spirit residing with the Black Tortoise is not mutually controlling, the thief will not be discovered. Xun's commentary says: when casting the divination, if the spirit residing with the Black Tortoise has a harmonious relationship between upper and lower, and the three transmissions of the Black Tortoise itself are also harmonious, the thief will remain undetected. But if the spirit residing with the Black Tortoise has a lower spirit controlling the upper one, and the three transmissions of the Black Tortoise itself have mutual control between upper and lower, the thief will be disturbed and eventually discovered.

元武內戰分贓競元武水，土克水內戰，土加水上，主人告之，日上勾陳自告官日上見朱雀勾陳白虎魁罡者，賊自家出首也。郇注云：太歲乘白虎勾陳朱雀剋制元武，其賊當在歲中敗露。若月建上乘而克元武者，在月中敗露。若在日干上北而克元武者，當在早晚凡也。若元武反制歲月日，不敗。又若魁罡作元武，而三傳見功曹青龍六合太陰旬丁者，賊有神力相助，終久不敗露也。

The Black Tortoise meets an internal conflict, and the bandits will quarrel over the division of loot. The commentary says that the Black Tortoise belongs to water, and when earth comes to overcome water, it signifies an internal conflict; earth on top of water indicates that someone will come forward to report the crime. If the Day Stem has Gou Chen, the bandits will surrender themselves to the authorities. The commentary says that if the Day Stem has Vermilion Bird, Gou Chen, White Tiger, or Hekui and Tiangang, the bandits will surrender themselves. Xun's commentary says: if the Tai Sui rides the White Tiger, Gou Chen, or Vermilion Bird and overcomes the Black Tortoise, the criminal will be exposed within the year; if the Month Builder has these heavenly generals and overcomes the Black Tortoise, the criminal will be exposed within the month; if it is on the Day Stem that overcomes the Black Tortoise, then the exposure will happen soon. If the Black Tortoise overcomes the Tai Sui, Month Builder, or Day Stem, the criminal will not be exposed. Furthermore, if Hekui and Tiangang act as the Black Tortoise, and the Three Transmissions include Gongcao, Yin, Azure Dragon, Liu He, Tai Yin, or the Ding spirit of the current ten-day period, the criminal will have divine assistance and will not be exposed in the end.

元武之陰須識取，名為盜者審斯奸元武陰名盜神，陰與元武並行，陰神為元武居神本位是也。假令八月甲子日酉時，天罡為元武，登明為盜神，此又是例法。先以立例。郇注云：凡占盜賊，須視盜神者，盜神者，好元武之陰神也。假令三月乙亥日子時占，太乙加申為元武，開車曹加巳是陰神，為第二傳，即盜神也。又登明加寅是第三傳也。盜神是功曹，其賊在東北方來往東南方而去也。乙日功曹為盜神，與乙同類，乃是親族之人盜。日上見大吉，不制功曹，支上見傳送則能制功曹，傳送金，到秋方旺，當在七月庚辛日得賊，餘仿此。《入式》云：若盜神剋日干，則賊傷主。

The Yin Spirit of Yuanwu must be clearly identified, for that is what is called the "thief god." To discern deceit and treachery depends on it. The annotation says that the Yin Spirit of Yuanwu is called the thief god, and the Yin Spirit and Yuanwu operate together. The Yin Spirit is the god that resides above the position of Yuanwu. For example, on the eighth month, Jiazi day, You hour, "Tiangang" Chen serves as Yuanwu, and "Dengming" Hai is the thief god, which is an example. The annotation by Xun says: when divining about thieves, one must look at the thief god; the thief god is the Yin Spirit of Yuanwu. For instance, on the third month, Yihai day, Zi hour, "Taiyi" Si is placed on Shen to serve as Yuanwu, and "Gongcao" Yin placed on Si is its Yin Spirit, which is also the second transmission, i.e., the thief god; "Dengming" Hai placed on Yin is the third transmission. If the thief god is Yin (Gongcao), then the thief comes from the northeast and goes to the southeast. On an Yi day, with Gongcao Yin as the thief god, Yin and Yi both belong to wood, meaning the thief is a relative. If the day stem has "Daji" Chou, it cannot control Gongcao Yin; but if the day branch has "Chuansong" Shen, it can control Gongcao Yin. Chuansong belongs to metal, which is only strong in autumn, so the thief should be caught on the seventh month's Geng or Xin day, and so on. The "Six Rén Entry" says: if the thief god overcomes the day stem, the thief will harm the owner.

年上有神傷武盜，發使擒之且不難郇注：捕人行年上神能制元武盜神者，賊可獲。假令八月甲子日酉時占，天罡為元武，加酉，辰上登明為盜神，捕人年在午，上見大吉作貴人遙克登明盜神，其賊必敗。或行年在未申上，有寅卯木遙制天罡元武，賊亦敗矣。《入式》云：若日辰並行年上神剋制盜神，並制日鬼，則賊易擒。若克盜神之神，又生日干，則獲原贓。

If there are divine forces above the person's age that can injure the Black Tortoise and the thief god, it is easy to send people to capture them. Xun's commentary says: if the arresting officer's age position has a divine force that can control the Black Tortoise and thief god, the thief can be caught. For example, if the class is cast at the酉 hour on the eighth month's Jiazi day, the Tiangang (Chen) serves as the Black Tortoise placed on酉, and the Dengming (Hai) at the position of Chen is the thief god. If the arresting officer's age is at午, and there is the Daji (Chou) at丑 serving as the nobleman on午, which is in a position that controls the Dengming thief god, the thief will certainly be exposed. Or if the age falls on未 or申, and there is寅 or卯 wood in the intervening position controlling the Tiangang Black Tortoise, the thief will also be exposed. The Six Rats Enter Style says: if the day stem, day branch, and the divine force at the person's age together control the thief god, and also control the official ghost of the day, the thief will be easily captured; if the divine force that controls the thief god also generates the day stem, the original stolen goods can also be recovered.

盜去本家知伴數假令登明為元武，便相去一辰為一人，二辰為二人。郇注云：假令登明作元武加辰上，相去六位，即六人為伴也。《入式》云：若用傳日辰行年上見日鬼並武蛇多者，主賊多，亥元生木樹林間經云：盜神所生為藏物處，登明亥水旺相即樹林中，休囚在紫草中。土為盜，即瓦籠中。金為盜神，水中。火為盜，土中。火生在寅，為盜神，火生土，隱於田地墳塋之所。木為盜神，木生火，藏於窯灶冶鑄之所。金為盜神，金生水，藏於江湖水澤之方。土為盜神，土生金，藏於礱磨山礦之所是也。

How far the thief is from the owner's home can be determined, as well as how many accomplices are involved. The commentary says: for example, if 'Dengming' (Hai) is used as Yuanwu, then one person is indicated by being separated by one position, two people by being separated by two positions; Xun's commentary says that if Dengming is used as Yuanwu placed on Chen, being separated by six positions indicates six accomplices. The book "Liuren Rushi" says: if the useful god, three transmissions, day stem, day branch, and the year of the person all show the current day's official ghost, and there are many Yuanwu and Teng Snake, it indicates many thieves. Hai belongs to water which nourishes wood, so stolen goods are hidden in the woods. The classic says: the place where the thief's god is born is where the stolen goods are hidden. If Dengming Hai water is prosperous and strong, the stolen goods are in the woods; if weak and confined, they are in purple grass thickets. If earth is the thief's god, the stolen goods are in earthenware; if metal is the thief's god, they are in water; if fire is the thief's god, they are in earth. Fire is born in寅, and fire nourishes earth, so the stolen goods are hidden in fields and cemeteries. If wood is the thief's god, wood nourishes fire, so the stolen goods are hidden in kilns, stoves, and metalworking places; if metal is the thief's god, metal nourishes water, so the stolen goods are hidden in rivers, lakes, and marshes; if earth is the thief's god, earth nourishes metal, so the stolen goods are hidden in mills and mountain mines.

盜神朱勾蛇虎合，不死遭擒賊膽寒郇注：凡元武之陰神作朱雀克元武，被吏所捕而敗。乘勾陳、克元武，亦然。乘螣蛇克元武，賊自驚惶而敗。乘白虎克元武，賊被傷殺而敗，或自殺。皆以盜神克下，或遙克元武之陽神。此法必應。《入式》云：若盜神與太陰六合並者，有人藏匿，賊難捕捉。

If the thief's spirit combines with the Vermilion Bird, Gou Chen, Teng Snake, or White Tiger, the thief will either be captured or frightened to death. Xun's commentary says: Whenever the Yin spirit of Yuanwu takes the form of the Vermilion Bird and overcomes Yuanwu, the thief will be captured by officials and defeated; if it combines with Gou Chen to overcome Yuanwu, the result is the same; if it combines with Teng Snake to overcome Yuanwu, the thief will panic and be defeated on his own; if it combines with White Tiger to overcome Yuanwu, the thief will be wounded or killed, or commit suicide. These are all cases where the thief's spirit overcomes the lower position or overcomes the Yang spirit of Yuanwu from a distant position. This method will definitely work. The "Six Yin Entry Style" says: If the thief's spirit combines with Tai Yin and Liu He, it indicates that someone is hiding the thief, making it difficult to capture him.

更將元武三傳算，上下俱陽是賊端三傳元武所加處俱相剋必敗也。郇注云：正時元武三傳下克上，中道迷惑，不求而自得。蓋三傳克賊，賊無依倚安身之處故易敗。克處不將贓物寄，生處應在此方攢有一傳不相剋，是賊止處也。郇注曰；決賊盜賊贓物，以盜神決其所在。若盜神受下克，便不藏於此處。若盜神所在上下相生，即藏此處也。一云：藏於刑方。假令甲子日占，甲德在寅，子刑在卯，所盜之物藏於正東卯地，餘仿此。

Now recalculate the three transmissions of Yuanwu. Since both upper and lower are yang positions, it indicates the trace of the thief. The commentary says that if the three transmissions of Yuanwu all mutually control, the thief will surely be exposed. Xun's commentary says: when the lesson is cast, if the three transmissions of Yuanwu are all lower controlling upper, the thief will be lost on the way and will not need to be sought, because all three transmissions control the thief, leaving him with nowhere to rely or rest, so it is easy for him to be caught. Where the thief is controlled, he will not hide stolen goods; where there is mutual generation, that is where the stolen goods are gathered. If one of the three transmissions does not control above and below, that is where the thief stays. Xun's commentary says: to determine the thief and the stolen goods, use the thief god to find its location: if the thief god is controlled by below, the stolen goods are not hidden here; if the thief god is in a position where above and below mutually generate, the stolen goods are hidden here. Another saying is that the stolen goods are hidden in the direction of punishment. For example, if the lesson starts on Jiazi, the virtue of Jia is in寅, and the punishment of Zi is in卯, the stolen goods are hidden in the direction of Due East's卯. The rest follows the same pattern.

《入式》云：盜神所在，即盜所在之處。如陰神上得神后，在北方，或水澤江湖之所；東有橋樑墳墓，北有水畔樓臺，前有神樹，物藏水中，其家有女哭啼悲不明之事者，問而得之。大吉在北方，或州邑及風伯雨師神廟社壇、前賢將軍之祠宇，倉庫之所；若在外，遠則橋樑平田之野，墳墓之所，或有田坪之類；人在其中。

The Six壬 (Liù Rén) manual says: where the thief god is located, that is where the thief is. For example, if the hidden spirit is on 'Shenhou' (Zi), the thief is in the north, or along water areas such as lakes and rivers. In that area, there is a bridge and tomb to the east, a building by the water to the north, and a sacred tree in front. The stolen goods are hidden in the water. The household has a woman crying and some unexplained sorrow; asking about it will reveal the truth. If it is 'Daji' (Chou), the thief is also in the north, or in a state, county, or city, or in temples of the wind god and rain god, ancestral shrines of former virtuous generals, or granaries. If it is outside the city, then far away there are bridges, flat fields, and tombs, or places with fields, and the person is there.

功曹在東方，春有林木之中，曲堤之所，有大木五七十二店，則枯朽竹木之所，沽賣之家，寺觀之傍，藏物窖中，以草木覆之。太沖在東方，則有大木木，或竹木叢中，曲水遙環，寺觀，其家能水土之工，車船之人。天罡在東方，隔岡，在岑峻之處，穴冢之中，東有池塘，傍有路，骸骨之地，或有蛇蟲龍之跡，西有漁獵之人，其家冊書彩畫之象。

Getting 「Gongcao」寅, the thief is in the east. In spring, he is among the woods and along winding embankments, where there are several large trees; he may also be in places where rotten bamboo and timber are stored, near a wine seller's house, or beside a temple or shrine. The stolen goods are hidden in a cellar, covered with grass and plants. Getting 「Taichong」卯, the thief is also in the east, where there are large trees or bamboo thickets, with winding streams nearby, and a temple or shrine close by. The household involved is engaged in water and earth works, or is a person who drives a carriage or sails a boat. Getting 「Tiangang」辰, the thief is still in the east, separated by a hill, in a high and rugged place or within a tomb. To the east there is a pond, with a path nearby, which is a place for burying bones, or there are traces of snakes and dragons; to the west there are people who fish and hunt. The household involved has the appearance of books and colorful paintings.

太乙在東南方，窯灶之所，東有樹木，夏秋有蟬鳴，春冬有馬嘶之類，藏物於樹下，其家師巫壇場。勝光在南方，爐冶作鐵匠，大門側有楊樹，二門側有馬槽，物藏其中，或其家為馬牙儈販之人。小吉南方，隱伏新造土冢中，向東四十步內其中或有井，向因有人歌唱，或牧羊之愛，奉鬼神，沽賣之處。

If you get 「Taiyi」 in the巳 position, the thief is in the southeast direction, near the kiln and stove area; on the east side there are trees, and in summer and autumn you can hear cicadas, while in spring and winter you can hear horses neighing; the stolen goods are hidden under the trees; the household may have a shrine for rituals. If you get 「Shengguang」 in the午 position, the thief is in the south, at the place of a blacksmith who works with a furnace; there is a poplar tree by the main gate and a horse trough by the secondary gate, and the stolen goods are hidden inside; or the household may be involved in the business of buying and selling horses. If you get 「Xiaoji」 in the未 position, the thief is also in the south, hidden in a newly built earthen grave, within forty steps to the east, where there may be a well; there may be someone singing, or a herder, or it could be a place for worshiping ghosts and spirits or a place selling wine.

傳送西南方，近州縣，必迎賓門闕之所，若遠則衝要之地，大路之口，不然在郵亭馬驛之所，其家能削礪金石之工，問而知之。從魁在西方，或地名西之類，金銀坑冶之所，酒臺之場，城市 ，或在娼門女戶，或漆工匠家，以器為大小取之。

Getting "Chuansong" (Shen) on the monkey (Shen) sign, the thief is in the southwest direction, near the county and state areas, definitely in the vicinity of the welcoming gate and pavilion; if it is far away, then it is at a major transportation hub, on a main road intersection, otherwise at a post station or relay station; the thief's house is engaged in the business of grinding and polishing metal and stone, and this can be confirmed by inquiry. Getting "Congkui" (You) on the rooster (You) sign, the thief is in the west, or in a place whose name includes "west"; it may also be in a place of gold and silver mining and smelting, or in a wine house, or in the city center, or in a brothel or house of women, or in the home of a lacquer worker; evidence can be obtained by examining the size of the objects.

河魁在西方州郡及營寨之所，眾糧之場，村高不在高岡，在壘土墳墓之所，人家有豬犬之圈，藏物樓臺，人在其中，下賊奴婢兵卒之愛。登明在北方，住居水邊，冬在江湖之鄉，點水地名，雙溪雙巷之所，有牆垣，其家曾為獄吏，物藏水中，內有樓臺殿閣，前有一小兒趕豬，可問而得之也。

If you get "Hekui" (Xu), the thief is in the west, located in the area of states, prefectures, camps, or grain storage places; villages are not on high hills but near earthen mounds and tombs; the house has pigsties and doghouses, and stolen goods are hidden on the upper part of buildings, where the thief is also present; the thief is a servant or soldier. If you get "Dengming" (Hai), the thief is in the north, living by water, and in winter he is in the area of rivers and lakes; the place name often includes water characters, or is a place with two streams or two alleys; there are walls there, and the family once served as jailers; stolen goods are hidden in the water, with buildings and halls nearby, and there is a child herding pigs at the gate, and asking about it will lead you to find them.

傳若順行賊遊走，逆行乃知賊伏蟠。里數但看元武上，下上相乘數苦干子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，上下相因，即知裡數。郇注：凡元武順行，其賊已行；元武逆行，其賊未行。又云：元武陰神在天乙前，賊已去。若在天乙後，賊未行。欲知道里遠近，看元武所加神，上下相乘湊之，甲己子午九之類。假令功曹作元武加子，功曹七，子九，合言七九者六十三，旺相更言七十里，或三十里，休本數十六里，死囚減半，只言八里，礦曰盯則十之，旺倍之，囚死半之，休言本數，則遠近可知矣。《入式》云：盜神旺相，是途遠，休囚則路近，此責盜神又一法。

If the three transmissions proceed in order, the thief is already on the move; if they go in reverse, the thief is still hidden and has not yet moved. To calculate the distance, look at the Black Tortoise. Multiply the numbers above and below it to get the distance. The numbers used in the annotations are: Zi and Wu count nine, Chou and Wei count eight, Yin and Shen count seven, Mao and You count six, Chen and Xu count five, Si and Hai count four. Multiply the upper and lower numbers to determine the distance. Xun's annotation says: if the Black Tortoise moves forward, the thief has already left; if it moves backward, the thief has not yet gone. It also says: if the Yin spirit of the Black Tortoise is before Tianyi, the thief has already left; if it is after Tianyi, the thief has not yet gone. To determine the distance, look at the spirit added to the Black Tortoise. Multiply the upper and lower numbers accordingly, such as Jia and Ji on Zi and Wu counting nine. For example, if Gongcao (Yin) on Yin is added to Zi, Yin counts seven and Zi counts nine, resulting in 63. If the spirit is prosperous and strong, it is about 70 or 30 li; if it is weak, it is 16 li; if it is dead or confined, it is halved to 8 li. In summary, if it is prosperous, double the number; if it is confined or dead, halve it; if it is weak, use the original number. The distance will then be clear. The "Six Yin Entry" says: if the thief spirit is prosperous and strong, the distance is far; if it is weak, the distance is near. This is another method of determining distance based on the thief spirit.

復視亡神天目星，賊居其下莫教驚。亡神旬內常居乙，還知甲戌在登明甲子旬乙丑，甲戌旬慚亥，餘仿此。天目春氐夏居柳，秋奎冬斗不藏形經云：天目所在為盜賊之處，萬無一失。《入式》云：視亡神天目星，捕有聲名大盜，可用此法。干若來傷支上將，休問偷人何處停。支上陽神傷日上四課剋日上神，尋究追求保十成郇注：凡占遺失尋得法，日干之陰神第二課來克辰之陽神第三課，所失之物不可見也。若辰之陰神第四課來剋日之陽神第一課，所失之物可見也。

Now look at the stars 「Wangshen」 and 「Tianmu」. The thief is beneath them, so do not disturb him. Wangshen always falls on the position of Yi within the current ten-day period, so in the Jiaxu ten-day period, Wangshen is at Dengming (Hai). The commentary says that in the Jiazi ten-day period, Wangshen is at Yichou, and in the Jiaxu ten-day period, it is at Yihai, and so on. Tianmu star is in the mansion of Di in spring, in the mansion of Liu in summer, in the mansion of Kui in autumn, and in the mansion of Dou in winter. The thief cannot hide his traces. The classic text says: wherever Tianmu is, there the thief is, without fail. The book 「Liuren Rushi」 says: by observing Wangshen and Tianmu stars, one can catch famous thieves, and this method is very effective. If the day stem injures the Tianjiang on the day branch, then there is no need to ask where the thief is. If the yang spirit on the day branch injures the day stem, that is, the third lesson injures the first lesson, then the search is certain. Xun's commentary says: when predicting whether lost items can be recovered, if the yin spirit of the day stem, which is the second lesson, injures the yang spirit on the day branch, which is the third lesson, then the lost item cannot be found. If the yin spirit on the day branch, which is the fourth lesson, injures the yang spirit of the day stem, which is the first lesson, then the lost item can be recovered.

又一法，凡所失之物，不知何時者，好以初覺時，以月將加之，俯常法用天將，若天乙並臨日辰之上，剋制所夫之物類神者，好得；不然剋制玄武亦得。若物類神與元武反制天乙，又日辰上神，不可得也。太陰六合干支上，冥福佑之遠登程此二將加日辰上，有神佑之。郇注：凡六合加干上曰天門開，太陰加支上曰地肩膀才，謂有冥福助之，亡盜難追。若魁罡加日辰曰逾關，功曹曰天梁，六丁曰玉女，天乙曰紫微，若在元武三傳上，賊有神佑助，不可獲也。

Another method: if an item is lost but the time of loss is unknown, one should start the divination with the time when the loss was first noticed, add the month general, and proceed with the usual arrangement of heavenly generals. If the heavenly general and nobleman are both present on the day stem and day branch, and if they can control the class god of the lost item, then the item can be recovered. If not, but they can control the black tortoise, it is also possible to recover the item. However, if the class god of the lost item and the black tortoise control the heavenly general, and further control the gods on the day stem and day branch, then the item cannot be recovered. If tai yin or liu he are added to the day stem and day branch, it indicates that there is a divine protection allowing the thief to escape. The annotation says that when these two heavenly generals are added to the day stem and day branch, it means divine protection is present. The annotation by Xun says: if liu he is added to the day stem, it is called 'heavenly gate opens'; if tai yin is added to the day branch, it is called 'earth gate closes'. These terms indicate that there is hidden divine assistance, making it difficult to track down the thief or the escaped person. If hekui and tiangang are added to the day stem and day branch, it is called 'crossing the pass'. If gongcao is at yin, it is called 'tian liang'; if six ding is present, it is called 'yu nu'; if tian yi is present, it is called 'zi wei'. If these are located in the three transmissions of the black tortoise, the thief is protected by divine beings and cannot be caught. The original text here mistakenly writes 'di jian bang cai' instead of 'di hu bi', but this is recorded as is without correction.

《入式》云：常以勾陳為捕盜之人，勾陳克盜神易獲，盜神克勾陳難獲；勾陳生盜神則捕人縱賊，盜神生勾陳則捕人受賄；勾陳與盜神比和則通同隱容。又法：以初傳為賊，中傳為贓，末傳為捕人。若中傳旺相則贓物猶在。中傳休囚及空亡，則贓物已分廢無存。初傳克末傳為賊難捉。末傳克初傳則賊易獲。若知捕盜日期，皆以克盜神，或剋日鬼之日是也。偉堂按：《入式》此條，實是古法，而《心鏡》未之言及，故附於此。

"The Six壬 Entry Method says: In general, Gou Chen represents the officers who catch thieves. If Gou Chen overcomes the thief god, it is easy to catch the thief; if the thief god overcomes Gou Chen, it is difficult to catch. If Gou Chen generates the thief god, it means the officer intentionally lets the thief go; if the thief god generates Gou Chen, it means the officer has accepted a bribe; if Gou Chen and the thief god are in harmony, it means they collude and cover up the crime. Another method: the first transmission represents the thief, the middle transmission represents the stolen goods, and the final transmission represents the officer. If the middle transmission is prosperous and strong, the stolen goods are still there; if the middle transmission is weak or falls into Kongwang, the stolen goods have been spent. If the first transmission overcomes the final transmission, the thief is hard to catch; if the final transmission overcomes the first transmission, the thief is easy to catch. To know the date of solving the case, take the day when the thief god is overcome or the day when the official ghost of the current day is overcome. Cheng Weitang notes: This passage from The Six壬 Entry Method is indeed an ancient method, and it is not mentioned in The Heart Mirror, so it is appended here."

三傳元武見螣蛇，即是囚徒喪禍家。十二干支皆有例，以例推之無有差。

Among the three transmissions of Yuanwu, if Teng Snake appears, the household is likely to be one hiding stolen goods or a family that has suffered a calamity. Each of the twelve earthly branches has its own example; following these examples for deduction will never lead to error.

見朱雀在長吏家，見六合在經紀親情家，見勾陳在交轂及吏家，見太陰在老婦及鄰人家，見青龍在長吏寺觀家，見天后在少婦美婦人家，見貴人在仕官人家，見太常出入宮禁將相家，見白虎在孝子寡婦家，見天空在和尚奴僕家。

Seeing the Vermilion Bird indicates the place is that of an official or government official; seeing Liu He indicates a place of a merchant or relative's home; seeing Gou Chen indicates a place with frequent carriages and horses and the home of a government clerk; seeing Tai Yin indicates the home of an old woman or neighbor; seeing Azure Dragon indicates the home of an official or temple; seeing Heavenly Empress indicates the home of a young wife or beautiful woman; seeing Nobleman indicates the home of an official; seeing Tai Chang indicates the home of a general or minister who enters and leaves the palace; seeing White Tiger indicates the home of a son in mourning or a widow; seeing Tian Kong indicates the home of a monk or servant.

《入式》云：凡元武之陰神，主盜匿藏之所，須看天官生旺囚死剋制，斷其獲否。如得旺相貴人，上下相生，其盜逃在貴人家，或官宦豪家，難捕。如上下相剋可獲也。如值死囚相生，士子之家。但凡相生則難捕。

The Six壬 Entry says: All the Yin Spirit of the Black Tortoise represent the hiding places of thieves and where stolen goods are concealed. One must examine the prosperity and strength, as well as the controlling relationship, of the Heavenly General riding on it, to determine whether the thief can be captured. For example, if the Nobleman is present and is prosperous and strong, and there is mutual generation between the upper and lower, the thief hides in the Nobleman's house or in the home of an official or wealthy family, making it difficult to capture; if there is mutual control between the upper and lower, the thief can be captured. If the Nobleman is in a state of death or captivity and there is mutual generation between the upper and lower, the thief hides in the home of a scholar. In summary, wherever there is mutual generation between the upper and lower, the thief is difficult to capture.

螣蛇旺相相生，主匿豪富之家，雖多驚恐，而不可得；如相剋則可得。若死氣相生，必在過犯兇賊之家，驚恐而去。如相剋則喪禍之家，或徒囚兇惡之輩，驚恐而得之。

Teng Snake is prosperous and strong with mutual generation between upper and lower elements, and the thief is hidden in the home of a wealthy person; although there are frequent disturbances, the thief cannot be caught. If there is mutual control between upper and lower elements, then the thief can be caught. If Teng Snake is in death qi with mutual generation, then the thief is definitely hidden in the home of a criminal with a prior record, and after being startled, the thief escapes; if there is mutual control, then the thief is found in the home of someone who has suffered a loss or a person serving a prison sentence, and he can be caught when they are in a state of panic.

