Ren Gui (壬歸)

目錄。卷一《提綱例約》：一、觀四課之加臨；二、察用神之生克；三、傳始終；四、貴神吉凶；五、判八殺吉凶。卷二《壬占易簡例約》：理氣類象說；占例：求財；占例：瑣占約雲；占例：扣門。卷三《謀望門》：干貴求財第一；成象第二；通象第三；推類第四；引伸第五。卷四《婚姻門》：例約一；干支正象第二；用傳變象三；類神定象第四；品貌根源第五；命年關係第六；成後始終瑣象第七；古今占例第八。卷五《農事門》：例約；農圃定象；類神定象；象類約略；蠶桑象類；加臨定象；吉凶瑣象。卷六《出行門》：占例約第一；總象第二；動靜占法第三；遲速占法第四；吉凶占法第五；水陸占法第六；陰晴風雨占法第七；伴侶占法第八；貲本行李占法第九；投宿占法第十；啟行占法第十一；見聞有疑占法第十二；期會占法第十三；家內吉凶占法第十四。卷七《三才門》：三才易簡例約第一；類神三傳變通法引證第二。

The entire book is divided into seven volumes. Volume one, "Outline and General Rules," establishes the general principles of the book, divided into five sections: first, it explains how to examine the heavens and earth plates in the four lessons; second, it discusses the examination of the useful god (first transmission) regarding its generation and overcoming; third, it covers the beginning, middle, and end of the three transmissions; fourth, it explains the auspicious and inauspicious nature of the twelve heavenly generals (precious spirits); fifth, it discusses the eight evils: virtue, union, ghost, tomb, destruction, harm, punishment, and conflict, and their auspicious and inauspicious nature. Volume two, "Simple and Easy Rules of the Yin River Divination," discusses the relationship between principle, qi, image, and category, and provides three examples of divination: seeking wealth, brief divination formulas, and visitors at the door. Volumes three to seven are organized by categories of divination. Volume three, "Divination for Aspirations and Expectations," is divided into five sections: visiting officials and seeking wealth, forming images, connecting images, reasoning by analogy, and extending the meaning. Volume four, "Divination for Marriage," is divided into eight sections: general rules, the correct images of heavenly stems and earthly branches, the changing images of the three transmissions, determining images through category spirits, origins of appearance and form, relationship with the year of birth, success and failure, speed and slowness, and the beginning and end of minor images, as well as examples of divination from ancient and modern times. Volume five, "Divination for Agricultural Affairs," is divided into seven sections: general rules, determining images of farmland, determining images through category spirits, brief summaries of images and categories, images and categories related to sericulture and silk farming, determining images through the addition of plates, and minor images of auspicious and inauspicious outcomes. Volume six, "Divination for Travel," is the most detailed, divided into fourteen sections: general rules, overall images, movement and stillness, speed and slowness, auspicious and inauspicious outcomes, land and water, weather conditions such as rain and wind, companions, initial capital and luggage, lodging, departure, experiences and doubts during the journey, appointment for meeting, and auspicious and inauspicious outcomes at home. Volume seven, "Divination for the Three Elements," is divided into two sections: simple and easy general rules of the three elements, and references to the method of changing the three transmissions through category spirits. Some titles in the table of contents slightly differ from the actual headings in the text, and the text within the book should be taken as the standard.

壬歸。不著撰人。

This book is titled "Nengui," meaning to consolidate and unify various methods of interpretation in the Great Six壬 (Daliu壬) into one place; the original book does not mention the author's name, and it is part of a collection of specialized divination texts passed down from the Qing dynasty.

壬之有綱，猶裘之有領；振裘者必挈其領，言壬者當提其綱。維綱云何？曰四課也，用神也，三傳也，天官也，八煞也，如斯而已。雖然，知四課而不知加臨之變，不知四課者也；知用神而不知五氣之殊，不知用神者也；知三傳而不知制救之情，不知三傳者也；知天官為萬類之主，而不知三才之用，不知天官者也；知八煞為經緯之需，而不知制化之妙，不知八煞者也。操而存之，是為提綱；神而明之，是在人矣。

The study of Liu Xin divination has its framework, just as a leather coat has a collar; when you unroll a leather coat, you must hold the collar, and when you study Liu Xin, you should first grasp its framework. What is the framework? It is the four lessons, the useful god, the three transmissions, the heavenly generals (the twelve heavenly generals), and the eight evils, these five things only. Although it is said like this, if one understands the four lessons but does not grasp the changes of the heavenly and earthly plates, then one does not truly understand the four lessons; if one understands the useful god but does not know the distinctions of prosperity, decline, rest, captivity, and death, the five energies, then one does not truly understand the useful god; if one understands the three transmissions but does not know the principles of control and rescue within them, then one does not truly understand the three transmissions; if one only knows the heavenly generals as the masters of all things but does not understand the use of the three principles in taking forms, then one does not truly understand the heavenly generals; if one only knows the eight evils as essential to the structure of the lessons but does not understand the skill in controlling and resolving them, then one does not truly understand the eight evils. If one can grasp these points and remember them in the heart, it is called 'grasping the framework'; as for the ability to apply them skillfully and flexibly, that depends entirely on the person himself.

凡日上神生日，謂之益氣。益氣者，有益於我之氣也；得之者，遇災不凶，凡事皆吉，故曰：上神生我，為益氣來扶來助。凡日生上神，謂之脫氣者，脫耗於我之氣也；得之者，事多脫賺，得不償失，故曰：我生上神，為脫氣勞心勞力。凡日上神剋日，謂之損氣；損氣者，有損於我之氣也；晝為人損夜為鬼損；旺相猶可，囚死難當。旺相為官，而君子得之；則為官星臨身，進取求官，反以應吉。凡日克上神，謂之制氣；制氣者，受制於我之氣也。氣為我制，則使令惟命，而惟命是從者，其先於財？故曰：我克者為財，然而得吉神旺相，方可言財；若將凶神死、內外刑戰，則為財神受傷，反主傷財。

Whenever the heavenly stem riding on the day stem benefits the day stem, it is called "beneficial qi." Beneficial qi refers to qi that is beneficial to oneself; those who receive it will not suffer misfortune even if they encounter calamities, and all matters will be auspicious. Therefore, when the heavenly stem benefits the day stem, it is beneficial qi coming to assist oneself. Whenever the day stem is reversed to benefit the heavenly stem, it is called "losing qi," which refers to qi that is lost and wasted from oneself; those who receive it will often be cheated and suffer losses, so they will only work hard without gaining much. Therefore, when the day stem benefits the heavenly stem, it is losing qi, resulting in hard work with little reward. Whenever the heavenly stem overcomes the day stem, it is called "damaging qi," which refers to qi that harms oneself. During the day, it indicates being harmed by others, while at night, it indicates being harmed by ghosts or evil spirits. When the heavenly stem is prosperous and strong, it can still be endured, but when it is in a state of captivity or death, it cannot be resisted. However, overcoming in terms of prosperity and strength is called "official star," and if a gentleman receives it, it indicates the official star is present, which is auspicious for seeking official positions. Whenever the day stem overcomes the heavenly stem, it is called "controlling qi," which refers to qi that is controlled by oneself. Since the qi is controlled by oneself, it will obey orders; and the first thing that obeys orders is wealth, so it is said: what I overcome is wealth. However, it must be accompanied by a favorable general and prosperous qi to be considered as wealth; if it is accompanied by a malevolent general and the qi is in a state of death, or if there are internal and external conflicts, then the wealth god is injured, leading to loss of wealth.

凡日上神生辰，辰上神生日，謂之人宅相生，彼此受益。凡日上神克辰，辰上神剋日，謂之交克，人宅相傷，賓主不睦。凡日辰皆自生其上神，謂之上脫，則彼此被上人脫賺；而上神又生天官者，則為脫上逢脫，其脫更甚，故曰：脫上逢脫多虛詐。凡日生辰上之神，辰生日上之神，謂之交脫，主東得西失，輾轉脫財。凡日辰上神各與日辰作合，謂之互合，或交互作合，謂之交合。惟宜和合圓成，不利解脫分散。但合中有刑有害，不可不熟審。

Whenever the heavenly stem of the day generates the earthly branch of the day and the heavenly stem of the day branch also generates the heavenly stem of the day, it is called "person and dwelling mutually generate," meaning the person and the dwelling benefit each other. Whenever the heavenly stem of the day overcomes the earthly branch of the day and the heavenly stem of the day branch also overcomes the heavenly stem of the day, it is called "mutual overcoming," meaning the person and the dwelling harm each other, and there is discord between the host and the guest. Whenever both the heavenly stem and the earthly branch of the day generate their respective heavenly stems above, it is called "upper escape," meaning the person and the dwelling are both deceived by those above. If these upper heavenly stems then go on to generate their respective heavenly generals, it becomes "escape above meets escape," leading to even greater loss, so it is said: "escape above meets escape, there is much deceit and fraud." Whenever the heavenly stem of the day generates the heavenly stem of the day branch and the heavenly stem of the day branch generates the heavenly stem of the day, it is called "mutual escape," meaning gains from the east are lost in the west, and wealth is gradually lost. Whenever the heavenly stems above the day stem and day branch each combine with the day stem and day branch respectively, it is called "mutual combination." If they combine crosswise, it is called "cross combination." This type of situation is favorable for harmonious and complete matters, but unfavorable for matters involving separation, dissolution, or breaking away. However, among combinations, there are often hidden punishments and harms, so one must examine carefully.

凡日上神墓日，謂之本身逢墓，故曰：華蓋覆日，如霧暗室，旺墓猶可，休囚更甚。凡辰上神墓辰，謂之家宅逢墓，其家必住墓庫陰僻之地，休囚為墓，旺相為庫。凡日加日墓之上，謂之將身投墓，有甘心就罪之象，不利有攸往，不往何災也？凡日加辰墓之上，謂之移家就靜，有散屋與人之象，舍己以從人，甘就其侮也。凡日辰上神各與日辰刑者，或交互刑害，則有彼此猜忌之象。凡日辰上各見日鬼辰鬼之墓者，則主凡事不明，最為凶兆。如木日，以丑為鬼墓之類，金神克木為鬼，丑蓋金之墓神也。

Whenever the heavenly stem on the day stem is exactly the stem's Tomb Spirit, it is called "the self encountering its墓," which is said: "the Huagai star covers the day stem, and a person is like being in a foggy dark room." When the Tomb Spirit is prosperous and strong, it is still barely workable, but when it is weak and confined, it becomes even more obscure. Whenever the heavenly stem on the day branch is exactly the branch's Tomb Spirit, it is called "the family encountering its墓," meaning the family must live in a storage area, a dark and secluded place. The same Tomb Spirit, when weak and confined, is considered just "墓," but when prosperous and strong, it is considered "库." Whenever the day stem on the heavenly plate is placed on its own tomb, it is called "submitting oneself to the墓," indicating a willingness to accept punishment, which is unfavorable for going somewhere. If one does not go, where would the disaster come from? Whenever the day stem on the heavenly plate is placed on the tomb of the day branch, it is called "moving the family for quietness," indicating the image of giving up one's house to others, abandoning oneself to comply with others, and willingly suffering humiliation. Whenever the heavenly stems of the day stem and day branch each have mutual conflicts or cross conflicts and harms, there is an image of mutual suspicion and fear. Whenever the heavenly stems of the day stem and day branch each have the Tomb Spirit of day ghosts and Chen ghosts, it indicates that all matters are unclear and ambiguous, which is the most ominous sign. For example, for a day of wood, the ghost tomb is Chou—gold conquers wood as the ghost, and Chou is precisely the tomb of gold.

凡辰加日上被日克，所欲不求而自得，財來就人，氣旺更吉。日加辰上被辰克，屈身取侮，當自責；自取亂首，咎不在人也。日加辰上辰生日，俯就他人求所得。辰加日上日生辰，萬事徒勞總不成。辰加日上辰剋日，卑下犯上非美德。日加辰上日克辰，用力於人事始成。辰加日上辰生日，任意求謀百無失。日加辰上日生辰，虛費心機百不成。

When the day branch is added to the day stem and is overcome by the day stem, desired things come without seeking, wealth comes to the person. If the energy is even stronger, it is even more auspicious. When the day stem is added to the day branch and is overcome by the day branch, it means bending down to invite others' humiliation, one should self-reflect; misfortune is self-inflicted, not others' fault. When the day stem is added to the day branch and the day branch nourishes the day stem, one must submit to others to obtain what is needed. When the day branch is added to the day stem and the day stem nourishes the day branch, all efforts are in vain, and nothing is achieved. When the day branch is added to the day stem and the day branch overcomes the day stem, it means the inferior offending the superior, which is not a good thing. When the day stem is added to the day branch and the day stem overcomes the day branch, one must personally exert effort to accomplish things. When the day branch is added to the day stem and the day branch nourishes the day stem, seeking anything is certain to succeed. When the day stem is added to the day branch and the day stem nourishes the day branch, all efforts are wasted, and nothing is achieved.

凡日上神旺日，最宜守舊，如木日以卯為旺神之類。日上神為日祿，主有榮名，切不可舍此祿神而別求動用。日上神為驛馬，君子升遷，小人身動。如子日馬在寅之類。日上神為日德，最利進取。如甲日德在寅，支德六吉，子日德在巳。日上神為日敗，事主敗壞，凡事皆凶。如木日敗在子，支敗六凶。日上神為日絕，凡事結絕。如木日絕在申。辰上見日之祿神，尊屈於卑，貴以下賤，權攝不正。辰上見日之官星，貴人進階，常人招訟。

Whenever the heavenly stem on the day is the strong stem of the day's stem, it is most suitable to remain in one's current occupation, for example, the strong stem for a wood day is卯. If the heavenly stem on the day is the禄 of the day's stem, it indicates a reputation of honor and distinction, and one should not abandon this禄 to seek other endeavors. If the heavenly stem on the day is the驿马, a gentleman will gain promotion or a change of position, while an ordinary person will only be busy with travel, for example, the驿马 for a子 day is寅. If the heavenly stem on the day is the德 of the day's stem, it is most favorable for advancement, for example, the德 of 甲 day is寅; as for the branch 德, each of the twelve branches has its own position, such as the branch 德 of a子 day is巳, and the six yang branches' 德 are all favorable. If the heavenly stem on the day is the败 of the day's stem, which is also the Bathing position, it indicates failure in matters, and all divinations are unfavorable, for example, wood is defeated at子; the six branch 败 are all unfavorable. If the heavenly stem on the day is the绝 of the day's stem, all matters should be concluded and cut off, for example, wood is at绝 at申. If the day's branch has the禄 of the day's stem, it indicates a superior person being in a low position and a noble person being in a humble position, taking charge of affairs without proper recognition. If the day's branch has the official star of the day's stem, a noble person may advance in rank, while an ordinary person may encounter legal troubles.

日辰上神互換相沖，賓主不投，人情不美，與反吟同。四課不合，事不滿意，求謀不成。日上神為日鬼，最為不吉。日上魁罡，事不由己；辰上魁罡，家宅不寧。辰上空亡，或見天空，多主戲謔。日辰上見刑害，人情不美，凡事不宜。凡日課為主，為尊，為人，為動，為遠，為高；辰課為彼，為卑，為地，為靜，為近，為小。上生下則利，我生彼則不利。

The day stem and day branch are both governed by their respective heavenly stems, and when these heavenly stems clash, it indicates that the host and guest are not in harmony, leading to poor interpersonal relations, which is similar to the meaning of the reverse chant lesson. When the four lessons do not harmonize with each other, things will not go smoothly, and efforts will not succeed. The heavenly stem governing the day stem is the official ghost, which is particularly inauspicious. If the day stem is accompanied by the two great stars, Kuai and Gang, which correspond to Xu and Chen, then the matter is beyond one's control. If the day branch is accompanied by Kuai and Gang, the household will be unstable. If the day branch is accompanied by an empty void or is governed by the heavenly void general, it often indicates mockery and empty words. If there is mutual punishment or harm between the day stem and day branch, interpersonal relations will be poor, and all matters will be unsuitable. The day stem and day branch lessons represent the host, superior, people, movement, distance, and height, while the day branch lessons represent the guest, inferior, place, stillness, nearness, and smallness. When the upper generates the lower, it is beneficial; but if the lower generates the upper, it is not beneficial.

凡日上神為太陽，身近恩光，最為吉利。凡辰上見月宿，為凶神入宅。月宿，太陰也。正月起危，二月起奎，三胃，四畢，五井，六柳，七張，八翌，九角，十房，十一箕，十二斗，日行一宿，遇斗重留，見觜不用。凡干上有鬼，而辰克去之；辰上有鬼，而干克去之，皆為吉占。又看為何神以定休咎。

If the heavenly stem on the day is in the position of the sun, and the body is close to the light of the royal favor, it is most auspicious. If the earthly branch encounters the 'month mansion' on its head, it means an Inauspicious Spirit has entered the gate. The month mansion refers to Tai Yin, which is the star mansion where the moon is located: in the first month, it starts from the Rooftop mansion, in the second month from the Legs mansion, in the third month from the Stomach mansion, in the fourth month from the Net mansion, in the fifth month from the Well mansion, in the sixth month from the Willow mansion, in the seventh month from the Extended Net mansion, in the eighth month from the Wings mansion, in the ninth month from the Horn mansion, in the tenth month from the Room mansion, in the eleventh month from the Winnowing Basket mansion, and in the twelfth month from the Dipper mansion. Each day moves through one mansion, and when reaching the Dipper mansion, it stays for two days, while the Turtle Beak mansion is skipped. If there is an official ghost on the heavenly stem and the earthly branch can overcome it, or if there is an official ghost on the earthly branch and the heavenly stem can overcome it, it is considered a favorable omen. One must also check which deity this ghost represents to determine the degree of auspiciousness or inauspiciousness.

發用之神，主事之吉凶成敗，以旺化決之。凡用在日上兩課，為外事，主遠，主去；用在辰上兩課，為內事，主近，主來。用起上克下，卑幼有災，事從外來，占利男子，兵利先起。用起下賊上，尊長有危，事從內起，占利女人，兵利後應。凡用得太歲，事在年中；用得月建，事在本月；用得旬首，事在本旬；用得節氣中立之首，事在半月之內；用得本日之干，事在本日之內；用得氣首，事在五日之內。

The initiating transmission, also known as the first transmission, governs the fortune, success or failure of an event. It should be judged based on its strength and decline. If the initiating transmission is derived from the two lessons on the day stem, it pertains to external matters, indicating something distant or going away. If it is derived from the two lessons on the day branch, it pertains to internal matters, indicating something near or coming. If the initiating transmission originates from 'upper overcoming lower,' there will be misfortune for the younger or inferior person, with the matter coming from outside; when questioned, it benefits the man, and in military matters, it is advantageous to strike first. If the initiating transmission originates from 'lower stealing from upper,' there will be danger for the superior or elder person, with the matter originating internally; when questioned, it benefits the woman, and in military matters, it is advantageous to wait and respond later. If the initiating transmission deity is exactly the year stem, the matter will occur within the year; if it is exactly the month builder, within the month; if it is exactly the beginning of the ten-day period, within the ten days; if it is exactly the beginning of a solar term or a start of a season, within half a month; if it is exactly the day stem, within the day; if it is exactly the beginning of a five-day period, within five days.