朱雀旺相相生，主在貴人之家，或進士有勢之家，難獲。若相剋，主在公吏之家，得之。如死囚相生，文書小吏之家追求。相剋或私兵部吏見信得之。

The Vermilion Bird is prosperous and strong and mutually generating, indicating the thief is in the house of a Nobleman or a powerful family such as that of an imperial examiner, and is difficult to catch. If the Vermilion Bird is mutually controlling, the thief is in the home of officials in the government office, and can be captured. If the Vermilion Bird is in a state of death and imprisonment but mutually generating, then search the house of a clerk handling documents. If it is mutually controlling, the thief can be caught either through secret communication with an official in the Ministry of War.

六合旺相相生，市人猾徒之家，必難獲。相剋則可得。若死囚相生，九流技術之家得之。相剋依親屬婦女雜門戶之家，私情密誘而得之。

Liu He is prosperous and strong with mutual generation, and the thief is in a cunning person's home, definitely hard to catch; if there is mutual control, then the thief can be caught. If Liu He is in the dead and imprisoned atmosphere with mutual generation, the thief can be caught from the nine streams and skills families; if there is mutual control, then the thief is attached to relatives, women, and other mixed surname households, and can be caught through private favors and secret inducements.

勾陳旺相相生，權吏書生之家，難得。相剋則在囚徒之粗，為人報而得之。若死囚相生，故吏之粗，為人所執得之。相剋則喪禍之家，得囚徒執著而獲之。

Gou Chen is prosperous and strong and mutually generating, indicating the thief is among powerful officials or scholars, and is difficult to catch. If Gou Chen is mutually controlling, the thief is among prisoners, and will be caught due to someone reporting. If Gou Chen is in the atmosphere of a dead prisoner and mutually generating, the thief is among former officials, and will be captured. If Gou Chen is mutually controlling, the thief is among those suffering misfortune, and will be apprehended by prisoners.

青龍旺相相生，貴人長者之家，或寺觀中，不可得之。相剋必爭財物，飲食中得之。若囚死相生，主隱交遊之家。相剋則出入飲酒中得之。

The Azure Dragon is prosperous and strong and mutually generating, so the thief is hiding in the home of a nobleman or an elder, or in a temple or monastery, and cannot be caught. If the Azure Dragon is mutually controlling, the thief will certainly be caught in a dining situation involving a dispute over property. If the Azure Dragon is in a state of imprisonment or death but mutually generating, the thief is hiding in the home of a friend. If it is mutually controlling, the thief will be caught when going out and drinking.

天空旺相相生，干當主事之家，難獲。相剋因遺亡行動中求而得之。若死囚相徨，下賤孤寒奴婢之家，勾連得之。

When Tian Kong is prosperous and strong and in a generating relationship, the thief is in a household where someone is in charge and on duty, making it difficult to catch. If Tian Kong is in a controlling relationship, the thief can be caught by investigating during the process of losing items and moving around. If Tian Kong is in the dead and condemned atmosphere and in a generating relationship, the thief is in a lowly and impoverished servant's household, and can be caught by following the trail and connecting the dots.

白虎旺相相生，主在兵卒雜官之家，不可獲。相剋孝服喪家，求而得之。若囚死相生，囚徒賊人之家，可得之。相剋棺槨喪門，或自欲殺害必得之。

The White Tiger is prosperous and strong and mutually generating; the thief is hiding in the homes of soldiers and low-ranking officials, and cannot be caught. If the White Tiger is mutually controlling, then the thief can be found by searching among those who are in mourning. If the White Tiger is in a state of imprisonment and death but mutually generating, the thief is hiding in the homes of criminals and bandits, and can be caught. If the White Tiger is mutually controlling, then the thief can be found at the place where a coffin is stopped or a funeral is being arranged, or when the thief is about to commit murder, he will certainly be captured.

太常旺相相生，善人九流之家。或出入宮禁，不可得。相剋因酒食財物，交親友中得之。如囚死相生，在道處難獲。相剋退職囚徒，喪門孝服家得之。

Tai Chang is prosperous and strong and generates beneficial influences; the thief is found among virtuous people or those of the nine streams, or in places near the palace, but cannot be caught. If Tai Chang is in a state of mutual control, the thief is caught through drinking, eating, and material offerings in social gatherings with friends and relatives. If Tai Chang is in a state of imprisonment and death but generates beneficial influences, the thief is in a Taoist temple and is difficult to catch; if it is in a state of mutual control, the thief is found in the homes of retired officials, prisoners, or those mourning for their parents.

太陰旺相相生，長者婦人之家，難得。相剋則可得。若囚死相生，九流僧道尼姑巫醫之所。相剋在老婦人之家或可得之。

Tai Yin is prosperous and strong and generates, the thief is in the place of the elder or a woman's home, difficult to catch; if it controls, then the thief can be caught. If Tai Yin is in a state of imprisonment and death but generates, the thief is among the nine types of people, monks, nuns, witches, and doctors; if it controls, the thief is in the home of an old woman, perhaps can be caught.

天后旺相相生，依婦人家，不可得。相剋則親戚家，或妻家，知蹤跡。若囚死相生，婦人昆仲之家可得。相剋在娼妓淫泆之家，因月友而得之也。

The Heavenly Empress is prosperous and strong and mutually generating, so the thief takes refuge in the woman's house and cannot be caught; if it is mutually controlling, then the thief is in the relative's house or the wife's maternal home, and his whereabouts can be discovered. If the Heavenly Empress is in a state of imprisonment or death and is mutually generating, the thief can be caught in the woman's brother's house; if it is mutually controlling, then the thief is in a place of prostitution and immorality, and will be captured because of someone who is in harmony with the situation reporting him.

《入式》云：以盜神克處為來方，若盜神乘天驛二馬者，越牆而來，無馬則為穿窬而入。若盜賊乘戌亥，從虛空樓閣上而來。乘辰巳，則從坑坎水竇而來。若盜神與長繩、索煞並者，其賊懸索而下。長繩煞，正月起酉，逆行四仲。索煞，正月起卯，逆行四仲。

The Six壬 Entry says: Use the direction where the thief god is overcome by the heavenly stem to determine the direction from which the thief comes. If the thief god is riding the Heavenly Horse or the Post-horse, the thief enters by climbing over the wall. If there is no horse, the thief enters by digging through a hole or a window. If the thief god is riding the戌 or亥, the thief comes down from a high building. If the thief god is riding the辰 or巳, the thief enters from a ditch or a low-lying area. If the thief god is accompanied by the 'Long Rope' and 'Rope' evils, the thief enters by sliding down a rope. The Long Rope evil starts in the酉 in the first month and moves backward through the four central positions. The Rope evil starts in the卯 in the first month and also moves backward through the four central positions.

此人在處好非法語，而我良心財被爾偷。且將太乙加年上，其盜便看生何頭。虛星若也為真賊，參宿加之莫漫遊。陰神若此亦云是，無此何段皆怨仇/欲知失物何人取，陽是男兒陰女偷。老之與少看日辰，旺相休囚相舉類元武有氣人少，無氣人老也。

If you suspect someone of taking your property, knowing that this person often speaks improper words, you should place the Taiyi (Si) in the巳 position and add it to the person's year pillar. Observe from which direction the thief's sign emerges. If it comes from the Emptiness mansion (Zi), then he is the real thief. If it comes from the Three Stars mansion (Chen), then there is no need to search elsewhere. The same applies to the Yin Spirit (spiritual force). If these signs are not present, then it is merely mutual resentment. To determine who took the lost item, if the阳神 (positive spirit) is involved, it is a man; if the Yin Spirit (negative spirit) is involved, it is a woman. To determine the age, look at the day stem and day branch, and classify according to prosperous and strong (旺相) or weak and confined (休囚). The annotation says that if the Black Tortoise (元武) has energy, it indicates a young person; if it lacks energy, it indicates an old person.

其物貴賊若為人，此則專心尋元武。凶神入者是貧兒，吉神並者豪家子。《入式》云：專視元武所乘，乘寅為公吏，卯為犯人，辰盛開為兇惡軍人，巳為手藝人或金銀爐疔人，丑牛為旅館人，申為過犯人，未為相識人，酉為金銀匠，或財博酒匠，亥子為水族或水濱之人。與太歲月建並者，人多。末旺相豪家；值休囚貧窮，兼前陽男陰女等斷之。

If valuable items are stolen, to determine the identity of the thief, focus on the Black Tortoise. If the Black Tortoise is accompanied by Inauspicious Spirit (malevolent spirits), it indicates a son from a poor family; if accompanied by吉神 (auspicious spirits), it indicates a member of a wealthy family. The book "Six壬 Entry Style" says: focus on the spirit riding on the Black Tortoise. If it rides on寅 (Tiger), it is a government official or servant; if it rides on卯 (Rabbit), it is a person with a criminal record; if it rides on辰 (Dragon) or戌 (Dog), it is a violent soldier; if it rides on巳 (Snake), it is a craftsman or a gold and silver worker; if it rides on丑 (Ox), it is a person staying at an inn; if it rides on申 (Monkey), it is a person with a past offense; if it rides on未 (Sheep), it is a familiar person; if it rides on酉 (Rooster), it is a gold and silver worker, gambler, or wine worker; if it rides on亥 (Pig) or子 (Rat), it is a fisherman or someone living by the water. If the Black Tortoise is combined with the year's ruler or the month builder, there are more thieves. If the final transmission is prosperous and strong, it indicates a wealthy family; if it is weak and confined, it indicates a poor family. Combine this with the previous rules, such as yang for male and yin for female, to make a complete judgment.

一家之內十人居，一人失物九人籲。未知盜者定為誰，欲占先以將加時。若有人年元武下，此人為盜盍疑乎？

There are ten people in a family, and one of them has lost something. The other nine are sighing and wondering who the thief is. To divinate this situation, first add the Month General to the time of the divination to form the lesson. If someone's age number falls exactly under the Black Tortoise, then that person is the thief, and there is no doubt about it.

論訟四般看勝負，尊卑先後各區分《入式》云：先論尊卑主客，以日干為尊為客，支神為卑為主。若外人論其先後，以日干為客，乃先起之人；支辰為主，乃後對之人。凡自逢休墓死者，皆遭罪。

To determine the outcome of a lawsuit, one must consider four aspects, clearly distinguishing between respect and humility, and precedence and succession. The "Liunin Rushi" states: first, consider the respect and humility of the parties involved, with the day stem representing the respected and the opposing party, and the day branch representing the humble and the defending party. If the case involves an external party, then precedence is considered: the day stem represents the party initiating the lawsuit, and the day branch represents the party responding to the lawsuit. Anyone whose position falls under the influence of rest, burial, or death will be found guilty.

論訟未休憂被繫，四氣須徵關鎖神。用關終鑰無凶咎，用鑰終關主禁刑。關若季後鑰前孟，如夏關辰鑰在申凡入傳或加日辰年命，先關後鑰者，已禁即出。先鑰後關者，再入。如未囚而先見鑰，入而復出。鄭據《六壬集要》補正，三四兩句並此條小注，郇注“關神春丑夏辰秋未冬戌，鑰神春巳夏申秋亥冬寅是也。”。

The case is not yet concluded, and there is worry about being imprisoned. One should look into the "gate" god and "key" god according to the four seasons. If the first transmission is the gate god and the final transmission is the key god, there is no misfortune; but if the first transmission is the key god and the final transmission is the gate god, then one will be detained and punished. The gate god is located in the four seasonal positions, and the key god is located in the four beginning positions following it. For example, in summer, the gate is in Chen and the key is in Shen. The commentary says: whenever these two gods appear in the three transmissions or are added to the day stem and day branch, or are connected with the year's birth sign, if the gate comes first and the key follows, the person already imprisoned will be released immediately; if the key comes first and the gate follows, after being released, the person will be imprisoned again; if the person has not yet been imprisoned but first sees the key god, it means they will be imprisoned first and then released. The third and fourth sentences as well as this note are corrections made by Zheng Tianmin based on the "Six Rens Collection of Essentials." Xun's commentary says: "The gate god is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter; the key god is in Si in spring, in Shen in summer, in Hai in autumn, and in Yin in winter."

關即為囚鑰為放，傳用臨年加日辰郇注：凡占訟，關神臨年命日辰者，或在末傳者，必囚禁。鑰神臨年命日辰末傳上者，囚繫必出也。宜詳之。傳逢日墓還遭獄謂用末傳入，末為入獄。郇注：墓神在末傳，必囚。《入式》云：中甲乙日未為墓，臨末傳是也。若破碎煞更乘金神木神加年命日辰上者，亦主有囚禁之災。《入式》又云：課見天空加日辰，或加年命，或發用見勾陳，發用剋日辰，用傳見天獄天牢，或臨日辰年命者，必入獄。天獄煞見前。天牢煞，正月起丑順行十二支是也，

The god of imprisonment governs detention, and the key god governs release. One should observe whether they fall in the three transmissions, relate to the useful god, or are added to the year's stem and branch, the day's stem and branch. Xun's commentary says: whenever the god of imprisonment is on the year's stem and branch, the person's birth year, the day's stem and branch, or falls in the final transmission, the person will certainly be imprisoned. If the key god is on the year's stem and branch, the person's birth year, the day's stem and branch, or the final transmission, the imprisoned person will certainly be released. This distinction should be carefully made. If the day's stem encounters its own storage in the three transmissions, it will also result in imprisonment. The commentary says this refers to the storage falling in the final transmission, and the final transmission entering storage means entering prison. Xun's commentary says: if the storage god is in the final transmission, the person will certainly be imprisoned. The "Six Yin Entry Style" says: for example, on a Jia or Yi day, the storage is at Wei, and if Wei falls in the final transmission, that is the case. If the "broken" spirit is accompanied by the metal or wood spirit and is added to the year's stem and branch or the day's stem and branch, it also indicates imprisonment. The "Six Yin Entry Style" also says: if in the lesson the sky void is added to the day's stem and branch or the year's stem and branch, or if the initiating transmission encounters Gou Chen, or if the initiating transmission is in conflict with the day's stem and branch, or if the three transmissions contain Heavenly Prison or Heavenly Prison, or if they are on the day's stem and branch or the year's stem and branch, then imprisonment is certain. The Heavenly Prison spirit has already been explained earlier; the Heavenly Prison spirit starts from the beginning of the first month at Chou and proceeds through the twelve branches in order.

初墓傳生不繫身即為出獄中。郇注：初傳日墓，末傳長生，為出獄之象。《入式》云：如甲乙日未為初傳，亥為末傳是也。又云：若已被囚繫者，用傳見鑰神、德神、解神臨日辰年命者，必釋放。要不落空亡，不值刑沖破害，方得。德神，甲己日寅，乙庚日申，丙辛日巳，丁壬日亥，戊癸日巳。解神，正二申，三四酉，五六戌，七八亥，九十午，十一十二未。斗罡臨日須臾解斗罡蔽日，囚出獄也。《入式》云：凡被囚繫者，若斗罡加日辰即出獄也。若與今日比者，出而復入。又云：天罡加孟未放，加仲在旬日之內，加季在三日之期也，時值伏吟猶滯人伏吟主不出來。郇注並《入式》云：若得伏吟，又主遲滯。

If the first transmission is the墓 (grave) and the last transmission is the Growth (growth), the person will not be detained, indicating an image of being released from prison. Xun's commentary says: if the first transmission is the墓 of the day stem and the last transmission is the长生, it indicates the image of being released from prison. The "Six Yin Entry Style" says: for example, on a Jia or Yi day, if the first transmission is Wei and the last is Hai, it is the case. It also says: if someone has already been imprisoned, and the key deity, virtue deity, and relief deity appear on the day stem and branch, the person's year of birth, and the day's stem and branch, they will certainly be released; however, they must not fall into the empty亡 (kongwang) or encounter punishment and clash (刑冲). The virtue deity is at Yin on Jia and Ji days, at Shen on Yi and Geng days, at Si on Bing and Xin days, at Hai on Ding and Ren days, and at Si on Wu and Gui days. The relief deity is at Shen in January and February, at You in March and April, at Xu in May and June, at Hai in July and August, at Wu in September and October, and at Wei in November and December. If the handle of the dipper (斗柄) and the Tiangang (天罡) are on the day stem, the person will be released immediately. The commentary says that when the Tiangang covers the day stem, the prisoner will be released. The "Six Yin Entry Style" says: if someone is imprisoned and the Tiangang is on the day stem and branch, they will be released; if it is compared with the day, they will be released but then re-imprisoned. It also says: if the Tiangang is on the four beginning (四孟), they will not be released; if it is on the four middle (四仲), they will be released within ten days; if it is on the four end (四季), they will be released within three days. If it encounters the hidden chant (伏吟) lesson, the person will still be detained. The commentary says that伏吟 indicates being unable to leave. Both Xun's commentary and the "Six Yin Entry Style" say that if one gets Hidden Chant, it indicates delay.

即係須知罪重輕，勾陳繫日見分明。偉堂按：《心鏡》原本，本作“繫日”而《入式》與《通神集》改為“繫處”，非也。蓋“繫日”二字，出於《龍首經》，言初繫之日也。如來剋日難分訴，日克勾陳訟必聽。或不參初訟日，即看今日上神。偉堂按：原注“能”字當是“知”字之誤。觀此可見第二句當是“繫日”也。郇注云：勾隱剋日干客敗，勾 陳克支辰主敗。克干尊長失理，克支卑下失理。若勾陳剋日辰，主兩敗，訟難息。若日辰並克勾陳，兩和不爭訟，事得伸也。

When a person has already been detained, one must know the severity of the crime, and this can be clearly understood from the relationship between Gou Chen and the "day of detention." Cheng Weitang notes: The original text in "Xin Jing" says "day of detention," while "Liu Ren Ru Shi" and "Tong Shen Ji" changed it to "place of detention," which is incorrect. The term "day of detention" comes from "Long Shou Jing," referring to the very first day the person was detained. If Gou Chen overcomes the "day of detention," it will be difficult to defend oneself; if the "day of detention" overcomes Gou Chen, the case will certainly be heard. If the original day of the dispute cannot be found, then one should look at the heavenly stem of the current day instead. Cheng Weitang notes: The character "neng" in the original annotation should be a mistake for "zhi"; this also shows that the second sentence should be "day of detention." Xun's annotation says: If Gou Chen overcomes the day's heavenly stem, the opposing party will lose; if Gou Chen overcomes the day's earthly branch, the main party will lose. Overcoming the day's heavenly stem indicates that the superior party is at fault, while overcoming the day's earthly branch indicates that the inferior party is at fault. If Gou Chen overcomes both the day's heavenly stem and earthly branch, both sides will lose, and the dispute will be difficult to resolve; if both the day's heavenly stem and earthly branch overcome Gou Chen, both sides will reconcile and stop the dispute, and the matter will be resolved.

偉堂按：《龍首經》云：以初繫日占之，勾陳所居神賊繫日，即論罪也。繫日賊勾陳所居神者，不論罪也。此《心鏡》之所本也。勾陳繫日為同類，羑里拘囚見久停。《龍首經》云：勾陳與繫日同類為繫久。郇注云：勾陳與日辰為同類者，訟主淹留遲滯也。勾陳作虎同傷日，獲罪須當主戮刑勾陳陰作虎者，主凶也。《龍道經》云：傳勾陳之陰得白虎，折虎所居之神與勾陳並賊其繫日者死。《入式》云：若卑對尊事，犯重刑之人。再不會主客彼我斷，只以日干為占者之身也，切忌勾陳之陰神作白虎，更帶亡神凶煞剋制日干者，必至重刑也。郇注略同。

Cheng Weitang says: The Longshou Jing says that when using the first day of detention for divination, if the god residing in Gou Chen is able to overcome the day stem, then the person is to be judged guilty; if the day stem overcomes the god residing in Gou Chen, then the person is not to be judged guilty. This is exactly the basis of the Xinjing. If Gou Chen and the day of detention belong to the same category, then it is like King Wen being imprisoned in Youli for a long time. The Longshou Jing says: if Gou Chen and the day of detention are of the same type, it indicates a long period of detention. Xun's annotation says: if Gou Chen and the day stem and day branch are of the same type, then litigation will be delayed and prolonged. If Gou Chen and White Tiger both injure the day stem, then the person will receive a severe punishment and be sentenced to death. The annotation says that the yin spirit of Gou Chen acting as White Tiger indicates misfortune. The Longshou Jing says: if in the three transmissions, the yin spirit of Gou Chen is White Tiger, and the god residing in White Tiger together with Gou Chen overcomes the day of detention, then the person will die. The Liuren Rushi says: if the case involves a subordinate offending a superior, then the person will be sentenced to a severe punishment; at this time, there is no distinction between the parties involved, and the day stem represents the person being divined. The most dangerous situation is when the yin spirit of Gou Chen acts as White Tiger and brings along Wangshen and凶煞 to overcome the day stem, which will certainly result in a severe punishment. Xun's annotation is roughly the same.

勾陰若是為天乙，生其繫日放疏情《龍首經》云：勾陳之陰得天乙，天乙生繫日日辰者，為貴人救之也。《入式》云：若勾陳之陰神作天乙，復生日干者，如遇長生，則罪得免，不至罪重也。郇注同。勾虎二神俱不旺，日辰有氣獻書呈郇注云：勾陳陰陽二神或勾虎二神俱囚死，更在無氣之鄉，不能為害。若日辰俱旺，更在有氣之鄉，可進狀陳情雪冤。《龍首經》則云：傳勾陳得繫日子母者，人將哀之，可為上書也。假令七月己卯日辰時占，傳送為太常臨巳，神將不相刑。又秋令傳送金旺，天罡為勾陳加卯，陰神得太乙火生干，是傳得其母也。大宜投詞訴辨。

If the yin spirit of Gou Chen is Tianyi Guiren, and it generates the day stem, then it will show mercy and release the person. The Longshou Jing says: if the yin spirit of Gou Chen receives Tianyi, and Tianyi generates the day stem or the day branch, then a nobleman will come to rescue. The Liuren Shi says: if the yin spirit of Gou Chen is Tianyi and it generates the day stem, it is like encountering growth, the crime can be forgiven and the punishment will not be severe. Xun's commentary agrees. If both Gou Chen and Baihu are not in their旺 phase, but the day stem and day branch have strength, then one can submit a petition. Xun's commentary says: if the yin and yang spirits of Gou Chen, or both Gou Chen and Baihu are in囚死 phase and located in a place without strength, they will not be harmful; if the day stem and day branch are strong and located in a place with strength, then one can submit a petition to clear one's name. The Longshou Jing says: if in the three transmissions, Gou Chen receives the son god and mother god of the day, people will pity him and he can submit a petition. For example, on the day of Ji Mao in the seventh month at the hour of Chen, the transmission Shengsong (Shen) is located on Si with Tai Chang, and the god and general do not conflict; it is also the season of autumn, so Shengsong (Shen) metal is in its旺 phase. The Tian Gang (Chen) is located on卯 with Gou Chen, its yin spirit receives the Taiyi (Si) fire to generate the day stem. This is when the three transmissions receive the mother god of the day stem, which is most suitable for submitting a petition.

朱禽帶殺傷年命，或克干支罪亦成郇注云：凡占官訟，切忌朱雀帶凶煞並剋日辰年命，其罪亦成。《入式》云：若發用見白虎、勾陳、朱雀剋日辰年命者，有罪。若太歲、月建刑日辰年命者，有罪。凡三凶神、歲月五件俱來刑剋者，族怨。四五重刑剋者，死。三重刑剋者，流配。二重刑剋者，徒。一重刑剋者，鞭杖而已。若三凶神化為吉神，為救神有解。若三凶神遞互相化者，無解。化者，乃陰神也，本神所乘之神地盤上所得之神為化。

The Vermilion Bird, if accompanied by Inauspicious Sha and harms the year stem of the person's destiny or if it overcomes the day stem and day branch, then the crime is established. Xun's commentary says: In divination regarding official matters and lawsuits, it is most dangerous when the Vermilion Bird is accompanied by Inauspicious Sha and together overcomes the day stem and day branch or the year stem of the person's destiny, in which case the crime is established. The "Six Yin Entry" says: If the initiating transmission shows White Tiger, Gou Chen, and Vermilion Bird and they overcome the day stem and day branch or the year stem of the person's destiny, there is a crime; if the sovereign year or the month builder harms the day stem and day branch or the year stem of the person's destiny, there is also a crime. Whenever White Tiger, Gou Chen, and Vermilion Bird, these three凶神, together with the sovereign year and the month builder, these five elements, all come to harm or overcome, it will involve the whole family. If there are four or five instances of harm or overcoming, the punishment is death; if there are three instances, it is exile; if there are two instances, it is imprisonment; if there is only one instance, it is only a whipping or cane. If the three凶神 transform into auspicious deities, there is a saving deity to resolve the issue; if the three凶神 transform into each other, there is no way to resolve it. What is meant by "transformation" refers to the yin deity, which is the deity that the original deity rides upon, and the deity that it takes on in the earth plate.

日刑遭罰月刑伏，歲刑疾病病泣惺惺。二刑徒流三刑市，一刑笞罪不虛陳郇注云：凡言刑，今日三合中刑最緊。寅午戌日午，巳酉丑日酉，亥卯未日亥，申子辰日辰。以上俱為正刑。午日用午，酉日用酉，亥日用亥，辰日用辰，皆為自刑。如剋日辰年命者，必有刑名之罪。

What crime is committed depends on the level of punishment: day punishment indicates being punished, month punishment indicates being convicted, and year punishment indicates suffering from illness and weeping continuously. Two levels of punishment mean imprisonment or exile, three levels mean execution by public display. One level of punishment is merely caning or beating. This is not false. Xun's commentary says: whenever discussing punishment, the punishment within the triple harmony formation of the day is most important. For the triple harmony of Yin-Wu-Xu (Fire triad), if the day is Wu, then You is used; for Si-You-Chou (Metal triad), if the day is You, then You is used; for Hai-Mao-Wei (Wood triad), if the day is Hai, then Hai is used; for Shen-Zi-Chen (Water triad), if the day is Chen, then Chen is used. These all belong to self-punishment. If they overcome the day stem and day branch or the person's birth year, there will certainly be a name for the crime.

又日十干刑，甲刑申，乙刑酉，丙刑亥，丁刑子，戊刑寅，己刑卯，庚刑巳，辛刑午，壬戌，癸刑未。忌剋日辰年命。如犯 者，有罪刑。又云：官星帶刑來剋日辰年命者，亦主犯 刑也。甲用辛為官，乙用庚為官，壬用己丑未為官，癸用戊為官，辰戌亦為官。餘干仿此。假令癸醋日，戌加癸，午加酉，戌是癸之官星，癸合在戊。緣戌中有戊，是兩重官星來刑來克今日癸干。又戊癸化火，火刑在午，今午加酉，是日辰交互，官星帶刑煞來克，主犯 罪刑，刑必不輕也。其餘三字刑、二字刑，乃是常刑，不及前刑凶也。

There are also ten Heavenly Stems that are subject to mutual punishment: Jia is punished by Shen, Yi by You, Bing by Hai, Ding by Zi, Wu by Yin, Ji by Mao, Geng by Si, Xin by Wu, Ren by Xu, and Gui by Wei. These punishments are most feared when they come to harm the Day Stem and Day Branch, as well as the person's birth year and destiny. It is also said that if the official star comes with punishment to harm the Day Stem and Day Branch, or the person's birth year and destiny, it also indicates punishment. For example, Jia takes Xin as its official star, Yi takes Geng, Ren takes Ji and the branches Chou and Wei, and Gui takes Wu and the branches Chen and Xu as its official stars. The other stems follow the same pattern. For instance, on a Guiyou day, when Xu is added to Gui and Wu is added to You: Xu is the official star of Gui, Gui and Wu are in harmony, and since Wu is hidden in Xu, this is a double official star punishing and harming the Gui stem of that day. Moreover, Wu and Gui harmonize to form fire, and the punishment of fire is in Wu. Now Wu is added to You, so the Day Stem and Day Branch are mutually restricted, and the official star comes with punishment to harm, which mainly results in punishment, and the punishment is not light. As for three-character punishment and two-character punishment, they are merely ordinary punishments, not as severe as the previous ones.

事關明敕神同歲，理涉州司月建並郇注云：月建用事，訟涉州縣，傳 見天罡，訟涉監司。傳見太歲，事干朝廷。凡天乙臨辰戌，主移司換獄。青龍歲月建為用，恩赦來宣放汝生一雲天后與今日干相生，有恩赦。一云，歲月日用，有恩赦。郇注云：青龍、天乙、天后作太歲、月建，乘天喜、皇書、天德、天馬、驛馬並臨日辰發用，上下相生，皆主赦宥之象。天喜，春戌夏丑秋辰冬未。皇書，春寅夏巳秋申冬亥。天德，正丁二坤三壬四辛五者六甲七癸八艮九丙十乙十一巽十二庚。

If the case involves an imperial edict, the spirits in the divination will be the same as the year stem. If it only involves a prefecture or county office, then it will be associated with the month builder. Xun's commentary says: if the month builder is involved, the case concerns a county or city. If the three transmissions include Tiangang (Chen), the case involves a supervisory authority. If the three transmissions include the year stem, the matter relates to the imperial court. If Tianyi (Heavenly Virtue) is on the day stem or day branch, it indicates a transfer of jurisdiction or a change of prison. If Qinglong (Azure Dragon) is the year stem or month builder and initiates the transmission, there will be an act of mercy and pardon. Another saying is that if Tianhou (Heavenly Empress) is in mutual generation with the day stem, there will be mercy. Another saying is that if the year stem, month builder, and day branch all initiate the transmission, there will also be mercy. Xun's commentary says: if Qinglong, Tianyi, or Tianhou is the year stem or month builder, and they are accompanied by Tianxi (Heavenly Joy), Huangshu (Imperial Edict), Tiande (Heavenly Virtue), Tianma (Heavenly Horse), or Yimai (Post-horse), and they are associated with the day stem and day branch, and the elements are in mutual generation, it indicates a sign of pardon. Tianxi is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter. Huangshu is in Yin in spring, Si in summer, Shen in autumn, and Hai in winter. Tiande is in Ding in January, Kun in February, Ren in March, Xin in April, Qian in May, Jia in June, Gui in July, Gen in August, Bing in September, Yi in October, Xun in November, and Geng in December.

占病如何辨死生？先推白虎與誰並。假令今日干居水，土神為虎病難醒《入式》云：以日干為病人，以支辰為病及寢宅，以鬼為病，以折虎為病神，以用傳為醫藥，詳視白虎所乘之神，與日相生則愈，與日同類痊遲，剋日者難痊。日克辰為人克病，易愈；辰剋日乘白虎為病克人，必死。假令壬戌日占病，戌乘白牙剋日，藥不能效。若年命又受克者，最凶。

How to determine life or death in divination for illness? First, examine which god is accompanying the White Tiger. For example, if the day stem belongs to water and the earth god is riding the White Tiger to overcome water, the illness is difficult to recover from. The "Six Yin Entry Style" says: use the day stem to represent the patient, the day branch to represent the illness and the bedroom, the official ghost to represent the disease, the White Tiger to represent the disease god, and the three transmissions of the useful god to represent medicine. Carefully observe the god accompanying the White Tiger: if it generates the day stem, the illness can be cured; if it is the same as the day stem, recovery is slow; if it overcomes the day stem, recovery is difficult. If the day stem overcomes the day branch, it means the person overcomes the illness, so recovery is easy; if the day branch overcomes the day stem and is accompanied by the White Tiger, it means the illness overcomes the person, which is certain death. For example, on a Renxu day, if the戌 is riding the White Tiger to overcome the day stem, taking medicine will not be effective; if the person's birth year is also overcome, it is the most dangerous.

次看六般來入墓，細推端的自分明。火日用神怕見戌日墓發用一，一雲身入墓。如九月用起火神，六月用起木神，三月用起水神，十二月用起金神，為身入墓也，惡見天魁覆丙丁日墓加干二，一雲魂入墓。若丙丁日戌加丙丁之上者，為魂入墓也。戊己木神居未上日鬼加鬼墓之上三。戊己日木為鬼，寅卯木神加未上為鬼入墓也。壬癸水神辰上停日干入墓四，水墓在辰，壬癸日亥子加辰上，為日入墓也，申酉二支逢丑位日支入墓五，庚辛日酉加丑為支入墓也。假堂按：庚辛當是申酉日，字下亦當脫去一“申”字。行年三合夢魂驚行年入三合之墓六。凡人年在午，或在寅，若勝光功曹加戌，謂之三合行年入墓，皆主難痊之象。原注多脫誤，今據《入式》並程鵬南本較正。

Then we should examine the six cases of entering the tomb, and by careful analysis, the distinctions will become clear. The first case is when the day stem's tomb is activated, and fire days fear encountering戌. The commentary also refers to this as 'the body entering the tomb'; for example, in September, when the fire god is used, or in June when the wood god is used, or in March when the water god is used, or in December when the metal god is used, these are all instances of the body entering the tomb. The second case is when the tomb god is placed on the day stem, and for丙丁 days, it is most unfavorable to see 'Tian Gui'戌 covering the head, which is referred to in the commentary as 'the soul entering the tomb'; if戌 is placed on top of丙丁, then it is the soul entering the tomb. The third case is when the official ghost is placed on the tomb of the ghost, and for戊己 days, wood is considered the ghost, so if寅卯 wood gods are placed on未, then it is the ghost entering the tomb. The fourth case is when the day stem enters the tomb, and for壬癸 days, the water god stops at辰; since the tomb of water is at辰, if亥子 are placed on辰 on壬癸 days, then it is the day stem entering the tomb. The fifth case is when the day branch enters the tomb, and when申酉 branches meet丑; for庚辛 days, if酉 is placed on丑, then it is the branch entering the tomb; Cheng Weitan notes: 'Geng Xin' should be 'Shen You days', and the character 'Shen' is missing below the 'Shen' character. The sixth case is when the year of birth enters the tomb of the triple harmony, causing dreams and disturbances; if a person's year of birth is at午 or寅, and if 'Shengguang'午 or 'Gongcao'寅 is placed on戌, then it is called the triple harmony year of birth entering the tomb. All of these six cases indicate that illness is difficult to recover from. The original commentary has many errors, and now it has been corrected based on the 'Li Ren Ru Shi' and Cheng Pengnan's version.

帶殺虎並來入卦，值此之時不減平《入式》：用加地盤墓上為用神入墓，行年上見墓神為行年入墓，及日干入墓，皆凶象也。若白牙乘浴盆、喪車、死神、死氣、魁罡、寅卯辰巳、三兵、五墓及臨日辰年命者凶，三傳剋日干凶，三傳落空邙者說凶。日干上神克白虎者病癒。支上神克白虎亦愈。若日辰及年命上見天喜、天醫、地醫、生氣、日解，或在用傳者，皆主凶中無全國各地害也。

If Inauspicious Sha and White Tiger are also included in the calculation and this situation occurs, the illness will not improve. The book "Liuren Rushi" says: when the Useful God is placed on the Earth Plate's tomb position, it is called the Useful God entering the tomb; when the life year encounters Tomb Spirit, it is called the life year entering the tomb; and when the day stem also enters the tomb, these are all ominous signs. If White Tiger is accompanied by the Bathtub, the Funeral Cart, the Death Spirit, the Death Qi, Hekui (Xu), Tiangang (Chen), Yin-Mao-Chen (spring quarter) Si, the Three Soldiers, the Five Tombs these evils, and they are located on the day stem, day branch or the life year and the natal year, it is dangerous. If the three transmissions (三传) overcome the day stem, it is ominous. If the three transmissions fall into Kongwang, it is also ominous. If the spirit on the day stem can overcome White Tiger, the illness will improve; if the spirit on the day branch can overcome White Tiger, it will also improve. If the Tianxi spirit, the Heavenly Doctor, the Earthly Doctor, the Life Qi, the Day Release spirit these auspicious deities appear on the day stem, day branch or the life year and the natal year, or if they are located in the Useful God's three transmissions, it indicates that although the situation is ominous, it will not lead to harm.

白虎所乘兼旺相，逢克行年必命傾。凶期鬼日將為準，甲乙占憂辛及庚虎為死神死氣克行年上神，尤凶，凶期則以鬼日定之。《入式》云：占病切忌傳入鬼鄉。如甲乙日占傳見申酉，或臨申酉之鄉，謂之傳臨絕地，不得愈也。干支作虎憂今日，別立他辰數計程《入式》云：若白虎作鬼臨今日支干，或辰作白虎遙剋日干，並憂在今日也。若在別處，死在他日。又云：以正時加太歲上，看白虎臨何位。如臨太歲上，列在歲中。在前一位，死在來年。臨月建，死在月中。在月建前一位，死在後月也。臨日干上者，憂在今日，若在前一辰，死在來日。二辰當在後日死也。皆以白虎所臨之辰定其日。更詳凶期，鬼日及本命絕墓之日，課休囚日推之，如甲子金人，子丑寅日之類。

The spirit riding on the White Tiger also possesses the strength of prosperity and strength; once it attacks the year of the person, life and death are in danger. The dangerous days are determined by the official ghost day of the current day. On days of Jia and Yi wood, one should worry about the days of Geng and Xin. The annotation says that when the White Tiger acts as the Death Deity and Death Qi to attack the spirit of the year, it is especially dangerous. The dangerous day is determined by the official ghost day. The "Six Yin Entry Style" says that in divination about illness, it is most unfavorable if the three transmissions fall into the ghost territory. For example, if the lesson starts on Jia or Yi wood days and the three transmissions show Shen or You, or if they are located in Shen or You, this is called the three transmissions being in the dead place, and the illness will not recover. If the day stem and day branch are the White Tiger, the worry will occur on the same day; if they are elsewhere, then other branches are used to calculate the days. The "Six Yin Entry Style" also says that if the White Tiger as the official ghost is located on the day stem and day branch, or if the day branch is the White Tiger and attacks the day stem from a distance, the worry will occur on the same day; if it is elsewhere, the death will occur on another day. It also says: add the time of divination to the sovereign year, and see where the White Tiger is located. If it is on the sovereign year, death occurs in the current year; if it is on the previous day of the sovereign year, death occurs in the next year; if it is on the month builder, death occurs in the current month; if it is on the previous day of the month builder, death occurs in the next month; if it is on the day stem, worry occurs on the same day; if it is on the previous day, death occurs the next day; if it is on the previous two days, death occurs two days later. In summary, the days are determined by the position of the White Tiger. To further determine the dangerous days, one can also use the official ghost day, the day of the person's death, the day of the person's burial, and the days of the lesson's energy being weak and confined. For example, if the person's Jiazi tone belongs to metal, one should look at the days of Zi, Chou, and Yin.

丑是墓田寅卯槨《入式》云：又忌丑為墓田，如庚辛日占，以丑為用，臨日辰年命克害者為墓田煞。寅卯為棺槨，若戊己日以寅卯為用，臨日辰年命克害者，為棺槨煞，浴盆加季四時終浴盆，春辰夏未秋戌冬丑。元武乘浴盆為浴盤見水，大凶。一云：若壬癸日並值白虎，謂之浴盆見水，占病必死。魁罡又生鍬鋤煞丙丁日天罡作白虎加日為鍬鋤煞，辰中有墓水剋日也。壬癸日天魁作白虎加日辰亦是，軫宿喪車不要逢軫宿，太乙巳也。喪車，正未二辰三丑四戌逆四季。又喪車煞云，春從魁夏神后秋太沖冬勝光，加人年命大凶。

The various harmful influences are as follows: Chou is "mound of the field," Yin and Mao are "coffin and outer coffin." The "Six Rats Manual" says: Also avoid Chou as mound of the field. For instance, if a lesson is cast on a day beginning with Geng or Xin and Chou is the initiating transmission, and it harms the day stem or day branch or the person's birth year, it is called "mound of the field" evil. Yin and Mao as coffin and outer coffin, if on a day beginning with Wu or Ji, Yin or Mao is the initiating transmission, and it harms the day stem or day branch or the person's birth year, it is called "coffin and outer coffin" evil. "Bathing tub" is placed at the seasonal positions, and the four seasons' energies reach their end. The commentary says the bathing tub is in Chen in spring, in Wei in summer, in Xu in autumn, and in Chou in winter. If Yuanwu (Black Tortoise) is on the bathing tub, it is called "bathing tub meets water," which is extremely凶. Another saying is that on a day beginning with Ren or Gui with White Tiger, it is also called "bathing tub meets water," and if used for divination on illness, it indicates certain death. Hekui and Tiangang also produce "shovel and hoe evil": On a day beginning with Bing or Ding, if Tiangang (Chen) is White Tiger on the day stem, it is called "shovel and hoe evil," because Chen contains buried water that harms the day stem. On a day beginning with Ren or Gui, if Hekui (Xu) is White Tiger on the day stem or day branch, it is also called "shovel and hoe evil." Chariot mansion and funeral carriage should not be encountered. The commentary says Chariot mansion is "Taiyi" (Si). Funeral carriage is in Wei in the first month, in Chen in the second month, in Chou in the third month, and in Xu in the fourth month, moving backward through the seasonal positions. Another explanation of funeral carriage evil is: In spring it is on "Congkui" (You), in summer on "Shenhou" (Zi), in autumn on "Taichong" (Mao), and in winter on "Shengguang" (Wu). If these are placed on a person's birth year, it is extremely凶.

元辰本命加年上元辰即是毛頭煞。《集要》云：元辰須分陰陽前後，如甲子生人，男看子對沖午前一辰未為元辰，女則後一辰巳為元辰，占病大忌。偉堂按：《消息賦注》：元辰煞，陽男陰女在沖前一位支辰，陰男陽女在沖後一位支辰，白虎並臨主大凶《入式》云：又忌白虎加元辰本命上，元辰本命，當生祿也。如甲子徨人，甲祿在寅為元辰。若功曹為白虎加臨子上，大凶。偉堂按：《入式》此注不知何據，如願存之。虎與陰神傷病日虎之陰陽神與白虎同克起病日，或克今日支干者，必死。偉堂按：此法出《龍首經》，病日，謂初病之日也死鬼來追更不容又云，天上死神臨墓，並行年及日辰上，大凶。死神，正月在巳，順行十二支辰。元武臨浴盆元辰者，為浴盆盛水，未為四時墓煞，白虎陰神自克白虎所居神，病者必不死。

The "Yuan Chen" and the person's own destiny are placed on the year of birth, and they should also be taken into account. The annotations say that Yuan Chen is the "Mao Tou Sha." The "Six Rén Collection of Essentials" says: Yuan Chen should be divided according to yin and yang and the position before or after. For example, a person born in the year of Jia Zi, a male would look at the opposite of Zi, which is Wu, and the previous branch of Wu, which is Wei, as Yuan Chen; for a female, the next branch after Wu, which is Si, is Yuan Chen, and this is especially dangerous in divination about illness. Cheng Weitang notes: The "Annotations on the Message Assignment" says that the Yuan Chen sha is the branch before the conflicting branch for a yang male or a yin female, and the branch after the conflicting branch for a yin male or a yang female. If the White Tiger is also present, it indicates a major calamity. The "Six Rén Entry into the Style" says: It is also dangerous if the White Tiger is placed on the Yuan Chen and the person's destiny. Here, Yuan Chen and the person's destiny refer to the person's禄 position. For example, a person born in the year of Jia Zi, Jia's禄 is in Yin, so Yin is Yuan Chen. If "Gongcao" (Yin) in Yin is the White Tiger placed on Zi, it is extremely dangerous. Cheng Weitang notes: The annotation in the "Six Rén Entry into the Style" is unclear about its source, so it is temporarily retained. If the White Tiger and its yin spirit together harm the "day of illness," it means the death deity is coming to pursue, and there is no way to escape. The annotations say that if the yin and yang spirits of the White Tiger together harm the day of illness or the day's stem and branch, the patient will surely die. Cheng Weitang notes: This method comes from the "Dragon Head Classic," where the "day of illness" refers to the day the illness first appeared. It also says: The death deity on the Heaven Plate is present on the墓 position, and it reaches the year of birth and the day's stem and branch, which is extremely dangerous. The death deity starts from the second month at Si and proceeds through the twelve branches in order. If the Black Tortoise is present on the bath or Yuan Chen, it is called "Bath Pot Full of Water." Wei is the墓煞 of the four seasons. If the yin spirit of the White Tiger reversely harms the spirit that the White Tiger resides in, the patient will certainly not die.

白虎乘金遙克木，病入肝經風骨疼金克木，故肝病也。郇注：白虎乘金克木，病入肝經，或眼目病、風病，或筋骨難舒及疼痛之症。木神為虎遙克土，病在脾家入胃經郇注：白虎乘木克土，主脾胃有病。若白虎上克下，或上生下，或上下比和，其病多在外，是患瘡疽之屬。水作虎神遙制火，病在心家寒勢因郇注：白虎乘水克火，主心經之病，或瘟疫時氣，寒熱瘧疾之症，或心中發躁，咽喉之疾。

The White Tiger rides metal and attacks wood from a position apart, causing illness in the liver meridian, primarily affecting wind diseases and pain in the tendons and bones. The annotation says that metal overcomes wood, hence it is a liver disease. Xun's annotation says: When the White Tiger rides metal and overcomes wood, the illness enters the liver meridian, possibly causing eye diseases, wind diseases, or difficulty in bending and stretching the tendons and bones along with pain. The White Tiger rides wood and attacks earth from a position apart, causing illness in the spleen and involving the stomach meridian. Xun's annotation says: When the White Tiger rides wood and overcomes earth, it indicates disease in the spleen and stomach; if the White Tiger attacks from above, or supports from above to below, or if the upper and lower are harmonious, the illness is mostly on the body surface, such as sores, carbuncles, and abscesses. The White Tiger rides water and controls fire from a position apart, causing illness in the heart, due to cold. Xun's annotation says: When the White Tiger rides water and overcomes fire, it indicates disease in the heart meridian, possibly causing epidemic fevers, cold and heat diseases like malaria, or restlessness in the heart and illness in the throat.

白虎火神遙克金，病傳喘滿吐紅驚郇注曰：白虎乘火克金主肺經之病，或主喘嗽吐血尫瘦驚恐。土神為虎遙克水，男女腎經血氣縈郇注：白牙乘土克水，男子主下部腎經之疾，女子主氣血不順，或經脈不調，或為男女瀉痢之疾，小兒吐瀉之病也。白虎所乘依此別，如逢元武水虛羸。支有氣時人嘔吐，干同虎類久淹疲干與白虎比也。郇注：凡占病症，皆取白虎乘神決之，萬不失一。若虎上克下及上生下，病多在外；若虎下克上，或下生上，病多在內。

The White Tiger rides on fire and indirectly overcomes metal, leading to illness affecting the lungs, which results in shortness of breath, chest fullness, hemoptysis, and fright. Xun's commentary says: When the White Tiger rides on fire and overcomes metal, it indicates illness in the lung meridian, which may manifest as coughing, shortness of breath, hemoptysis, weight loss, or fear. When the White Tiger rides on earth and indirectly overcomes water, it indicates kidney meridian disorders and disharmony of blood and qi in both men and women. Xun's commentary says: When the White Tiger rides on earth and overcomes water, men suffer from kidney meridian diseases in the lower part of the body, while women experience irregular menstruation and poor blood circulation. Both men and women may suffer from diarrhea and dysentery, and children may have vomiting and diarrhea. The spirit associated with the White Tiger is determined in this way. If encountering the Black Tortoise, it indicates deficiency of water qi and a weak physique. When the day branch has qi, the patient experiences vomiting. If the day stem is the same as the White Tiger, the illness becomes chronic and the patient feels exhausted. The commentary says this refers to the relationship between the day stem and the White Tiger. Xun's commentary says: In all cases of divination regarding illness, one should determine the illness based on the spirit associated with the White Tiger, which is infallible. If the White Tiger overcomes from above to below or generates from above to below, the illness is usually on the surface of the body. If the White Tiger overcomes from below to above or generates from below to above, the illness is usually internal.

用金終木傳流血，用木終土主癰疽。用水終火寒兼熱，火金尫瘦或瘡痍。土水淋漓當腹急，五行相剋逐情推此皆用起及傳中定。《入式》云：以用神上得天將二者所屬五行消息論之。本命上神依此論，如逢子亥腎衰羸。元武體虛為水疾，天空下痢更何疑水腎木肝火心土脾金肺，各分主也。《入式》云：日干生支，或生三傳者，病皆自取。四課不全，脈氣虛弱。

Another method of calculation: if the first transmission belongs to metal and the final transmission belongs to wood, it indicates bleeding; if the first transmission belongs to wood and the final transmission belongs to earth, it indicates the formation of abscesses; if the first transmission belongs to water and the final transmission belongs to fire, it indicates alternating chills and fever; if the first transmission belongs to fire and the final transmission belongs to metal, it indicates emaciation or the occurrence of sores; if the first transmission belongs to earth and the final transmission belongs to water, it indicates difficulty in urination and pain in the lower abdomen. The five phases' mutual control are analyzed according to the specific conditions, and the annotations state that all these are determined by the initiating transmission and the three transmissions. The "Six Yin Entry Style" says that the useful god and the heavenly general it rides upon are combined according to their five phases to deduce the meaning. The same method is used for the main destiny: if encountering zi or hai, it indicates weakness of kidney qi; if encountering yuanwu, it indicates deficiency of body and the occurrence of dampness-related diseases; if encountering tiankong, it indicates dysentery, which is without doubt. The annotations state that water corresponds to the kidney, wood to the liver, fire to the heart, earth to the spleen, and metal to the lung, each corresponding to a specific organ. The "Six Yin Entry Style" also says that if the day stem generates the day branch or the three transmissions, the illness is self-inflicted; if the four lessons are incomplete, the pulse is weak.

傳中有鬼傷今日，看是何神作禍殃。木主絞刑修造害，金為傷死及神堂。火併五道城隍灶，水則河官測北方。土化宅神須祭祀，螣蛇朱雀道中亡。虎為兵役勾陳吏，天后女姑為怪詳。貴人神廟並先祖，新化只緣因太常

Among the three transmissions, if an official ghost injures the day stem, one should determine which spirit is causing the trouble. If it is of the wood element, it indicates a ghost who dies by hanging or misfortune from construction and breaking ground; if it is of the metal element, it indicates a ghost who dies from a knife wound or a spirit in the shrine; if it is of the fire element, it indicates the five-way god, city god, and kitchen god; if it is of the water element, it indicates the river god, located in the north direction. If it is of the earth element, it becomes the household spirit, which requires worship. If it is accompanied by Teng Snake or Vermilion Bird, it indicates a ghost who died on the road; if it is accompanied by White Tiger, it indicates a ghost who died in military service; if it is accompanied by Gou Chen, it indicates a ghost of a clerk or servant; if it is accompanied by Heavenly Empress, one should carefully distinguish whether it is a woman or an old woman causing trouble; if it is accompanied by Nobleman, it indicates a god in a temple or an ancestor; if it is accompanied by Tai Chang, it indicates someone who recently died.

傳中有今日鬼者有祟，無鬼者無，若鬼帶空亡者無。看鬼臨何位而斷之，臨木主自縊，或因修造致祟；臨金為刀傷鬼，或神為禍；臨土宅神土神作禍；臨火灶神五道，或城隍為禍；臨水淹死鬼，或河伯水神為禍。

The commentary states: If among the three transmissions there is a day's official ghost, then there are ghosts causing trouble; if there is no official ghost, then there are none. If the official ghost is accompanied by kongwang, it is also considered as none. Then look at which position the official ghost is located to determine the type of ghost: if it is located on wood, it indicates ghosts causing trouble through hanging or self-murder, or due to construction and breaking ground; if it is located on metal, it indicates ghosts injured by blades or divine punishment; if it is located on earth, it indicates the household deity or earth deity causing trouble; if it is located on fire, it indicates the kitchen god, the five pathways deity, or the city god causing trouble; if it is located on water, it indicates ghosts drowned in water or the river god causing trouble.

又云：以鬼上天將辨之，鬼上得貴人，乃天神及神廟家親；得螣蛇乃道路之鬼，及五道邪神，客死道路者；得朱雀，乃野死鬼，及咒詛社廟；得六合自死鬼，及司命、芒神；得勾陳，吏卒鬼及土神，並路頭兵死，或客死鬼被人帶來；得青龍，貴人鬼，及司命願神；得天空，無鬼，及無辜罪死，或半空遊走邪神；得白虎，兵死鬼及刀傷客死，或癆病死；得太常，新死鬼；得元武，盜賊財帛鬼，及墜水而亡，或瀉痢之鬼；得太陰，絕嗣鬼及血亡之鬼，或神佛不敬所致；得天后女子鬼及少亡者、產死者。此條小注據入式並程鵬南本恭校。

It is also said that one can distinguish by the heavenly generals riding upon the official ghost. If the official ghost is ridden by a nobleman, it represents heavenly deities and family spirits in temples. If it is ridden by a Teng Snake, it represents ghosts on the road, five-way evil spirits, or those who died by the roadside. If it is ridden by a Vermilion Bird, it represents ghosts who died in the wild or those who died due to curses on temples. If it is ridden by Liu He, it represents ghosts who committed suicide, as well as the Director of Destiny and the芒神. If it is ridden by Gou Chen, it represents the ghosts of officials and earth spirits, as well as soldiers who died at crossroads or ghosts brought back from elsewhere. If it is ridden by an Azure Dragon, it represents the ghosts of nobles and the deity who fulfills vows. If it is ridden by Tian Kong, there are actually no ghosts, or it represents innocent spirits who died unjustly and wander in the air. If it is ridden by a White Tiger, it represents ghosts who died in battle, those who died from wounds, or those who died of consumption. If it is ridden by Tai Chang, it represents newly deceased spirits. If it is ridden by a Black Tortoise, it represents ghosts of thieves and spirits of wealth, as well as those who died by drowning or from diarrhea. If it is ridden by Tai Yin, it represents ghosts without descendants or those who died from blood loss, or those who caused disrespect to deities and Buddhas. If it is ridden by the Heavenly Empress, it represents female ghosts, those who died young, or those who died from difficult childbirth. This note is based on the "Six Yin Entry Style" and the Cheng Pengnan edition.