用臨死，其事必止，如木用而臨在午上也；發用臨敗，其事必敗；發用臨絕，事結、人信至、病死；發用臨墓，事必隱晦。凡用神沖日、破日、刑日、害日，則自不安穩；用神沖辰、破辰、刑辰、害辰，則家不寧靜。若用克四課內之六親，即以言吉凶。如甲日，以土為財，四課內有土而用神寅卯克去之，則無財矣。課內本無其財，則不得言克財，六親仿此。凡用神下臨克地，而上神又來墓用，謂之仰丘俯仇。上神即中傳，即用神之陰也。

The useful god located in the death qi position indicates that matters will inevitably come to a halt. For example, if wood is the useful god and it is placed on the position of Wu (午), then the matter will stop. If the initiating transmission is located in a ruined position, that is, the bathing position, the matter will certainly fail. If the initiating transmission is located in the绝 position, it indicates that the matter will conclude, someone will arrive, or a sick person will die. If the initiating transmission is located in the墓 position, the matter will be obscure and unclear. Whenever the useful god is in conflict with the day, breaks the day, is in conflict with the day, or harms the day, the self will be unstable. If the useful god is in conflict with the hour, breaks the hour, is in conflict with the hour, or harms the hour, the family will be restless. If the useful god overcomes one of the six relations in the four lessons, then the fortune and misfortune can be judged accordingly. For example, on a Jia day, if earth is considered the wife's wealth, and if the four lessons originally contain earth but it is overcome by the useful god, which is寅 or卯, then there will be no wealth. If the four lessons originally do not contain this wealth, then there is no question of overcoming wealth, and the other six relations can be judged in the same way. Whenever the useful god is located below a disk that overcomes it, and the god above it is the burial place of the useful god, this is called "looking up at a hill and looking down at an enemy." Here, the upper god refers to the middle transmission, which is the yin god of the useful god.

凡用神克太歲，主歲中災；克月建，主月內災；克旬首，旬內災；剋日干，憂己身，主身動及公訟；剋日支，憂妻妾卑下，及家內不安。克占時，主心動憂驚；克行年，謀事不成；克本命，命運顛倒。然須視其剋日克年克命之神，與日果為何類。若係日鬼，則為身災；為日刑，則防刑責之災；帶驛馬天馬，則防車舟傾倒撲跌之災。帶血支血忌，則防血光之災；帶官符病符，則防詞訟疾病之災；帶天鬼月厭，則魑魅怪異火燭之災。惟為財所克，則反利求財；日祿所克，則反利干祿；惟刑剋兩字，為壬式關鍵。惟日干、行年、本命，為己身化咎，而歲月旬，不過論其災發之歲月。

If the useful god is strong and overcomes the heavenly stem, it indicates there will be calamity during the year; if it overcomes the month builder, there will be calamity in the current month; if it overcomes the beginning of the ten-day period, there will be calamity in the current ten-day period; if it overcomes the day stem, the worry falls upon oneself, indicating travel and labor, as well as legal disputes; if it overcomes the day branch, the worry falls upon the wife, concubine, and subordinates, as well as domestic unrest. If it overcomes the time of the event, it indicates mental restlessness, fear, and worry; if it overcomes the age, it indicates failure in plans; if it overcomes the birth stem, it indicates a reversal of fate. However, one must also determine the relationship between the god that overcomes the day, year, or birth stem and the day stem, in terms of the six relations. If it is the day ghost, it indicates personal calamity; if it is the day crime, one should be cautious of legal troubles. If it carries the post-horse or heavenly horse, one should be cautious of accidents such as car crashes, shipwrecks, or falls. If it carries the blood branch or blood taboo, one should be cautious of blood-related calamities. If it carries the official symbol or disease symbol, one should be cautious of legal disputes and illness. If it carries the heavenly ghost or month aversion, one should be cautious of ghosts, spirits, and fire-related accidents. However, if it is overcome by the wife and wealth, it is beneficial for seeking wealth; if it is overcome by the day's fortune, it is beneficial for seeking salary. The terms 'crime' and 'overcoming' are the key elements in the Six壬 (Six Secret) divination system. The day stem, age, and birth stem are the ones that actually affect oneself and bring about calamity; the heavenly stem, month builder, and beginning of the ten-day period are only used to determine when the calamity occurs in the year or month.

凡用神得四時旺氣者，主有喜慶；用若臨於旺氣之上，為其所克者，則主官非，旺氣所勝憂縣官也；如春占用木則為旺氣，如用土臨木，則為旺氣所勝矣；憂縣官者，縣為守土之官，古之諸侯也。氣旺當建，而有侯象，而謂之建侯也。用為建侯所勝，故有憂也。凡用神得四時相氣，為益財。如春占火用是也。用若臨於相氣之上，受其傷克者，則主失財。蓋相氣為四時子孫，生財之神也，故主益財。子孫之氣反來傷用，主失財。相氣所勝憂錢財也。

If the useful god is in the旺气 of the current season, it indicates good fortune and celebration. However, if the useful god is on top of the旺气 but is instead overcome by it, it indicates legal disputes and troubles, which is called "being overcome by the旺气, worrying about the county official." For example, in a divination during spring when wood is the旺气, if the useful god is earth and is on top of wood, it means being overcome by the旺气. The worry about the county official is because the county magistrate is an official who governs the land, equivalent to the ancient feudal lords. When the气 is strong, it signifies the establishment of the feudal lords, which is called "establishing the feudal lords." Therefore, when the useful god is overcome by the establishment of the feudal lords, there is worry. If the useful god is in the相气 of the current season, it indicates an increase in wealth. For example, in a divination during spring when fire is the useful god. If the useful god is on top of the相气 but is instead harmed by it, it indicates loss of wealth. This is because the相气 is the son and grandson trigram of the four seasons, which is the god that generates wealth. Therefore, it naturally brings about gains. However, once the son and grandson trigrams turn around and harm the useful god, it leads to loss of wealth, which is called "being overcome by the相气, worrying about wealth."

凡用神得四時死氣者，為絕滅。如春占土用是也。用若臨於死氣之上，受其傷克者，則有喪亡之憂。蓋死氣即是四時財神，財為養命之源，而反傷用；用，事之機也，其機如彼，則無以養命矣。故曰死喪，死氣所勝憂死喪也。凡用神得四時囚氣，囚氣者，為敗壞。如春占金用是也。用若臨於囚氣之上，受其傷克者，則有刑獄之憂。蓋因囚氣即是官鬼，官與鬼，惟獄訟首畏之。臨於其地而受其所勝，能無凶乎？囚氣所勝憂刑獄也。

If the useful god is in the death qi of the current season, it indicates a fatal outcome. For example, if in spring the earth element is the useful god, and the useful god is located in the death qi, it will suffer harm and there will be worries of loss of life. Because death qi is the wealth god of the four seasons, and wealth is the source of life. Now it turns against the useful god; the useful god is the key to the matter. If the key is severely harmed, it becomes impossible to sustain life, hence it is said to indicate death and loss. Being overcome by death qi brings worry of death. If the useful god is in the captivity qi of the current season, captivity qi indicates failure. For example, if in spring the metal element is the useful god, and the useful god is located in the captivity qi, it will suffer harm and there will be worries of imprisonment and punishment. Because captivity qi is the official ghost, and officials and ghosts are what people who are involved in legal matters fear most. If the useful god is on that position and is overcome by it, how can it not be dangerous? This is being overcome by captivity qi, bringing worry of legal troubles.

凡用神得四時休氣者，為敗壞；如春占水用日也。用若臨於休氣之上，受其傷克，則有疾病之憂。蓋休氣即是四時生神，生乃生身之本，而反傷用，則生無所恃，而敗壞隨之矣，故憂疾病。休氣所勝憂疾病也。故曰：旺發言官事，妻財相氣論，死言喪禍至，囚動見官刑，休來憂疾病，諸家卦備陳。若只以用神而言，而不論其所臨之地，則失之矣。乃有以日干求五氣，而不從四時者，謬之甚也。

Whenever the useful god is in the resting qi of the current season, it is also considered as a failure. For example, if in spring divination water is the useful god, and the useful god is located in the resting qi, it will be harmed by it, leading to worries about illness. Because the resting qi is the god that generates me in the four seasons, generating me is the fundamental basis for survival; when the fundamental basis harms the useful god, the vitality has nowhere to rely on, failure follows, hence the worry about illness—being overcome by the resting qi, the worry is about illness. Therefore, the rhyme says: "When the prosperous qi is used, it relates to official affairs; wealth and spouse must be considered according to the harmonious qi. When the death qi appears, calamity comes; when the captive qi is activated, official punishment occurs. When the resting qi arrives, worry about illness; all family divination books have already explained this completely." If one only focuses on the useful god itself without considering the qi of the earth plate it is located on, this rule is misapplied. As for those who use the day stem to deduce the five qi without determining them according to the four seasons, that is even more seriously wrong.

凡用神得相氣，為氣至，其事將來；宜占進取。用神得休氣，為氣謝，其事已往，宜占既散。凡日鬼為用，事敗憂生。若用神自臨克地，則不能為災。凡日墓為用，凡事不發。若墓為用神下臨長生之地，則舊事再發。如甲乙日小吉為用，下臨亥水之類是也。凡日刑發用，百事不利；日沖日破發用，雖得必失；日害發用，凡事疑阻，得不償失。

Whenever the useful god receives the phase of growth, it is called "qi arriving," indicating that the matter is about to happen, and it is suitable for divination regarding advancement or progress. When the useful god receives the phase of rest, it is called "qi declining," indicating that the matter has already passed, and it is suitable for divination regarding things that have already dispersed. If the day stem's official ghost serves as the initiating transmission, the matter will fail and troubles will arise; but if the useful god itself is directly above a plate that overcomes it, it will not cause disaster. If the day stem's tomb god serves as the initiating transmission, all matters will not proceed smoothly; but if this tomb god becomes the useful god and is directly above the growth phase, old matters will reoccur, for example, on a Jia or Yi day, if the small auspicious god of the You earth branch is the useful god and is directly above the Hai water phase. If the day stem's penal god serves as the initiating transmission, all matters will be unfavorable; if the day stem's conflicting god or breaking god serves as the initiating transmission, even if something is obtained, it will certainly be lost again; if the day stem's harmful god serves as the initiating transmission, all matters will be met with doubts and obstacles, resulting in loss without gain.

凡空亡發用，為本身空，憂喜俱不成，託人多詐，聞事不實，求脫憂，未能脫，小事出旬可望，大事終人難成。凡日干之同類發用，事多兄弟，用若下臨克地，則事不由己。凡天官下生用神，為得道，得道多助，無所不宜。用神上生天官，為失道，失道者寡助，所作者違礙。凡用神下臨克地，而天官又下克之，則為夾克，凡事逼迫，不由己身，吉不成吉，凶則大凶，如功曹臨申發用，上乘白虎之類是也。

Whenever the Kongwang god is used as the initiating transmission, it indicates that the person is in a state of emptiness, and both worries and joys cannot be resolved: when asking others for help, one often meets with deceit; the information heard is not reliable; and attempts to escape from troubles are in vain. Small matters may still be hopeful after this ten-day period, but major affairs will ultimately fail. Whenever the brothers' trigrams, which are of the same type as the day stem, are used as the initiating transmission, the matter often involves brothers or friends. If the useful god is under a plate that克 it, then the matter is beyond one's control. Whenever the heavenly general below is generating the useful god, it is called "getting the way," and those who get the way receive much support and are suitable for anything. Conversely, if the useful god generates the heavenly general above, it is called "losing the way," and those who lose the way receive little support, and their affairs are obstructed everywhere. Whenever the useful god is under a plate that克 it, and the heavenly general above also克 it, it becomes "sandwiched by two克," leading to pressure from all sides, lack of freedom, and failure of good things while bad things become very bad, for example, when the official Gao (功曹) trigram寅 wood is under the trigram申 and is accompanied by the White Tiger.

凡用神下臨生地而天官又下生之，則為比和，吉事順美，凶事有救。如功曹臨亥發用，上乘天后之類是也。凡地盤克用神，用神克天官，為內戰，禍患難解，事從內起。天官克用神，用神克地盤，為外戰，凶禍易解，事從外來。凡用被下克上，乘凶將，則凶動。若末能制克用之神，可以反凶為吉。凡用神空亡，而所謀不成，所憂易脫，其事不實，其人不來。

Whenever the useful god is supported by the earth plate that generates it, and the heavenly general above also generates it, this is called 'like and harmonious': auspicious matters proceed smoothly and completely, while ominous matters receive some relief. For example, if Gongcao (Wood) in the寅 position is placed on the亥 position and initiates the transmission with the Heavenly Empress above. Whenever the earth plate overcomes the useful god, and the useful god in turn overcomes the heavenly general, this is called 'internal conflict', leading to difficulties that are hard to resolve, with troubles arising from within. Whenever the heavenly general overcomes the useful god, and the useful god in turn overcomes the earth plate, this is called 'external conflict', making calamities easier to resolve, with troubles coming from outside. Whenever the useful god is overcome by the earth plate below, and is accompanied by a malevolent general, ominous events will occur. However, if the final transmission can control the god that overcomes the useful god, it can still turn misfortune into good fortune. Whenever the useful god falls into kongwang, the affairs planned will not succeed, but the worries will be easily resolved, and the matters are unreliable, and the person expected will not come.

凡以用神與所臨之辰相因而言數目，如神后加未為用，子數九未數八，八九相因而為七十二數之類是也；若發用作空，則當別取類之上下而因之。凡德神發用，事成凶散。凡日辰之上見凶神惡煞，如日鬼日刑之類，而用能克去之，則吉。

Whenever calculating numbers, take the useful god and multiply it with the earthly branch it is on. For example, if the god of the rear is water in the branch of Wei as initiating transmission, the innate number of Zi is nine, and the innate number of Wei is eight, multiplying eight and nine gives seventy-two, which is the number sought. If the initiating transmission falls on kongwang, then take another type of god and multiply its numbers with the ones above and below. Whenever a virtuous god is in initiating transmission, good things will succeed and bad things will dissipate. Whenever Inauspicious Spirit恶煞 appear on the day stem and day branch, such as day ghost or day crime, and the useful god can overcome them, it is considered a good omen.

凡初傳吉，末傳凶，事主先易後難。初傳凶，末傳吉，事主先難後易。凡占進取，而三傳漸見有氣者，則為吉。如春占，初得亥子，末得寅卯之類是也。若漸見無氣，則宜守舊。凡占脫散，而三傳漸見無氣者，則為吉。如春占初得寅卯，末得亥子之類是也。若漸見有氣，則有事難解。凡初傳在日前一位，末傳在日後一位者，謂之前引後從，主有升官遷秩之喜；引從地支者，則有遷居修宅之慶。凡三傳不離四課者，謂之課內藏，占吉占凶，皆有成就之象，故凡病訟憂產，皆忌見也。

If the first transmission is favorable and the final transmission is unfavorable, the matter will start easily but become difficult later; if the first transmission is unfavorable and the final transmission is favorable, the matter will start difficult but become easy later. When divining about advancement, if the energy of the three transmissions gradually increases, it is favorable. For example, in spring, if the first transmission is亥 or 子 water and the final transmission is 寅 or 卯 wood, water generates wood and wood is vigorous in spring, indicating gradual improvement. If the energy of the three transmissions gradually declines, one should remain in the current occupation. When divining about escaping or dispersing, if the energy of the three transmissions gradually declines, it is favorable. For example, in spring, if the first transmission is 寅 or 卯 and the final transmission is 亥 or 子, the energy declines, which is favorable. If the energy becomes stronger instead, the matter will be difficult to resolve. If the first transmission is on the previous stem of the day stem and the final transmission is on the next stem of the day stem, it is called "前引后从" (leading before and following after), indicating promotion and promotion in rank. If "前引后从" relates to the day branch, it indicates moving to a new place or constructing a house. If all three transmissions are within the scope of the four lessons, it is called "课内藏" (hidden within the lesson), indicating definite success regardless of whether the matter is favorable or unfavorable. Therefore, matters such as illness, litigation, or childbirth, which are feared to come true, should avoid encountering this.

凡三傳與日辰互換作合，事主反覆不定，牽連不了。凡三傳俱為日干之生者，謂之益氣，凡占俱吉。如甲日占，三傳申子辰之類是也。凡三傳俱為日干所克，謂之全財，財多反為不美，如甲日占，三傳辰戌丑未之類是也。凡三傳俱剋日干，謂之全鬼，鬼多亦為不吉，惟四課上原有制鬼之神，始可轉凶為吉。如甲日，三傳酉巳戌丑之類是也。凡三傳俱受日干之生者，謂之全脫，請託多虛謊，謀事多不成，憂病未得脫，干求多費力。如甲日占，三傳寅午戌之類是也。

Whenever the three transmissions and the day stem and day branch mutually harmonize, the matter becomes complicated and uncertain, with things going back and forth and unclear. If all three transmissions are born by the day stem, it is called 'benefiting the qi', and the outcome is generally favorable, for example, if the day stem is Jia Wood and the three transmissions are Shen, Zi, and Chen, forming a water trinity. If all three transmissions are overcome by the day stem, it is called 'full wealth', but too much wealth is not good, for example, if the day stem is Jia and the three transmissions are Chen, Xu, Chou, and Wei, which are all earth elements. If all three transmissions overcome the day stem, it is called 'full ghost', and too many ghosts are inauspicious. However, if there is originally a god in the four lessons that can control the official ghost, it can turn misfortune into good fortune, for example, if the day stem is Jia and the three transmissions are You, Si, Xu, and Chou. If all three transmissions are born by the day stem, it is called 'full release', and asking others for help often results in empty words and lies, and matters are often not successful. Worry and illness are hard to get rid of, and seeking help from others is especially difficult. For example, if the day stem is Jia and the three transmissions are Yin, Wu, and Xu, forming a fire trinity.

凡三傳與日辰互作三合，而內一神空亡者，謂之空合，吉凶俱主不成。凡三傳俱陽，事必顯著；三傳俱陰，事必隱秘。子寅辰午申戌為陽，丑卯巳未酉亥為陰。凡三傳初生中，中生末，末生干；或末生中，中生初，初生日干者，事必轉相提攜，委曲成就，逢空亡則仍有名無實。凡三傳未克中，中克初，初剋日；或初克中，中克末，末剋日干者，則則必輾轉牽擾，遞相欺凌，事敗、求無、訟刑、病死，雖不克日，亦有其象。

Whenever the three transmissions interact with the day stem and day branch to form a triple harmony, and one of the spirits falls into kongwang, it is called "konghe." Both good and bad events cannot be realized. If all three transmissions are yang branches, the matter will certainly be openly revealed; if all three are yin branches, the matter will remain hidden and not be known. The branches zi, yin, chen, wu, shen, xu are yang, while chou, mao, si, wei, you, hai are yin. If the first transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission generates the day stem, or if the final transmission generates the middle transmission, the middle transmission generates the first transmission, and the first transmission generates the day stem, the matter will certainly be supported step by step, although it may be complicated, it will eventually succeed. However, if there is a kongwang in the middle, it will be empty in name but not in reality. If the final transmission overcomes the middle transmission, the middle transmission overcomes the first transmission, and the first transmission overcomes the day stem, or if the first transmission overcomes the middle transmission, the middle transmission overcomes the final transmission, and the final transmission overcomes the day stem, the matter will certainly be entangled and each step will oppress the previous one, leading to failure, loss of what is sought, lawsuits and punishments, illness and death. Even if the final transmission does not overcome the day stem, such ominous signs have already appeared.