傳中逢鬼落長生己月見木，傳見今日，婆神五道祟兮吟看今日之鬼臨於長生，為五道婆神。沐浴河官水中鬼河伯水神，冠帶家堂香火神宜修功德。臨官詞訟曾留願鬼臨臨官宜還願，帝旺家先土地並鬼臨地旺旺相則為家先祖宗，或土地；休囚則為自死邪神。衰死木下山林，病則家先墳墓靈。死墓先亡公伯禍，絕為流蕩客傷驚鬼臨絕為路頭客死。胎因產死養神廟，此法推詳理最精以上總以日鬼所臨定之，又看日上神發用是外鬼，支上神發用是內鬼。

Now, according to the twelve long life positions of the official ghost, we distinguish them as follows: if the official ghost falls in the long life position, it is the disturbance of the goddess and the five paths god; the commentary says that when the official ghost is in the long life position, it is the goddess and the five paths god. If it falls in the bathing position, it is the river god and the water ghosts; the commentary says it is the river god. If it falls in the capping position, it is the household gods in the hall; one should perform good deeds. If it falls in the official position, it is from previous vows that were made but not fulfilled; the commentary says that when the official ghost is in the official position, it is appropriate to fulfill the vow. If it falls in the prosperity position, it is the ancestral spirits and the land god in the household disturbing; the commentary says that when the official ghost is in the prosperity position, if it is prosperous and strong, it is the ancestral spirits or the land god, but if it is weak and confined, it is a wrong spirit who committed suicide. If it falls in the decline or death position, it is the ghosts in the mountains, forests, and under the trees; if it falls in the illness position, it is the spirits of the deceased ancestors on the family graves; if it falls in the death or tomb position, it is the disturbance of the deceased uncles and cousins; if it falls in the绝 position, it is the disturbance of a person who died away from home; the commentary says that when the official ghost is in the绝 position, it is a traveler who died on the road. If it falls in the fetus position, it is due to difficult childbirth and death; if it falls in the nourishment position, it is the god in the temple. This method is the most refined in reasoning. The commentary says all of the above are determined by the position where the official ghost falls on the day; in addition, one should also look at the god that initiates the transmission on the day stem, which is an external ghost; and the god that initiates the transmission on the day branch, which is an internal household ghost.

日辰月建前居二，此是天醫對地醫假如甲子日占，前二寅為天醫，對沖申為地醫。此原注鄭據《六壬集要》補。今日救神同克虎今日子午，次辰為救，當知減退必無疑郇注云：若日辰年命上神剋制白虎者，其病即愈也。醫神是土宜丸散，水須湯藥火灸之。金針木藥看其類，勿用魁罡下請醫郇注云：魁罡之下，不可求醫，宜往德神、生氣之下求醫吉。

From the day branch or the month builder, counting back two positions, that is the "Tianyi" (Heavenly Doctor). The position that is in opposition to it is the "Diyi" (Earthly Doctor). The commentary says, for example, if the lesson starts on the Jiazi day, the Zi (rat) counting back two positions to Yin (tiger) is the Tianyi, and the position opposing Yin, Shen (monkey), is the Diyi. This note was added by Zheng Tianmin based on the "Liu Ren Ji Yao." If the saving deity of the day also goes to attack the White Tiger, it is certain that the illness will subside. Xun's commentary says: if the heavenly stem, day branch, or the person's birth year's deity can overcome the White Tiger, the illness will immediately improve. If the deity of medicine belongs to earth, it is suitable to use pills or powders; if it belongs to water, it is necessary to use decoctions; if it belongs to fire, moxibustion is used; if it belongs to metal, acupuncture is used; if it belongs to wood, herbal medicine is used, each according to its category. One should not go to the Hekui or Tiangang positions to seek medical help. Xun's commentary says: one should not seek medical help under the Hekui or Tiangang, but should go to the direction of the De deity and the Life Qi instead, which is auspicious.

《入式》云：天醫、地醫、生氣，此三方避病說吉。又郇注論脈之形狀云：三傳俱陽，其脈浮；俱陰，其脈沉。二陽一陰，其脈緊；二陰一陽，其脈緩。三傳俱旺，其脈洪；中傳空亡，其脈芤；伏吟，其脈澀；返吟，其脈滑。四課不備，其脈虛。天乙順治，氣必順；天乙逆治，氣必逆。《入式》云：陰氣病多在右，陽氣病多在左。其餘俱同郇注。

The *Six壬 Entry into the System* says: The directions of Tianyi, Diyi, and Shengqi are good places for a patient to avoid disease energy, and they all indicate good fortune. Xun's commentary also refers to the shape of the pulse through the lesson pattern: if all three transmissions are yang spirits, the pulse is floating; if all three are yin spirits, the pulse is sinking; if two are yang and one is yin, the pulse is tight; if two are yin and one is yang, the pulse is slow; if all three transmissions are in their旺 period, the pulse is full and strong; if the middle transmission falls into Kongwang, the pulse is hollow like a bamboo tube, which is called Kou pulse; if the divination is a Fu Yin lesson, the pulse is涩 and stagnant; if it is a Fan Yin lesson, the pulse is smooth and flowing; if the four lessons are not complete, the pulse is weak and powerless. When Tianyi Nobleman moves in the correct direction, the patient's vital energy definitely flows smoothly; when Tianyi Nobleman moves in the reverse direction, the vital energy definitely becomes chaotic. The *Six壬 Entry into the System* also states: diseases caused by yin energy tend to affect the right side of the body; diseases caused by yang energy tend to affect the left side. Other statements are the same as Xun's commentary.

醫藥如何辨瘥因，行年之上有何神。天乙所乘皆旺相，傷其虎鬼不成迍。假令白虎來傷日，天乙宜臨日與辰郇注云：白虎作鬼遙克干，天乙乘旺神立在日辰上反制白虎，必愈也。虎落空亡及有德，與日相生不損人郇注云：白虎不乘旺相，又落空亡、三合、六合，與日相生，不為凶也。《入式》云：日干量相有氣者，其病輕。三傳制鬼克虎，病雖重有救。子日作期為退限，還如戊己瘥庚辛郇注云：凡言病瘥之日，戊己日當在庚辛日也。《入式》云：以制鬼、制虎日及鬼虎囚死日為病瘥之期。

After taking medicine, how to determine the reason for recovery is to look at the deity governing the year. If the nobleman is riding on the heavenly stem that is prosperous and strong, it can injure the white tiger and official ghost, and the illness will not become a calamity. For example, if the white tiger injures the day stem, the nobleman should be present on the day stem and day branch. Xun's commentary says: if the white tiger acts as an official ghost and indirectly injures the day stem, but the nobleman is riding on a prosperous and strong deity and is placed on the day stem and day branch, it will counteract the white tiger, and the illness will certainly recover. If the white tiger falls into kongwang or is accompanied by a virtuous deity, and also generates with the day stem, it will not harm people. Xun's commentary says: if the white tiger is not riding on a prosperous and strong energy, but falls into kongwang, or forms triple harmony or liu he, and also generates with the day stem, it will not be harmful. The "Six Yin Entry Style" says: if the day stem is prosperous and strong, the illness is mild; if the three transmissions can control the official ghost and injure the white tiger, even if the illness is severe, there is a chance of recovery. The time of recovery is determined by the day that controls the official ghost and white tiger. For example, if the lesson is cast on a wu or ji day, recovery will occur on a geng or xin day. Xun's commentary says: whenever discussing the day of recovery, if the lesson is cast on a wu or ji day, it will recover on a geng or xin day. The "Six Yin Entry Style" says: take the day that controls the official ghost and white tiger, as well as the day when the official ghost and white tiger are in a state of imprisonment or death, as the time for recovery.

思望行人久不歸，須憑運式以占之。日月二門為發限，陰陽二至算來期。東並南行酉為速，西將並北轉卯為《龍首經：云：必當視行人所至之地。如在東方、南方，以酉為限，以子上神為至期。在西方、北方以卯為限，以午上神為至期。又一法云：居外望內人，以夏至辰之陽神；居內望外人，以冬至辰之陽神。若臨今日日辰及臨今日干之本，中末上皆為來。假令夏至以卯，卯之陽神太沖，今日丙丁，太沖臨寅為本，臨午為中，臨戌為末，皆為來也。假令太沖臨午，當以丙丁巳午日至月期五月。

People who are away and have not returned are to be divined by casting a divination. The卯 and酉 are the gates of the sun and moon, used to determine the limit. The winter solstice and summer solstice are the extremes of yin and yang, used to calculate the return date. Those who go east or south use酉 as the limit and arrive quickly; those who go west or north use卯. The Dragon Head Classic says: first determine the direction the person is going. Those going east or south use酉 as the limit, and the god at the子 position determines the arrival date. Those going west or north use卯 as the limit, and the god at the午 position determines the arrival date. Another method says: if someone is outside waiting for someone at home, take the yang god of the branch corresponding to the summer solstice; if someone is at home waiting for someone outside, take the yang god of the branch corresponding to the winter solstice. If this god is present on the day's stem and branch, or on the stem's long life, middle, or end position, it indicates the person will return. For example, if summer solstice corresponds to卯, the yang god of卯 is Taichong. If the day is丙 or丁 (fire), and Taichong is at寅 (the long life position), at午 (the middle position), or at戌 (the end position), it indicates the person will return. If Taichong is at午, the person will arrive on a丙 or丁 day or on a巳 or午 day, and the month will be May.

假令行人身在戌，天魁臨亥始裝衣。何為半道應相會，轉在東方立卯箕。午上功曹甲相見，大吉戊己是歸期天魁加寅地，午上見功曹，是居甲。天魁加卯地，午上見天后，戊己日是到日也。《龍首》經云：假令望酉地人，從魁加戌為已發，加子為半道，加卯為得限，當來。以午上神為至期，午上神得神后，以壬癸亥子日至。假令望巳地人，太乙加午為已發，加酉為得限，當來。以子上神為至期，子上得傳送，則庚辛申酉日來。皆以子午上神為至期。

For example, if a person is at the戌 position and the 'Heavenly魁' (Tiankui) arrives at the亥 position, he is just preparing to leave. How do we know he has already traveled halfway and will meet? We look to see if the 'Heavenly魁' has moved to the卯 position. If at the午 position there is 'Gongcao' (Yin), they will meet on the day of Jia; if there is 'Daji' (Chou), then on the days of Wu or Ji they will arrive. The commentary says: if the 'Heavenly魁' is at the寅 position, and at the午 position there is 'Gongcao', then the meeting is on the day of Jia; if the 'Heavenly魁' is at the卯 position, and at the午 position there is 'Heavenly Empress' (Tianhou), then the arrival is on the days of Wu or Ji. The Dragon Head Classic says: for example, someone looking towards the酉 position, if 'From魁' (Congkui) is at the戌 position, it means he has already started moving; if it is at the子 position, he is halfway; if it is at the卯 position, he has reached the limit and should return. The arrival date is determined by the god at the午 position. If at the午 position there is 'Shenhou' (Zi), then he will arrive on the days of Ren or Gui or on the days of Hai and Zi. Another example: someone looking towards the巳 position, if 'Taiyi' (Si) is at the午 position, it means he has already started moving; if it is at the酉 position, he has reached the limit and should return. The arrival date is determined by the god at the子 position. If at the子 position there is 'Chuansong' (Shen), then he will return on the days of Geng or Xin or on the days of Shen and You. In summary, the arrival date is always determined by the gods at the子 and午 positions.

又取用神三合至，子午上干將配之宜用神三合支，以辰上所得神為至日也。偉堂按：《龍首經》不載此法，用神當是初傳看用神之三合神，在子午上否，如在子午上，即以其神為至期。雙按《金匱經》云：占行人以生旺為至期。假令壬癸日用起水神，則申子日至。若發用起天罡，為遇墓，遇墓即止不來。《史蘇經》云：卜外人，以生旺而至。家人遇墓亦至。《集靈記》云：凡望行人，以甲乙日占，用得巳午神者為向日，向日將至，；用得亥子神者為背日，背日不來。《苗公達斷經》云：發用在今日支前，便盾天上所等量齊觀之神為到日。若發用在今日支後者，不須看天上所臨之神。蓋未來之兆也。以上所引皆大量三合至之本義，特因用神而兼及之。

Another method is to determine the arrival date by using the triple harmony of the useful god. The gods at the Zi and Wu positions are matched with the heavenly generals. Cheng Weitang notes: The "Longshou Jing" does not mention this method; here, the term "useful god" should refer to the first transmission. One should check whether the triple harmony of the useful god is located at the Zi or Wu positions. If it is, then that god determines the arrival date. Furthermore, according to the "Jinkui Jing," when predicting the arrival of a person, the birth and prosperity days are considered as the arrival date. For example, if the water god is used on a Ren or Gui day, the arrival is on the Shen or Zi day. If the initiating transmission starts at the "Tiangang" position, which is Chen, that indicates encountering a tomb, and the person will stop moving. The "Shisu Jing" states: When predicting someone outside, the arrival date is considered as the birth and prosperity day. When predicting someone at home, encountering a tomb also indicates arrival. The "Jilin Ji" says: For all those waiting for a person, if the lesson is cast on a Jia or Yi day and the useful god is in Si or Wu, it is called "towards the sun," indicating the person will arrive soon. If the useful god is in Hai or Zi, it is called "away from the sun," indicating the person will not come. The "Miaogongda Duanjing" states: If the initiating transmission falls before the day's branch, one should look at the god on the heaven plate to determine the arrival date. If the initiating transmission falls after the day's branch, there is no need to look at the heaven plate's god, as this indicates the person has not yet arrived. All the above references are the original meaning of "triple harmony arrival," as they are mentioned together with the discussion on the useful god.

或不知方千里外，即視行年限度推或不知所在，或在千里外，看其人行年臨處，得限否是也。偉堂按：以膠十六句，皆未言及類神，而郇注悉以類神注之，似混，故盡移於後幅。此二句注云：若行人在千進而之外，不知方所，即視其人行年臨處，便為方所。假令行年立亥，登明加卯，其人臨限已經、在路矣。若登明加午，謂之臨至，即至矣。一云：初傳在天乙前，末傳在天乙後，為來。末傳臨卯酉為來，大煞乘驛馬為來。如末傳空亡墓絕者，不來也。

If one does not know where a person has gone and the person is far away, then one should look at the place where the person's age year falls to determine whether he has reached his limit. The annotation says: if one does not know the direction or the person is far away, then one should look at the place where the person's age year falls and whether he has reached his limit. Cheng Weitang comments: the above sixteen sentences do not mention the category of gods, but Xun's annotation uses the category of gods for all of them, which is confusing, so they have all been moved to the latter part. These two sentences say: if a person is far away and the direction is unknown, then one should look at the place where the person's age year falls, which is the place where the person is. For example, if the age year is at Hai, then 'Dengming' is placed on Mao, meaning the person has reached his limit and is on the way; if 'Dengming' is placed on Wu, it is called 'Linzhi', meaning he will arrive soon. Another interpretation says: if the first transmission is before Tianyi and the final transmission is after Tianyi, it indicates arrival; if the final transmission is on Mao or You, it indicates arrival; if the Great Sha is riding the Post-horse, it also indicates arrival. If the final transmission falls on Kongwang or on the墓 or 绝 place, it indicates that he will not come.

又辨其人詳物色，神將為名皆可知。太常衣服兼娘父，六合媒人孫與兒。青龍月友錢夫婿，天后神后是妻姬天后妻，神后姬。太乙太陰兄弟位，勾陳兵吏甲毛皮。天空酉戌雞奴婢，白虎病人喪柩悲。元武陰私並盜賊，朱禽官吏辨徵追。功曹狸豹賢名道，傳送刀兵僧與醫。太沖驢兔舟車木，勝光獐鹿馬兼麋。小吉雁鷹羊酒等，登明必是豕熊羆。此類悉皆求限至，課中逢類更無疑偉堂按：引二十句，方言及類神也。郇注云：凡占尊上人，視日干，僕視天空、天魁，奴妾視太陰從魁，僧視太沖，道士視功曹，醫視傳送，婦女視天后神后，軍吏視勾陳，文書視朱雀，吏視功曲，盜視元武，求財視青龍，各以其類占之，無不驗矣。

It is also necessary to distinguish the status and type of the person being sought, as the names of the deities and officials can indicate this: Tai Chang governs clothing and also parents; Liu He governs matchmakers and children; Qinglong governs friends, wealth, and husbands; Tianhou represents the wife, and 'Shenhou' (Zi) represents concubines. The text notes that Tianhou is the wife and Shenhou is the concubine. Taiyi (Si) and Taiyin belong to the category of brothers. Gou Chen governs soldiers, officials, armor, and fur. Tiankong and You, Xu govern chickens and servants. Baihu governs the sick and funeral matters such as coffins. Yuanwu governs secret affairs and theft. Zhuque governs officials and military campaigns and pursuits. Gongcao (Yin) governs leopards, sly animals, and virtuous monks and Taoist priests. Chuansong (Shen) governs weapons, monks, and doctors. Taichong (Mao) governs donkeys and rabbits, boats and carts, and wood. Shengguang (Wu) governs deer, sika deer, horses, and elk. Xiaoji (Wei) governs geese and eagles, sheep, and wine. Dengming (Hai) definitely governs pigs and bears. These categories of deities are used to determine the appointed time. If the corresponding category deity appears in the divination, there is no need for doubt. Cheng Weitang notes: the above twenty lines discuss the categories of deities. Xun's commentary says: when divining about superiors, look at the day stem; when divining about servants, look at Tiankong and 'Tiankui' (Xu); when divining about concubines, look at Taiyin and 'Congkui' (You); when divining about monks, look at 'Taichong' (Mao); when divining about Taoist priests, look at 'Gongcao' (Yin); when divining about doctors, look at 'Chuansong' (Shen); when divining about women, look at Tianhou and Shenhou; when divining about military officials, look at Gou Chen; when divining about documents, look at Zhuque; when divining about officials, look at Gongcao; when divining about thieves, look at Yuanwu; when divining about wealth, look at Qinglong. Each should be divined according to its category, and there will be no failure to respond.

又有六樣之說，生日干為父，生支辰為母，與日干經者為兄弟，與支辰比者為姊妹，日干生者為子孫，支辰生者為女、孫女。日干克者為妻財，其義有三：曰妻，曰妾，曰財，各有其類。旺相合者為妻，旺相不合為妾。囚死比為近財，囚死不比為近財。剋日干者為官鬼，其義亦有三：旺相相生德合為夫婿，或為官星，主官員之象；囚死囚克為鬼，六畜、金銀、衣服，各有其類。馬視勝光，牛視大吉，魚視天罡，衣服布帛視太常。

There is another system of the Six Relations: the Day Stem represents the father, and the Day Branch represents the mother; those similar to the Day Stem are brothers, and those similar to the Day Branch are sisters; what is generated by the Day Stem is descendants, and what is generated by the Day Branch is daughters and granddaughters. What is overcome by the Day Stem is wife and wealth, which is further divided into three categories: wife, concubine, and wealth, each with its own classification: if it is prosperous and strong and harmonious, it is the wife; if it is prosperous but not harmonious, it is the concubine; if it is in a state of captivity or decline and similar, it is nearby wealth; if it is in a state of captivity or decline and not similar, it is also classified as wealth. What overcomes the Day Stem is official and ghost, which is also divided into three categories: if it is prosperous and strong, and generates the Day Stem with a harmonious relationship, it is the husband or official star, indicating the image of an official; if it is in a state of captivity or decline and overcomes the Day Stem, it is the ghost, as well as livestock, silver and gold, clothes, etc., each with its own classification. To divinate horses, look at 'Shengguang' (Wu)午; to divinate cattle, look at 'Daji' (Chou)丑; to divinate fish, look at 'Tiangang' (Chen)辰; to divinate clothes and silk, look at 'Tai Chang'.

以上各類神臨限在路，臨至即至。假令其奴在外，當視天魁，天魁臨亥，其奴欲動，始有歸意。若加寅卯之上，其奴臨限，已在路，午上為至期。假令戌加寅，即午為功曹，當在甲乙寅卯日回也。戌若加卯，即午為大吉，其奴當戊己日歸，餘仿此。

The various types of deities, when falling on the "limit" position, indicate that a person is on the way. When they fall on the "arrival" position, it means the person is about to arrive. For example, if a servant is away, one should look at "Tiankui" (戌). If Tiankui is on亥, the servant is about to leave and has the intention to return. If it is on寅 or卯, the servant has already reached the limit and is on the way, and the arrival date is determined by the deity on the午 position. For instance, if戌 is on寅, and the deity on午 is "Gongcao" (寅), the servant should return on a day of Jia or Yi or on a day of寅 or卯. If戌 is on卯, and the deity on午 is "Daji" (丑), the servant should return on a day of Wu or Ji. The rest can be inferred in the same way.

若行人類神不臨限至，即看用神三合，在子午上有無決之。假令占文書視朱雀，若朱雀北寅加戌，卦得炎上，即天魁加午，謂之三俁神臨至，故曰三合之神至也。

If the class god of the person does not fall on the limit position or the peak position, then we should check whether the triple harmony god of the useful god is present on the positions of Zi or Wu. Based on this, the judgment is made. For example, when divining about documents, we look at the Vermilion Bird. If the Vermilion Bird is on寅 and added to戌, the lesson forms the "Inflaming Up" pattern, which is the triple harmony of the fire trinity, Yin-Wu-Xu. At this time, "Tian Gui" (Heavenly Guardian)戌 is on午, which is called the triple harmony god arriving at the peak, so it is said that the triple harmony god has reached its time. In the original text, "Bei Yin" and "San Yu Shen" both contain errors, but they are recorded as is without correction.

若類神不臨限至，用神三合又不臨限至，更難定歸期，即視今日支前四神。假令正月丁亥日寅時占文書，日支亥前四位是寅，寅上見亥作朱雀，其文書當在寅日至。凡言支前四者，須要類神在上，若無類劉在上，不可以此推之。

If the class god does not appear at the appropriate time, and the triple harmony of the useful god also does not appear at the appropriate time, the date of the outcome becomes even more difficult to determine. In such cases, one should look at the god located four positions before the day branch. For example, if on the first month, Dinghai day, at the寅 hour, one divines about documents: the day branch is亥, and counting four positions backward from亥 leads to寅. If the position of寅 has亥 and is occupied by the Vermilion Bird, then the documents will arrive on the day of寅. Whenever the term "four positions before the branch" is mentioned, it is necessary that the position in question has the class god. If there is no class god in that position, this method cannot be used.

又按：“課傳逢類至無疑”之句，可見課傳不可丟也。乃郇注內小注相反，又曰：“末傳為行人足，臨卯酉主至也。”又曰：“驛馬乘神傳歸支上為來也。“凡驛馬在傳，主在中途行，是皆未言及類神二字，豈得如此課象，可以不視類神歟！至《入式》則云：以日干為行人，以支為宅，干上之時相生合比，值三合六合者則歸。若刑沖破害未歸也。干克支則歸，支克干未歸。占得伏吟未歸，天盤上行人年命臨地盤日支近者將來，遠者未來。若用神在今日支前，則來；在今日支後不來。如子日丑寅為前，戌亥為後，若用神在支前，則視天干所加地盤辰為到日也。若用見遊戲神臨孟不來，臨仲半路，臨季即到。若二馬入傳，或臨日干，則在中途行。馬若臨支則到。本命及進上發用來，時歸日辰上來，陽日伏吟順傳來，聞傳不來，陰日伏吟傳逆來，傳順不來。游神，春丑夏子秋亥冬戌；戲神，春巳夏子秋酉冬辰。此皆未釋《心鏡》本歌之意，特因鄭本而說附之。

Again, according to the verse, "In the lesson, if there are similar gods, there is no doubt," it is clear that the four lessons and three transmissions cannot be ignored. However, the annotations in Xun's commentary are contrary to this. It says, "The final transmission is like the foot of the traveler; if it arrives at the卯 or酉, it indicates arrival." It also says, "If the god of the post-horse is on the transmission and arrives at the day branch, it indicates the person has come." Furthermore, it says, "If the post-horse is in the three transmissions, the person is on the way." None of these mention the term "similar gods." So can such a lesson be understood without considering the similar gods? As for the "Six Rén Entry Style," it says: the day stem represents the traveler, and the day branch represents the home. If the god on the day stem is in mutual generation, mutual combination, mutual comparison, or forms a triple harmony or a六合 with the day stem, the person will return. If there is punishment and clash, or damage and harm, the person will not return. If the day stem overcomes the day branch, the person will return; if the day branch overcomes the day stem, the person will not return. If the lesson is a伏吟 lesson, the person will not return. If the traveler's age and birth year, as indicated by the heaven plate, is on the earth plate's day branch, then those who are close will return soon, and those who are far away will not return. If the useful god is before the day branch, the person will come; if it is after the day branch, the person will not come. For example, on a子 day, the丑 and寅 are before, while the戌 and亥 are after. If the useful god is before the day branch, then the day's stem is added to the earth branch to determine the arrival day. If the useful god meets the "wandering god" or "play god" and is on the first quarter, the person will not come; if it is on the middle quarter, the person is on the way; if it is on the last quarter, the person will arrive immediately. If the heavenly horse or post-horse is in the three transmissions, or is on the day stem, the person is on the way. If the horse is on the day branch, the person has arrived. The person's birth year and the advancing god, when initiating the transmission, indicate arrival. If the lesson is on the day stem and day branch, it also indicates arrival. On a yang day, if the伏吟 lesson has the three transmissions in a forward direction, the person will return; if in a backward direction, the person will not return. On a yin day, if the伏吟 lesson has the three transmissions in a backward direction, the person will return; if in a forward direction, the person will not return. The wandering god is in the丑 in spring, in the子 in summer, in the亥 in autumn, and in the戌 in winter. The play god is in the巳 in spring, in the子 in summer, in the酉 in autumn, and in the辰 in winter. None of these explain the original meaning of the "Heart Mirror" verse, but they are included here only because they were collected in the Zheng edition.