凡三傳自干上發用，傳歸支上者，必是我託人幹事；自支上發用，傳歸干上者，必是人托我幹事。凡初為長生，末為墓者，事主先易後難，初吉後凶；初為墓神，末為長生者，事主先難後易，初凶終吉，惟三合局有之。凡三傳合住，沖日方動；三傳相尾相沖，合日方住。凡三傳傳進，作事宜進，吉凶亦漸進盛；三傳傳退，作事宜退，吉凶亦漸退散。凡三傳初末同辰，凡事宜。凡三傳間位，事多阻隔。

Whenever the three transmissions start from the day stem and finally reach the day branch, it indicates that I am entrusting someone else to handle the matter. If the three transmissions start from the day branch and finally reach the day stem, it indicates that someone else is entrusting me to handle the matter. If the first transmission is the growth position and the final transmission is the storage position, the matter starts easy and becomes difficult later, beginning auspicious but ending in misfortune. If the first transmission is the storage position and the final transmission is the growth position, the matter starts difficult and becomes easy later, beginning inauspicious but ending auspicious—this pattern only occurs within a triple harmony. Whenever the three transmissions are mutually combined and stationary, they will only activate when the day is in opposition. If the three transmissions are at opposite ends and in opposition, they will only stop when the day is in harmony. If the three transmissions progress step by step forward, it is favorable to take initiative in handling matters, with fortune and misfortune gradually increasing. If the three transmissions retreat step by step backward, it is favorable to retreat and defend, with fortune and misfortune gradually dissipating. Whenever the first and final transmissions of the three are in the same branch, all matters are favorable. Whenever the three transmissions jump over positions, the matter encounters many obstacles.

凡三傳沖開課中之墓，為吉兆。然一沖不能破二墓，不可不知。凡三傳不在四課之上者，事必難成。凡三傳魁罡，凡事不安，然而魁罡所指，鬼神不能為禍。凡三傳同日為身強，同辰為客盛。凡三傳得見日干者，謂之三傳朝日，其吉其凶，不能逃避之象。凡三傳見於日辰之中，謂之夾定三傳。如乙丑日干上巳，三傳寅卯辰之類是也。凡占者皆有吉不容避，凶不可逃之象，病訟產憂產皆忌見之。不拘日上辰上，但見一空便為空矣。則有將得復失之象；凶不至死亡，吉亦不成大喜。

Whenever the three transmissions can clash with the Tomb Spirit in the four lessons, it is a good omen; however, one clashing god cannot break two tombs, which is something one must be aware of. If the three transmissions do not appear among the four lessons, the matter is certainly difficult to achieve. If the three transmissions include 魁 and 罡, that is 戌 and 辰, then all affairs will be unstable; but the direction indicated by 魁 and 罡 is such that ghosts and spirits cannot cause trouble. If the three transmissions share the same stem as the day stem, it indicates the self is strong; if they share the same branch as the day branch, it indicates the other party is prosperous. If all three transmissions can be found among the day stem, it is called 'three transmissions facing the day', which implies that whether good or bad, there is no way to avoid it. If the three transmissions are sandwiched between the day stem and the day branch, it is called 'three transmissions sandwiched', for example, on a Yichou day, if the day stem has 巳 and the three transmissions include 寅, 卯, 辰, etc. When such a pattern appears, there is an omen that good things cannot be avoided and bad things cannot be escaped, so matters like illness, lawsuits, and childbirth worries are to be avoided. If either the day stem or the day branch is empty, the entire pattern is considered empty, leading to an omen of something about to be gained but then lost again; bad events will not be fatal, and good events will not result in great joy.

凡日辰夾住三傳，前後尚虛一位者，謂之虛一，則有小節不完之象。然須看虛上所得何神，與日干果為何等親屬，兼以天官言之。假如所虛為日財，則必使錢不到；所虛為父母，必是文書欠缺之類。如丁卯日干上申，三傳辰巳午，虛一未字，未為丁之子孫，上乘勾陳，勾陳主田土，必是子孫田土不及之類是也。若占人年命填而實之，則又不為虛一之類矣。

Whenever the day stem and day branch enclose the three transmissions in the middle, but there is still one position before or after that remains empty, this is called "virtual one" (虚一), indicating an incomplete small matter. However, one must also examine what deity is on the empty position, and determine its relationship with the day stem according to the Six Relations. Then, combine it with the Heavenly General it is riding upon for interpretation. For example, if the empty position is the wife and wealth of the day stem, it indicates that money is not properly arranged; if it is the parent爻, it suggests that there is a deficiency in official documents. Another example is on a Dingmao day, where the day stem sees Shen. The three transmissions are Chen, Si, and Wu, with the position of Wei left empty in the middle. Wei is the son and grandson爻 of Ding fire, and it is occupied by Gou Chen, which governs land. Therefore, it indicates that there is an incompleteness in matters related to descendants and property. If the person's age or birth year exactly fills that empty position, making it solid, then it is no longer considered "virtual one."

若日辰之中止有兩傳，而有一傳透出在外，則為透關之格，須觀所透者於日干何等親屬以斷之。若透出為凶神，凶神去矣；透為吉神，吉亦去矣。如甲子日干上丑，三傳子亥戌，子亥二傳居日辰之中，戌則透出在外，戌為日財，上乘玄武，主有失財之事之類是也。凡得透關之格，而中傳見日，尤為緊要。

If between the day stem and day branch there are only two transmissions enclosed, and one transmission is revealed outside, this is called the "transmission passage" pattern. One should examine which of the revealed transmission corresponds to the day stem in terms of the six relations, and use this to make a judgment. If the revealed transmission is a malevolent spirit, the malevolent influence will depart along with it; if it is a benevolent spirit, the favorable influence will also depart along with it. For example, on a Jiazi day, if the day stem is Chou, and the three transmissions are Zi, Hai, and Xu, then Zi and Hai are enclosed between the day stem and day branch, while Xu is revealed outside. Xu is the wife wealth of the Jia day stem, and it is seated on the Black Tortoise, indicating the loss of wealth, which falls into this category. Whenever the transmission passage pattern occurs, and the middle transmission also meets the day stem, this is particularly significant.

凡初見日干之墓，中見用神之墓，而末能沖之，謂之破墓，可以吉言。凡初有凶惡，末克去之，則吉；初有凶惡，又克其末者，必凶。凡中見日墓，事當中止；中見日破、日沖，事必中壞；中見日害，謂之折腰，事當中阻；中見日空，謂之斷橋，事主中斷。凡末見中傳之鬼，謂之傳中藏鬼，末為事之結果，最為緊要者也。

Whenever the first transmission contains the tomb god of the day stem, and the middle transmission contains the tomb god of the useful god, while the final transmission can break the tomb, it is called "breaking the tomb," which indicates a favorable outcome. Whenever the first transmission contains an evil god, and the final transmission can overcome it, it is favorable; but if the first transmission contains an evil god, and it turns around to harm the final transmission, then it will certainly be unfavorable. Whenever the middle transmission contains the tomb of the day stem, the matter will be stopped halfway; if the middle transmission contains the breaking god or the conflicting god of the day stem, the matter will certainly fail halfway; if the middle transmission contains the harmful god of the day stem, it is called "broken waist," meaning the matter will be obstructed halfway; if the middle transmission contains the kongwang (void) of the day stem, it is called "broken bridge," meaning the matter will be cut off halfway. Whenever the final transmission contains an official ghost that can overcome the middle transmission, it is called "ghost hidden in the transmission"; the final transmission is the final result of an event, which is the most important part of the entire lesson.

凡三傳俱空，則百無一實，蓋兩傳空亡，又遇天空也。凡三傳之中二傳遇空，只以不空者言事。如初中空，以末傳言事之類也。凡用神，可解日辰上之凶；末傳又解發用之凶；行年可解末傳之凶。凡末空，謂之傳入空亡，吉凶到後，皆無實際。凡三傳互刑，則前有凶神，而無人制之，皆凶兆也。凡自死氣傳生氣，吉；自生氣傳死氣，凶。

If all three transmissions fall into Kongwang, then nothing is real—this is called 'three transmissions all empty,' meaning two transmissions fall into the旬空 and the third is on the Tian Kong. If two of the three transmissions fall into Kongwang, then only the one that is not empty is used to judge the matter. For example, if the first and middle transmissions are empty, then only the final transmission is used. If the useful god (first transmission) can resolve the凶 on the day stem and day branch, the final transmission can resolve the凶 from the initiating transmission, and the year stem can resolve the凶 from the final transmission. If the final transmission falls into Kongwang, it is called 'transmission entering Kongwang,' whether it is good or bad, it will not reach reality. If the three transmissions mutually harm each other, it means there is a凶 god ahead but no one to control it, which is a bad omen. If the transmission goes from death qi to life qi, it is good; if it goes from life qi to death qi, it is bad.

凡三傳所屬五行，皆當與日干較取六親，如甲日見太乙為子孫，見大吉為妻財，見登明為父母，見從魁為官星，見太沖為兄弟之類。凡占須以類神為主，如占失脫，則以元武為類，式中不見元武，亦當視之，以言方向色目，故曰：所筮不入仍憑類。凡類又不宜執著，如占家宅，而白虎臨寅作鬼，當以棟樑損折斷之。若係占財，則又不當作如是觀矣。故曰：非占現類莫言之。

All the Five Phases in the Three Transmissions should be compared with the Day Stem to determine the Six Relations. For example, if the Day Stem is Jia Wood and the Three Transmissions include Yisi Fire, it is considered the Children; if it includes Chou Earth, it is considered the Wife's Wealth; if it includes Hai Water, it is considered the Parents; if it includes You Metal, it is considered the Official Star; if it includes Mao Wood, it is considered the Brothers. These all fall into this category. When divining, one must focus on the class god. For instance, if the divination is about theft, then Xuanwu is the class god; even if Xuanwu does not appear in the chart, one should still look at where it falls to determine the direction and color and appearance. Therefore, it is said: "If the matter being divined does not appear in the chart, one should still use the class god to interpret it." However, one should not be rigid in using the class god. For example, when divining about the house, if Baihu is at寅 and transforms into the Official Ghost, it should be interpreted as the roof beams breaking. But if the divination is about wealth, one should not interpret it in this way. Therefore, it is said: "If the class god is not relevant to the divination, do not use it to interpret."

凡占必以天官為萬類之主。如占盜賊，視元武，求財視青龍，文書視朱雀，干貴視天乙，怪異視?蛇，爭鬥視勾陳，疾病視白虎，婚姻視六合，飲食視太常，奴婢視天空，陰私視太陰，婦女視天后之類。然此特其大略也，觸類而長之，則有不可勝言者在焉。凡類雖以發見為主，見則所求易得也，若課傳無類，亦當視其方位，以言吉凶。主其情狀，則當視其陰神，陽現其象，情歸於陰也。

All divination must take the Twelve Heavenly Generals as the rulers of all kinds of matters. For example, to divinate about thieves, look at the Black Tortoise; for seeking wealth, look at the Azure Dragon; for documents, look at the Vermilion Bird; for meeting a nobleman, look at Tian Yi; for strange occurrences, look at Teng Snake; for disputes, look at Gou Chen; for illness, look at the White Tiger; for marriage, look at Liu He; for food, look at Tai Chang; for servants, look at Tian Kong; for private matters, look at Tai Yin; for women, look at the Heavenly Empress. These all fall into this category. However, this is only a general rule; by extending it, there are countless correspondences. The key is for the class god to appear in the lessons and transmissions. Once it appears, the desired matter is easily attained. If the class god does not appear in the four lessons and three transmissions, one should still look at the position it occupies on the Heaven Plate to judge fortune and misfortune. As for the actual details of the matter, one should look at the hidden spirit of the class god, because the manifestations on the yang position are external appearances, while the true nature of the matter lies in the hidden spirit.

凡天官所乘之神雖吉，若臨刑剋之地，則亦不吉。天官所乘之神既凶，若臨受刑剋之地，更凶。故凡天乙臨刑，為患非輕。如巳為天乙，加臨寅上，寅刑巳也。天乙臨害，小事成大，如子為天乙，加臨未，子未相害，未又克子也。天乙坐獄，干貴必辱，貴履辰戌也。貴人臨空，虛喜無功，天乙乘神加臨空地也。惟天乙臨日，謂之臨身，最吉。

Whenever the heavenly general rides upon a earthly branch deity, although that deity is generally auspicious, if it is placed upon a branch that is in conflict or being overcome by its own branch, it becomes inauspicious. If the deity that the heavenly general rides upon is originally malevolent, and it is placed upon a branch that is in conflict or being overcome, it becomes even more malevolent. Therefore, when the heavenly general meets a conflict, the trouble is not light. For example, if the heavenly general is on巳 and rides upon寅, then寅 is in conflict with巳. When the heavenly general meets a harmful relationship, even small matters can become serious. For example, if the heavenly general is on子 and rides upon未, then子 and未 are in a harmful relationship, and the earth of未 also overcomes the water of子. When the heavenly general is seated in the heavenly prison, it will suffer humiliation when meeting the nobleman. The so-called heavenly prison refers to the nobleman being on辰 or戌. When the nobleman is in the empty void, it results in empty joy and wasted effort—that is when the deity that the heavenly general rides upon is placed in the empty void. Only when the heavenly general is on the day stem is it called "riding upon the body," which is the most auspicious.

凡天官既凶，而又加臨死墓絕地者，更凶，最不利。如白虎凶將，臨寅為絕，臨子為死，臨丑為墓，值此則為禍更深，餘凶仿此。

All heavenly generals are inherently凶, and if they are placed on the earth plates of death,墓, or绝, their凶 becomes even more intense, which is most unfavorable. For example, the White Tiger, which is a凶 general, when placed on寅, which is the绝 position, or on子, the死 position, or on丑, the墓 position, the harm caused is especially severe. Other凶 generals should be analyzed in the same way.

干有德合鬼墓，支藏破害刑沖，看其旺相空亡，定其往來生克。合乃完成，德為慶會，鬼主傷殘，墓多曖昧，破知損壞，害見侵凌，刑分強弱，沖不安寧，旺相察氣於四時，空亡主事於一旬，往來定遠近之期，生克分父子之親。德神臨日，凡凶化吉。發用制之，反為不吉。若遭夾克，謂之滅德。

The day stem has four elements: virtue, conjunction, ghost, and tomb. The day branch contains four elements: destruction, harm, punishment, and conflict. Together they form the eight evils. One must examine their prosperity and strength, and their kongwang to determine the relationship between them in terms of generation and overcoming. Conjunction signifies completion and success, virtue signifies joy and gathering, ghost signifies injury and harm, and tomb signifies ambiguity and obscurity. Destruction indicates damage, harm indicates being oppressed, punishment requires distinguishing the strength of both sides, and conflict means lack of peace. Prosperity and strength are determined by the four seasons, while kongwang relates to the ten days. The direction of movement determines the nearness or distance of the outcome, and generation and overcoming distinguish the relationships among the six relations. If the virtue spirit is present on the day stem, all evils can be transformed into good; but if the initiating transmission spirit restrains the virtue spirit, it becomes inauspicious. If the virtue spirit is attacked by both above and below, it is called 'extinguishing virtue'.

凡德神臨於日鬼之上，又與日鬼作合，謂之德化為鬼，反吉為凶。凡德神為空、受制、遭刑、被害，皆不能為福。如甲日用寅為日德，而寅上見巳，則為德神被害，見死墓絕者，例亦如此。凡八殺制化，若臨陷地，則不能為禍福。

Whenever the virtue god is on the official ghost position of the day stem and combines with that official ghost, it is called "virtue transforming into ghost." Originally a good omen, it becomes evil. Whenever the virtue god falls into kongwang, is restrained, suffers punishment, or is harmed, it cannot bring good fortune. For example, on a Jia day,寅 is the day virtue, but if there is巳 on寅, and寅 and巳 are in mutual harm, this is the virtue god being harmed. If the virtue god is in a dead, tomb, or end position, the result is the same. Whenever the eight evils are restrained or resolved, if the evil itself is already in a fallen, lifeless position, it cannot cause either harm or good.

壬數學也。易以理著，蓋先天地而有，後天地而彰；數則理之所彰，而萬象寓焉。萬象者，天地之化體也。天地雖大，咸有一理，況化體乎？起於一，終於十者，干之數，天象也。起於一，終於十二者，支之數，地之象也。擴而充之，象則彌綸於天地間，而無一物之遺。謂非象生於數不可。天尊地卑，天動地靜，而尊者為君，為父，卑者為臣，為子；動者為客，靜者為主。動而客者，為身為人；靜而主者，為宅為物。種種非一，皆類也，謂非類生於象不可。

I Ching relies on 'principle' to reveal itself, and this principle exists prior to heaven and earth, becoming evident only after heaven and earth have been formed. 'Number' is the form through which principle is manifested, and all phenomena are embodied within numbers. By 'phenomena' we mean all specific forms generated by heaven and earth. Since heaven and earth, which are so vast, are unified under one principle, how much more so are the forms they generate? The numbers from one to ten belong to the heavenly stems, representing heavenly phenomena; the numbers from one to twelve belong to the earthly branches, representing earthly phenomena. When these numbers are expanded, phenomena permeate throughout heaven and earth, nothing being left out. Therefore, it cannot be said that phenomena arise from numbers. Heaven is exalted and earth is humble; heaven moves and earth is still. The exalted corresponds to a ruler or a father, the humble to a subject or a son; movement corresponds to a guest, stillness to a host. Movement as a guest takes the form of the human body and human beings; stillness as a host takes the form of dwellings and objects. There are many such categories, all of which are 'categories,' so it cannot be said that categories arise from phenomena.

是故舍數而言象，象無其本；舍象而言數，數有終窮；舍理而言數，靈敏不幾隘乎？壬以數名，而可僅以數言乎？象與類，無物不賅，而理則簡且易。此壬之所以大也。然而定理之中，又有氣焉；氣者，蓋權衡於理之圓機也。所以然者，事因有當然之理，無必然之氣；氣苟弗應，理亦宜然，象類空懸已耳。謂非理權於氣不可。

Therefore, if we talk about the images without the numbers, the images will have no foundation; if we talk about the numbers without the images, the numbers will eventually run out; if we talk about the numbers without the principles, how could that divination be so limited? Although the Six Rens are named after numbers, does that mean they can only be explained through numbers? The images and categories are vast and encompass everything, while the principles are simple and easy. This is precisely why the Six Rens are so comprehensive. However, within a fixed principle, there is also a "qi"; qi is the living mechanism that weighs and considers above the principle. Why is this so? Because an event often has a principle that it should be, but not necessarily a qi that makes it so. If the qi does not correspond, even if the principle is well explained, the images and categories will remain empty and meaningless. Therefore, we cannot ignore the role of qi in balancing the principles.