前課術雖談限期，存亡遠近未曾推。有人一去無消息，乃向行年臨處知。年前寅申意不返，巳亥本鄉心尚依。處季必為他邑鬼，乘仲前途抱病羸。臨北臨南知所在，相生相剋辨安危以行年臨處為所往之方，以行年上之上神為從何方還家，以行年臨處上下相乘言其道里多少，須按旺相休囚以增減。《入式》云：如行年是申，申臨子，其人在北方。如珩年旺相與方上神比和相生，又帶吉神者，其人在外平安，求立家業。若行年囚死，又被方上神刑剋，更帶凶神，其人在外，非死即病也。又看行年臨孟，則生。巳亥有歸意，寅申無歸期。臨仲則病，臨季則死。又看行年上所得之神，若在支上二課發用，或入三傳者，必來之象。若不入傳，與支不和者，終不能歸也。又視末傳上克下才動，下克上將動，上下相生不動。若末傳是今日干之絕神，即有來意，亦不可必也。伏吟三傳順，柔日不來，若剛日伏吟其來速。郇注云：假令亥為行年臨午上，其亥水死休，被下旺火煎熬，必主南方抱疾，他皆仿此。

The previous methods discussed the time of return, but not whether the person is alive or dead, or whether they are far or near. If someone goes away and there is no news, one should look at the position where their age falls. If the age falls on寅 or 申, they have no intention of returning; if it falls on巳 or 亥, they still think of their hometown; if it falls on the four seasons, they are likely to have died away from home; if it falls on the four central positions, they probably fell ill on the way. Observing whether it is facing north or south can determine the direction of the person, and then using mutual generation and mutual control to judge whether they are safe or in danger. The commentary says: take the position where the age falls as the direction they have gone, and take the god above the age as the direction from which they will return. Multiply the numbers above and below the position where the age falls to calculate the distance, and adjust according to prosperity, strength, weakness, and confinement. The book "Six Rats Entering the Style" says: for example, if the age is 申 and 申 is on 子, the person is in the north. If the age is prosperous and harmonious with the god of the direction, and accompanied by auspicious gods, the person is safe and still preparing for a home; if the age is in a state of confinement or death, and is attacked by the god of the direction, and accompanied by inauspicious gods, the person is either dead or ill. Also, if the age falls on the four young positions, it indicates birth, among which巳 and 亥 show a desire to return, while寅 and 申 have no return date; if it falls on the four central positions, it indicates illness; if it falls on the four old positions, it indicates death. Also, look at the god obtained by the age. If it is used in the two lessons of the day's branch, or enters the three transmissions, it definitely means returning; if it does not enter the transmission and is not harmonious with the day's branch, it will never return. Also, look at the final transmission: if the upper part controls the lower, it means about to leave; if the lower part controls the upper, it means about to leave; if they are mutually generated, it means not moving. If the final transmission is the absolute god of the day's stem, even if there is a desire to return, it may not happen. In a hidden chant lesson, if the three transmissions proceed in order, people do not come on a yin day; if it is a yang day and the hidden chant is obtained, people come quickly. The commentary says: for example, if亥 is the age and is on 午,亥 water is in a state of death and rest, being boiled by the strong fire below, the person is certainly ill in the south, and the rest can be inferred similarly.

三千里外將軍下，千里須教看歲支。五百隻應求月建，百里干臨五十時。其下悉皆看限至，日月精詳意決疑此知行人之方所，奈久無消息，故用此法推之，三千里外看大將軍煞，千進外看太歲，五百里外看月建，百里看天干，五十進而看正時。以所看之神加卯酉為在路，加子午其人早晚即至。若末傳是日干之絕神不來也。大將軍煞，寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉是也。更課游神春在丑，秋亥冬辰夏子為。加孟未來加仲發，季上相逢不久歸凡占行人，類神不臨限至，難定歸期。如類神即作游神，便看其加何處，言其何月日歸。若類神不作游神，亦難期也。

When a person is three thousand li away, one should look at where the "Grand General"煞 falls; when they are one thousand li away, one should look at the earthly branch of the "Yearly Sovereign"; when they are five hundred li away, one should consult the "Month Builder"; when they are one hundred li away, one should look at the "Day Stem"; and when they are fifty li away, one should look at the time of the divination. If the distance is beyond the limit, one should carefully calculate the day and month, and doubts will naturally be resolved. The commentary says: this is used when one knows the direction in which the person is, but has not heard from them for a long time. Therefore, one uses this method: for three thousand li away, one looks at the "Grand General"煞; for one thousand li away, one looks at the "Yearly Sovereign"; for five hundred li away, one looks at the "Month Builder"; for one hundred li away, one looks at the "Day Stem"; and for fifty li away, one looks at the time of the divination. If the deity being consulted is added to the卯 or酉, the person is on the way; if added to the子 or午, the person will arrive soon. If the "Final Transmission" is the "Day Stem" that is in its "Absolute" state, the person will not come. The method of arranging the "Grand General"煞 is: in the years of寅,卯, and辰, it falls on子; in the years of巳,午, and未, it falls on卯; in the years of申,酉, and戌, it falls on午; and in the years of亥,子, and丑, it falls on酉. In addition, one should also look at the "Wandering Deity." It is in丑 in spring, in子 in summer, in亥 in autumn, and in辰 in winter. If the "Wandering Deity" is added to the four "Firsts" (四孟), the person will not come; if added to the four "Middle" (四仲), the person has already started the journey; if added to the four "Ends" (四季), the person will soon return. The commentary says: when divining about a traveler, if the relevant deity does not reach the limit, the return date is uncertain; if the relevant deity coincides with the "Wandering Deity," one should look at where it is added, and determine the month and day of return accordingly; if the relevant deity does not coincide with the "Wandering Deity," the return date remains uncertain.

復有親情不相見，欲得他來慰我思。乃用戲神看立處，依法推求決速遲。戲神春巳秋居酉，夏子冬辰各取之凡戲神加於天干同類之上，為外親表親；加於支同灰之上，為內親己親。假令甲子日春占，巳為戲神，加卯乘朱雀，卯與甲干同灰，此是外族表親，當卯日至也。不然定有書信至，以朱雀為文書故也。

There is another situation: when relatives have not seen each other for a long time and wish for them to come to visit in order to ease their longing, one should use the 'Theater God' (戏神) to determine where it falls. According to the method, the Theater God is in巳 in spring, in酉 in autumn, in子 in summer, and in辰 in winter, and each is taken according to the season. The commentary says: if the Theater God is placed on a position that matches the Day Stem, the visitor is an outsider or a distant relative; if it is placed on a position that matches the Day Branch, the visitor is a close relative or family member. For example, on a Jiazi day in spring, the Theater God is in巳, which is placed on卯 and carries the Vermilion Bird. Since卯 matches the Jia stem (both belong to wood), the visitor is an outsider or distant relative, and should arrive on卯 day; otherwise, there will certainly be a letter, because the Vermilion Bird governs letters and documents.

孟以勝光仲以未，季將傳送加太歲，當於罡下訪將軍，動土修營多不利但凡占行人推將軍法，看到之日，如度限了方用此，不度限不用此也。三千進而外將軍下者，是以殺臨處為至期。將軍三年移一宮，如寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。臨子即子日到也。千里看歲支者，如未年看未臨甚處，五十里看時臨甚處，即為到日是也。更看游神地輪法用，須看天罡，如日奪膦到，加孟未，加仲發，加季至。如不見天罡，即看游神，發用者歸也。餘處差慢不見游神，可以度限。

The method of determining the general is as follows: in the first year of each season, use "Shengguang" (Wu) on the hour of Wu; in the second year, use Wei; in the third year, use "Chuansong" (Shen) on the hour of Shen. Add these to the year's sovereign. Then go to the position of "Tiangang" (Chen) to find where the general is located. If you start construction in this direction, it is mostly unfavorable. The annotation says: when predicting the arrival of a person, use the method of the general to determine the time of arrival. Wait until the person has passed the limit before using this method; if he has not passed the limit, do not use it. For a distance of three thousand li, look at the position of the general to determine the arrival time. The time of arrival is determined by the position where the evil influence falls. The general moves to a new palace every three years: in the years of Yin-Mao-Chen, the general is in Zi; in the years of Si-Wu-Wei, the general is in Mao; in the years of Shen-You-Xu, the general is in Wu; in the years of Hai-Zi-Chou, the general is in You. If the general is in Zi, the person arrives on the day of Zi. For a distance of one thousand li, look at the position of the year's branch. For example, in the year of Wei, look at where Wei is located. For a distance of fifty li, look at the position where the time falls; that is the arrival day. In addition, you should also consider the moving spirit, combined with the rotation of the earth plate: first look at Tiangang, if it is added to the first year, the person has not arrived yet; if it is added to the second year, the person has already started moving; if it is added to the third year, the person is about to arrive. If the lesson does not show Tiangang, then look at the moving spirit; the moving spirit's use indicates when the person will return. In other cases, the prediction will be slower to come true; if neither Tiangang nor the moving spirit is present, then only use the method of whether the person has passed the limit to predict.

有人暫出何時歸，從出門時加日支。亢星之下辰應到亢星是天罡也，或見貴人臨即歸天罡與貴人加日，並主到。天罡加季門前待，占值伏吟相見遲郇注：若近出之人，以日前出門臨行之時，如今日支上視天罡所臨為到日。亢星即天罡也。若貴人加今日支辰上者，即時至也。

If someone goes out briefly, to determine when they will return, add the hour they left to the day branch of the current day. The branch under the "Kang Star" indicates the day they will return. The commentary says that the Kang Star is the "Tiangang" (Chen). Alternatively, if a nobleman is present, the person will return. The commentary says that if the Tiangang and the nobleman are added to the day stem, it indicates the person's return. If the Tiangang is added to the position of the four seasons, then the person will be waiting at the door. If the divination is a "Hidden Chant" pattern, the meeting day will be postponed. The commentary says: to divinate about someone who has recently left, start the divination with the hour they left. Look at the position of the Tiangang on the day branch to determine the return day. The Kang Star is the Tiangang. If the nobleman is added to the day branch, the person will arrive immediately.

來人問信知時辰，對宮起子順排輪。數至天罡方保住副 其孟仲季分膽。若加四孟未歸意，加仲在路季至門如巳時人來問信至否，便以巳時對位亥上起子，順地至天罡，天罡加卯，卯是仲，信已在路。

Someone comes to ask about news. First, record the time they came. Starting from the opposite position of that hour, count through the Earth Plate, one by one, until reaching Tiangang (Chen). Then check whether Tiangang falls on one of the four beginning months (four Meng), four middle months (four Zhong), or four end months (four Ji). If it falls on a four Meng month, it means the person has not returned yet. If it falls on a four Zhong month, the person is on the way. If it falls on a four Ji month, the person is about to arrive at the door. The commentary says: for example, if someone comes at the hour of Si and asks whether the message has arrived, start from the opposite position of Si, which is Hai, and count through the Earth Plate until reaching Tiangang. If Tiangang falls on Mao, which is a four Zhong month, then the message is already on the way.

擬出門時定行否，須看行年與日辰。太沖傳送魁罡立，或在時前定涉程郇注：正時見卯酉申在日辰年命上，或以正時支前，皆主定行。居時後未行。《入式》云：以日干為去人，若關墓加日干，則不能動。若年命上所得之神沖破關墓神，則動矣。若天將入廟，如天乙乘丑之類，及日干見空亡，即不能動。得伏吟課不動，魁罡加日辰則不得已迫促而動，三合六合臨日辰，雖動遲。若日生傳墓，其動必速。

If one intends to go out, one should first determine whether the journey will be successful or not by looking at the year stem and the day stem and branch. If 「Taichong」卯, 「Chuansong」申, Hekui 戌, or Tiangang 辰 are positioned above or before the time of divination, then one will definitely set out. Xun's commentary says: When the hour of divination shows卯, 酉, or 申 on the day stem and branch or on the person's birth year, or if they appear before the branch of the time of divination, it indicates a definite journey; if they appear after the time of divination, then one will not yet set out. The Six Rats Manual says: The day stem represents the person going out. If the Guanshen and Mushing are added to the day stem, then one cannot move. If the god obtained from the person's birth year can break through the Guan and Mu gods, then one can move. If the heavenly general is in its temple, such as Tianyi riding on Chou, or if the day stem falls into Kongwang, then one cannot move. If the divination shows a hidden chant, then one does not move. If Hekui and Tiangang are added to the day stem and branch, then the journey is forced and hasty. If the triple harmony or Liu He are on the day stem and branch, although one will move, it will be slow. If the day stem generates the three transmissions and the three transmissions fall into a tomb, then the journey will definitely be quick.

年上日辰逢旺相，斗罡加季往無迍郇注：用日二課傳陽，相氣必行；用辰二課傳陰休氣不行。天罡加季神在外必主行。《入式》云：日干旺相或上得吉將，或生日支神則往之吉。去時干吉宜行陸，支吉何妨水路行。太沖切忌逢蛇虎，船覆車翻必損人郇注：太沖主車船，在土為車，在水為船，不宜見蛇虎，主凶。《入式》云：值符、往亡、天車、飛廉、天地轉煞、劫煞、游都、魯都、螣蛇、白虎、勾陳、朱雀、空亡、日鬼加臨日干，或入三傳者，皆不宜動，則凶。日值答必主口舌公事，與凶神並，尤喜也。

When both the year stem and the day stem and day branch are in a prosperous and strong condition, and the handle of the Big Dipper and the Tiangang are positioned at the four seasons' positions, there will be no obstacles in traveling. Xun's commentary says: if the three transmissions enter the yang and are accompanied by a favorable atmosphere from the day stem's two lessons, the journey will certainly succeed; if the three transmissions enter the yin and are accompanied by a resting atmosphere from the day branch's two lessons, the journey will not succeed; if the Tiangang is positioned at the four seasons and the spirit is in the outer position, it will certainly indicate a successful journey. The "Six Yin Entry Style" says: if the day stem is prosperous and strong, or if a favorable general is on the day stem, or if the day stem's god is born by the day branch's god, then traveling will be auspicious. If the day stem is favorable at the time of departure, it is suitable to travel by land; if the day branch is favorable, traveling by water is also acceptable. "Taichong" (Mao) is most忌 to meet Teng Snake and White Tiger, which will result in capsizing a boat or overturning a vehicle and causing injuries or deaths. Xun's commentary says: Taichong governs vehicles and boats; on land it represents a vehicle, and on water it represents a boat. It is not favorable to meet Teng Snake and White Tiger; if they are met, it will bring misfortune. The "Six Yin Entry Style" says: if the value symbol, Going to Death, Tianche, Fei Lian, Tian Di Zhuansha, Jiesha, You Du, Lu Du, as well as Teng Snake, White Tiger, Gou Chen, Zhu Que, Kongwang, and the day ghost are positioned on the day stem or enter the three transmissions, it is not suitable to move, and moving will result in misfortune. If the day stem is the value symbol, it will certainly lead to disputes and official matters; if it is further combined with Inauspicious Spirit, one should be even more cautious.

久雨何時用即晴，巳午螣蛇朱雀並日辰上發用，見火土神將晴，天空曉晴。三傳皆土雲應散，天空晴霽映山岑。龍若乘旺金尚陰，火神臨處是晴辰從今日至火神臨處為晴日，即螣蛇下是也。《入式》云：占陰晴日時，以所臨地盤是也。假如巳是晴神臨地下未，即未日晴也。晴神，子日大午，場面日在未，支辰對沖之位是也。

After a long period of rain, when will the weather clear? If either巳 or午 initiates the transmission, or if Teng Snake and Vermilion Bird are both present, the weather will clear. The annotation says that if the day stem and day branch initiate the transmission and fire deities or earth deities are seen, it will clear; if Tian Kong is seen, it will clear at dawn. If all three transmissions are earth deities, the clouds will disperse; if Tian Kong is seen, the sky will be clear and the mountains will be distinct. If Qinglong is in a strong position and belongs to metal, the sky will still be cloudy; the day when the weather clears is where the fire deity is present. The annotation says: count from today to the day where the fire deity is present, which is the day under Teng Snake. The "Six Yin Entry Style" says: to determine the date of clearing weather, look at the position on the Earth Plate. For example, if the clear deity (晴神) is at position 未 on the Earth Plate, it will clear on the day of 未. The method to determine the clear deity is: on the day of Zi, it is at position Wu; for other days, take the position opposite to the day branch.

陽即為晴陰即雨，積陰欲霽觀陽主。丙丁生旺發用時，壬癸休囚晴可許。火神不越東南路，蛇雀又來頭上住，須更皎日見晴空，縱有餘陰無著處。

Yang spirits indicate clear weather, while Yin spirits indicate rain; if there is prolonged darkness, one should look to whether the Yang spirit is in season. If the fire spirits, such as Bing and Ding, are in the positions of growth and prosperity and are initiating transmission, while the water spirits, such as Ren and Gui, are in weak and confined conditions, then it can be determined that the weather will be clear. If the fire spirits do not appear in the southeast direction, and the Teng Snake and Vermilion Bird are both stationed above, then it is certain that the sunlight will be bright and the sky will be clear. Even if there is a little remaining cloud, there will be nowhere for it to stay.

占風候雨徵龍虎雲從龍，風從虎，用起兼看日與辰。有氣帶刑來必速，休廢空亡略灑塵。子卯相加救枯穗子為雲，卯為雷，玄合立傳興涸鱗玄武六合有雨。白虎若來乘亥子，雨尚連綿未肯晴《樂產神樞》云：龍虎神有氣則風雨生，雷電並有大風雨也。

Divination of wind and rain depends on the Azure Dragon and White Tiger. The commentary cites the Zhou Changes, saying "Clouds follow the dragon, wind follows the tiger." In addition to the initiating transmission, one should also consider the day stem and day branch. If the stem and branch are in season and have a connection of conflict, then wind and rain will come quickly. If they are in a state of rest or decline or fall into the empty position, then only a few drops of rain will fall, merely suppressing dust. When the branches Zi and Mao combine, drought-stricken crops will be saved, as the commentary explains that Zi represents clouds and Mao represents thunder. If the Black Tortoise and Liu He appear in the three transmissions, fish in dry ponds can regain water, as the commentary explains that the Black Tortoise and Liu He indicate rain. If the White Tiger comes with the branches Hai and Zi, the rain will continue, refusing to clear. The "Luo Chan Shen Shu" says: if the Azure Dragon and White Tiger are in season, they will produce wind and rain; if there is also thunder and lightning, then there will be heavy wind and rain.

水漲傷木欲殺民，進退加時看日辰，支傷干吉漲猶速諸本作“干傷支兮漲猶速“，今據《通神集》改，支吉干傷退因循。日辰俱損須臾退，並不相傷水穩平日辰無克，水無進退。此原注，偉堂據程鵬南本補入，玩此原注，則知第五句，一本作”日辰俱旺須臾退“者，錯也。又第六句，一本作”並不相傷及舊痕“，此則無關緊要者矣。

Floodwaters rise, sweeping away trees and endangering lives; whether the water increases or recedes depends on the day's stem and branch. If the day branch is injured but the day stem is favorable, the water rises quickly, as stated in the text as "the stem injures the branch, and the rising is still rapid," which is now changed according to the "Tong Shen Ji." If the day branch is favorable but the day stem is injured, the water recedes slowly. If both the day stem and day branch are injured, the water recedes immediately. If neither the day stem nor the day branch is injured, the water remains steady, as the annotation says that when there is no conflict between the day stem and day branch, the water neither rises nor recedes. This passage was originally added by Cheng Weitang based on Cheng Pengnan's version. By carefully considering this original annotation, one can understand that some versions of the fifth sentence, which read "both day stem and day branch are strong and the water recedes immediately," are incorrect. As for the sixth sentence, which some versions read as "neither injures the other and the old marks remain," it is of little importance.

欲出前程尋訪人，看他居處對何神。神上值方臨用合，三六相呼見且忻其人居方上神與用神合是也。郇注云；凡欲訪人，要正進用神與他居方作三合、六合、相生，人情喜美。假令其人居戌地，用起加之卯午寅卯戌六合，寅午戌三合，兼宜日辰用神加之。郇注云：假如欲往西北方戌地訪人，若正時用卯，相見必喜。謂卯與戌六合也。如用神是寅午，亦相見必喜，謂寅午戌三合也。又云：以今日支所臨下辰合日干與三傳，即得相見。若天空、旬空、落空，雖合不相見。

Before going out to visit someone, one should first look at the direction in which they reside and determine which deity is associated with that direction. If the deity of that direction harmonizes with the useful god, forming a triple harmony or a Liu He (six harmony), then the visit will be successful and the host and guest will be harmonious. The annotation says this refers to the deity of the direction in which the person resides harmonizing with the useful god. Xun's annotation says: whenever one intends to visit someone, one should ensure that the useful god at the time of casting the divination forms a triple harmony, a六合, or a mutual generation relationship with the direction in which the person resides, so that the human relationship will be harmonious. For example, if the person resides in the戌 (Xu) direction, the useful god should be卯 (Mao) or午 (Wu), because卯 and戌 form a六合, and寅 (Yin),午 (Wu), and戌 (Xu) form a triple harmony. At the same time, the useful god should also be compatible with the day stem and day branch. Xun's annotation also says: if one is going to visit someone in the northwest direction, which is戌 (Xu), and the useful god at the time of casting the divination is卯 (Mao), then the meeting will certainly be pleasant, because卯 and戌 form a Liu He. If the useful god is寅 (Yin) or午 (Wu), the meeting will also certainly be pleasant, because寅,午, and戌 form a triple harmony. It also says: by examining the lower branch of the day branch and its compatibility with the day stem and the three transmissions, one can determine if a meeting is possible; if there is a Tian Kong (heavenly void),旬空 (decade void), or落空 (falling void), even if there is compatibility, one will not be able to meet.

天頭地足來加日戌為天頭，巳為地足。郇注云：戌為天頭，巳為地足，二神臨日主相見。又云：頭加足得見，足加頭不得相見也，斗罡加孟也相親《斗罡占》云：加孟神在內，訪人在家。郇注云：斗罡加孟在內，加仲在門，加季在外，不得相見。勝光神后宜相待，從魁路上敘殷勤。小吉合時家飲酒甲乙日用末傳，小吉主醉也，昴昴伏吟必隱身柔日昴星、伏吟，是人身藏不見也。郇注云：子午是二至神，其人在外宜待之，得見。酉為門，又為限，人亦在外，主途中相見。若小吉乘青龍加日辰之上，其人在家飲酒，若值昴星伏吟，其人藏匿在愛，不得相見也。

The Heavenly Stem and Earthly Branch of the head and feet are added to the Day Stem and can be seen. The annotation says that戌 is the Heavenly Head and巳 is the Earthly Foot; Xun's annotation says that if these two spirits are on the Day Stem, they indicate meeting. It also says that if the head is added to the foot, they can be seen, but if the foot is added to the head, they cannot be seen. When the Handle of the Dipper and Tiangang are added to the four beginning positions, it indicates that the host and guest are close to each other. The "Dipper Tiangang Divination" says that when added to the four beginning positions, the person is inside, and if he goes to visit, he is at home. Xun's annotation says that when Tiangang is added to the four beginning positions, the person is inside; when added to the four middle positions, the person is at the door; when added to the four end positions, the person is outside and cannot be seen. Shengguang at Wu and Shenhou at Zi are suitable for waiting a little; Congkui at You indicates talking earnestly on the way. Xiaoji at Wei matches the time, and the person is at home drinking. The annotation says that on Jia and Yi days, Xiaoji at Wei is the final transmission, indicating the other person is drunk. If the divination is the昴星 lesson or the Hidden Chant lesson, the person is definitely hiding and not showing up. The annotation says that the昴星 and Hidden Chant on Yin days mean the person is hiding and not appearing. Xun's annotation says that Zi and Wu are the two extreme divine spirits at the winter solstice and summer solstice; the person is outside, and it is suitable to wait a little, and they can still be seen. You is the gate and the limit, and the person is also outside, indicating meeting on the way. If Xiaoji at Wei is combined with the Azure Dragon and added to the Day Stem and Day Branch, the person is at home drinking. If it coincides with the昴星 or Hidden Chant, the person is hiding and cannot be seen.

與人期約來遊此，為當已過未曾來。斗繫支干及臨仲，直須相見不須催。斗在日前加季上，期人前去趕難回。此皆在道占之。更值昴星伏吟卦，在家不出莫相猜斗罡在日前已支在日後未來。此原注，據《入式》補入。郇注同《入式》。又云：占得絳宮亥加仲時未至，明堂加仲時必會，玉堂丑加仲時已去。又占人行，辨前後云：以月將加時視勝光所在，天乙前為伴在前，天乙後為伴在後。

If you have made an appointment to meet someone here, is he already gone or has he not yet arrived? If the handle of the Big Dipper is located on the day stem and day branch, or is positioned at the four central directions, then you will certainly meet, and there is no need to urge him. If the handle of the Big Dipper is located before the day stem and added upon the four seasonal positions, then the person you were supposed to meet has already left, and it is difficult to catch up with him. These are judgments made when setting up a divination lesson on the road. If it also coincides with the lesson of the昴 star or the hidden chant lesson, then he is at home and has not gone out, so there is no need to guess unnecessarily. The annotation says that if the star of the Big Dipper is before the day stem, it indicates that the person has already gone; if it is after the day stem, it indicates that the person has not yet arrived. This original annotation was added based on the "Six Rats Enter the Style." The Xun annotation is the same as the "Six Rats Enter the Style." It also says: when divining about the time of meeting, if the亥 is added to the four central directions, the person has not yet arrived; if the Bright Hall is added to the four central directions, they will certainly meet; if the Jade Hall is added to the four central directions with the丑, the person has already left. Another divination about a person traveling and determining who is ahead or behind says: use the month general to add the time of divination, and look at where the Shengguang (Wu) falls. If it is before the Tianyi, the companion is ahead; if it is after the Tianyi, the companion is behind.

日久離家思慮攢，日辰之上發疑端。朱雀口舌兼憂火。元武陰私賊盜奸。勾陳刑斗虎衰病。螣蛇驚怪太陰安。六合青龍歡局席，太常天乙客來看郇注：以日干為占者己身，以支辰為宅。若支辰乘凶神惡將，主家中災異。乘吉神良將，家中必有喜慶也。

Having been away from home for a long time, one's thoughts are full of worries. One wonders about the condition of the family. One should look for clues from the day stem and day branch. If the trigram is the Vermilion Bird, it indicates disputes and worries about fire and candles; if it is the Black Tortoise, it suggests hidden affairs and theft; if it is the Gou Chen, it indicates punishment and quarrels; if it is the White Tiger, it suggests decline and illness; if it is the Teng Snake, it indicates fear and strange occurrences; if it is the Tai Yin, the family is safe and sound; if it is the Liu He or the Azure Dragon, there will be feasts and banquets; if it is the Tai Chang or Tian Yi, there will be visitors. Xun's commentary says: the day stem represents the person divining, and the day branch represents the family dwelling; if the day branch is accompanied by malevolent spirits or evil generals, there will be misfortunes in the family; if it is accompanied by benevolent spirits or good generals, the family will surely have good fortune.

為客不知主人意，善惡難分未敢投《通神集》作征途日墓前程遠，欲寄安農恐主謀。辰是主人日是客，辰上相生吉可投辰上與日相生，居旺相，是長者，客可住。郇注：以日為行客，以辰為主人。若日上乘凶神惡將，遙克辰上者，客意不善，主人不可留。若奪胩乘凶神惡將，遙剋日上者，主人不良，客不可留宿。一雲4：年命上乘凶神惡將，亦不可住。若乘吉神良將，必遇長者之人，可以留住也。登明天空將誘我，魁罡蛇虎更堪憂元武是賊。從魁勝光宜急去，神后加臨莫逗留郇注：支上乘登明、天空，是賊家，必來奸詐引誘。支上乘魁罡蛇虎，是最惡之家。支上見勝光從魁，亦非善主。凡遇此種神，皆不可住。神后為厭翳不明、遺亡之神，若加年命之上，亦不可投宿。偉堂按：此小注“年命之上”當作“支辰之上。”。

A guest cannot understand the host's intentions, good or bad cannot be distinguished, and thus dares not stay overnight. These two lines from the "Tongshen Ji" read: "On the day of journey, the tomb is before, the future is far, wanting to send a message to the farmer, fearing the host's plot." In divination, the day branch represents the host, and the day stem represents the guest: if the spirits on the day branch are in mutual generation with the day stem, it is auspicious and the guest may stay. The annotation says that if the spirits on the day branch are in mutual generation with the day stem and are in a prosperous and strong condition, it indicates a virtuous elder, and the guest may stay. Xun's annotation says: take the day stem as the traveler and the day branch as the host. If the spirits on the day stem are malevolent spirits or evil generals and they are in a position that attacks the day branch, then the guest has improper intentions, and the host should not allow him to stay; if the spirits on the day branch are malevolent spirits or evil generals and they are in a position that attacks the day stem, then the host is untrustworthy, and the guest should not stay overnight. Another saying is that if the person's birth year is occupied by malevolent spirits or evil generals, he should not stay; if it is occupied by auspicious spirits or good generals, he will certainly meet a loyal and kind elder, and may stay. If the day branch shows "Dengming" (Hai) or "Tiankong," it means one should try to entice me; if it shows "Hekui," "Tiangang," "Tengshe," or "Baihu," it is even more worrying. The annotation says that "Yuanwu" is the thief. If it shows "Congkui" (You) or "Shengguang" (Wu), one should leave quickly; if "Shenhou" (Zi) is added, it is even more unacceptable to stay. Xun's annotation says: if the day branch is occupied by "Dengming" or "Tiankong," it is the house of a thief, who will certainly come to deceive and entice; if the day branch is occupied by "Hekui," "Tiangang," "Tengshe," or "Baihu," it is the most dangerous household; if the day branch shows "Shengguang" or "Congkui," it is not a good host. In any case, encountering these spirits is not advisable to stay. "Shenhou" is the god of obscuring and loss; if it is added on the day branch, it is also not advisable to stay. Cheng Weitan notes: in this small annotation, the phrase "year's birth" should be "branch's hour."

有客來投寄來時，不知彼意欲何為。辰上陰神看善惡，遙克干神必敗危辰上陰神，第四課神也。更視支神所臨處，此處神傷日不宜假令七月丁巳日子時，火神太乙也。太乙巳加子，子水克丁火，支辰下神傷日也。問其事發緣何故，當用天官以決之郇注：凡有人來寄物，皆以日辰決之。若日克辰上神可留。若辰之陰神即第四課上神剋日上第一課，不可收，其物必賊贓，後必敗累主也。若辰上神剋日上神，亦不可留。

A guest came to leave something, but it was unknown what intention he had. To distinguish between good and bad, one should look at the hidden spirit on the day branch. If this spirit is in a position that is in conflict with the spirit on the day stem, then something bad will eventually come to light. The annotation says that the hidden spirit on the day branch is the spirit of the fourth lesson. Also, one should look at the place where the day branch is located. If the spirit there harms the spirit on the day stem, it is not suitable. The annotation says, for example, if a lesson is cast on the day of Dingsi in the seventh month at the hour of Zi, the fire spirit is 'Taiyi' (Si). Taiyi Si is placed on Zi, and Zi water overcomes Dingsi fire, which means the spirit under the day branch harms the spirit on the day stem. To determine the cause of the matter, one should refer to the Heavenly General. The annotation says: whenever someone comes to leave an item, it should be decided based on the day stem and day branch. If the day stem overcomes the spirit on the day branch, it is acceptable to keep it. If the hidden spirit on the day branch, which is the spirit of the fourth lesson, overcomes the spirit of the first lesson, then it should not be accepted, for the item is definitely stolen goods, and eventually the owner will be implicated. If the spirit on the day branch overcomes the spirit on the day stem, it is also not acceptable to keep it.

謁見尊官何所宜？青龍小吉可投伊，斗罡加孟所求獲。加季空回仲待之日辰相生，彼我見喜，相剋見不喜。又日辰上神將吉，如青龍太常六合所求必得。若神將不吉，所求無也。

When visiting a superior official, how can one ensure it is appropriate? If the divination shows the Azure Dragon and the term 'Xiao Ji' (Minor Auspiciousness), then one may go to visit. The handle of the Big Dipper and Tiangang (Chen) positioned in the four beginning positions will ensure the desired outcome; if positioned in the four middle positions, it will be a wasted effort; if positioned in the four ending positions, one should wait a bit longer. The commentary says: if the Day Stem and Day Branch are mutually generating, both host and guest will be pleased; if they are mutually controlling, they will not be pleased. Additionally, if the deities and generals on the Day Stem and Day Branch are auspicious, such as obtaining the Azure Dragon, Tai Chang, or Liu He, the desired outcome will certainly be achieved; if the deities and generals are inauspicious, the desired outcome will be empty.

彼有人來未得真，加時細看日兼辰。辰上有神傷日上，來者言辭不妄陳。日為來使辰為我，干若傷支是妄因。陰空蛇虎魁罡立日立在上，六將臨干必誑人若傳凶事，視白虎與今日比，即是實。若占吉事，視青龍，與今日比和是實。郇注：凡占虛實真偽，先視干支，若支上神克干上，視其事可信。若干上神克支上神，不可信。太陰、天空、螣蛇、白虎、天魁、天罡臨日干，並是虛詐不可信。空亡、涉害入傳用皆虛。天罡加孟可信，加仲半實半虛，加季全虛不實。返吟人情相背。若申辰作朱雀言多奸詐，不可信。若傳凶事，視折虎，與今日相生比合即是實；若傳吉事，視青龍與今日相生比合即是實。

Someone comes to deliver a message, but it's unclear whether it's true or false. So add the time of divination and examine the day stem and day branch. If the god on the day branch harms the god on the day stem, then the person's words are not fabricated; here, the day stem represents the person delivering the message, and the day branch represents myself. If the god on the day stem harms the god on the day branch, then the words are false. If the six gods: Tai Yin, Tian Kong, Teng Snake, Bai Hu, He Kui, and Tian Gang are located on the day stem, the person is definitely lying. The annotation says: if the matter is ominous, look at Bai Hu; if Bai Hu is in harmony with the current day, it is true. If the matter is auspicious, look at Qing Long; if Qing Long is in harmony with the current day, it is true. Xun's annotation says: when determining the truth or falsehood of a message, first examine the day stem and day branch. If the god on the day branch overcomes the god on the day stem, the matter is credible. If the god on the day stem overcomes the god on the day branch, the matter is not credible. If Tai Yin, Tian Kong, Teng Snake, Bai Hu, He Kui, and Tian Gang are located on the day stem, they are all false and unreliable. If Kong Wang or Shihai enters the three transmissions or affects the useful god, it is also false. If Tian Gang is added to the four young months, it is credible; if added to the four middle months, it is half true and half false; if added to the four old months, it is entirely false. If the divination is a reverse lesson, people's feelings are contradictory. If Shen and Chen are used as Zhu Que, the words are deceitful and not credible. If the matter is ominous, look at Bai Hu and see if it is in harmony or generates with the current day, which indicates truth. If the matter is auspicious, look at Qing Long and see if it is in harmony or generates with the current day, which indicates truth.

我有佳賓欲就沽，問他有酒又疑我。從魁加孟今方釀，臨仲醇香季竭枯《入式》云：以正時視天上從魁，臨孟始釀，臨仲已熟，臨季則無。郇注云：竭枯，無也。此卜酒有無之大略也。列將大吉加臨處，支未臨子得半壺《入式》云：又視天上小吉臨旺相之鄉則有酒，臨休囚之鄉無酒。又以大吉加時，日上神見功曹魁罡為酒初熟，見神后、小吉有酒不多，只半壺。郇注云：青龍六合加日上，定有酒。若加木味酸，加火味苦，加土味甜，加金味辣，加水味淡。

If there are good guests at home and one wishes to prepare some wine, one may ask the guests if they have wine, but they may suspect the intention. To divinate, one looks at "From Kuai" (酉): if it falls on the four initial months, the wine is newly made and still in the vat; if it falls on the four middle months, the wine is already fragrant and drinkable; if it falls on the four final months, the wine has run out. The "Six Yin" (六壬入式) says: take "From Kuai" on the Heaven Plate at the time of the lesson as the standard. If it is in the four initial months, the wine is newly made; if it is in the four middle months, the wine is mature; if it is in the four final months, there is no wine. Xun's commentary says: "Exhausted and dry" means there is no wine. This is the general method for divining the presence or absence of wine. Then add "Da Ji" (丑) to see where it falls: if it does not fall on Zi, one can only get half a jar. The "Six Yin" says: one also needs to look at "Xiao Ji" (未) on the Heaven Plate. If it falls in a prosperous and strong position, there is wine; if it falls in a weak and confined position, there is no wine. Also, using "Da Ji" (丑) to cast the divination, if the Day Stem's heavenly stem meets "Gong Cao" (寅) or "He Kuai" (Xu) or "Tian Gang" (Chen), the wine is newly matured; if it meets "Shen Hou" (子) or "Xiao Ji" (未), there is some wine but not much, only half a jar. Xun's commentary says: if "Qing Long" (Azure Dragon) and "Liu He" (Six Harmony) fall on the Day Stem, there must be wine. Wine added to the Wood position tastes sour, to the Fire position tastes bitter, to the Earth position tastes sweet, to the Metal position tastes spicy, and to the Water position tastes bland.

漁獵太沖為坐神，日來加午虎狼嗔。丑臨生方當是失，伏昴空回不利人。支為魚鳥干為網，干傷支吉獲禽鱗。占時受克為多得，營室休加日與辰《入式》云：以日干為漁獵人，以支辰為禽獸。若日上神有氣，辰上神無氣者，必獲，反此不獲。又伏吟課不得。又人行年上並日辰上神能制物類者必得。又以天罡加季必得，加孟不得。凡漁獵，日干加午不利，為離中虛也。宜卯為傷門有獲。丑為生門，無得。若柔日伏吟、昴星，主獸伏藏不出。亥為營室，為開門，亦主獸得地而難獲也。郇注：營室 ，登明也，為開門，若漁獵得此時，禽獸得其地而不獲也。凡漁獵，干為網罟，又為人，支為禽為獸為魚鱉，干克支可得，支克干不可得。若正時受克，必獲多支干相傷，獲不多。欲知得何物，支上神論之。

Fishing and hunting rely on the "Taichong" (Mao) as the guardian deity. If the day stem is placed on Wu, it will anger tigers and wolves. If Chou is in the place of birth, there will be nothing gained. If the divination shows "Hidden Chant" and "Mao Star," it will be a fruitless trip and be unfavorable for people. The day branch represents birds and animals, while the day stem represents nets and traps. If the day stem harms the day branch, it is auspicious and results in catching birds and fish. If the time of divination is being overcome, the harvest will be abundant. The "Yingshi" (Hai) should not be placed on the day stem or day branch. The "Liuren Rushi" says: the day stem represents the person fishing or hunting, while the day branch represents animals. If the deity on the day stem has strength and the deity on the day branch does not, there will be a harvest; otherwise, there will not be. If the divination shows "Hidden Chant" lesson, there will be no harvest. If the person's year, along with the deities on the day stem and day branch, can control the deities representing animals, there will be a harvest. If the Tiangang is placed on the four seasons, there will be a harvest, but if placed on the four young months, there will not. In general, fishing and hunting are unfavorable if the day stem is placed on Wu, because Wu belongs to Li (Fire) in the Eight Trigrams and is hollow. It is better to have Mao, which is the harming gate, indicating a harvest. Chou is the birth gate, which results in nothing gained. If on a yin day, the divination shows "Hidden Chant" and "Mao Star," it indicates that wild animals are hidden and will not appear. Hai is Yingshi, which is also the opening gate. It indicates that wild animals have the advantage of terrain and are difficult to catch. Xun's commentary says: Yingshi is "Dengming" (Hai), which is the opening gate. If this time is used for fishing and hunting, animals will be in their proper places and cannot be caught. In general, fishing and hunting: the day stem represents nets and people, while the day branch represents animals and fish. If the day stem overcomes the day branch, there will be a catch; if the day branch overcomes the day stem, there will not be. If the time of divination is being overcome, the harvest will be abundant. If the day stem and day branch harm each other, the harvest will not be abundant. To know what is caught, look at the deity on the day branch.

有怪驚人須瘊憂，三傳神將辨其由看朱雀元武等。又看怪是何神類，三十六禽依次求。巳作天空水蟲物，酉乘六合釜鳴鳩。戌並六合神驚犬，罡附螣蛇井沸流。太乙亥並蛇入廁，傳送光明大吉牛。

If there is an unusual occurrence causing fear in the household, one must be cautious and determine the cause by examining the heavenly generals associated with the three transmissions. The annotations mention looking at heavenly generals such as the Vermilion Bird and the Black Tortoise. Then, determine which category the strange occurrence falls into, and proceed according to the order of the thirty-six animals: if the hour of巳 is associated with Tian Kong, it is a creature in the water; if the hour of酉 is associated with Liu He, it is the sound of pots and pans or a magpie causing trouble; if the hour of戌 is associated with Liu He, it is a dog startled and barking; if the hour of Chen (Tiangang) is attached to Teng Snake, it is water from the well overflowing; if the hour of巳 and亥 are both present with Taiyi, it is a snake entering the toilet; if the hour of申 encounters light, it is an occurrence related to light; if the hour of丑 is associated with Daji, it is a cow causing trouble.

郇注曰：凡占怪，先視螣蛇，次看月月光、大煞、直符，又凡螣蛇之陰神作生氣量相，必是活物；作死氣休囚，必是死物。月厭，正月起戌逆十二。大煞，正戌二巳三午四未五寅六卯七辰八亥九子十丑十一申十二酉。直符，甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌。又天目煞，尤主怪異，春辰夏未秋戌冬丑是也。三十六禽者，分十二宮，再分旦時晝時墓時，凡占課寅至巳為旦，午至酉為晝，戌至丑為墓。且如寅日，旦為豹，晝為虎，暮為狸是也。細具於後。

Xun's commentary says: When divining strange occurrences, first look at Teng Snake, then the Month Aversion, Great Sha, and the Direct Symbol. If the hidden spirit of Teng Snake carries Life Qi and is prosperous and strong, the strange occurrence is definitely caused by a living creature; if it carries Death Qi and is weak and confined, the strange occurrence is definitely caused by a dead object. The Month Aversion starts at戌 in the first month and proceeds in reverse order through the twelve branches; Great Sha is at戌 in the first month,巳 in the second,午 in the third,未 in the fourth,寅 in the fifth,卯 in the sixth,辰 in the seventh,亥 in the eighth,子 in the ninth,丑 in the tenth,申 in the eleventh, and酉 in the twelfth. The Direct Symbol is at巳 on a Jia day,辰 on a Yi day,卯 on a Bing day,寅 on a Ding day,丑 on a Wu day,午 on a Ji day,未 on a Geng day,申 on an Xin day,酉 on a Ren day, and戌 on a Gui day. In addition, the Heaven's Eye Sha is especially significant for strange occurrences; it is located at辰 in spring, at未 in summer, at戌 in autumn, and at丑 in winter. The so-called thirty-six animals divide the twelve earthly branches into three periods: dawn, day, and dusk. When setting up a divination, from寅 to巳 is dawn, from午 to酉 is day, and from戌 to丑 is dusk. For example, on a寅 day, dawn is represented by the leopard, day by the tiger, and dusk by the civet. The full list is provided below.

子旦燕，晝鼠，暮蝠。丑旦牛，晝蟹，暮鱉。寅旦豹，晝虎，暮狸。卯旦貉，晝兔，暮狐。辰旦龍，晝蛟，暮魚。巳旦蛇，晝蟮，暮蚓。午旦馬，晝鹿，暮獐。未旦羊，晝鷹，暮雁。申旦猿，晝猴，暮猱。酉旦鳩，晝雞，暮雉。戌旦狼，晝犬，暮豺。亥旦豬，晝狳，暮豕。

The thirty-six animals are divided according to the twelve Earthly Branches as follows: at dawn, the Zi position belongs to the swallow, at noon to the rat, and at dusk to the bat; at dawn, the Chou position belongs to the ox, at noon to the crab, and at dusk to the tortoise; at dawn, the Yin position belongs to the leopard, at noon to the tiger, and at dusk to the civet; at dawn, the Mao position belongs to the weasel, at noon to the rabbit, and at dusk to the fox; at dawn, the Chen position belongs to the dragon, at noon to the water dragon, and at dusk to the fish; at dawn, the Si position belongs to the snake, at noon to the eel, and at dusk to the earthworm; at dawn, the Wu position belongs to the horse, at noon to the deer, and at dusk to the musk deer; at dawn, the Wei position belongs to the sheep, at noon to the hawk, and at dusk to the goose; at dawn, the Shen position belongs to the gibbon, at noon to the monkey, and at dusk to the macaque; at dawn, the You position belongs to the dove, at noon to the chicken, and at dusk to the wild pheasant; at dawn, the Xu position belongs to the wolf, at noon to the dog, and at dusk to the jackal; at dawn, the Hai position belongs to the pig, at noon to the armadillo, and at dusk to the boar. When predicting strange occurrences, take the corresponding animal according to the time of day, and you will know which animal is causing the trouble.

《入式》云：視正時三傳中，有螣蛇則為怪，無則不為怪勿疑。視天上神后所加之神，與日辰相吉，不為禍，相剋則為凶禍。占何物為怪，視神后所加地盤之神，所屬五行決之，木主林、花草、木器為怪，金主金石器物，水主河伯水神、豬鼠為怪，火主神廟祠宇、神鬼為怪，土主家神、祖先、神反為怪。

The Six壬 Entry says: When examining the three transmissions of the current lesson, check if there is Teng Snake among them; if there is, it indicates something strange or abnormal, but if not, there is no need to be suspicious. Then look at the heavenly plate "Shenhou" (Zi) and the deity added to it: if it harmonizes with the day stem and day branch, it is auspicious and will not bring calamity; if it is in mutual control, it will bring misfortune. If one wants to determine what is causing the trouble, look at the deity added to Shenhou on the earth plate, and determine according to its belonging to the Five Phases: if it belongs to wood, it is trees, grass, or wooden objects causing trouble; if it belongs to metal, it is metal or stone objects; if it belongs to water, it is the river god or pigs and rats causing trouble; if it belongs to fire, it is ghosts or spirits in temples and shrines causing trouble; if it belongs to earth, it is household gods or ancestors causing trouble in reverse.

圾戲三傳吉將立欲知勝勻，但看吉將，兩人俱課就年推兩人各視行年上吉將即被人年上得凶將克此勝。年上吉神雖主勝，克被凶神克也衰郇注云：一人獨占，只看三傳有吉神南神，必勝。兩人占，即看各人行年上神，我克彼，彼敗；彼克我，我敗。行年上有吉神良將，雖然可勝，若被凶神遙克，亦敗。三人以上皆詳此皆看行年上神也，同歲須明主客知如二人同年，則看主客位也。行呼為客後為主，客是干兮主是支。支干上下相殘害，擇其強者吉堪施。旺相龍常居主上，主當大勝獲便宜日為客，辰為主。日上見天乙、龍、常，又制辰上神者，客勝。支辰上見此者，主勝。此原注，偉堂據程鵬南本補入。

In gambling games, one should look at the three transmissions to see if there is a favorable general. The commentary says: to know the outcome of the game, just check whether there is a favorable general. When two people are involved, each should calculate according to their own age. Each should look at the favorable spirits on their own age. If the opponent's age has a凶将 and is overcome by me, then I win. Although having a favorable spirit on the age indicates a win, if it is overcome by a凶神, the winning position weakens. Xun's commentary says: when one person is involved, just look at whether there is a favorable spirit or good general in the three transmissions, and it will be a sure win. When two people are involved, look at the spirits on each person's age. If I overcome him, he loses; if he overcomes me, I lose. Even if there is a favorable spirit on the age, if it is overcome by a凶神, it will still result in a loss. For more than three people, the same detailed calculation applies. The commentary says all of this is based on the spirits on the age. If two people are of the same age, they should be distinguished as host and guest. The commentary says when two people are of the same age, look at the host and guest positions: the one who first agrees is the guest, and the one who responds later is the host. The guest uses the day stem, and the host uses the day branch. When the day stem and day branch mutually harm each other, choose the stronger side as the favorable one. If the prosperous and strong Azure Dragon or Tai Chang is in the host's position, the host will have a great victory. The commentary says the day stem is the guest, and the day branch is the host. If the day stem has Tianyi, Azure Dragon, or Tai Chang, and can overcome the spirits on the day branch, the guest side wins. If the day branch has these, the host side wins. This original commentary was added by Cheng Weitang based on Cheng Pengnan's version.

又“支干上下相殘害”四句，則據《通神集》改正。他本作六句云：“干支上下言凶吉，克彼之時使可為。對敵從何推勝負？即將年上定贏輸。相剋擇其強者勝，龍常旺相併難呼。”又按卷注云：三人占依前例，盾行年。若是同年人，須分彼此主客，先起者為客，後應者為主，以日干為客，支為主。若支克干主勝，干克支客勝。更乘吉將尤吉。《入式》云：又視傳人在孤上坐者勝，在虛上坐者負。孤虛者，六甲旬中空為孤，孤之對沖者為虛。

In addition, the four lines following 「支干上下相残害」have been corrected according to the 《Tong Shen Ji》. Other versions consist of six lines: 「The stem and branch above and below speak of fortune and misfortune, when they overcome each other, the situation can be considered. How can one determine the outcome of a contest? The year's stem determines the winner and loser. When there is mutual overcoming, the stronger side wins; the dragon is prosperous and strong, and it is difficult to call for it.」 Furthermore, the annotations state that if three people are involved in a divination, they should be treated according to the previous example, and all should be examined based on their personal years. If the people are of the same age, then the distinction between self and other should be made—those who initiate first are the guests, and those who respond later are the hosts. The day stem is considered the guest, and the day branch is the host. If the day branch overcomes the day stem, the host wins; if the day stem overcomes the day branch, the guest wins. If there is a favorable general, it becomes even more favorable. The 《Liu Ren Ru Shi》also says that one should also consider the person sitting in the seat. The person sitting in the 「gu」position wins, and the person sitting in the 「xu」position loses.the so-called gu and xu refer to the empty position in the six jia cycles as gu, and the position opposite to gu as xu.

擇日天罡加月建，看其神覆可移軍。歲對登明神后下歲對，乃歲對日也，歲前頭下酉兼申乃歲對前日也。河魁臨處看天府，歲後仍須仰見寅。天倉大吉加堪用《集頭曆》云：天倉，大吉下是。言語笨歷》云：天倉，畫龍點睛月起寅二月丑，逆行十二辰是也，餘外相逢不利人《六壬兵機三十占》注云：凡擇出軍日，專以天罡加月建上，看傳送從魁下為歲膠，天魁下為天府，登明神后下為為歲對，大吉下為天倉，功曹下為歲後，已上日辰並吉，再逢上下相生，尤吉。如太沖下為俠畢，天罡下為負沖，太乙下為折沖，勝光下為黽沖，小吉下為致死，己上日辰在凶，不可出軍。再看上下相生猶吉，相剋則凶。

To select a day for military movement, one should add the "Tiangang" (Chen) to the "Month Builder" (the lunar branch of the month). By examining the earthly branches under each of the divine officials, one can determine which day is suitable for moving troops. Under "Dengming" (Hai) and "Shenhou" (Zi) is "Suidui"; under "Chuansong" (Shen) and "Congkui" (You) is "Suqian." Under "Hekui" (Xu) is "Tianfu." "Suhou" should be looked up above "Gongcao" (Yin). Under "Daji" (Chou) is "Tiancang," which can also be used. A commentary citing the "Jitou Li" states that "Tiancang" is located under "Daji." Another calendar says that "Tiancang" starts at Yin in January and moves backward through the twelve earthly branches each month. If the position is not one of these, it is unfavorable for people. The "Liu Ren Bing Ji San Shao Zhan" commentary says: when selecting a day for military movement, one should exclusively use "Tiangang" added to the "Month Builder." Under "Chuansong" (Shen) and "Congkui" (You) is "Suqian," under "Hekui" (Xu) is "Tianfu," under "Dengming" (Hai) and "Shenhou" (Zi) is "Suidui," and under "Daji" (Chou) is "Tiancang." Under "Gongcao" (Yin) is "Suhou." These days are all favorable. If they also meet the condition of mutual generation between upper and lower, they are even more favorable. As for "Taichong" (Mao) under which is "Xia Bi," "Tiangang" (Chen) under which is "Fu Chong," "Taiyi" (Si) under which is "Zhe Chong," "Shengguang" (Wu) under which is "Yan Chong," and "Xiaoji" (Wei) under which is "Zhi Si," these days are all unfavorable for military movement. If they still meet the condition of mutual generation, it is somewhat better, but if they meet mutual control, it is extremely unfavorable.