蓋氣在兩間，而身與萬物咸位乎中，故無適而非三才之用，無往而無覆載之機也。蓋凡氣之見乎天上者，隨四時而遞遷，曰五氣，旺相死休囚是也；見乎地者，隨吾身與應責之類，而如定十二氣，長生沐浴到胎養是也。二者之氣，取用雖殊，於理則一；而吾身之與萬類，得氣則吉，不得氣則凶，兩言決耳。於戲，類本象分，象因類著，理以氣應，占以理求，壬占之法，盡之矣。寧不易簡乎？是故謬列占例，以昭易簡之端，引伸觸類，神而明之，存乎人矣。

The vital energy fills the space between heaven and earth, and both human beings and all things exist within this space. Therefore, wherever one goes, one cannot escape the influence of the three principles of heaven, earth, and humanity. Everywhere there is the mechanism of heaven covering and earth supporting. The vital energy manifesting in heaven changes with the four seasons, known as the "five energies," which are prosperity, decline, death, rest, and captivity. The vital energy manifesting in the earth is fixed according to one's body and the category of the matter being divined, forming twelve energies, starting from growth and bathing up to fetal and nurturing stages. Although the methods of using these two types of energies differ, their underlying principles are the same. Whether one's body or all things receive the vital energy or not determines fortune or misfortune, and this can be clearly decided with just two sentences. Alas, categories are derived from images, and images become clear through categories. Principles are connected through energy, and divination depends on principles. Thus, the entire method of the Six壬 (Liuren) divination is contained here, is it not simple and easy? Therefore, the following examples are listed without pretension to illustrate the "easy and simple" approach. As for applying this to various situations and being flexible and ingenious, that lies with each individual.

例亦夥矣，而首以財言者，何也？蓋財在庶人，則為養身親上之源；在國家則誠富強生聚之本，誰曰細務？豈遂移之？求而有占，務適宜當理，而無後災也，豈喻利云乎哉？求財之占，先以青龍為主，而俯仰視之，得氣無傷，則吉，否則凶。蓋龍為玉帛錢財之類將。求類於將者，法視乘神與將較，若不內外戰，則神與將和，將有喜而無憂，皆為得氣。得氣者，將得氣也，得氣則吉。吉雲者何？類能為吉於人也，吉則可求。凡內外戰，皆為不和，將則有憂而無喜，皆為無氣，無氣則凶，凶則不可妄求。

There are many examples of divination, but why does the first one deal with wealth? Because for common people, wealth is the source of sustaining themselves and supporting their elders; for the state, it is the foundation of strength and population growth. Who can say it is a minor matter? How could it be easily moved to a later position? Divination for seeking wealth begins with a hexagram to obtain a proper and reasonable outcome, avoiding future troubles. How could this be about seeking profit alone? When divining for wealth, the Azure Dragon is the main focus, and then one should conduct a thorough observation and examination: if it gains energy without being harmed, it is auspicious; otherwise, it is inauspicious. The Azure Dragon is the "classical general" for matters related to silk, jade, and wealth. The method of seeking the class deity through the Heavenly General involves comparing the deity associated with the earthly branch that the Heavenly General is riding upon with the Heavenly General itself: if they do not engage in internal or external conflicts, it indicates harmony between the deity and the general, the Heavenly General is joyful and free from worry, and thus gains energy. Gaining energy means the Heavenly General gains energy; gaining energy brings auspiciousness. Why is it auspicious? Because such matters bring good fortune, and good fortune can be sought. If there are internal or external conflicts, it indicates disharmony, the Heavenly General is troubled and has no joy, thus losing energy; losing energy brings inauspiciousness, and inauspiciousness should not be pursued recklessly.

然而內戰其將者，憂重；外戰其神者，憂輕。輕猶可圖，重則難望，憂雖在將，人亦不能無憂也。類神之氣，則又在地，類神者，類將所助之神也，故凡類神所臨之地，有十二氣，而神與其地較旺衰。蓋凡下臨有氣之地，則財強。長生、冠帶、臨官、帝旺是也，謂之四吉。下臨無氣之地，則財弱，沐浴、衰、病、死、墓、絕、胎、養是也，謂之八凶。

However, if the earthly branch deities reverse to restrain the heavenly generals (internal conflict), worry becomes heavy; if the heavenly generals restrain the earthly deities below (external conflict), worry becomes light. Light situations can still be pursued, but heavy ones are difficult to hope for; although worry falls upon the heavenly generals, the person consulting the divination cannot escape it. As for the qi of similar deities, one should look at the earth plate: the similar deity is the earthly branch deity that carries the corresponding heavenly general. Any place where a similar deity is present corresponds to one of the twelve qi, and one should compare this deity with the place it occupies to determine its strength and decline. If the deity is present over a place with qi, wealth is strong, that is, the positions of growth, capping, officialdom, and prosperity, known as the four auspicious positions; if the deity is present over a place without qi, wealth is weak, that is, the positions of bathing, decline, illness, death, tomb, extinction, pregnancy, and nurturing, known as the eight inauspicious positions.

凡神將既和，而又下臨吉地，方成財象。財象既成，此財可求。神將不和，而又下臨凶地，財則無象。財象既無，求之何益？神凡內戰其將者，即下臨生旺，亦非吉象。蓋生旺氣神自當之，將無與也。夫以得氣之神，內戰其將，則類將之氣益弱，其憂更重，何吉之有？

If the deities and generals are in harmony and the lower position is a favorable place, then a "wealth image" is formed; once the wealth image is formed, one can seek wealth. If the deities and generals are not in harmony and the lower position is an unfavorable place, there is no wealth image; since the wealth image does not exist, seeking it would be of no benefit. If the earthly branches' deities reverse to restrain the heavenly generals they carry, even if they are in the long life and prosperity positions, it is not a favorable image. Because the vital energy of growth and prosperity is taken by the deity below, the heavenly general does not benefit; using a deity that has obtained vital energy to fight against the heavenly general it carries weakens the general's energy further, increasing worries, so how can there be any good fortune?

神凡下臨空地，而所空即為四吉，亦非吉象。蓋既落空，有財尚當防損，況本無財，而欲往求乎？惟神生其將，而神自作空者，尚有出旬之可望。蓋出旬則空者填實，故猶可望也。地之十二氣，吉凶於類神者，雖各有象可按，然只吉凶兩象而已耳。分而玩之，各有其情，未可漫忽。

When the deities of the Earthly Branches fall into the position of Kongwang, even if they are in one of the four auspicious positions—Growth, Capping, Officialdom, or Prosperity—it is still not a favorable omen. If something is already in a state of emptiness, there is still a risk of loss even if there is wealth. How much more so if there is no wealth to begin with yet one still tries to seek it. There is, however, one exception: if the deity can generate the Heavenly General it is carrying, and the emptiness is only of the deity itself, then there is still hope for this ten-day period. After the ten days, the empty place will be filled, so there is still some hope. The twelve energies on the Earth Plate each have their own signs of fortune or misfortune, but ultimately they are only two categories—auspicious or inauspicious. However, when examined individually, each has its own unique meaning and should not be overlooked lightly.

蓋凡長生則有生生不匱之義，求財皆吉，而將本求息之財，更相宜也。沐浴則有渙蕩消除之義，氣當其敗，無攸利也。冠帶則有莊嚴整飭之義，冠冕崢嶸之財可圖也。臨官則有顯榮利達之義，官貴公府之財，咸所宜也。帝旺則有當時乘勢之義，財關邦國，靡不從心也。惟是日中則昃，月盈則虧，知者慮焉。若復悠洩從事，則恐坐失機宜，時不可失，悔何及矣？

Long life signifies continuous generation and inexhaustible resources, making it favorable for seeking wealth, especially for those who use capital to generate interest. Bathing implies dispersion, washing away, and wearing down; at this stage, the energy is declining, and there is little to gain. Capping and girding signifies solemnity and order, suitable for seeking wealth that is dignified and prominent. Officialdom signifies prominence and honor, making it appropriate for wealth related to government and public institutions. Prosperity signifies being at the right time and seizing opportunity, even wealth concerning the state is fully suitable. However, when the sun reaches noon it begins to decline, and when the moon is full it starts to wane; wise people should be cautious about this. If one delays in taking action, one might miss the opportunity entirely—opportunity must not be missed, for once it is gone, regret will be too late.

衰有日消月耗之義，凡財早圖，或有成機也。病則奄奄困頓，弱何如也？死則有去無來，哪有生理？望宜止也。墓則財神歸庫，遇有刑沖，庫藏秘器之財，猶可圖也。惟絕則有復生之理，自絕而復生，尚需時日，自非一蹴之可就；而凡割絕之財，或相宜也。至夫胎養之氣，則誠微而又微，雖有幾望，誠不可過賒也。十二氣之所攸關類神，如彼其瑣，而可漫言乎哉？

Decay signifies a gradual reduction day by day and month by month; whenever there is wealth, one should act promptly, as there may still be an opportunity to achieve success. Sickness implies a weak and exhausted state, so weak that it is unbearable. Death means there is no return, and no chance of revival; one should stop hoping altogether. The墓 (mù) indicates that the wealth god has returned to the treasury; if it meets withpunishment and clash (xíng chōng), which opens the treasury, the hidden treasures stored within can still be pursued. Only the绝 (jué) position contains the principle of "finding life in despair," but the transition from complete severance to revival requires some time, not something that can be achieved instantly. As for the胎 (tái) and养 (yǎng) stages, they are extremely weak, though there is still a faint hope; however, one must not prolong the time too much. The relationship between the twelve energies and their corresponding deities is so intricate, how can one speak of it carelessly?

是則所謂俯察，以占地理之何若也。類地之氣，雖有其徵，而天心在上，正未可知。類苟得氣，則天不從人，其如天何？故云須仰視而細察之。蓋類神之上，各有天神，神各有所乘之將，將主其事，而神司吉凶。或吉或凶，天之心也；天不可測，而推類上神將是以測之。故須仰視。

That is what is called "looking down to observe," used to divinate the geographical conditions beneath the feet of the class deities. Although the qi of the land where the class deity resides has already shown some signs, the heavenly will above remains uncertain. Even if the class deity has obtained the qi, if the heavenly will does not align with human intentions, how can one deal with heaven? Therefore, it is also necessary to "look up and observe" carefully. Each class deity has its own heavenly plate deity above its head, and each of these deities is accompanied by its own heavenly general. The heavenly general oversees a particular matter, while the deity oversees the fortune or misfortune of that matter. Whether it is auspicious or inauspicious is determined by the heavenly will, which is unpredictable. Therefore, one can only rely on examining the deities above the class deity and infer their implications, hence the need to look up.

蓋在天神將，臨其類神，緊關休慼，而於吾身之吉凶可否，復有攸關，所以然者，財之有無多寡，雖在類氣之得失，而求之可否，身實主之，從違緩急，在我不在龍也。法曰：陽見其象，而情歸於陰。

Because the heavenly deities and the spiritual beings overseeing matters are closely related to the fortune and misfortune of such affairs, as well as whether I can obtain or should undertake them. Why is that? Although the presence or absence of wealth depends on whether the spiritual beings receive the right energy, whether one can seek it out actually depends on myself; whether to act in accordance or against, to act quickly or slowly, the initiative lies with me, not with the Azure Dragon. Therefore, the诀 says: "The external manifestations appear in the yang position, while the true reasons lie with the yin spirits."

凡類上之神，謂之陰神而曰類陰，陰者事之主，天之心也。蓋凡陰乘吉將，氣旺扶龍，則知天心佑類，而有默扶陰益之雅。陰乘凶將，氣囚制類，則知天意劫財，而有耗分攘奪之虞。陰生日干，及能生合日上神者，取之無咎。陰剋日干，及並刑害日上神者，妄取必有他殃。欲知殃於何事，即視類陰所乘之天官。如虎主疾病死喪，蛇主驚憂怪異，元主逃亡盜失，勾主爭訟，朱主口舌，天空欺詐之類，所謂將主其事，神司吉凶也。

Whenever a deity is associated with a particular category of affairs, that deity is called the Yin deity, and specifically for the category, it is referred to as "class Yin." The Yin deity is the master of an affair, representing the will of heaven. If the class Yin is riding a favorable general and its energy is prosperous and strong, and it can support the Azure Dragon, then it indicates that heaven is protecting this category of affairs, with a hidden support and quiet enhancement. If the class Yin is riding an unfavorable general, its energy is weak and it suppresses the category deity, then it indicates that heaven is about to take away this fortune, with the danger of loss, division, and forced taking. If the class Yin can generate the day stem, or can harmonize with the day stem deity, then taking this fortune is without fault. If the class Yin harms the day stem, or if it causes punishment and harm to the day stem deity, then taking it recklessly will surely bring calamity. To know which specific affair the calamity is related to, look at the general that the class Yin is riding: White Tiger indicates disease and death, Teng Snake indicates fear and strange occurrences, Black Tortoise indicates fleeing and theft, Gou Chen indicates disputes, Vermilion Bird indicates disputes over words, and Tian Kong indicates deceit. These are all related to the same category—this is what is meant by "the general governs what kind of affair, the deity governs fortune and misfortune."

類陰之氣遲遠攸關，旺相休囚，四時遞轉，惟氣在天，而天實司之，故在天神將，得以代天而司化，應則化之，所見端也。故凡陰乘四時旺氣者，吉凶之應必速；相主方來而尚未來，休為已過，囚死必遲。至空亡之氣，遲速兩端，俱無足道，是皆仰觀以測天心之苦；財與吾身，又須較量。蓋財旺，必須身強，身弱財強，財雖滿前，無力可取。須待生旺吾身之時，方才可必。財弱身強，我志雖雄，財猶恍惚，亦須待生旺財神之候，始可言求。對待之象，不可不知。蓋寄干為求者之心，上實有天，而天心未可料也，是故亦仰觀以察之。

The relationship of Yin Qi determines the speed and proximity of events: when the Qi is strong, the situation is favorable; when it is in a secondary state, the matter is yet to come; when it is in a state of rest, the matter has already passed; and when it is in a state of captivity or death Qi, the result will be delayed. If the Qi falls into Kongwang, whether it is fast or slow is not worth discussing. All of this relies on 'looking up' to understand the heavenly will. In addition, wealth and self must be balanced: if wealth is strong, the self must also be strong; if the self is weak but wealth is strong, even if wealth is abundant, there is no strength to obtain it, and one must wait until the wealth is strong to secure it. If wealth is weak but the self is strong, although one's ambition is great, the wealth is uncertain, and one must wait until the wealth is strong to pursue it. This mutual relationship is important to understand. The position of the Day Stem represents the thoughts of the person seeking wealth, and there is indeed a 'Heaven' above it, whose intentions are hard to predict, so one must also look up to observe it.

蓋凡寄干之上，乘吉氣旺則身強，謂之無傷，傷則身弱，日陰所主者，我之情思心腹也，與日神交相生旺，或能生合日干，則心腹可憑，懷思無疚，反身而誠，無施不可，否則切己之憂，殊可慮也。欲知強弱於吾身者，即視日上神所乘之天官。欲知所憂於吾身者為何事，即視日陰所乘之天官。至夫神煞，亦須搜討，煞歷俱在，不可誣也。神煞者，天神所乘之煞也。吉凶可否之實，惟煞主之，故曰：將無神不靈，神非煞不顯。煞雲者，確實無疑之辭也。顧名思義，象自昭然。

If the Heavenly General riding on the Day Stem's palace is auspicious and the energy is strong, my strength is considered strong, called 'no injury'; if it is injured, my strength is weak. The Yin spirit of the Day Stem governs my thoughts and trusted people; if it generates and harmonises with the upper god of the Day Stem or can generate and harmonise with the Day Stem, then my trusted people are reliable and I have no guilt in my heart, so I can do anything without hesitation; otherwise, it brings close worries that are worth considering. To know whether my strength is strong or weak, look at the Heavenly General riding on the upper god of the Day Stem; to know what my worries are, look at the Heavenly General riding on the Yin spirit of the Day Stem. As for various spirits and omens, they must be examined one by one. The records of omens and the calendar are all there, and they should not be arbitrarily ignored.所谓 spirits and omens, are the omens carried by the Heaven Plate's spirits. The actual fortune or misfortune is governed by the omens, so it is said: 'The Heavenly General without spirits is ineffective, and the spirits without omens are not visible.' The word 'omen' itself means certainty; by its name, it is clear and evident.

日干所臨，乃吾身游行之地，凡占有動，便須視之，求財，動占也，故又當俯察以觀動之宜否。蓋凡所臨之地，不刑不克，非敗非空，而且或相生旺，則為得氣。遊身得氣，無往非宜，否則未宜輕舉，妄動招尤，徒自苦耳。日支之象，與財所乘之天官，乃其職事。尋類而求，洞如觀火，如太常之類為尊長，為眷屬，為武弁，類推可知也。以其所乘而求五氣，則伊人之貧富貴賤，老少晦明，無不可知，而其狀貌衣飾，亦無不可知也。例詳中黃。

The day stem on the Heaven Plate falls on a particular Earth Plate, which represents the place where I travel and move about. Whenever there is a question about taking action, one must look at this. Since seeking wealth is a type of moving divination, one should also examine whether the movement is appropriate. If the place where the stem falls is not harmed or defeated, is not a bad place, nor is it empty or wasted, and even helps to generate and strengthen, then it is considered to have a good qi. If the person traveling has good qi, then wherever they go is suitable. Otherwise, it is not advisable to act rashly. Hasty actions will only bring blame and unnecessary suffering. The image shown by the day branch, combined with the heavenly general that the wealth is riding on, indicates the identity and profession of the person associated with wealth. By following the category of the divine, it is clear as seeing fire: for example, Tai Chang is associated with elders, family members, and military personnel, and other categories can be similarly inferred. Using the divine that the wealth is riding on to determine the four seasons and five climatic influences, one can know the person's wealth and poverty, age, success or stagnation, and even their appearance and clothing. Detailed rules are found in the book Zhonghuang Jing.

辰陰所主，亦即伊人之懷司心腹，而喜忌繫焉。蓋凡陰神生旺陽神者，伊人之喜，不難於從事；刑害破沖者，伊人之忌，弗克惴裁。欲知喜忌之為何人，即視其陰所乘之天官。凡支干為上神所制，或支干上神為其陰神所制者，皆為有傷。傷則不能無所畏忌，故曰干傷則有所畏而不能取，支傷則有所忌而不敢與。取與之義，全決於斯也。遲速之應，決於三傳，傳不逢財，惟用是責。

The heart and trusted people of a person are governed by the yin spirit of the day branch. His likes and dislikes are all connected to this. If the yin spirit can generate and strengthen the yang spirit, it is something he likes and things will proceed smoothly. However, if the yin spirit and the yang spirit are in conflict, harm, destruction, or opposition, it is something he dislikes and he will not dare to act on his own. To determine who is liked or disliked, look at the heavenly generals accompanying the yin spirit. If the day stem and day branch are controlled by the gods above them, or if the gods above the day stem and day branch are themselves controlled by their yin spirits, it is considered 'injured'. Once injured, there will be fear and hesitation. Therefore, if the day stem is injured, the person will be hesitant and unable to take action; if the day branch is injured, the other party will be cautious and unwilling to give. The concepts of giving and taking are all decided here. As for how quickly the outcome is realized, it depends on the three transmissions. If there is no wealth in the three transmissions, then look at the useful god (first transmission) instead.

凡財神得氣無傷，而且見於三傳中者，法以次第傳之，末傳是應期。應期者，克應之期也。蓋初為發端，類見必速，而乘四時旺氣者，更速。相則稍緩，死囚休氣，亦以遲言。中為移易，類見而旺，其應亦緩。末為歸計，類見而旺，其應必遲。然若傳歸日干之上，而或入宅臨門者，反當以速期之。是故遲中有速，速有有遲，不可不察也。凡財不入傳，而第責龍神於間處者，則當尋視發用，蓋用者，實事機之先兆也。凡用為歲建，則從歲取期；用為月建，則從月取期；日時亦然。氣旬候首，無不皆然。所謂起歲年華問，逢蟾月裡尋云云者也。

Whenever the wealth god is in a favorable state and not harmed, and appears among the three transmissions, the method is to push forward according to the order of initial, middle, and final transmissions. The final transmission indicates the time of fulfillment.the so-called fulfillment, refers to the day when the effect is realized. The initial transmission represents the beginning of the matter, and if the relevant god appears here, the response will be quick. If it is further supported by the flourishing energy of the four seasons, it will be even faster. If it is supported by the phase energy, the response will be somewhat slower. If it is supported by the dead, imprisoned, or resting energies, it will be considered as slow. The middle transmission represents the change and transformation of the matter, and if the relevant god appears here and is strong, the response will be slower. The final transmission represents the conclusion of the matter, and if the relevant god appears here and is strong, the response will be delayed. However, if the transmission ends up on the day stem or enters the house and approaches the gate, it should be considered as quick instead. Therefore, within the slow there is quickness, and within the quick there is slowness; one must not fail to examine carefully. Whenever the wealth element does not appear in the three transmissions and can only be found in the idle positions with the Azure Dragon, one should look back at the initiating transmission, because the initiating transmission is indeed the initial sign of the matter. If the initiating transmission is the sovereign, then the time is determined by the year; if it is the month builder, then the time is determined by the month; if it is the day or the hour, it is handled the same way. As for the solar terms, the beginning of the ten-day period, and the beginning of the seasonal period, they are all treated in the same manner. This is what the song says, "If it starts with the sovereign, ask about the years; if it meets the month builder, look for it in the month."

然以歲期者，尚當有所應之月；以月氣旬候期者，尚當有所應之日；以日期者，尚當有所應之時，而可不知乎？然而又有說焉，財弱者，宜從所言，身弱者，當以身論，分而求之，應期確矣。數目之端，先天是責。新舊之故，孟仲季言。

However, when determining the time based on years, one must also specify which month; when determining based on months, solar terms, weeks, or seasonal periods, one must also specify which day; when determining based on days, one must also specify which hour. How could one not know this? Furthermore, there is another point: if the wealth is weak, one should use the method mentioned above to determine the time; if one's own strength is weak, one should consider from the perspective of one's own strength. By analyzing separately, the timing can be determined accurately. As for the method of calculation, one should refer to the numbers of the Earlier Heaven; whether the wealth is new or old should be judged according to the three categories of the earthly branches: Meng, Zhong, and Ji.

凡此四者，法以類神與所臨之地較之，蓋數目者，財之數目也；新舊者，財之新舊也；故不必他求，而惟類是責。地即財之著落處，故須與地相較。甲己子午九者，先天之數目也，相因而言，乘除之定理也。財旺則相因而倍進，財相則計其所因以為數，休則計其應得之成數而不因，囚死則不惟不因，而且減其成數之半，是又先天之活法也。因法云何？如財神之數為九，財地之數為八，八九相因，為七十二之類。類推可也。至於財神財地各有應建之干，計其成數而與財神財地，應得之數，合而計之，數可知也。

The methods mentioned above all involve comparing the class god with the Earth Plate it is on. The number represents the amount of wealth, while new or old indicates the quality of the wealth. Therefore, there is no need to look elsewhere; simply questioning the class god is sufficient. The Earth Plate is the place where wealth is located, so it must be compared with the class god. "Jia Ji Zi Wu Ji" is the principle of the Earlier Heaven number; multiplying the two numbers is the rule for multiplication and division. If wealth is strong, it is doubled by multiplying; if it is in the phase of growth, the number obtained by multiplication is used; if it is in the phase of decline, only the fixed number is counted without multiplication; if it is in the phases of imprisonment or death, not only is multiplication not done, but half of the fixed number is subtracted. This is the practical application of the Earlier Heaven number. How is multiplication calculated? For example, if the number of the wealth god is nine and the number of the Earth Plate it is on is eight, multiplying eight by nine gives seventy-two, which is the method, and others can be inferred similarly. As for the heavenly stems hidden by the wealth god and the Earth Plate, their fixed numbers are combined with the numbers of the wealth god and the Earth Plate, and the total number is thus obtained.

建干惟日不須復建，蓋日者吾身也，財則吾之所求也，多寡有無，皆吾身氣類使然。建實吾身之氣數，自無而有，故當計及。至夫復建，第求鬼之黨救於時中，非為求財設也。所以財之數目，不在復建，年財暗財，皆所當知。年財者，行年上所見之財也。凡年上神為年所克，謂之年財。蓋即年中應得之財也。然惟乘龍得氣，旺相不空，方有是象，故曰求財視龍，旺相相逢，日年傳用，此外難同。又曰：日克青龍為財，年克青龍為尤利。蓋日與行年互相表裡，故兵占每言日年而不言命。

In the context of hidden stems, only the day stem needs to be considered once, without needing to be hidden again. This is because the day stem represents the self, while wealth represents what the self seeks. The presence or absence of wealth depends on the energy and category of the self; the hidden stem is where the energy of the self transforms from nothing to something, so it must be included. As for "rebuilding" or "re-hidden," which refers to another layer of hidden stems, this is only used when calculating the allies and rescuers of official ghosts in the hour, not for seeking wealth. Therefore, the amount of wealth is not determined by rebuilding. Additionally, one should also understand "yearly wealth" and "hidden wealth." Yearly wealth refers to the wealth indicated by the year stem. If the year stem's god is overcome by the year stem, it is called yearly wealth, meaning the wealth expected during this year. However, it must be accompanied by the Azure Dragon, be prosperous and strong, and not fall into emptiness to be considered a real image. Therefore, it is said, "To seek wealth, look for the Azure Dragon, which must be prosperous and strong, appearing in the day stem, year stem, three transmissions, and initiating transmission; anything else is not counted." It is also said that when the day stem overcomes the Azure Dragon, it is considered wealth, and when the year stem overcomes the Azure Dragon, it is even more favorable. Since the day stem and year stem are complementary, military diviners often only discuss the day and year, not the birth stem.

凡龍神所建之干，謂之暗財，而中黃反以真財目之，所謂自然而有，緊關吾身之氣數者也，何可不求？故神書云：明無財神，而暗建為財，則亦可以求財。至以生旺墓，皆為暗藏之財，則謬矣。何也？明莫明於旺，旺既為財，彰明較著，而可暗言藏財乎？惟庫墓兩神，暗藏之象始確。然其間又有生剋制化之不齊，步移形換，而可即言暗藏乎？

All the heavenly stems that the Azure Dragon is associated with are called "dark wealth." However, the Zhonghuang Jing considers them as true wealth, saying they are things that naturally exist and are closely related to one's destiny. How can one ignore them? Therefore, the divination texts say: if there is no wealth god in the open, but a heavenly stem emerges secretly, it can still be used to seek wealth. As for those who consider growth, prosperity, and storage as hidden wealth, that is wrong. Why? Nothing is more evident than prosperity. Since prosperity is already clearly visible, can it still be called hidden wealth? Only storage and burial places truly match the image of hidden wealth. However, even among storage and burial places, there are various differences in generation, control, and transformation. Each step changes, and it varies according to form. How can one simply see storage and burial places and call them hidden wealth?

如甲日求財，以土為財神，青龍為類將。丑土為貴人，丑貴順，龍乘勝光，逆則龍乘傳送；未貴須龍乘神后，逆則龍乘功曹。終無土龍之時。龍非明財，而責暗藏之財於生墓中法也。責真財於初建之干，亦非法也。以財之生處言，則土生在申，而傳送乘龍既戰青龍，又日干反遭類神所刑剋破沖，空凶極矣，患莫大在焉，財生之鄉，其可恃乎？

For example, on a day with the stem Jia, wealth is associated with earth, and the Azure Dragon represents the class general. If the earth of Chou is occupied by the nobleman, then when the nobleman moves in the forward direction, the Azure Dragon is on the bright light (Wu), but when moving in the reverse direction, the Azure Dragon is on the messenger (Shen). If the earth of Wei is occupied by the nobleman, then when moving forward, the Azure Dragon is on the divine successor (Zi), but when moving backward, the Azure Dragon is on the official of merit (Yin). Calculating this, the Azure Dragon never meets the earth. Since the Azure Dragon is not the visible wealth, some people then look for hidden wealth in the growth and storage places, which is not proper. Others search for true wealth in the initial hidden heavenly stems, which is also improper. First, let us discuss the growth place of wealth: earth's growth is in Shen, but the bright light Shen metal is on the Azure Dragon, and the metal and wood fighting causes internal conflict and harms the dragon. The day stem Jia wood is then attacked and damaged by the class god, falling into emptiness and encountering misfortune, reaching the worst state, and there is no greater disaster than this. Can the growth place of wealth be relied upon?

以財之旺處言，則神后乘龍，有生無戰，類將有喜而無憂。類神神后，遙生甲木，日干無凶而有吉，且神后建甲，比旺助日，公而不私，尚可目為暗財乎？惟是財神帶敗，末免小疵。蓋神后子水也，甲與青龍咸敗於子，因防而數防焉，則得之矣。或曰：神后在天，隨四時而觀五氣，哪可言敗？嗚呼，氣雖兩端，其利則一，《金繩》云：苟得其同，雖遠必合；苟失其同，雖近不親。如甲日求財，龍居水火，而見用於中，雖近不親也。蓋水即神后，火即勝光也，木敗於子，死於午，雖見用而不親，氣化圓通，妙理自出，豈可膠視乎？

Now talking about the prosperity position of wealth: the deity queen (Zi) rides the Azure Dragon, and water and wood mutually generate without conflict, indicating there will be joy without worry; the deity queen again remotely generates the Jia wood, and the day stem has no凶 (harm) but has吉 (auspicious); moreover, the heavenly stem hidden by the deity queen is exactly Jia, which is a fellow stem with the day stem, both flourishing to support the body, which is impartial and fair — such a pattern can still be regarded as hidden wealth? However, the wealth god carries the 'failure' energy, which is somewhat problematic. The deity queen is Zi water, and the Jia wood and Azure Dragon are all in the Zi position, which is a place of bathing and failure, so it needs to be guarded against repeatedly. Understanding this point means you have grasped the key. Someone asks: the deity queen is on the heaven plate, should it be viewed according to the four seasons and five energies? How can it be said to be in failure? Alas, the five energies in the sky and the twelve energies on the earth are two different systems, but their effects converge in one place. The "Jin Sheng Jing" says: "If the energies and types are the same, even if they are far apart, they must unite; if the energies and types are different, even if they are close, they will not be harmonious." For example, on a Jia day seeking wealth, if the Azure Dragon falls on the water position or fire position and is used in the three transmissions, then it is close but not harmonious — water is the deity queen, fire is Sheng Guang; wood fails in Zi and dies in Wu, so although it is used, it is not harmonious. The changes of energy are round and flexible, and the profound principles naturally arise from this, how can we look at it rigidly?

以財之墓處言，則土墓在辰，甲日無乘罡之龍，有是理，無是象。法曰：萬物不離生旺墓。蓋生旺墓，五行之三合也。五行不能離三合而收化育之功，萬物化育於五行者也，能不從三合而責類乎？氣二而理一，可膠視乎？財雖類龍，占情非一，情類陰陽，兼求不失。蓋青龍，財帛之通類也。其餘天官，辨物之分類也。通類為主，分類為賓，陽見其象，情歸於陰，故當兼求。按《金繩書》云：求財專視青龍則失之拘，遍推尋而無所主則失之蕩，合陰陽之感通，賓主情分，庶幾得之。嗚呼，占財之法，盡乎此矣。

Now talking about the storage place of wealth: the earth's storage is in the辰 (Chen) position. For a day of Jia (Jia), the Azure Dragon can never ride the Heavenly Gang (Chen). This reasoning makes sense, but it does not appear in the divination chart. The method says: "All things depend on growth, prosperity, and storage." Because growth, prosperity, and storage are the triple harmony of the Five Phases; without the triple harmony, the Five Phases cannot achieve the function of transformation and nurturing, and all things are born from the transformation of the Five Phases. Therefore, when seeking the class spirits, can we not follow the triple harmony? Although the five atmospheric energies in the sky and the twelve atmospheric energies on the earth are two different systems, their principles are the same. How can we look at them in a rigid way? Although wealth is associated with the Azure Dragon, the situations in which it is asked about are not limited to one. Since there is a distinction between yin and yang, considering both aspects will prevent mistakes. The Azure Dragon is the general category of wealth, while the other Heavenly Generals are specific classifications. The general category is primary, and the specific classifications are secondary. The manifestation of the image appears in the yang position, while the true essence lies in the yin spirit. Therefore, both the main and secondary aspects should be considered together. The "Golden Rope Book" says: seeking wealth by focusing only on the Azure Dragon is too rigid, while randomly pushing without a main focus is too vague. Only by combining the connection between yin and yang and the relationship between the main and secondary aspects can we almost achieve the correct result. Alas, the method of divining wealth is all contained here.

蓋其所求者貴人之財則兼視天乙，爐冶之財視?蛇，文書之財視朱雀，交易之財視六合，爭訟之財視勾陳，欺紿之財視天空，疾病死喪之財視白虎，尊長之財視太常，不正之財視元武，陰私囑託之財視太陰，婦女之財視天后，至於將本求利之財，惟視青龍可耳。

If the wealth comes from a nobleman, also look at Tian Yi; if it comes from smelting and refining, look at Teng Snake; if it comes from documents and writings, look at Vermilion Bird; if it comes from trade, look at Liu He; if it comes from litigation, look at Gou Chen; if it comes from deception, look at Tian Kong; if it comes from illness or funeral matters, look at White Tiger; if it comes from a superior, look at Tai Chang; if it comes from improper means, look at Black Tortoise; if it comes from secret requests or favors, look at Tai Yin; if it comes from a woman, look at Heavenly Empress; as for wealth obtained by investing capital to gain interest, simply look at Azure Dragon.

此以青龍為主，將為賓，主既得氣，而賓亦無傷，所乘之財方能類應。如以文書之財而言，青龍不拘藏現，得氣無傷，而朱雀恰為發用，即非發用而居有氣之鄉，不傷日年，是能為吉於人也。朱雀之陰，不傷朱雀，是陰陽和合，文書有氣也。陰神不傷日干，是身與類和，文書之財可取，終無他患也。若三傳遞生朱神，而朱神恰為日年之財，則眾力相扶，財必豐厚。

This is when the Azure Dragon is the main element and the classified Heavenly General is the secondary; since the main element has obtained the qi, the secondary element is not harmed, and thus the wealth can correspond to its category. Take the case of wealth related to documents: whether the Azure Dragon is hidden in an idle position or appears in the transmission, as long as it has obtained the qi and is not harmed, and the Vermilion Bird is exactly the one initiating the transmission; even if it is not the one initiating the transmission, as long as it resides in a place with qi and does not harm the day stem or the year stem, it can bring good fortune. The hidden yin spirit of the Vermilion Bird does not harm the Vermilion Bird, which is yin and yang in harmony, and thus the documents have qi. This hidden yin spirit also does not harm the day stem, meaning my own self and the category spirit are in harmony, so this wealth related to documents can be taken, and there will ultimately be no other misfortune. If the three transmissions are successively generated, each supporting the next, all the way to the Vermilion Bird, and the Vermilion Bird is exactly the wealth of the day stem and the year stem, then it is the combined support of many forces, and the wealth will certainly be abundant.

若朱神雖能生旺日年，雖能為日年財神，而其陰神反傷日年者，其財必不可輕取之，必有他殃。欲知殃於何事，視其天官；欲知取與，分視日辰，辰傷則其人必有所忌，而不敢與；日傷則吾身必有所畏而不敢取。凡類皆當作如是觀，不獨文書之財為然也。畏忌見前，茲不重出。

If the Vermilion Bird can generate and strengthen the day stem and the year stem, and is indeed the wealth god of the day stem and year stem, yet its hidden spirit reverses to injure the day stem and year stem, this wealth must not be taken lightly. If taken, there will surely be other misfortunes. To know what misfortune arises, look at the Heavenly General that the hidden spirit rides upon. To know whether the other party will give or not, and whether I should take or not, separate the examination of the day stem and the day branch: if the day branch is injured, the person will surely have some hesitation and dare not give; if the day stem is injured, I myself will surely have some fear and dare not take. All kinds of matters should be viewed in this way, not only matters of wealth in documents. The principles of fear and hesitation have already been explained before, so they will not be repeated here.

約而言之，首責青龍為財將，次責明暗財神，又次責所求物類。若財將所乘之神恰作日年明暗之財，而氣旺無傷，自強無患者，求之必得，取之無患。取與之機，視四課克應之訣，決於三傳，氣旺則財大而速，囚死則財少而遲。財現則易，財藏則難。財落空亡，不惟難求，且防失耗。孟仲季關新舊，數目當問先天，易簡之道，盡乎此矣。理氣象類，寧有他哉？至於財神乘馬帶丁，最利遠動之類，皆以煞言矣。煞歷俱在，無庸贅及矣。

In summary, first look at the Qinglong, the wealth general, second consider the clear and hidden wealth deities, and third consider the classification deity of the requested item. If the wealth general's riding deity is exactly the day stem, the year stem's clear or hidden wealth, and its energy is prosperous and strong without being harmed, and the self is strong and free from worries, then the request will surely be fulfilled and there will be no worries. The mechanism of giving and taking is determined by the four lessons and their mutual relationships as explained in the oral rules. The timing of the response depends on the three transmissions: if the energy is strong, wealth will be abundant and quick to arrive; if the energy is in captivity or death, wealth will be scarce and arrive slowly. Wealth appearing in the lessons and transmissions is easy to obtain, while wealth hidden in secret is difficult. If wealth falls into the empty void, not only is it difficult to obtain, but one must also beware of loss and depletion. The three categories of the earthly branches—beginning, middle, and end—govern the newness and oldness of wealth, and the number of wealth should be asked according to the Earlier Heaven number. The principle of simplicity and ease is fully contained here. The four characters of principle, energy, image, and category, are there not others? As for wealth deities riding the post-horse and accompanying the Ding deity, which are most favorable for traveling far, these are all covered in the category of divine omens; the rules of omens and the almanac are already available, so there is no need to repeat them.