《龍首經》云：春三月東方七宿為歲位，南方七宿為歲膠，西方七宿為歲對，北方七宿為歲後。孟夏星張二二星為負沖，季夏井魁二星為掩沖，正月初春夏秋冬仿此。歲位、負沖、掩沖、折沖、歲前、俠畢皆凶，歲後、勻對、天倉、天府皆吉，日辰雖凶，不為害也。又云：常以天罡臨月建大吉下二星為天倉，天魁下為天府，小吉下二星為致死，仲月無天府及為沖星，孟月無致死及折沖星，季月無天倉及為英星，天倉、天府舉事德及三世，大吉。致死、負沖、掩沖、芒星，舉事致死喪，大凶。

The Long Head Classic says: In the three months of spring, the seven stars of the eastern sector are called "years' position," the seven stars of the southern sector are called "before the year," the seven stars of the western sector are called "opposite the year," and the seven stars of the northern sector are called "after the year." In the beginning of summer, the stars of the Star Mansion and the Extended Net Mansion are called "negative opposition," and in the end of summer, the stars of the Well Mansion and the Ghost Mansion are called "covering opposition." In the first month and the months of spring, summer, autumn, and winter, these are followed accordingly. The places of "years' position," "negative opposition," "covering opposition," "broken opposition," "before the year," and "beside the completion" are all ominous. The places of "after the year," "opposite the year," "Heavenly Granary," and "Imperial Mansion" are all auspicious, even if the day branch itself is unfavorable, it will not cause harm. It also says: Place the Tiangang on the Month Builder. The two stars below the Daji (Chou) are Heavenly Granary. The two stars below the Tiankui (Xu) are Imperial Mansion. The two stars below the Xiaoji (Wei) are fatal. In the months of the four central quarters, there are no Imperial Mansion or covering opposition stars. In the months of the four beginning quarters, there are no fatal or broken opposition stars. In the four seasonal months, there are no Heavenly Granary or Bright Star. On days of Heavenly Granary or Imperial Mansion, the virtue can reach three generations, which is great auspiciousness. On days of fatal, negative opposition, covering opposition, or Bright Star, there will be deaths and great misfortune.

鄭按：《通神》等書未集兵占，今以《兵機三十占》及《龍首經》等書校之，並節錄其足解《心鏡》者附各條之末。偉堂按：《龍首經》此條本有闕文，此書本係予本前歲得讀孫淵如先生刊本。據云從《道藏》中錄出。然闕文與予本同，不能校也。又按：徐公長於六壬而不長於選擇，據其歌句，不過每月中以定執破危成收開七日吉耳。夫出軍大事，破收二日詎可輕用耶：存而不論可也。

Zheng Tianmin remarked: The books such as Tong Shen Ji do not include the section on military divination. Now I use books such as Liu Ren Bing Ji San Shí Zhan and Long Shou Jing for comparison, and I have excerpted the passages from them that can explain Xin Jing, and appended them at the end of each entry. Cheng Weitang remarked: The entry in Long Shou Jing originally had missing text; this book was copied by me two years ago when I read the edition published by Sun Yuanyu. It is said to have been taken from the Daozang, but the missing text is the same as in my original copy, so there is no way to correct it. Furthermore, it is noted that Xu Daofu was skilled in Liu Ren but not in the art of selecting auspicious days. According to his verses, he only designated seven days each month as favorable: taking, holding, breaking, danger, completion, gathering, and opening. Going to war is a major affair; how could the days of breaking and gathering be used lightly? Therefore, I have merely preserved them without making any comment.

乙戊己辛壬五日，四仲相加九丑神。將軍此日休出馬，只恐難逃血染塵此四句偉堂據《六壬大全》內兵占補入。乙巳丙辰丁巳日，癸亥宜令莫出軍偉堂按：此四日何故不吉？及查《通書》始知為四不祥日也。故兵占內作“癸亥不祥莫陳兵”。建寅逢六卯當七，累數加之是惡神天乙絕氣日，正月初六周到月初七，三月初八，周而復始。“天乙絕氣日”一字，偉堂據程鵬南本補入。

On the days of the heavenly stems 乙, 戊, 己, 辛, and 壬, when paired with the four central earthly branches 子, 午, 卯, and 酉, they form the "nine丑" spirits. On these days, the general should not go out, for it is feared that blood will be spilled on the battlefield. The annotation states that these four lines were added by Cheng Weitang based on the military divination section of The Complete Liuren. The days Yisi, Bingchen, Dingsi, and Guihai are all unsuitable for military campaigns. Cheng Weitang remarked: why are these four days inauspicious? Later, after consulting The Tongshu, he found out that they are the "four inauspicious days," hence the military divination text reads "Guihai is inauspicious, do not deploy troops." In the first month, which is built on 寅, the sixth day is the initial day; in the second month, built on 卯, the seventh day is the initial day, and so on, all being evil spirits. The annotation explains that these are the "days when Tianyi's vital energy is cut off": the sixth day of the first month, the seventh day of the second month, the eighth day of the third month, and so on, in a repeating cycle. The phrase "days when Tianyi's vital energy is cut off" was added by Cheng Weitang based on the Cheng Pengnan edition.

每月四朝並十九，二十八行皆有迍六窮日，每月初四、十九、十十八。此注亦據程鵬南本補入。更有往亡須避忌，不忌前途恐害人往良心，正寅二巳三申四亥王卯六午七酉八子九辰十未十一戌十二丑是也。莫犯章光四絕日孟月乙丑，仲月丙寅，季月甲子為章光四絕，亦名四窮。春庚辛、丙寅，季月甲乙亥，夏壬癸丙丁亥，秋甲乙辛丑，冬丙子、壬辰、癸亥，無用空亡五帝辰甲戌、壬戌、己卯、乙卯、戊午、壬午、辛酉、丁巳、壬子是也。

Each month's fourth, nineteenth, and twenty-eighth days are also days of obstruction for travel, as noted in the commentary, which refers to these as "six extremes days" (六穷日), specifically the fourth, nineteenth, and twenty-eighth days of each month. This note was added based on the Cheng Pengnan edition. In addition, one must avoid traveling on "going to death" (往亡) days, as failure to avoid them may lead to harm. The "going to death" days are:Yin in January,Si in February,Shen in March,Hai in April,Mao in May,Wu in June,You in July,Zi in August,Chen in September,Wei in October,Xu in November, and Chou in December. One should also avoid violating the "Four Absolute Prohibitions" (章光四绝), which are referred to as "Four Extremes" (四穷) in the commentary. These are: Yi Chou on the first month (fourth lunar month), Bing Yin on the second month (fourth lunar month), and Jia Zi on the third month (fourth lunar month). Additionally, in spring, days of Geng and Xin along with Bing Yin are included; in the four seasons, days of Jia and Yi along with Hai are included; in summer, days of Ren and Gui along with Bing, Ding and Hai are included; in autumn, days of Jia and Yi along with Xin Chou are included; and in winter, days of Bing Zi, Ren Chen, and Gui Hai are included. As for Kongwang (空亡) and the "Five Imperial Days" (五帝辰), they are also to be avoided. The Five Imperial Days are: Jiaxu, Renxu, Jimao, Yimao, Wuwu, Renwu, Xinyou, Dingsi, and Renzi.

日晚行疲欲下營，支干逢墓不安寧《神樞經》云：“怖不怖，看五墓。”謂干與支上見五墓也。《三十占》注云：日辰俱墓，夜必有賊，宜防之。卯辰巳等宜防賊，兵書說此是三刑《三十占》注云：神將內相遇三刑，夜必有賊兵至。若見魁罡為恐怖，將兼蛇虎重遭驚。大吉臨干宜急去，不逢斯次即歡停。

The sky is getting dark, and the soldiers are tired, wanting to set up camp. If the day stem and day branch meet the five tombs, this night will not be peaceful. The "Shen Shu Jing" says: "Be afraid or not, look at the five tombs." This refers to the day stem and day branch encountering the five tombs. The annotation of "Thirty Divinations of the Six Rén Military Mechanisms" says that if both the day stem and day branch are in the tomb, there will certainly be thieves attacking at night, and one should be on guard. Seeing the branches of卯, 辰, and 巳 also requires vigilance, as the military book refers to this as "three punishments." The annotation of "Thirty Divinations" says that if the heavenly generals meet and form the three punishments, there will certainly be enemy soldiers coming at night. If the river general and the heavenly marshal appear, it causes fear; if the heavenly general is combined with the teng snake and the white tiger, one will be greatly startled. If the "great good" branch of丑 is on the day stem, one should move quickly; if none of these situations occur, one can rest assured and set up camp.

遇寇途中擇路行，勝光為武休北征。見木傳為忌申酉，庚辛南往不宜兵。玄武畏方為厄地，軍帥須得會其情《三十占》注云：此論專看元武所乘之神，如元武乘寅卯不宜往西方去，乘巳午不宜往北方去，乘辰戌不宜往東方去，乘亥子不宜往辰戌場面未方去，乘申酉不宜往南方去。假令庚辰日巳將申時，庚日以丑為貴人，落辰上，元武乘戌去會丑上，如此時不宜往東方行，以木能克土也。或云：元武乃賊神，殊不知我先行軍，卻以我為元武，不腚受克也。

If encountering enemies on the way, one should choose a route carefully: if the Black Tortoise is riding Shengguang (Wu), one should not advance northward; if it is riding the Wood God, one should avoid going westward toward Shen and You; if it is riding Geng and Xin metal, one should not use force southward. In summary, the direction the Black Tortoise fears is the dangerous place, and the general must understand this principle. The commentary from "Thirty Divination Methods of the Six壬 in Military Affairs" states: this rule specifically looks at the deity the Black Tortoise is riding. If the Black Tortoise rides Yin or Mao, one should avoid going west; if it rides Si or Wu, one should avoid going north; if it rides Chen or Xu, one should avoid going east; if it rides Hai or Zi, one should avoid going toward the directions of Chen, Xu, Chou, and Wei; if it rides Shen or You, one should avoid going south. For example, on a Gengchen day using the Si general and the Shen hour, Geng day takes Chou as the nobleman, which falls on Chen. The Black Tortoise rides Xu and joins Chou, so one should not march eastward, because Wood can overcome Earth. Some people say the Black Tortoise is the thief deity, but they do not realize that if our side is the first to march, then our side becomes the Black Tortoise, and it should not be overcome.

軍行擇路實多途，更以陰陽作歲模。陽歲大吉來加上，陰歲還將小吉鋪。丙壬之下為天道，丙，甲庚之下是人居。惟此四方臨處吉，其餘方所是凶乎《三十占》注云：陽年大吉加太歲，陰年小吉加太歲，尋丙壬甲庚方為天道，入居吉。甲在寅，庚在申，丙在巳，壬在亥。按：《龍首經》甲庚所臨為天道，丙壬所臨為道。

Military routes require many considerations, and there is another method based on the yin and yang of the Tai Su: in a yang year, add "Daji" (Chou) to the Tai Su; in a yin year, add "Xiaoji" (Wei) to the Tai Su. Below Bing and Ren is the "Tian Dao," and below Jia and Geng is the "Ren Dao." Only the four directions of these positions are auspicious; are the other directions not inauspicious? The annotation in "Li Ren Bing Ji San Shiyi Zhan" says: in a yang year, add "Daji" to the Tai Su; in a yin year, add "Xiaoji" to the Tai Su, then find the four directions of Bing, Ren, Jia, and Geng, which are the "Tian Dao" and "Ren Dao." Marching and encamping in these directions is auspicious. Jia is in寅, Geng is in申, Bing is in巳, and Ren is in亥. Note: "Long Shou Jing" says that the directions of Jia and Geng are the "Tian Dao," and the directions of Bing and Ren are the "Ren Dao."

聞賊未知其所在，加時春乙夏居丁。秋辛冬癸名天目，賊當其下伏其形《百鍊金》云：聞賊，以月將加時視天目所加之方，賊在其下，天目者，春辰夏示秋戌冬丑是也。乙即辰，丁即未，辛即戌，癸即丑。鄭按：《三十占》以此四句題曰“天目察賊”，以下題曰“中途察賊”，分作兩歌，可從。

If there is talk of an enemy but its location is unknown, the Month General is added to the time of divination. In spring, take the position of Yi; in summer, the position of Ding; in autumn, the position of Xin; and in winter, the position of Gui. These four positions are called "Heavenly Eyes." The enemy is hidden beneath them. The "Hundred Refinements of Gold" says: If there is talk of an enemy, use the Month General to add to the time of divination and observe the direction where the Heavenly Eye falls; the thief is hidden beneath it. The Heavenly Eye is in Chen in spring, in Wei in summer, in Xu in autumn, and in Chou in winter. Yi corresponds to Chen, Ding to Wei, Xin to Xu, and Gui to Chou. Zheng Tianmin notes: The "Thirty Divinations of Six壬 Military Tactics" titles these four lines as "Observing the Heavenly Eye to Find the Thief," and the following section as "Observing the Thief in the Middle," dividing them into two songs. This division can be adopted.

途中膠後疑逢寇，大吉加臨知賊程看大吉所居之處。臨於子午太沖下，如加辰戌伏登明。寅申定是居參宿，丑示必應藏軫星。卯酉河魁下潛伏，巳亥還於大吉停。兼刑旺相難沖擊，設法抽軍別路行《百鍊金》云：注賊在處，或刑日辰，或旺相，不可攻，當卜吉路而行也。《三十占》注云：假令庚子日寅將辰時占，以月將寅加辰順行，冬癸丑為天目，臨卯地，其賊必在正東伏藏人馬是也。又假如三月癸亥日酉將午時占，月將酉加午上，順行，大吉在戌，其賊在登明之下潛伏是也。此時在途勾撞，登明之下必逢伏兵，須察其地旺相，抽軍設法避之，其地休囚，出奇獲之。在臨時通變，則勝負可決矣。

When marching through the battlefield, if both the front and the rear are afraid of colliding with the enemy, one should look at where the "Daji" (Great Favor) falls on "Chou" (Ox). Based on this, one can determine the enemy's route. The annotations say to look at where the "Daji" is located. If "Daji" falls on "Zi" (Rat) or "Wu" (Horse), the enemy is hidden under "Taichong" (Mao, Ram); if it falls on "Chen" (Dragon) or "Xu" (Dog), the enemy is hidden under "Dengming" (Hai, Pig); if it falls on "Yin" (Tiger) or "Shen" (Monkey), the enemy must be hidden in the "Sanxiu" (Three Stars mansion); if it falls on "Chou" (Ox) or "Wei" (Sheep), the enemy must be at "Zhen" (Wagon Star); if it falls on "Mao" (Goat) or "You" (Rooster), the enemy is hidden under "Hekui" (Xu, Dog); if it falls on "Si" (Snake) or "Hai" (Pig), the enemy remains at the location of "Daji" (Chou). If the location is accompanied by punishments and evils and is prosperous and strong, it is difficult to attack directly, and one should withdraw the troops and choose another route. The "Bailian Jin" says: if the enemy's location is in conflict with the day stem and day branch, or is in its prime and strong, one should not attack, but instead re-divine a favorable route. The annotations of "Liu Ren Bing Ji San Shi Zhan" say: for example, on a Gengzi day, using the寅 (Tiger) general and the辰 (Dragon) hour to cast the divination, placing the month general寅 on the辰 and proceeding in order, in winter, take the Guichou (Gui Chou) as the heavenly eye, and if the heavenly eye is on the卯 (Goat) place, the enemy is surely hidden in the east. Another example is on the Guihai (Gui Hai) day in the third month, using the酉 (Rooster) general and the午 (Horse) hour to cast the divination, placing the month general酉 on the午 and proceeding in order, with "Daji" (Chou) falling on the戌 (Dog), then the enemy is hidden under "Dengming" (Hai). At this time, when moving through the battlefield, if one encounters the "Dengming" place, there must be an ambush. One should check whether that place is prosperous and strong: if it is, withdraw the army and find a way to avoid it; if it is weak and confined, use a surprise attack to capture them. In dealing with matters, one should be flexible and adapt to circumstances, and thus the outcome of victory or defeat can be determined.

賊近我軍推前後，加進占測用防奸《百鍊金》注云：出兵臨敵，不知賊在前後，或陰霧夜間，不可不占也。巳申子卯臨支後，立在干頭賊在前。干若臨支冠當路，支若臨干隨我軒此二句原本作“干若居之賊當睡，支若臨之隨我軒。”今偉堂據《大全》及程鵬南本改正。《百鍊金》注云：日干加辰上，主賊在當道，急宜備之。辰加日上，主賊隨我後來，急宜回營以待之。干支若不臨神占，前後俱無盜賊喧《三十占》注云：占賊在我前後，看巳申子卯四神，若臨干在我前，若臨支在我後。四神不臨干支，前後無賊也。如支干不相凌，亦無賊也。

An enemy has approached our army, and to determine whether they are in front or behind, we should add the time of divination to cast a lesson, in order to guard against spies. The annotation in "Baolian Jin" says: when going out to fight and facing an enemy, if we do not know whether the enemy is in front or behind, or if we encounter misty weather at night, we must cast a divination. If the four divine spirits of巳, 申, 子, and 卯 are present on the day branch, the enemy is behind us; if they are present on the day stem, the enemy is in front of us. If the day stem is added to the day branch, the enemy is blocking our path; if the day branch is added to the day stem, the enemy is following behind our chariot. The annotation says that the original text of these two lines was "If the stem is in the position, the thief is sleeping; if the branch is in the position, he follows my carriage," but Cheng Weitang revised it according to "The Complete Liuren" and Cheng Pengnan's version. The annotation in "Baolian Jin" says: if the day stem is on the day branch, the enemy is on the road and we must be ready to defend; if the day branch is on the day stem, the enemy is following behind us and we must quickly retreat to our camp and wait. If neither of the four divine spirits are present on the day stem or day branch, then there will be no enemy coming from front or back. The annotation in "San Shi Zhan Li Ren Bing Ji" says: to determine whether the enemy is in front or behind us, look at the four divine spirits of巳, 申, 子, and 卯 — if they are on the day stem, the enemy is in front; if they are on the day branch, the enemy is behind; if none of the four divine spirits are on the day stem or day branch, then there will be no enemy in front or behind; if the day stem and day branch do not conflict with each other, there will also be no enemy.

恐賊埋兵在要程，干支上瘊最通靈。子卯巳冒號為覆立，賊寇奸心布伏兵《百鍊金》注云：四神有一神加臨干支者，即知敵冠有伏兵，宜嚴謹防之。四字不臨，無伏兵也。旺相帶刑逢必戰《百鍊金》注云：旺者，春占得卯，夏占得巳，秋占得申，冬占得子；相者，春巳秋子冬卯季申是也。刑者，子刑卯之類。旺而帶刑，必戰，休廢空亡不敢徵《百鍊金》注云：休者，春子夏卯冬申季巳。廢即囚，春申夏子秋巳季卯。空亡，即甲子旬戌亥空之灰。此故賊不敢來戰。干傷前伏支傷後《百鍊金》注云：支上神克干並干上神，為干受傷，伏兵在我前。干上神克支並支上神，為支上神受傷，兵在後，支干俱損莫沖驚《百鍊金》注云：若干上神克干，支上神克支，謂之支干受傷，膠後俱有伏兵，固守吉，戰則凶。

If there is fear that enemies have hidden troops along important roads, one should carefully examine the day stem and day branch. This method is very effective. If the four divine signs Zi, Mao, Si, and Shen are placed above the day stem and day branch, it indicates that the enemy has secretly set up ambushes. The commentary in "Bailian Jin" says: if any of these four divine signs are present on the day stem or day branch, it means the enemy has hidden troops and one should be on high alert. If none of them are present, there are no hidden troops. If they are strong and accompanied by conflict, battle is inevitable. The commentary says: "strong" refers to getting Mao in spring, Si in summer, Shen in autumn, and Zi in winter; "similar" refers to getting Si in spring, Zi in autumn, Mao in winter, and Shen in the four seasons. "Conflict" refers to situations like Zi conflicting with Mao. If strong and accompanied by conflict, battle is certain. If they fall on rest or decline or empty and lost positions, the enemy will not dare to attack. The commentary says: "rest" refers to getting Zi in spring, Mao in summer, Shen in winter, and Si in the four seasons; "decline" is the same as "imprisonment," getting Shen in spring, Zi in summer, Si in autumn, and Mao in the four seasons; "empty and lost" refers to positions like Xu and Hai in the Jiazi decade. Therefore, the enemy will not dare to attack. If the day stem is harmed, the ambush is in front; if the day branch is harmed, the ambush is behind. The commentary says: if the divine signs on the day branch harm the day stem or the divine signs on the day stem harm the day stem, then the day stem is harmed, and the ambush is in front. If the divine signs on the day stem harm the day branch or the divine signs on the day branch harm the day branch, then the day branch is harmed, and the ambush is behind. If both the day stem and day branch are harmed, one should not rashly attack. The commentary says: if the divine signs on the day stem harm the day stem and the divine signs on the day branch harm the day branch, this is called both the day stem and day branch being harmed, with ambushes in front and behind. If one stays and defends, it is auspicious; if one attacks, it is inauspicious.

賊勢憑凌我未強，抽軍迴避看天罡。繫孟直須從右隱，仲季還宜向左藏。從魁太沖為勝地，天上甲加是好方聞賊來，必欲避在內宜右，在外宜左。月將加正時，如太沖從魁下凶，或避匿於旺方。如春莫行東方，餘方準此。按：此原注與歌句不合，必有脫誤。《三十占》注云：天罡加孟宜向右避之，加仲季宜向左避之。以月將加時，從魁太沖為勝地，天罡加申是生方，酉卯二方吉，加申亦吉。假令乙酉日申將巳時占，從魁臨午，太沖臨子，宜向子午二方避之，旺方亦吉，即四季之旺神方也。偉堂按：《百鍊金》注云：如遇旺方不可往，春不宜東，餘仿此。此又與《三十占》相反，當以此為是。

The enemy's force is pressing hard, but our army is not yet strong enough. If we need to retreat and avoid, we should look to the "Tiangang" (Chen). If Tiangang is in the four beginning positions, we should hide to the right; if it is in the four middle or end positions, we should hide to the left. "Congkui" (You) and "Taichong" (Mao) are places of victory. The position where the Heaven Plate's Jia is added is a favorable direction. The note says: if enemies come, we must avoid. Inside, we should go to the right; outside, to the left. When using the month general to calculate the time, if "Congkui" and "Taichong" are in the lower positions, it is actually凶, so we should retreat to the direction that is currently flourishing. For example, in spring, we should not go east; the rest follow the same pattern. Note: This original note does not match the song, so there must be some missing or incorrect parts. The annotation in "Thirty Divinations of Military Affairs in the Six Rats" says: if Tiangang is in the four beginning positions, we should avoid to the right; if in the four middle or end positions, we should avoid to the left. When using the month general to calculate the time, "Congkui" and "Taichong" are favorable places. Tiangang added to Shen is the birth direction, and the directions of You and Mao are also favorable. For example, on Yiyou day, using Shen as the general and Si time to set the lesson, "Congkui" (You) is in Wu, and "Taichong" (Mao) is in Zi, so we should avoid to the directions of Zi and Wu. The flourishing direction is also favorable, which is the direction of the flourishing god in the four seasons. Cheng Weitang notes: The annotation in "The Hundred Forgings of Gold" says that encountering the flourishing direction is actually not suitable to go. For example, in spring, we should not go east; the rest follow the same pattern. This is exactly opposite to what is said in "Thirty Divinations," so we should take "The Hundred Forgings of Gold" as correct.

遙望人來要測詳，神后加臨孟是良。加仲商人季發奸惡《三十占》注云：月將加時，神后落處斷之。寅申巳亥良人，子午卯酉商客，辰戌丑未奸惡細作之人。船宜仲位立天罡有船來，天罡加仲常人，加季惡人，加孟吏人，若持刀棒干支看，亥子卯臨為賊殃亥子惡人，卯是冤仇，巳亦主賊也。功曹傳送魁罡吏，酉午其人慾匿藏以日辰上見之。或聞鼓譟喧譁動，亦用加時看鬧方。合龍申未娼歌樂，勾陳刑斗虎興喪。朱禽官吏天空學，太陰祠禱享神堂。

Looking far away, if someone is coming but it is unclear whether they are good or bad, one should carefully deduce: if "Shenhou" (God of the Queen) falls on the four beginning months, the person is kind and good; if it falls on the four middle months, the person is a merchant; if it falls on the four end months, the person is a wicked person. The commentary from "Thirty Divinations of the Six壬 Military Tactics" says: take the month general and add it to the time of the divination, and look at where Shenhou falls to determine the nature of the person— if it falls on寅,申,巳, or亥, it is a good citizen; if it falls on子,午,卯, or酉, it is a merchant; if it falls on辰,戌,丑, or未, it is a wicked spy. If a boat comes, look at "Tiangang" (Celestial Pole Star) falling on the four middle months: if Tiangang falls on the four middle months, it is an ordinary person; if it falls on the four end months, it is a wicked person; if it falls on the four beginning months, it is an official. If the person is holding a weapon, look at the day stem and day branch: if it shows亥,子, or卯, it is a thief causing trouble; the commentary says亥 and子 are wicked people,卯 is a quarrelsome person, and巳 also indicates a thief. If "Gongcao" (Official)寅 or "Chuansong" (Messenger)申, or Hekui and Tiangang appear, the person is an official; if酉 or午 appears, the person is trying to hide, and the commentary says these should be judged based on the day stem and day branch. If one hears noise and commotion, also use the time of the divination to determine the direction of the noise: if Liu He, Azure Dragon, 申, or 未 appear, it is a brothel with music and dancing; if Gou Chen appears, it is punishment and conflict; if Baihu appears, it is a funeral; if Zhuque appears, it is an official; if Tiankong appears, it is studying; if Taiyin appears, it is praying and worshipping at a temple.