求財視龍，旺相相逢。日辰年用，此外難同。財神雖現，財陰須善。龍財旺方，往來誠便。凡占求財，首視青龍者，龍為旺財之官也。龍乘旺相氣，見於日辰年用，方為入式，旺龍入式，求必遂意。故曰相逢。現於中末，應則差緩，見於閒處，遲而且難，故曰難同。相逢即是類見。日辰年用，即是類見之方。難同，即類陰神見之難同，蓋言不可同日語也。

The mnemonic says: "To seek wealth, look for the Azure Dragon; it must meet the prosperous and strong phase. If it appears in the day stem, day branch, year branch, or initiating transmission, then it counts; otherwise, it does not. Even if the wealth god appears, its yin god must also be favorable. The direction where the Azure Dragon is prosperous is where true convenience for seeking wealth lies." When divining about seeking wealth, one should first look for the Azure Dragon, because the Azure Dragon is precisely the heavenly general governing the prosperity of wealth. If the Azure Dragon is in a prosperous and strong phase and appears in the day stem, day branch, year branch, or initiating transmission, it is considered "entering the formula." Once the prosperous and strong Azure Dragon enters the formula, the desired outcome will certainly be achieved, hence it is called "meeting." If the Azure Dragon is only in the middle or final transmission, the result will come later; if it is only in an idle position, it will be both slow and difficult, hence it is said "others are not the same." "Meeting" means the class god appears; "day, year, and initiating transmission" are the proper positions where the class god appears; "others are not the same" means the yin gods of the class god appear in different places, and cannot be treated as one.

若龍不入式，而其所乘神與日生合，則亦謂之有路，有路而氣旺，所臨之地又不空傷，龍之陰且復有益於日，無損於龍，求之可得也。然須財透露旺相不空，方可必得。而惟財之陰神益日者，方堪進取，否則皆為妄求，妄以求之，反生他患。若青龍更作財神者，求之尤易。日克青龍為財，年克青龍為尤利，故青龍若作財神者，求之尤易也。日年顧可分視乎？

If the Azure Dragon is not present in the formula, but the deity it rides upon harmonizes with the day stem, it is still considered as having a path. If there is a path and the energy is strong, and the Earth Plate is neither empty nor harmed, and the hidden deity of the Azure Dragon benefits the day stem without harming the Azure Dragon itself, then the fortune can be obtained. However, it is only when the wealth element is revealed, strong and not empty, that one can confidently say the fortune will be obtained. Moreover, only when the hidden deity of the wealth element benefits the day stem is it worth pursuing; otherwise, it is considered reckless seeking, which may bring about other troubles. If the Azure Dragon itself is the wealth deity, then seeking it becomes especially easy. Wealth is considered when the day stem overcomes the Azure Dragon, and even more favorable when the year stem overcomes the Azure Dragon. Therefore, if the Azure Dragon is indeed the wealth deity, seeking it becomes even easier—can the day stem and the year stem be considered separately?

兵法云日年制武利用兵者，亦此，然其間亦有遠近鉅細之不齊，蓋年遠而巨，日近而少也。亦須視其所求者果屬何類，類若凶傷，總非吉象。如欲謁貴求財，而天乙處非其地，求之何益？即令得地得時，而於我卻不相投，亦無益也。若或無財現，而遁得財干，財干所乘之神，與我作合，而子孫得地，無傷則易，可以往求。龍財旺相之方，即其宜往之地，故曰求財須向龍行處，龍若休傷枉費心。

The military book says, "If the day stem and the year stem can control the Black Tortoise, it is favorable for military action," which is based on the same principle. However, there are distinctions regarding distance and magnitude: the year stem concerns distant and large matters, while the day stem concerns near and small matters. One must also determine what exactly is being sought. If the class god is harmed or injured, it is not a favorable omen. For example, if one wishes to visit a nobleman to seek wealth, but the nobleman's position is not where it should be, then seeking wealth will bring no benefit. Even if it is in a favorable position and time, if it does not align with me, it is still of no use. If the fortune does not clearly show wealth, but wealth is hidden in the concealed stem, and the stem of wealth is in harmony with me, and the son's element is in a favorable position and not harmed, then it is easy to seek wealth. The direction where the Azure Dragon and the wealth element are prosperous and strong is the suitable place to go. Therefore, it is said, "To seek wealth, one should go to the direction where the Azure Dragon is active. If the Azure Dragon is weak or injured, going there is in vain."

入手之期，即視財氣。凡財乘四時旺氣，則以財神墓絕之日取期，財乘四時四時休氣，則以財神生旺之日取期。財有生旺墓之不同，不可不察，蓋旺即財神，無煩說矣，惟生墓兩神，人嘗忽過，生為財源，墓乃財庫，源宜流，庫存宜沖，兩言而盡矣。蓋源中財，疏之則流；庫中財，沖斯動矣。財神有五，而年上不與焉，五財者，時用日辰命也。

The date when wealth arrives depends on the energy of the wealth god. If the wealth god is in its flourishing season, then the day when the wealth god enters its burial or decline is taken as the sign; if the wealth god is in its resting season, then the day when the wealth god is in its growth or prosperity is taken as the sign. Wealth has three different aspects: growth, prosperity, and storage. These must be carefully examined. Prosperity is the wealth god itself, so there is no need to explain further. Only growth and storage are often overlooked. Growth is the source of wealth, and storage is the warehouse of wealth. The source should be opened to allow the flow, and the warehouse should be broken open to release its contents. These two sentences summarize everything. Wealth from the source flows out when it is opened, and wealth from the warehouse moves when it is broken open. There are five types of wealth gods, excluding the year stem. These five types are: the wealth god at the time of the event, the wealth god in the initiating transmission, the wealth god of the day stem, the wealth god of the day branch, and the wealth god of the birth year.

時為日財，為時下近小之財。用為日財，為開手便見之財；乘吉旺相，則取期從速，為數必多；乘吉化衰，則取期緩，為數亦少。日上見財，為就身之外財，亦為己財；辰上見財，為現成之內財，亦為彼財。內財見於日上，宜出財經商；外財見於辰上，宜入財坐賈。命上見財，為命中固有之財，取之不窮。日上神制命上為財，乃謀運生發之財，圖之最易。故曰，求財切緊視三財，日辰命上細推排。又曰，財臨辰命最可喜，二德生逢兼與比，此去求財財必多，上神與日皆堪擬。

When the day stem is the wealth, it refers to small wealth that is immediately available. When the initiating transmission is the day stem's wealth, it refers to wealth that can be seen immediately upon taking action; if it is accompanied by a favorable general and is prosperous and strong, the time of realization will be quick and the amount will be large; if it is accompanied by a favorable general but has already turned weak, the time of realization will be slow and the amount will be small. Wealth appearing on the day stem is external wealth close to oneself, and it is considered one's own wealth; wealth appearing on the day branch is internal wealth that is already present, and it is considered the other party's wealth. Internal wealth appearing on the day stem is suitable for going out to trade with money; external wealth appearing on the day branch is suitable for receiving money and setting up a shop. Wealth appearing on the native's stem is wealth that is already present in one's fate, inexhaustible. When the heavenly stem on the day stem overcomes the heavenly stem on the native's stem to form wealth, it refers to wealth generated through business operations, which is easiest to pursue. Therefore, it is said: "To seek wealth, one must look at three sources of wealth: the day stem, the day branch, and the native's stem, carefully analyzing each." It is also said: "Wealth appearing on the day branch and the native's stem is most favorable; if it is further accompanied by mutual generation between the heavenly stem and earthly branch, then seeking wealth will certainly yield a lot. Both the upper god and the day stem can be used for prediction."

歲月建為日財，其財必大。二馬六丁為日財，其財必遠。財作空亡，近小雖出旬可冀，求難滿望，遠大則財空可慮，到底無形也。財在歲月建上發用者，即以歲月取期，旬候日時類推可也。財上天官，主財之類，財陰神將，休咎之根。辰上天官，與財之人，辰陰神將，喜忌之本。

The Tai Su and the Month Builder act as the wealth for the Day Stem, and this wealth is certainly great. If the Post-horse and Heavenly Horse together with the Six Ding Deities act as the wealth for the Day Stem, this wealth certainly comes from afar. If wealth falls into Kongwang, near and small wealth may still be expected after the ten-day period, but it is difficult to obtain fully. For distant and great wealth, once it falls into Kongwang, there is cause for concern, and in the end, it will turn out to be empty. If wealth is initiated on the Tai Su or the Month Builder, the corresponding time is taken according to the year or the month. If it is taken according to the ten-day period, the seasonal changes, the day, or the hour, it can be similarly inferred. The Heavenly General riding on the wealth indicates the type of wealth. The Yin spirit of the wealth and the Heavenly General it rides on are the root of fortune or misfortune. The Heavenly General on the Day Branch indicates who gives the wealth. The Yin spirit of the Day Branch and the Heavenly General it rides on are the fundamental reasons for the person's likes, dislikes, and concerns.

蓋凡財神發用，而欲知其為何如之財，則視財上所乘之天官，財之陰神生合，則吉無不利。若財陰傷財，當防分奪。財陰剋日，後必有災。欲知災於何事，則視財陰所乘之天官。辰為他人類位，故視辰上所乘之天官，未必皆吉神。辰上天官，即其與財之人也，辰上陰神又其人之喜忌所關。若辰上神為辰陰所傷，則有所懼而不敢與。欲知懼於何事，則視辰陰所乘之天官也。

Whenever the wealth god is in action, to know what kind of wealth it represents, look at the Heavenly General riding on the wealth god's head. If the wealth god's hidden spirit harmonizes with it, it is auspicious and suitable for all matters. If the wealth god's hidden spirit attacks the wealth god, be cautious of others dividing or seizing the wealth. If the wealth god's hidden spirit overcomes the day stem, there will certainly be disaster. To know what kind of disaster it is, look at the Heavenly General riding on the wealth god's hidden spirit. The day branch represents the position of others, so look at the Heavenly General riding on the day branch. These are not necessarily all good spirits. The Heavenly General on the day branch is the person giving you the wealth; the hidden spirit of the day branch relates to the person's likes and fears. If the spirit on the day branch is injured by the hidden spirit of the day branch, the person will be afraid and unwilling to give. To know what he fears, look at the Heavenly General riding on the hidden spirit of the day branch.

約而言之，首視青龍，次視財神，又次視類神。以及發用、日辰、年命、課體，皆所當求者也。龍神喜其生旺，忌見刑戰；日辰喜其生合，忌見刑沖；用神喜其吉旺，忌其凶衰；年命課體，喜其扶救，忌其傷殘。至於龍財用類之陰，則皆互有關節，不可忽也。

In summary: first consider the Azure Dragon, then the Wealth God, then the specific gods associated with the matter; in addition, the Initiating Transmission, the Day Stem and Day Branch, the year's stem, the native's stem, and the entire Lesson Pattern should all be examined. The Azure Dragon prefers to be strong and flourishing, and dislikes being harmed or conflicting; the Day Stem and Day Branch prefer to generate and harmonise with each other, and dislike conflicting or clashing; the Useful God prefers to be strong and auspicious, and dislikes being weak and inauspicious; the year's stem, the native's stem, and the Lesson Pattern prefer to be supported and assisted, and dislike being harmed or damaged. As for the Yin aspects of the Azure Dragon, the Wealth God, the Useful God, and the specific gods, they are all interconnected and should not be neglected.

凡以日干為扣門之人，而視其上神，以觀其之善惡。蓋日干主動，動者為客；日上神將有善有惡。客固不能自掩而欺人者也，故以責之。凡以行年上神為我，而與日上之神較論休咎。行年者，吾身之年運也。日上既屬扣門之人，則年固屬我，為休為咎，相關最切。故須較論。不責辰而責年者，辰泛而行年則專也。

When determining who is knocking on the door, use the Day Stem to represent the person knocking. Observe the deity above the Day Stem to judge whether this person is good or evil. Since the Day Stem is active, the active side is considered the guest; the deity above the Day Stem indicates whether the guest is good or evil. A guest cannot hide themselves or deceive others, so the Day Stem is used to question them. Use the deity above the Year Stem to represent myself, and compare it with the deity above the Day Stem to determine fortune or misfortune. The Year Stem represents my current year's fortune. Since the Day Stem is assigned to the guest, the Year Stem naturally belongs to me; whether it is good or bad is most closely related to me, so it is necessary to compare the two. The Year Stem is used instead of the Day Branch because the Day Branch is too general, while the Year Stem specifically refers to myself.

蓋凡日上吉旺，則為善人，而又生合年神，則必有益而無損。日上凶衰，則為凶人，而又刑剋年神，則必無補而有傷。若更究其所乘之天官，所遁之天干，則喜惡之故，與夫衣飾行狀皆可悉也。然須考諸用傳，方無遺漏。

If the heavenly stem on the day is supported by a favorable god and is prosperous and strong, the person coming in is a good person; if it further generates and harmonizes with the heavenly stem on the year, it will certainly be beneficial to me without any harm. If the heavenly stem on the day is ridden by an unfavorable god and is weak, the person coming in is an evil person; if it further harms or overcomes the heavenly stem on the year, it will certainly be of no help and may cause me harm. If we further examine the heavenly general it is riding and the hidden heavenly stem it is escaping from, then the reasons for the person's good or bad nature, as well as his appearance, clothing, and behavior, can all be clearly understood. However, we still need to check the initiating transmission and the three transmissions to ensure nothing is missed.

謀望之占，種種不一。占情物類，各有其宜。循類察情，無煩說矣。然惟勢利兩字，誠世道之所獨先，謀望之所最急者也。故又於干貴求財，首出而致詳焉。苟能握其關鍵，悉其肯綮，則一綱舉而萬目張，諸占自無棘手處矣。引伸觸類，其在人乎？

Divination for matters seeking success involves various situations: the appropriate methods differ according to the nature of the person or thing being consulted. By following the nature of the respective deities, one can understand the principles without needing much explanation. However, the words "power" and "profit" are indeed the most valued by people in the world and the most urgent in their aspirations. Therefore, this section especially emphasizes the topics of "visiting important persons" and "seeking wealth," explaining them in detail. If one can grasp the key points and understand the essential aspects, then by simply grasping the main idea, all other matters will naturally become clear. As for applying these principles to other situations and understanding by analogy, that depends on each individual's own ability.

夫以干言，干亦有人，非徒干也；以求言，求亦有人，非漫求也。人我錯陳，則對待有象，吉凶可否，當從成象間首求之矣。成象之端，先於日辰，而用傳年命則又扶救始終之通象也。以貴言，貴有其類；以財言，財亦有類，而無氣有氣，則又克應之所必需者也。

In terms of "dry petition," the person being petitioned is also a person, not merely myself petitioning alone; in terms of "seeking," the person being sought is also a person, not an empty request without a target. The two sides, me and the other person, are interwoven and presented together, forming a mutual relationship. The fortune of the matter, whether it will be auspicious or inauspicious, successful or not, should first be sought from this "image of mutual relationship." The initial threads of this image are first examined by looking at the day stem and day branch. However, the initiating transmission, the three transmissions, the year of birth, and the native destiny are the comprehensive images that run through the entire situation, governing the assistance, support, and the beginning and end of the matter. Regarding the nobleman, the nobleman has its class deity; regarding wealth, wealth also has its class deity. Whether these class deities have energy or not is essential for judging the response and outcome.

日動為我，辰靜為人；辰上神以之觀人，日上神爰以觀我。我往干人，動象也，故為干，生合則吉，而將吉氣吉者更吉。戰克則凶，而將凶氣休者更凶。相刑則不投，相沖則難合，害則有阻，破則無成。乘臨固所當詳，陰神亦須兼視（旺休以五氣言，即神將言）。蓋辰傷則彼身正當偃蹇，安能舍己從人，若更囚死空亡，而或脫傷互見，往無益也。日傷則我事方切乖張，何暇潔身他往？若更凶空無氣，而或刑害交陳，徒自憊也。

The day stem represents me, being active, while the day branch represents the other party, being passive. Observing the heavenly spirits on the day branch allows us to understand the other party, while observing those on the day stem helps us understand ourselves. When I go to seek someone's favor, it is an active situation, hence called 'dry' (干). If both sides generate and harmonize with each other, it is auspicious. If the heavenly general riding on them is favorable and the energy is also favorable, it is even more auspicious. If both sides fight and overcome each other, it is inauspicious. If the heavenly general riding on them is unfavorable and the energy is also weak and confined, it is even more inauspicious. If they are mutually harmed, there is no harmony. If they are in opposition, it is difficult to come together. If they are mutually harmful, there is an obstacle in between. If they are in destruction, the matter cannot be completed. The heavenly general riding on them and the place they are on should be carefully examined, as well as the hidden heavenly spirits. (Wang and xiu refer to the four seasons and five energies, meaning the spirits and generals.) If the day branch is harmed, the other party is in trouble, how can they be willing to leave their own affairs to comply with me? If it falls into confinement, death, kongwang, or if the energy is alternating between loss and harm, going there will bring no benefit. If the day stem is harmed, my own affairs are in chaos, how can I have the time to go elsewhere? If it is ridden by a harmful general, falls into kongwang, and the energy is weak, or if there are mutual harms and harms, it is just a waste of effort and leads to self exhaustion.

若辰上神生合日干，而陰制之，則其人雖有相為之心，返我畏忌而不果，未可恃也。辰陰所乘之天官，即其所畏之人，所忌之事。如陰乘太常則有父母尊長之畏，乘天后則有婦女之畏，乘太陰則有兄弟之畏，乘勾陳忌爭鬥之事，乘朱雀忌口舌之事之類是也。若辰陰生比辰陽，而與日干作合，則彼中必有相為之人暗中撮合，可之恃也。撮合之人，亦即視之所乘之天官。

If the heavenly spirit on the day branch generates and harmonizes with the day stem, but its hidden spirit restrains it, then although the other side has support for me, they may fail to act due to fear or hesitation, making it unreliable. The heavenly general ridden by the hidden spirit represents the person they fear or the thing they dread. For example, if the hidden spirit rides Tai Chang, it indicates fear of parents or elders; if it rides Heavenly Empress, it indicates fear of women; if it rides Tai Yin, it indicates fear of brothers; if it rides Gou Chen, it indicates aversion to disputes; if it rides Vermilion Bird, it indicates aversion to verbal conflicts. These all fall into this category. If the hidden spirit generates or supports the day branch's yang spirit and also harmonizes with the day stem, then there must be someone on the other side who secretly helps to bring about cooperation, making it reliable. The person who facilitates this is also determined by the heavenly general ridden by the hidden spirit.

此識對待大體，理所當然，而勢所必致者也。故為成象。凡事關人我，而有對待之象者，皆當從此求之，寧惟謀望哉？蓋大體之吉凶既定，然後可求通象，以言扶救，以決始終，故用傳命年繼夫成象而遂及之也。

The above explains the overall situation of mutual relations between people and things. In principle, it should be like this, and in reality, it must be so, hence it is called "forming an image." Any matter involving two parties and displaying a dual relationship should be sought from here, not only applicable to matters of seeking and expecting. Once the fortune of the overall situation is determined, one can then proceed to seek the "flowing image," using it to explain assistance and response, and to determine the beginning and end of affairs. Therefore, the following sections, namely the initiating transmission, the three transmissions, the native's birth year, and the current year, come immediately after the forming image.

休咎之幾，關於發用；轉移之妙，乃屬中傳；末為底止之鄉，式中所繫；傳有出入之異，生咎攸兮。扶救雖在用傳，緊關則由年命。凡占皆當詳，所以謂之通象。蓋發用之神乘吉氣旺，而又別無傷損，則以吉應。其所應者，當以速言，氣旺故也。囚死乘凶，而乃遂遭戰克，則以凶應，其年應者，當以遲言，氣休故也。吉則從之，凶則達之，空則靡象，吉凶無成，非所論矣。氣之衰旺，亦是五氣；用之戰克，亦是神將。

The initial signs of good or bad fortune depend on the initiating transmission; the turning point in the middle is handled by the middle transmission; the final transmission marks where the matter comes to rest, and the success or failure of the entire divination depends on this. The three transmissions can be divided into those originating internally and those entering from outside, and thus fortune and misfortune are distinguished. Although assistance and response are found in the initiating transmission and the three transmissions, the most important is the year of birth and the native destiny. These factors must be carefully examined regardless of what is being divined, hence they are called "general appearance." If the initiating transmission's god is riding a favorable general and the energy is strong, and there is no damage elsewhere, it should be considered favorable, and its fulfillment time should be quick, because the energy is strong. If the initiating transmission falls in a state of captivity or death and is riding a harmful general, and is further attacked and overcome, it should be considered unfavorable, and its fulfillment time should be slow, because the energy has declined. Favorable signs should be followed, and unfavorable ones should be guided. If the transmission falls into the void, there is no sign to be seen, and neither good nor bad can be determined, so it need not be discussed further. The terms of strong and weak energy here refer to the four seasons and five energies; the terms of conflict between the useful god and others refer to the conflict between the god and the general.

生合日支而刑傷日干，則利在彼，害在我身。合日干而刑傷日支，則利在我，而害在彼。害在彼者，不利有攸往；害在我者，不往何災也。所謂休咎之機，關於發用也。用雖為吉於日，而陰遂傷用，則用神之力較微，用雖吉，未可恃也。惟用凶於日者，則反利其陰之制，卻能反吉而靡凶。用雖為吉於日，而陰遂墓空，則有中杜難行之象，事宜速圖，不可緩也，所謂轉移之方，屬中傳也。

The initiating transmission generates and harmonises with the day branch but harms the day stem, benefiting the other party and harming myself; the initiating transmission harmonises with the day stem but harms the day branch, benefiting myself and harming the other party. When harm comes from the other party, it is not advisable to go anywhere; when harm comes to myself, not going will prevent disaster. This is what is meant by 'the omen of good or bad fortune hinges on the initiating transmission'. Although the useful god is beneficial to the day stem, if its hidden god immediately harms the useful god, the useful god's strength becomes weak, so even if it is good, it may not be reliable. Only when the useful god is originally harmful to the day stem does one hope that its hidden god can restrain it, thus transforming bad into good and avoiding misfortune. Although the useful god is beneficial to the day stem, if its hidden god falls into a storage place or an empty void, there will be an obstruction in the middle, making it difficult to proceed. The matter should be handled promptly and not delayed. This is what is meant by 'the turning point in the middle is referred to as the middle transmission'.

自墓傳生而末逢吉旺，則到底能成；自生傳墓，而末遇凶休，終當止息。吉於辰者，彼當其利，吉於日者，我獲其功。凡初遞克末，而末剋日干者，用雖生干，不可恃也。然為患於日也頗遲，見之宜速，以就用神之生。末遞克初，初剋日干者，生雖末見，不可恃也。然其為患於日也必速，見之宜早，以避用神之克。

If the transmission starts from the storage and moves towards growth, and the final transmission is auspicious and strong, the matter will eventually succeed. If the transmission starts from growth and moves towards storage, and the final transmission meets misfortune and decline, the matter will ultimately stop. If the initiating transmission is beneficial to the day branch, the benefit goes to the other party; if it is beneficial to the day stem, the merit belongs to me. Whenever the first transmission successively overcomes the final transmission, and the final transmission further overcomes the day stem, even if the useful god is born to the day stem, it is unreliable; however, it harms the day stem more slowly, so when encountering such a divination, one should act quickly, taking advantage of the time when the useful god is still benefiting me. Conversely, if the final transmission successively overcomes the first transmission, and the first transmission further overcomes the day stem, although some life qi appears in the final transmission, it is still unreliable; and it will certainly harm the day stem quickly, so when encountering such a divination, one should act early to avoid being overcome by the useful god.

凡日生初傳，而初傳遞生末傳，終非所利。蓋不惟源消根斷，而且鬼在末也。凡末遞生初，而初生日干者，凡事有成。蓋不惟從力相扶，而且財在末也。凡自支上發用，傳出干上，而能生合日干者，人有就我之心，干之可也。自干上發用，傳入支上，而又與之生合者，我有就彼之象，進無咎也。所謂出入之異，去就攸分也。

Whenever the day stem generates the first transmission, and the first transmission in turn generates successively to the final transmission, it ultimately brings misfortune: not only is the source exhausted and the root cut off, but also the final transmission is occupied by official ghosts. Whenever the final transmission generates successively to the first transmission, and the first transmission in turn generates the day stem, all matters can be accomplished: not only is there continuous support along the way, but also the final transmission is precisely the wife's wealth. Whenever the transmission starts from the day branch, proceeds through the transmissions to the day stem, and can generate and harmonize with the day stem, it indicates that others have the intention to benefit me, so it is appropriate for me to seek their favor. Whenever the transmission starts from the day stem, proceeds through the transmissions to the day branch, and can generate and harmonize with the day branch, it indicates that I have the intention to benefit others, so it is appropriate to move forward. This is what is meant by the distinction between outgoing and incoming transmissions in the three transmissions, and the difference between going and coming is thus established.

命主生平，年關氣運，雖其久暫不同，實為占人所獨，蓋本課傳而分視，各有專司，合命年而較求，方為切己，是故日用不可傷殘，命年最宜和好。日年交制，自啟乖違。命被辰傷，卻非我利，惟命制類，亦可言財。類制命年，當同鬼論。所謂扶救雖有三傳，緊關則由年命也。

The destiny of a person's entire life is governed by their heavenly stem, while the current year's fortune is governed by their annual stem. Although the periods they cover differ in length, both are unique to the person being consulted. When considering the four lessons and three transmissions separately, the heavenly stem and annual stem each have their own functions. Only when combining the heavenly stem and annual stem with the lessons and transmissions for comparison and analysis can the situation be accurately understood. Therefore, the day stem and the useful god must not be harmed or damaged. The heavenly stem and annual stem should ideally be harmonious with each other. If the day stem and annual stem conflict with each other, it will naturally lead to discord. If the heavenly stem is harmed by the day branch, it is unfavorable for me; however, if the heavenly stem can control the similar god, it can be considered as wealth. Conversely, if the similar god controls the heavenly stem and annual stem, it should be regarded as official ghosts. This is what is meant by 'support and response may be found in the three transmissions, but the most important is the heavenly stem and annual stem.'

事涉干求，可否雖操於象內；情關得失，吉凶更出於類中。象吉類凶，象難全恃。類吉象凶，類亦難憑。相需並用，占法斯全。有吉無凶，主堪進取，吉凶可否，豈易言哉。所干者既為貴人，則所類者，天乙也。上乘吉旺，則為乘時，又履吉旺，則為得地。既乘天時，又乘地利，而與日干生合，則貴正當權，勢誠在我。其心實能相制，其力足以從心。若貴陰兩建，又見生扶，則更全吉，反此則不宜妄求。

In matters concerning seeking favor or petitioning, whether or not something can be accomplished is within the scope of the formed image; however, gains and losses in human relationships, as well as fortune and misfortune, are more often determined by the class of deities. If the formed image is auspicious but the class of deities is inauspicious, then the formed image cannot be fully relied upon; if the class of deities is auspicious but the formed image is inauspicious, then the class of deities is also unreliable. Only when both are combined and used together can the divination method be considered complete. Only when there is a single auspicious aspect without any inauspicious elements can it be considered favorable for advancement; when auspicious and inauspicious elements are mixed, it is not easy to discuss. If the person being petitioned is a nobleman, then the corresponding class deity is Tianyi. If Tianyi is mounted on a favorable general and has strong energy, it is called 'riding the right time'; if it is located on a favorable place and is strong and prosperous, it is called 'having the right place'. If both the right time and right place are obtained, and it also harmonizes with the day stem, then the nobleman is in authority, and the momentum is indeed in my favor: his mind is truly moved by me, and his strength is sufficient to meet my wishes. If both the nobleman's hidden deity and the hidden heavenly stem are favorable, and there is also support, then it is even more auspicious; conversely, it is not advisable to make hasty requests.

所求者既為財帛，則所類者青龍也。日克之神也。財神財將，既不深藏，又不內外刑戰，上下空休，而財陰兩建，又與干生合，所望雖奢，求之可得，無他患也。反此則不宜妄求。

If what is sought is money, then the corresponding class god is the Azure Dragon, which is the god overcome by the day stem. As the god of wealth and the general of wealth, neither is hidden in an idle position, nor is there internal or external conflict and punishment. They are neither empty nor declining in strength, and both the yin god of wealth and the heavenly stem it hides are favorable. Moreover, it harmonizes with the day stem. Therefore, even if the desired amount is large, it can be obtained by seeking, and there will be no other misfortunes. Conversely, it is not suitable to seek carelessly.

類陰得吉，宜往干矣。干之必有所求，求必有類。凡向貴人而有文書之權者，雖既視貴人，又當分視朱雀。有情分之求者，分視太陰；有衣帛穀粟之求者，分視太常；有恩澤婦女之求者，分視天后；所謂類將也。有珠玉之求者，視從魁，有弓矢劍戟之求者，視傳送；有圖書傘蓋之求者，視登明；有書籍之求者，視功曹；有雁羊酒食之求者，視小吉；有墓田之求者，視大吉；有魚鹽之求者，視天罡；有犬馬之求者，視天魁勝光；所謂類神也。

The spirit of the class deity is also auspicious, so one should go to seek an audience. Seeking an audience always involves some request, and each request corresponds to a particular class deity. If one goes to see a nobleman and the request is about handling documents and official affairs, although one has already consulted the nobleman, one should also consult the Vermilion Bird separately. If the request is about personal connections and social influence, one should consult Tai Yin separately. If the request is about clothing, fabrics, grain, and food, one should consult Tai Chang separately. If the request is about favors or matters concerning women, one should consult the Heavenly Empress separately—these are called "class deities." If one seeks pearls and jewels, one should consult Congui (酉); if one seeks bows, arrows, daggers, swords, spears, and halberds, one should consult Tongshu (申); if one seeks books, maps, umbrellas, and canopies, one should consult Dengming (亥); if one seeks books, one should consult Gongcao (寅); if one seeks geese, sheep, and food and drink, one should consult Xiaojí (未); if one seeks burial grounds and property, one should consult Dají (丑); if one seeks fish and salt, one should consult Tian Gang (辰); if one seeks dogs and horses, one should consult Tiankui (戌) and Shengguang (午)—these are called "class deities."

視類將者，吉凶在所乘神。若神克其將，將則無權，力斯減矣。神傷日干，將亦從而傷之，類神凶矣，非徒無益，而且有損，求之何為？視類神精神雖在天官，力量卻由氣地。天官即非凶惡，而氣與地，卻值凶休者，類神雖現，無足取也。

When examining the class general, whether it is auspicious or inauspicious depends on the deity of the earthly branch it rides upon. If the deity is reversed and overcomes the general it carries, the general loses its authority and its strength diminishes. If this deity harms the day stem, the heavenly general also harms the day stem, which is called the class deity turning凶. Not only does it bring no benefit, but it also causes harm; what is there to ask it for? When examining the class deity, one must know that its spirit is determined by the heavenly general it rides upon, but its strength is determined by its qi and the place it is located upon. Even if the heavenly general is not凶 or evil, if its qi and the earth plate fall on a凶 or declining position, the class deity, even if present in the lesson, is not worth using.

凡干君王者，當視太歲之上下；干省府者，當視月建之上下；干尊長者，當視日德之上下。若即乘時得地，而又生合日干，則信任必專，而恩施自厚，往干可也。反此則有求榮得辱之患，干之何益？至夫吉凶諸煞，雖為克應之所必需，實因眾象而各有相能之用，未可膠視之者也。煞歷具在，無煩贅及矣。

Anyone wishing to approach a king should look at the upper and lower spirits of the year's master. Those approaching provincial or ministerial officials should look at the upper and lower spirits of the month's builder. Those approaching a superior should look at the upper and lower spirits of the day's stem's virtue. If these spirits are in harmony with the time, have a good position, and are in a harmonious relationship with the day's stem, then the person being approached will certainly have trust in me, and the favor will naturally be generous, so it is appropriate to go and make a visit. Conversely, there is a danger of seeking honor but receiving disgrace. What benefit would there be in going? As for various auspicious and inauspicious spirits, although they are essential for judging the outcome, in reality they must be combined with many other signs to function effectively. They cannot be viewed rigidly. The examples of these spirits are all recorded in the almanacs, so there is no need to repeat them.

約而言之，則不過四課定人我之情，三傳決始終之要；類神類將，指事而專求；本命行年，相參而比較；諸神煞關乎克應；精誠自可通靈，籲盡之矣。至於明吉而遁凶，是必防其暗損；明凶而遁吉，尚有與其默益。陰神休咎，所繫非輕；氣地興衰，相關最切；生剋制化之妙，易地而殊形；輕重虛實之微，騎牆而幻影：此皆占情之所易忽，而此事之所當詳者也。故於歸約之末，遂表而出焉。

In summary, it is no more than this: using the four lessons to determine the conditions of the person and the other party, and using the three transmissions to decide the beginning, middle, and key aspects of an event; classifying deities and generals according to specific matters and seeking them accordingly; comparing the native's birth year with the current year; various deities and ominous influences affecting the timing of responses; as for the diviner's sincere intent, it naturally connects with the spiritual realm—ah, everything is here. There are also a few more points: when a heavenly stem that is auspicious is hidden and not apparent, it may be inauspicious and one must beware of hidden losses; when a heavenly stem that is inauspicious is hidden and not apparent, it may be auspicious, and there may be some silent benefits in the background. The fortune of the hidden deities is not to be taken lightly; the relationship between the atmosphere and the earth plate's prosperity and decline is most crucial; the subtleties of generation, restriction, control, and transformation change greatly with different earth plate forms; the subtle distinctions of light and heavy, real and virtual often appear ambiguous and indistinct. These are the points most easily overlooked in divination, yet they are precisely the ones that need the most careful consideration. Therefore, at the end of this section, they are specially highlighted.

欲卜婚姻，須分男女；既詳四課，亦視三傳。以天官察其類神，從五氣辨夫休旺。明神暗煞，皆所當求；破害刑沖，盡非吉體。品貌之分詳，根源有自；命年之互用，關係非輕。成與不成，兩言可決；得與不得，中有微機。孟仲罡加，亦關可否；始終遲速，尤貴得實；而古今占驗，則有前賢已試之成法，即心法也。

To divinate marriage, one must first distinguish between the man and the woman. Both the Four Lessons and the Three Transmissions should be carefully examined. The Twelve Heavenly Generals are used to investigate the nature of the spirits, while the four seasons and five climatic influences are used to determine whether they are in a resting or flourishing state. Both the manifest spirits and the hidden evils must be thoroughly investigated; the patterns of destruction, harm, punishment, and opposition are all unfavorable. The detailed distinctions of character and appearance each have their origins; the native destiny and the current year's destiny are interrelated and their relationship is not trivial. Whether the marriage can be successful can be determined in two sentences; whether the woman can be married off involves more subtle factors. When the Heavenly Gang is placed on the first or second position, it also relates to the success or failure of the matter; the beginning and end, as well as the speed or slowness of the matter, are especially important to investigate thoroughly. As for the verified examples from ancient and modern times, these are the established methods already tested by predecessors, which are also the transmitted techniques passed down through generations.

日干之象，為陽為天，夫星是主；日支之象，為陰為地，婦位攸關。喜其互合交生，惡其明刑暗克。若其旺相生合，而所乘者，又為貴合龍常，則姻緣之吉慶可知，投求亦易。若果休囚刑剋，而所乘者又見空元蛇虎，則彼此之乖違可慮，勉強非宜。且陰陽之氣，不宜偏勝；而陽勝其陰者，尚有可為。至上下之乘，不可刑戰，而內戰其外者，尤無可取。中多阻撓，必陰神之制傷。有口無心，必明生而暗鬼。

The day stem represents yang and belongs to heaven, governing the husband's side; the day branch represents yin and belongs to earth, relating to the wife's side. It is favorable if they harmonize and mutually generate, but unfavorable if they clearly conflict or secretly control each other. If both the day stem and day branch are prosperous and strong and they generate and harmonize with each other, and the accompanying heavenly generals are noblemen,Liu He, azure dragon, or tai chang, then the marriage is clearly auspicious and proposing will be easy. However, if the day stem and day branch are weak and conflicting, and the accompanying heavenly generals are sky void, black tortoise, teng snake, or white tiger, then there will be worries about discord between the two families, and forcing a union would not be suitable. Moreover, the balance of yin and yang should not be overly skewed; if yang is stronger than yin, it is still acceptable. As for the interaction between the upper and lower spirits, they should not conflict or fight with each other. If the lower spirit actually controls the upper heavenly general, this is internal conflict and especially undesirable. There will be many obstacles along the way, likely due to the control and damage caused by the yin spirits. People may verbally agree but mentally resist, which is due to apparent harmony but hidden official ghosts interfering.

若夫男家氣運，屬干類；女宅根基，亦歸支上。視其天官神煞，纖毫自可畢陳。審其上下乘臨，凶吉何難立辨。蓋惟旺相吉生，而帶吉煞者，必富貴慈祥，時臻吉慶。休囚凶克，而帶凶煞者，必衰微鄙吝，日見乖張。

As for the fortune of the male family, it is associated with the Day Stem; the status and foundation of the female family are linked to the Day Branch. By examining the Heavenly Generals they are riding upon and the divine omens they carry, even the finest details can be clearly discerned. By observing what superior generals they are riding and what earthly positions they are under, how could good and bad fortune be confused? If a family is prosperous and strong, and is aided by auspicious deities and carries auspicious omens, it will surely be wealthy and kind, with continuous good fortune. If a family is weak and confined, and is harmed by malevolent deities and carries malevolent omens, it will surely be declining and mean, gradually showing perverse and abnormal behavior.