覘賊行藏度彼關，行年歲月日沖難人行年在太歲月建日辰沖破下，不見去。將軍使人同去亡。故曰視凶不凶，見彼干支上將相生旺相去即安。《三十占》注：專看年上神沖干上神，不可出。相生比合去。此論專看大將探聽人行年上將，行年上神不可沖日干上神，又忌沖太歲與月建。如沖破，不可出關度彼境地。沖者，如子午之類是也。行年不論長少，只以寅上起一歲，假令甲寅年壬申月壬午時巳將，辰時壬課在亥，亥去見子，如將行年屬午，此沖干不可去也。太歲是寅，如將行年是申，為沖太歲，亦不可去，餘仿此。日干將命休囚惡，旺相相生去即安日辰上得登明、天罡、勝光，宜急去。

To pass through a checkpoint to gather intelligence, one must check whether the person sent has a conflicting year stem with the Tai Sui, the Month Builder, and the Day Branch. If there is a conflict, the mission will be difficult. The commentary says: if the person's year stem falls under the conflicting position of the Tai Sui, the Month Builder, or the Day Branch, do not send him, otherwise the general's sent person will not return. Therefore, whether it is dangerous or not depends on the gods riding on the person's Day Stem and Day Branch. If they are mutually generating and strong, then the mission will be safe. The commentary from "Thirty Divinations of the Six壬 Military Mechanisms" says: focus on whether the god on the person's year stem conflicts with the god on the Day Stem. If they conflict, do not go out. Only if they are mutually generating, comparable, or harmonious can one go. This rule specifically examines the scout sent by the commander. The scout's year stem god must not conflict with the god on the Day Stem, and also avoid conflicting with the Tai Sui and the Month Builder. If there is a conflict, he cannot go through the checkpoint to enter the enemy territory.the so-called clash refers to conflicts like Zi and Wu. The person's year stem, regardless of age, starts counting from the Yin position. For example, if the year is Jiayin and the month is Renshen, using the Si general at the Chen hour, the Hai is the lodging palace of the Ren. Moving forward from Hai, we reach Zi. If the person's year stem is Wu, which conflicts with Zi, he should not be sent. The Tai Sui is Yin, if the person's year stem is Shen, it conflicts with the Tai Sui, which is also not allowed. The rest follows the same logic. If the god on the Day Stem is in a weak and confined state, it is dangerous. If it is strong and generating, the mission will be safe. The commentary says that if the Day Stem and Day Branch have the gods "Dengming" (亥), "Tiangang" (辰), or "Shengguang" (午), one should hurry to move out.

賊欲相攻切要知，游都作限用推之。游都甲己常居丑，乙庚在子丙辛箕。丁壬居巳言非謬，戊癸同申更不疑逐日所在。游都覆日今將至，前支一日在明期游都加今日今日到，前辰明日到，三四皆仿此。二三依次須防禦，若臨前四不侵圍加今日前四辰，賊已過不來也。游都量相支干畏，賊勢憑凌難守持。游都合處喜降卒相生為喜，不戰而降，畏下難侵大戰時游都所畏之地，父子不相親，中外不信也。成在東南災稍重在東兵凶，在南賊有威，若臨西北禍當微西宜賞勞息兵，北宜禦寇也。不見游都視天乙，臨處還將都推。子辰巳未加今日，賊盜猖狂疾似飛游都旺相加囚地，賊勝。游都囚死加旺相地，賊敗。勾陳克游都，賊亦敗，不克未敗也。

Will the enemy attack, this is the most important point. Use the "Yóu Dū" to determine the time. The method of determining "Yóu Dū" is: Jia and Ji are in Chou on the daily stem, Yi and Geng are in Zi, Bing and Xin are in Ji Xu, Ding and Ren are in Si, Wu and Gui are in Shen. This is determined according to the daily stem each day. When "Yóu Dū" is placed on the day's stem, the enemy will arrive today; if it is placed on the previous branch of the day's branch, the enemy will arrive tomorrow. The commentary says that if "Yóu Dū" is added to the current day, the enemy will arrive that day; if it is added to the previous zhi, the enemy will arrive the next day, and so on for the third and fourth days. The second and third days should be guarded accordingly. If "Yóu Dū" is four zhis before the current day, the enemy will not attack. The commentary says that if "Yóu Dū" is added to the fourth zhi before the current day, the enemy has already left. If "Yóu Dū" is in its prosperous and strong position, the day stem and day branch should fear it, as the enemy's strength is overwhelming and difficult to defend against. If "Yóu Dū" is in a position that is in mutual generation with me, it is a good sign, and the enemy will come to surrender. The commentary says that mutual generation is a good omen, and the enemy will surrender without fighting. If "Yóu Dū" is in a position that it fears and is controlled, the enemy will not be able to attack, which is the time for a major battle. The commentary says that if "Yóu Dū" is in the position it fears, the enemy's internal family members do not trust each other, and there is no trust between the inside and outside. If "Yóu Dū" is in the east or south, the disaster is more severe. The commentary says that in the east, the army is dangerous, and in the south, the enemy has strong power. If "Yóu Dū" is in the west or north, the disaster is lighter. The commentary says that in the west, it is suitable to reward the soldiers and stop the war, and in the north, it is suitable to set up defenses against bandits. If the lesson does not contain "Yóu Dū," then look at the place where Tian Yi Gu Ren is located, and use the same method as for "Yóu Dū." If Zi, Chen, Si, or Wei are added to the current day's stem, the enemy will be very active, like a flying bird. The commentary says: if "Yóu Dū" is prosperous and strong and is added to a place where it is in captivity or death, the enemy will win; if "Yóu Dū" is in captivity or death and is added to a place where it is prosperous and strong, the enemy will lose; if Gou Chen can overcome "Yóu Dū," the enemy will also lose; if it cannot overcome it, the enemy will not lose.

傳聞賊去問疑奸，專尋斗罡繫處占看。加孟未行加仲發，加季如今向遠山。大吉臨干將出界，未到猶自在吾關《百鍊金》注云：大吉臨干，主賊界，不復論天罡矣。

I heard that the enemy has already withdrawn, but it is uncertain, and there is fear that there might be a trick. Therefore, one should specifically look at the place where the handle of the Big Dipper and Tiangang are located to divinate. If the handle is added to the four beginning months, the enemy has not yet departed; if added to the four middle months, they have already started their journey; if added to the four end months, they are now heading towards distant mountains. If "Daji" (Chou) is located on the day stem, the enemy will be leaving the territory; if it has not yet arrived, then they are still within our territory. The commentary in "Bailian Jin" states that when Daji is on the day stem, it indicates that the thief has reached the border, and at this time, there is no need to consider Tiangang further.

或被兵圍不須忙，加時出路望天罡《百鍊金》注：太公曰：“兵圍千里，斗到必通。”以月將加時，尋天罡下一宮而出。若天罡方無路出，當尋三宮時矣。若值絳宮申酉地，明堂時往太沖方。玉堂宜突天魁下，利若鋒芒入極張此四道，擇其穩者便出。《百鍊金》注：以月將加正時，若亥臨四仲為絳宮，宜向天上申酉下出。子臨四仲為明堂，宜向天盤卯方出。丑臨四仲為玉常，宜向天盤戌方出也。日辰上將相生吉，相剋如今有損傷《百鍊金》注曰：傷不傷，視陰陽。若被兵圍，日辰上將神相生者吉，若日辰上將神克戰，又制日辰，必損傷，用兵者宜審之。

If surrounded by enemy troops, do not panic. Add the time of divination to the calculation and determine the direction indicated by 'Tiangang' (Chen). The commentary in 'Bailian Jin' states: Master Tai Gong said, 'Even if surrounded by enemies for a thousand miles, the direction where the handle of the Big Dipper points will definitely be a way out.' Using the Month General combined with the time of divination, find the direction under Tiangang to escape. If there is no way to escape in the direction of Tiangang, then use the third palace. If the divination falls on the绛宫 (Jiang Gong), escape towards the directions of Shen and You; if it falls on Mingtang, escape towards the direction of Mao; if it falls on Yutang, escape from the direction of Xu (Tiankui). The force will be sharp like a knife, and there will be no obstacles. The commentary says these four paths, choose the most secure one to escape. The commentary in 'Bailian Jin' states: using the Month General combined with the time of divination, if亥 (Hai) is at the four cardinal points, it is Jiang Gong, and one should escape from the direction of Shen and You on the Heaven Plate; if 子 (Zi) is at the four cardinal points, it is Mingtang, and one should escape from the direction of Mao on the Heaven Plate; if 丑 (Chou) is at the four cardinal points, it is Yutang, and one should escape from the direction of Xu on the Heaven Plate. If the heavenly stem and earthly branch of the day are in mutual generation, it is auspicious; if they are in mutual control, there will be injury. The commentary says: whether there is injury depends on yin and yang. When surrounded, if the heavenly stem and earthly branch of the day are in mutual generation, it is auspicious; if they are in mutual conflict and further control the heavenly stem and earthly branch of the day, there will definitely be injury. Those who use troops should carefully examine this.

兩軍相守已經時，今朝憂戰始占之。勾陳剋日刑沖斗，不克無刑各守持《經》曰：“斗不斗，刑相湊；殺不殺，刑相壓。”謂勾陳與刑並也。如子日卯為勾陳是也。《百鍊金》注：勾陳乘神剋日辰，又逢刑沖日辰者，主戰否則不虞。大吉小吉支干上，兩軍俱解固疆圍《百鍊金》注：大吉小吉二神有一神加干支上，主兩軍俱解，不虞也。斗罡加孟須職守，加仲相傷彼此疲加仲。臨季出軍攻擊好，得勝名之是順機勾陳所臨之處，上下相剋亦戰，與刑同歸亦戰。假令子日，仍作勾陳上是也。

Two armies have been facing each other for some time, and today there is concern about a battle, so the divination was cast. If Gou Chen overcomes the day stem and day branch and there is also punishment and clash, then fighting will occur; if there is no overcoming and no punishment, both sides will hold their positions. The classic says: "Whether to fight or not, look at whether punishment is present; whether to kill or not, look at whether punishment suppresses." This refers to Gou Chen and punishment occurring together. For example, on a Zi day, the卯 is considered Gou Chen. The commentary in "Bailian Jin" says that if the god riding on Gou Chen overcomes the day stem and day branch and also encounters punishment and clash on the day stem and day branch, it indicates a battle; otherwise, there is no need to worry. If "Daji" (Chou) or "Xiaoji" (Wei) fall on the day stem or day branch, both armies will cease hostilities and hold their borders. The commentary in "Bailian Jin" says that if either Daji or Xiaoji god is present on the day stem or day branch, both armies will be relieved of encirclement and there is no need to worry. When the handle of the Big Dipper and Tiangang are placed in the four young months, it is suitable only for holding position; when placed in the four middle months, both sides will suffer casualties and be exhausted; when placed in the four old months, it is best to send troops for attack, and victory is in accordance with the heavenly mechanism. The commentary says that if Gou Chen is present and there is mutual overcoming above and below, it indicates a battle; if punishment is also present in the same place, it also indicates a battle. For example, on a Zi day, the卯 is still considered Gou Chen.

六害來加年命上，此時攻戰自遭刑。假使將軍年在酉，天魁立酉敗縱橫酉戌六達，子未、丑午、寅巳、卯辰、申亥，並相害也。經曰：敗不敗，視六害。若主客論之，忌害氣加日辰。若論上將，擬往攻戰，年命上忌之。假令甲午日丑加甲，不利客也。丑加午不利主也。乙丑日午加場面，不利主，午加乙不利客。白虎若臨輸更甚，日辰還忌切須明。虞雄用起春寅勝，夏巳秋申冬亥贏。沖破為雌值凶惡，此術標題《龍首經》《百鍊金》注：雄者，乃是春寅夏巳秋申冬亥是也。其法專分主客。雄臨干客勝，臨支主勝。雌者，春申夏亥秋寅冬巳是也，雌臨干客敗，臨支主敗。

The concept of "Six Harmful Relationships" applied to one's personal destiny year indicates that when one goes to war, they will suffer punishment. For example, if a general's personal destiny year is in You (酉), and the "Heavenly General" (天魁) in Xu (戌) is placed on You, they will suffer a complete defeat. The commentary states that You and Xu are harmful to each other, and similarly, Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai are also harmful. The text says: whether one will lose or not, depends on the Six Harmful Relationships. If considering the relationship between host and guest, the harmful influence should be on the day stem and day branch. If discussing the general leading an attack, the harmful influence should be on the personal destiny year. For instance, on Jiawu day, if Chou (丑) is placed on Jiawu, it is unfavorable for the guest side; if Chou is placed on Wu, it is unfavorable for the host side. On Yichou day, if Wu is placed on Chou, it is unfavorable for the host side; if Wu is placed on Yi, it is unfavorable for the guest side. If the White Tiger (白虎) also appears, the loss will be even greater. The day stem and day branch also should avoid the White Tiger, this point must be clearly understood. The so-called "Strong God" (雄神) initiating the transmission, in spring, if it is in Yin (寅), it will be victorious; in summer, if it is in Si (巳), in autumn, if it is in Shen (申), in winter, if it is in Hai (亥), it will be victorious. The "Feminine God" (雌神) is the opposite of the Strong God; when it appears, it will be disastrous. This method is said to be from the "Dragon Head Classic" (龙首经). The commentary in "Hundred Refinements of Gold" (百炼金) says: the Strong God refers to Yin in spring, Si in summer, Shen in autumn, and Hai in winter. This method specifically distinguishes between host and guest—when the Strong God is on the day stem, the guest side will win; when it is on the day branch, the host side will win. The Feminine God refers to Shen in spring, Hai in summer, Yin in autumn, and Si in winter. When the Feminine God is on the day stem, the guest side will lose; when it is on the day branch, the host side will lose.

兩軍相虞誰當勝？主客先後看日辰。先起為客後為主，上將明之不陷軍。干害支兼上克下害亦克也，利客反斯主人下克上，支害干，宜主。《百鍊金》注：干克支利客，宜先起兵，用得上克下亦然。若支克干，下賊上，是為反斯，宜主人，宜後起兵勝。本將行年宜制虎，不然須見克勾陳。無此即須勾克武勾陳克元武，或刑剋並主勝，勾陳利克賊方神勾陳所乘神制克賊方上神即勝，反此不能勝也。

Two armies are facing each other, but ultimately who will win? It depends on distinguishing between the host and the guest, and looking at who moves first. These are all determined by the day stem and day branch. The one who moves first is the guest, and the one who responds later is the host. A general who understands this will not suffer a defeat. If the day stem harms the day branch, and there is also an upper element harming the lower one, the commentary says that harm is also a form of harm, which benefits the guest side. Conversely, if the lower element harms the upper one, and the day branch harms the day stem, this benefits the host side. The commentary from "Bailian Jin" says: if the day stem overcomes the day branch, it benefits the guest side, and it is suitable for the guest to move first; if the day branch overcomes the day stem, and the lower element harms the upper one, then it is the opposite, benefiting the host side, and it is suitable for the host to move later and win. The general's personal year should ideally be able to control the White Tiger, otherwise he should at least be able to overcome Gou Chen. If not, he must rely on Gou Chen to overcome Yuan Wu. The commentary says that if Gou Chen overcomes Yuan Wu, or if there is mutual刑 and overcoming, it indicates a victory. Gou Chen should also be able to overcome the enemy's position deity. The commentary says that if the deity that Gou Chen is riding over controls the enemy's upper deity, then it is a victory; conversely, if it does not, then it is not a victory.

賊方之上勾陳立，天乙遙能制下辰賊所居方上神見勾陳太乙，假令丙丁乙遙克勾陳之下神敵降，日賊賊居午地，正月寅時太沖作勾陳在午上，是賊方之上，勾陳立登明為天乙遙克午，是天乙遙克能遙制勾陳下神煞，更詳於日辰相救，餘仿此。按此小注多脫誤。遇此敵降天滅寇，佑我行師得大勳《三十占》注：假令丙申日午將酉時占，賊在卯方，主將行年在巳，寅加巳，巳加申，為干害支，兼上克下，宜客先舉兵。寅加巳，是主將行年，辰加未為白虎，巳火制申金，主將行年制虎，辰上是丑土，巳上寅木制土神，是克勾陳也。賊方卯上見子水，而辰土遙制之，是克賊方之上神也。

The enemy's position is occupied by Gou Chen, and the Tianyi Nobleman is able to control the earthly branch beneath Gou Chen from a distance, so the enemy will surrender. The annotation says: When the heavenly stem at the enemy's position sees Gou Chen and Tianyi, for example, if the enemy is stationed at Wu, during the first month at寅 time, Taichong (Mao) is placed on Wu with Gou Chen, this means Gou Chen is established above the enemy's position; Dengming (Hai) is placed on Hai as Tianyi and controls Wu from a distance, which means Tianyi can remotely control the凶煞 beneath Gou Chen. Also, we need to check if the day stem and day branch come to help, and so on. According to the note, there are many errors in this passage. When encountering such a situation, the enemy will surrender, heaven destroys the enemy, and protects our army to achieve great military success. The annotation in "Thirty Divinations of the Six Rats in Military Affairs" says: For example, on a Bingshen day with the general at Wu and the hour at You, if the enemy is at Mao, the general's age is at Si;寅 is placed on Si, and Si is placed on Shen, which means the day stem harms the day branch and the upper element harms the lower one, so it is advisable for the enemy side to attack first.寅 on Si is exactly the general's age; Chen is placed on Wei as White Tiger, and Si fire can control Shen metal, which means the general's age controls White Tiger; Chen on Wei is Cuo soil, and the寅 wood on Si can control the soil god, which means Gou Chen is controlled; the enemy's Mao position sees Zi water, and Chen soil controls it from a distance, which means the enemy's heavenly stem is controlled.

鄭體功先生云：《兵占一十六歌》皆與《六壬兵機三十占》言語同，予先未知《三十占》誰人所撰，逮五月初十日，途遇呂友漢楓云：‘《三十占》又名《百鍊金》，崇正間人浙江查之煒撰，其序云：“本《心鏡》兵占而自注之。”而三十占內，又有《渡河涉水》、《覓水求糧》、《藏形遁跡》三歌，亦兵家所需，今掇而附之，備一格以別《心鏡》原文也。

Master Zheng Tigong said: The sixteen songs of military divination in the text are identical to those in the "Thirty Divinations of Military Affairs in the Six壬" (Liu Ren Bing Ji San Shao Zhan). At first I did not know who authored the "Thirty Divinations," until on the tenth day of the fifth lunar month, I met a friend named Lü Hanfeng on the way, who told me: "The 'Thirty Divinations' is also known as 'The Hundred Refinements of Gold' (Bai Lian Jin), written by Zhao Zhiwei, a person from Zhejiang Province during the Chongzhen period. In his preface, he mentioned that he based his work on the military divination of the 'Heart Mirror' (Xin Jing) and added his own annotations." The "Thirty Divinations" also includes three additional songs: "Crossing the River," "Seeking Water for Food," and "Concealing Form and Evading Traces," which are also essential for military campaigns. Now I have included them together and arranged them in a separate section to distinguish them from the original text of the "Heart Mirror."

天河覆井渡河驚，水用尋罡水道通。支傷水湧前難渡，支吉不逢龍日亨其法專看一塌胡塗盤辰未卯子為天河，若天盤四字加臨地盤子卯辰未，名曰天河覆井。此時滿族河主沉溺。如值水在周圍，看天罡加處為水道。如罡加孟勿前行，加仲勿中行，加季勿後行。又法，六壬以日干為陸路，日支為水路。若支不受克，宜水路行。又看丙子、癸丑、癸未三日為觸水龍日，不可行船渡河。假令丁亥日巳將寅時，天盤未字為天河臨地盤辰上，名天河覆井，不宜出兵、渡河，餘仿此。

Divination shows "Heavenly River Covers Well," indicating danger when crossing a river. If using water routes, one must find "Tiangang" (Chen) to determine the water path. If the day branch is harmed, the water flow becomes turbulent, making crossing difficult. If the day branch is auspicious and does not coincide with a "Touch Water Dragon" day, then the journey will be smooth and safe. The annotation explains that this method focuses on the four characters of Tianpan (Heaven Plate): Chen, Wei, Mao, and Zi as "Heavenly River." If these four characters overlap with the four characters of Di Pan (Earth Plate): Zi, Mao, Chen, and Wei, it is called "Heavenly River Covers Well," and crossing the river at this time is dangerous for drowning. If surrounded by water, one should look at where Tiangang is added to determine the water path: if Tiangang is added to the four Meng (younger) positions, do not move forward; if added to the four Zhong (middle) positions, do not take the middle path; if added to the four Ji (older) positions, do not go backward. Another method: Six Rén uses the day stem to represent land routes and the day branch to represent water routes. If the day branch is not harmed, it is suitable to take the water route. Additionally, the days Bingzi, Guichou, and Guiwei are "Touch Water Dragon" days, and boat travel should be avoided. For example, on Dinghai day, using Si as the general and starting the lesson at Yin hour, if the Tianpan's Wei character is the Heavenly River and overlaps with the Di Pan's Chen, it is called "Heavenly River Covers Well," which is not suitable for military action or crossing the river. Other cases follow the same pattern.

丑為糧草未為泉，卯未之間水道全。飢渴有時難共飲，將軍且算莫愁顏此論專看天盤上未卯丑三字為水泉。以丑為糧草，以卯為水道。若天盤丑字落處就從筭往丑處進三百步，即見糧草。假令甲子日戌將卯時，未加子上，往北行三百步有井泉。卯加申上，西南三百步有水道。丑加午上，畫龍點睛南三百步有糧草。

The Earthly Branch 丑 represents grain and supplies, 未 represents spring water, and the area between 卯 and 未 is where the water channel is located. In the army, if people are both hungry and thirsty, the general only needs to follow the method for calculation, without worry. The commentary says: this rule specifically looks at the Heaven Plate's 未, 卯, and 丑. 未 and 卯 indicate spring water, and 丑 indicates grain and supplies. When the character 丑 on the Heaven Plate falls on a certain position, one should walk three hundred steps from that position towards the direction of 丑 to find the supplies. For example, on a Jiazi day with the general Wu and starting the calculation at the卯 hour: 未 is placed on Zi, and walking three hundred steps north will find a well; 卯 is placed on Shen, and walking three hundred steps southwest will find a water channel; 丑 is placed on Wu, and walking three hundred steps south will find the grain and supplies.

紫房華蓋可藏兵，卯木從魁莫自驚。月將加時投此處，自然遁跡卻成功此論專看天盤上子丑卯酉四處，如有事或藏兵于山林溝壑，自然掩襲，必獲全勝。假令丙寅日午將辰時，子加戌，宜西北方藏百人，卯加場面，東北方藏千人，酉加未，不拘多少，可隱藏也。

Purple Chamber and "Huagai" can be used to hide troops. The wood at the卯 position and "Congkui" at酉 do not need to be alarmed. By using the Month General and the time of day to cast the divination, deploy troops to these places, and naturally conceal their tracks for success. The annotation says: this rule specifically examines the Heaven Plate at the positions of子, 丑, 卯, and 酉. If there is a need to hide troops in mountains, forests, and ravines, and attack from these places, certain victory is assured. For example, on a Bingyin day with a Wu General and a Chen hour, the子 is placed on戌, suitable for hiding one hundred troops in the Northwest; the卯 is placed on丑, suitable for hiding one thousand troops in the Northeast; and the酉 is placed on未, allowing any number of troops to be hidden.

甲子乙丑海中金，丙寅丁卯爐中火。戊辰己巳大林木，庚午辛未路傍土。壬申癸酉劍鋒金，甲戌乙亥山頭火。丙子丁丑澗下水，戊寅己卯城頭土。庚辰辛巳白蠟金即鉛錫也，壬午癸未楊柳木。甲申乙酉泉中水，丙戌丁亥屋上土。戊子己丑霹靂火，庚寅辛卯松柏木。壬辰癸巳長流水，甲午乙未沙中金。

The sixty Jiazi cycles pair every two to form a single Nayin sound element. The first thirty are paired as follows: Jiazi and Yichou belong to the Metal phase, symbolizing sea metal; Bingyin and Dingmao belong to the Fire phase, symbolizing furnace fire; Wuchen and Jisi belong to the Wood phase, symbolizing great forest wood; Gengwu and Xinwei belong to the Earth phase, symbolizing roadside earth; Renshen and Guiyou belong to the Metal phase, symbolizing sword edge metal; Jiaxu and Yihai belong to the Fire phase, symbolizing mountain top fire; Bingzi and Dingchou belong to the Water phase, symbolizing stream water; Wuyin and Jimao belong to the Earth phase, symbolizing city head earth; Gengchen and Xinsi belong to the Metal phase, symbolizing white wax metal, noted as lead and tin; Renwu and Guiwei belong to the Wood phase, symbolizing willow and poplar wood; Jiashen and Yiyou belong to the Water phase, symbolizing spring water; Bingxu and Dinghai belong to the Earth phase, symbolizing roof top earth; Wuzi and Jichou belong to the Fire phase, symbolizing thunder fire; Gengyin and Xinmao belong to the Wood phase, symbolizing pine and cypress wood; Renchen and Guisi belong to the Water phase, symbolizing long flowing water; Jiawu and Yiwei belong to the Metal phase, symbolizing sand metal.

丙申丁酉山下火，戊戌己亥平地木。庚子辛丑壁上土，壬寅癸卯金箔金。甲辰乙巳覆燈火，丙午丁未天河水。戊申己酉大驛土，庚戌辛亥釵釧金。壬子癸丑桑柘木，甲寅乙卯大溪水。丙辰丁巳沙中土，戊午己未天上火。庚申辛酉石榴木，壬戌癸亥大亥水。

The next thirty pairs follow in sequence: Bingshen and Dingyou belong to fire, symbolizing fire below the mountain; Wuxu and Jihai belong to wood, symbolizing wood on flat land; Gengzi and Xinchou belong to earth, symbolizing earth on walls; Rennyin and Guimao belong to metal, symbolizing thin gold; Jiachen and Yisi belong to fire, symbolizing covered lamps; Bingwu and Dingwei belong to water, symbolizing river water; Wushen and Jiyou belong to earth, symbolizing large驿站 earth; Gengxu and Xinhai belong to metal, symbolizing hairpins and bracelets; Renzi and Guichou belong to wood, symbolizing mulberry and catalpa trees; Jiayin and Yimao belong to water, symbolizing large stream water; Bingchen and Dingsi belong to earth, symbolizing sandy earth; Wuwu and Jiwei belong to fire, symbolizing heavenly fire; Gengshen and Xinyou belong to wood, symbolizing pomegranate trees; Renxu and Guihai belong to water, symbolizing the sea. The original text ends with '大亥水', which should be '大海水' (sea water), but it is recorded as is.

鄭按：雜將門，乙丑金，乙亥火，辛未土，癸酉金等，此納音法也。又按《集要》有納音鬼之法云：“凡干鬼為長上災，納音鬼為子孫災。假令甲子乙丑日占，申酉為干鬼，海中金為納音鬼，臨支發用方的。否則不論。”是可見古人原有納音之用，而今多不知之，今附納音歌訣，以便學者。

Zheng Tianmin notes: The "Zajiangmen" mentions that Yichou belongs to metal, Yihai to fire, Xinwei to earth, Guiyou to metal, etc., using this Nayin method. Also, according to "Lunin Ji Yao," there is a method called "Nayin Ghost," which says: "All heavenly stem officials and ghosts indicate calamity for elders, while Nayin officials and ghosts indicate calamity for descendants. For example, if the lesson starts on Jiazi or Yichou, Shen and You are the officials and ghosts of the heavenly stem, while Hai Zhong Jin is the official and ghost of the Nayin; it only counts if they are on the day branch and in the initiating transmission, otherwise it is not considered." From this we can see that ancients originally used Nayin, but nowadays most people do not understand it, so here we provide the Nayin rhyme to help scholars refer to.