以三傳之變象而言，則初男末女，亦喜相生。而媒妁居中，最宜乘吉。天空元武，帶漫戲而不情；勾虎戰刑，必姻媒而啟競。初見凶神，末乘吉將，則必女旺而男衰；末見凶休，初逢吉旺，定屬男強而女弱。初傳克末，必男欲計圖其女，亦知男性之過剛；末克初傳，則女氏樂有其男，亦知婦懷之匪淑。

In terms of the changes in the three transmissions, the first transmission represents the man, and the final transmission represents the woman, and it is favorable for them to be mutually generating. The媒人 (matchmaker) is in the middle transmission, and it is most appropriate for the middle transmission to have a favorable general. If the middle transmission is occupied by Tian Kong or Xuan Wu, the matchmaker tends to joke around and be insincere; if the middle transmission is occupied by Gou Chen or Bai Hu and there is conflict or punishment, there will certainly be disputes caused by this marriage and the matchmaker. If the first transmission has an Inauspicious Spirit (malevolent spirit) and the final transmission has a favorable general, it indicates that the woman is strong and the man is weak; if the final transmission has an Inauspicious General (malevolent general) and is in a state of decline, while the first transmission has a favorable general that is strong and prosperous, then it is definitely the man who is strong and the woman who is weak. If the first transmission overcomes the final transmission, it indicates that the man is trying to take the woman, and it also shows that the man's character is too rigid; if the final transmission overcomes the first transmission, it indicates that the woman's family is willing to accept this man, and it also shows that the woman's heart is not virtuous.

夫男欠佳，初見虎勾；婦女不良，末乘元合。因親締眷，三合旺相以為傳；以故聯新，六合初終而生日。聯茹而乘合虎?蛇，必帶子以親，否則定為懷胎之婦女；三交而見空陰太乙，必以賤而配偶，否則必係婢僕之姻緣。末見空元，何難改日移時，斯繫年庚之非實，而命頭見者同占。終逢蛇虎，是必陰殘頹廢，定多災疾之可虞，而年上見者同斷。

If the man has poor character, it is indicated by the first transmission showing the White Tiger and Gou Chen. If the woman has bad morals, it is shown by the final transmission being occupied by the Black Tortoise and Liu He. If the marriage is formed through an old relationship and a new connection, the three transmissions should form a prosperous and strong triple harmony. If the marriage is formed through old friendship leading to a new relationship, Liu He appears in both the first and final transmissions and also benefits the day stem. If the three transmissions form a "lian ru" (connected positions) and are occupied by Liu He, White Tiger, and Teng Snake, the woman is certainly coming to marry with a child, otherwise she is a pregnant woman. If the three transmissions form a "san jiao" (triple intersection) and show Tian Kong, Tai Yin, and Tai Yi, it is definitely a marriage with someone of low birth, otherwise it is a relationship with servants or maids. If the final transmission shows Tian Kong and Black Tortoise, changing the date is common, because the reported year and stem are not genuine. If these two generals appear on the native's head, the interpretation is the same. If the final transmission meets Teng Snake and White Tiger, the woman certainly has a disability in private or a weak body, and there must be concern about many misfortunes; if it appears on the year of the person, the interpretation is the same.

后合初終，有後娶先奸之象；天孤地寡，有男鰥女寡之災，未可言成。故曰“空亡若值支干上，婚娶多為孤寡人，男占女卜皆非吉，縱到成時也不成”。不備八專，或經已聘；反吟別責，或屬重婚；凡日上發用青龍發支，則男家有欲娶之心，反陽緩而陰急；辰上發用，天后克干，則女家動欲嫁之念，雖欲晦而盡彰。

When the Heavenly Empress and Liu He appear in the first and final transmissions, it indicates a situation where there is first secret intimacy and then a formal marriage. If the divination includes the Heavenly Orphan and Earthly Widow, it suggests that the man will be a widower and the woman will be a widow, indicating that this marriage is not destined to succeed. Therefore, it is said: "If Kongwang falls on the day stem and day branch, marriage often results in being an orphan or a widow; whether the man divines or the woman calculates, it is inauspicious, and even when the time is right, the marriage will not come about." If the divination lacks the necessary transmissions or is an eight-special transmission, it may mean that the woman has already been promised to someone else. If it is a reverse chant transmission or a different responsibility transmission, it may indicate a second marriage. If the initiating transmission starts on the day stem and the Azure Dragon moves from the day branch, it suggests that the man has the desire to marry but appears calm on the surface while being anxious underneath. If the initiating transmission starts on the day branch and the Heavenly Empress overcomes the day stem, it indicates that the woman has the desire to marry, although she tries to hide it, her intentions are revealed.

以類神之定象而言，則龍亦為男，後亦為女。惟其所履之分，原俱喜合而忌沖，則其所乘之神，未可論刑而較克。但當即類而觀其刑休，則精神氣概，綽有成規。若以對待而責其乘臨，則可否從違，反無定見。蓋惟龍所乘臨，既當旺相生扶，且不內外刑戰，則伊男允為男子，而乘龍葉慶，抑又何疑？至於後得乘臨，亦不休囚空墓，且逢上下生合，則其女屬佳人，而跨鳳緣深，豈庸兩卜？

In terms of the fixed symbolic representations of deities, the Azure Dragon represents the male, and the Heavenly Empress represents the female. However, each of these deities has its own proper domain and originally prefers harmony and dislikes conflict. Therefore, when considering the deities associated with them, one should not only focus on punishments and confrontations but also examine whether the deities themselves are in a prosperous and strong state or weak and confined. This will give a general idea of the person's spirit and demeanor. If one insists on questioning the deities based on mutual interactions such as being above or below, the outcome may become uncertain. If the Azure Dragon is both prosperous and supported, and there is no internal or external conflict or punishment, then the man is indeed a good one, and the blessing of riding the dragon has already been achieved; there is nothing to doubt. As for the Heavenly Empress, if her associated deities are not in a state of weakness, emptiness, or墓 (a term for a grave or a state of being buried), and if there is mutual generation and harmony between them, then the woman is a fine one, and the缘分 (fate or connection) of crossing with a phoenix is deep. Why would one need to consult again?

若龍克其辰，而在女家當之，自難必其首肯。然而以順為正，固妾婦之道也，何傷乎？惟為招贅之占，則第防辰本之遭龍制，恐終紿累乎丘山。若后克其日，而在男家得之，已難輕信人言。抑且陽制於陰，豈丈夫之利哉？無益矣。倘屬於歸之筮，是更忌。日本之被後傷，恐致禍延於舅姑。六合為媒，長男成象，老成練達，撮合通神。

If the Azure Dragon overcomes the Day Branch, and the divination is done on the woman's side, it is natural that she may not definitely agree. However, being obedient is the proper way for a wife or concubine, so this is not a problem. Only when divining about a man marrying into the family should one be cautious if the Day Branch itself is controlled by the Azure Dragon, for fear that it might ultimately bring trouble to the woman's family, which is as heavy as a mountain. If the Heavenly Empress overcomes the Day Stem, and the divination is done on the man's side, one should not easily believe the words of others; moreover, when a yang force is overcome by a yin force, it is not beneficial for a husband. If the divination is about a woman's marriage, it is even more important to avoid the Day Stem itself being harmed by the Heavenly Empress, for fear that misfortune may involve the husband's father and mother-in-law. Liu He represents the matchmaker, symbolizing the eldest son, mature and experienced, who is very skillful in bringing people together.

旺相則年輕家富而多能，休囚則年邁身貧而鮮力。乘陰為女，陽則為男，合身扶龍，則為男氏之念；偏陰亦即是伊瓜葛。生支黨後，則向女家之心較甚；亦即是彼宗親。陰見謾語天空，必多虛而少實；下臨空亡敗絕，自貧薄而空微。若問妝奩，惟財是類。豐因實旺，歉則空衰。最喜遁合遁生，不宜化官化鬼。

When the Six Harmonies are prosperous and strong, the matchmaker is young, wealthy, and capable; when the Six Harmonies are weak and confined, the matchmaker is old, poor, and lacking in strength. If the Six Harmonies fall on a yin branch, it represents a female matchmaker; if it falls on a yang branch, it represents a male matchmaker. If the Six Harmonies harmonize with the day stem and support the Azure Dragon, it indicates favor towards the bride's family. If it favors the yin spirits, it indicates the bride's relatives. If the Six Harmonies are born in the day branch and associate with the Heavenly Empress, it indicates a stronger inclination towards the bride's family; this also represents the bride's clan. If the yin spirits of the Six Harmonies meet the Tian Kong (Sky Void), the matchmaker is likely to be deceitful with more falsehood than truth. If the Six Harmonies are located in the Kongwang (Void) and the败绝 (Decline and End) positions, the matchmaker is naturally poor and insignificant. If asking about dowry, use the wealth element as the class god: if the wealth element is real and strong, the dowry is abundant; if the wealth element is empty and weak, the dowry is meager. It is most favorable if the wealth element's hidden heavenly stem harmonizes with and generates the wealth element; it is not suitable if the wealth element transforms into an official star or an official ghost.

三傳天后，毋刑剋休囚；天喜一神，亦忌空亡墓絕。天空元武，總屬虛花；生氣生神，定臻實重。官爻亦類夫星，六合原為子息。天后不宜制合，制則子息維艱。乘神不可傷官，傷則夫星欠利。日本生辰，乃翁姑之定類；丈人岳母，取象於生辰。天后青龍，於斯較論；休囚克害，婚皆不宜。

In the Three Transmissions, the Heavenly Empress should not be harmed or restrained, nor should she be in a weak and confined state. The Heavenly Joy also avoids falling into Kongwang or entering a state of burial and decline. If the Heavenly Joy is accompanied by Tian Kong or Black Tortoise, it is likely to be an empty and fruitless affair. However, if it is accompanied by Life Qi or the God of Generation, the matter will definitely take shape and have substantial results. The official element can also represent the husband's class deity, while the六合 originally represents children. The Heavenly Empress should not be restrained or combined with others, as being restrained leads to difficulties in having children. The deity that the Heavenly Empress rides upon should not harm the official element; if the official element is harmed, it is unfavorable for the husband's side. The day stem generating the day branch represents the in-laws' fixed class deity; as for the parents-in-law, their representation also comes from the "generated branch." Here, we compare the Heavenly Empress with the Azure Dragon: if the Heavenly Empress falls into a weak and confined state and is also harmed or afflicted, the marriage is not suitable.

干纏女宿，丑度牽女，天后妻星，貴神夫象，二神相會，為牛女之交歡，兩相恰逢，正夫妻之好合。惟甲戊庚日神后作天后，大吉作貴人，而格為聯茹，不拘進退，皆其象也。得之者，吉無不利。

The heavenly stems are entangled with the girl mansion. The territory of the earthy branch Chou corresponds to the stars Qian Niu and Zhi Nü. The Heavenly Empress represents the wife star, and the Nobleman represents the husband. When these two deities meet, it symbolizes the union of the Cowherd and the Weaver Girl. Their meeting exactly signifies a harmonious marriage. For example, on the days of Jia, Wu, and Geng, the Heavenly Empress (Zi) is accompanied by the Heavenly Empress, and the Big吉利 (Chou) is accompanied by the Nobleman. If the lesson structure forms "Lian Ru," whether it is advancing or retreating, it belongs to this image. Those who receive this lesson will find no misfortune in any direction.

欲知女貌之妍媸，須視后乘為稟受；欲識邇來之色相，憑年上為轉移。故凡后乘無戰，氣正當時，而又下履生旺之地，上乘生旺之天者，則其本來面目，當秀麗端正，無煩辭說矣。

To determine whether a woman's appearance is beautiful or ugly, one must look at the deity accompanying the Heavenly Empress, which represents her innate disposition. To know her recent appearance and vitality, one should refer to the year god, which governs changes after birth. If the deity accompanying the Heavenly Empress is not being overcome or attacked, and her energy is in harmony with the current season, with her feet standing on the ground of growth and prosperity, and the heavens above supporting her with a favorable and vigorous force, then her natural appearance is certainly beautiful and upright. This does not need further explanation.

惟是天命靡常，韶光日逝，年神既遂氣化而不齊，色相自隨年運而遷變，故年上將神，堪占顏色。而天官神煞，可驗吉凶。若果年神旺相不空，而無內外戰刑，則水清金白，綽有可憑；土重火紅，皆堪指責；木主清癯而柔善；魁罡急燥而粗頑；月厭咸池，難言貴重；天空元武淫賤無疑；蛇虎爭戰而帶病符，傷殘是慮；勾朱刑害而兼謾語，唇舌滋多。此其定象也。

Heavenly mandate is ever-changing, and youth gradually fades away. The spirits of the years change with the flow of energy each year, so human appearance naturally changes with the years. Therefore, the spirits and generals of the year can be used to judge appearance, and the heavenly generals and malevolent stars can be used to determine fortune and misfortune. If the spirit of the year is prosperous and strong without falling into emptiness, and there are no internal or external conflicts or punishments, then: those with water element have clear and moist skin, those with metal element have fair skin, both are commendable; those with earth element appear thick and solid, those with fire element have a reddish complexion, which can still be criticized; those with wood element are slender and gentle in nature; those with the spirits of Kui and Gang (the years of Xu and Chen) are impetuous and have a coarse appearance; those with the Month Aversion and Xianchi stars are not considered noble; those with the Tian Kong and Xuanwu stars are certainly indecent; those with the Teng Snake and Baihu stars fighting and accompanied by the Bingfu star should be concerned about physical injuries; those with the Gou Chen and Zhuque stars with conflicts and the Manyu star have a lot of verbal disputes. This is the fixed symbolic representation.

若以五行相配言之，則年上下，未可或遺，而生克旺休，亦當兼視。蓋水木有相生之雅，火金有克戰之嫌，木土見而脾胃欠安，金火逢而肺腸兼患。木金慮損，土水經愆，吉凶須視天后，克應詳夫神煞。害逢丑午，眸子應災；若逢卯辰，患歸手足；朱乘亥子，定麻其面；雀生寅申，須知髮稀；乘四土為雀斑，臨巳午主能文。

If we consider the Five Phases, both the upper and lower spirits of the year should not be overlooked; their generation and overcoming relationships, as well as their strength and decline, should all be taken into account. Water and wood have a harmonious relationship of mutual generation, while fire and metal have a conflictive relationship. When wood and earth clash, the spleen and stomach become unsettled; when gold and fire clash, the lungs and intestines are affected. If wood is harmed by gold, there is a risk of injury to the limbs; if earth and water clash, menstrual disorders occur. In general, good or bad fortune should be judged by the Heavenly Empress. The specific details of the conflict should be carefully examined through the divine omens. If there is mutual harm between the hours and the hour of the ox and the hour of the horse, there will be disaster to the eyes. If the hours are the rabbit and the dragon, the problem will affect the hands and feet. If the Vermilion Bird is in the hour of the pig or the rat, there will be blemishes on the face. If the Vermilion Bird is in the hour of the tiger or the monkey and is born there, it indicates that the person has sparse hair. If the Vermilion Bird is in the hours of the dragon, the dog, the ox, or the pig, there will be freckles on the face. If the Vermilion Bird is in the hours of the snake or the horse, it indicates that the person is good at writing and has literary talent.

男年女命，雖各視其乘臨，以言休咎，而彼此相求，具可詳其成敗，以決疑違。若為用度交加而無戰刑，則赤繩之繫，業經前定，雖遐必成。即見異方遙合，而當旺相，則有青鳥之傳，自必易孚，既成且速。若女年克其男命，而後且剋日、克官、克龍，則反居鬼空無氣之鄉者，女必傷夫。若男命克其女年，而龍更克辰、克財、克后，則復陷廢休傷害之地者，行將損婦。

The man's year stem and the woman's birth stem, although each is judged separately based on what they are riding and what is governing them, when placed together and mutually examined, can reveal in detail the success or failure of this marriage, and thus help decide difficult cases. If the initiating transmission and the man's year stem interact without conflict, injury, or mutual destruction, then the red thread of the Moon God has already been tied, and even if the two families are far apart, they will surely unite. Even if they are distant and only indirectly compatible, as long as it is during a prosperous and strong period, there will be a response like the blue bird delivering messages, making it easy to gain trust, and the union will be achieved quickly. If the woman's year stem overcomes the man's birth stem, and the Heavenly Empress also overcomes the day stem, overcomes the official star, and overcomes the Azure Dragon, and falls into places of no vitality such as official ghosts and Kongwang, then this woman will certainly harm her husband. If the man's birth stem overcomes the woman's year stem, and the Azure Dragon also overcomes the day branch, overcomes the wealth hexagram, and overcomes the Heavenly Empress, and falls into places of decline, rest, injury, or harm, then this man will later harm his wife.

成不成，莫相刑。以二后之與日上較言也。凡日上神與后所乘神相刑則不成，否則宜成。兩言決之耳。蓋不惟日辰之上下，彼此不宜相刑，即後之所乘亦不宜與日上相刑，刑其日上之神，猶之乎刑日也。刑日則已不利於男，何可成也？

"Whether it succeeds or not depends on whether there is mutual conflict" — this refers to comparing the god ridden by the Heavenly Empress with the god above the day stem. If the god above the day stem conflicts with the god ridden by the Heavenly Empress, the marriage will not succeed; if there is no conflict, it will succeed. These two sentences conclude the matter. Not only should the god above the day stem and the day branch not conflict with each other, but the god ridden by the Heavenly Empress should also not conflict with the god above the day stem. Conflicting with the god above the day stem is equivalent to conflicting with the day stem itself. Since conflicting with the day stem is already unfavorable to the male, how can the marriage succeed?

得不得，制其物。以干上神能制支上神，否則異方三合之神得之，上能制支辰也。凡日上神能制支上神，或異方三合之神加支，而制其支，則易得，否則難得。亦兩言決之耳。物雲者，支為物也。如甲子日戌加子之類。按此二法，只因支干上下無交生互合之象，特變通而次第求之，以占成與得之可否耳。然成得兩字者，則有所指不可漫然忽過。蓋成則坦懷而無慮，故但視刑。得則著意而有為，故須求制。至於天罡之加，則又不得已而視之，以決疑耳。非真有關於男女之休咎也。

Whether or not you can obtain it depends on whether the heavenly stem of the day can control the earthly branch of the day. If it cannot, then check if there is a triple harmony god from the opposite direction added to the earthly branch, which can control the earthly branch from above. If the heavenly stem of the day can control the earthly branch of the day, or if there is a triple harmony god from the opposite direction added to the earthly branch to control it, then it is easy to obtain; otherwise, it is difficult to obtain. These are two sentences that determine the outcome. The term 'thing' refers to the earthly branch, which represents the object, for example, when the day is Jiazi and the day branch is Xu added to Zi. These two methods are used specifically because there is no mutual generation or combination between the heavenly stem and earthly branch of the day, so they are used as a way to deduce the outcome of this matter. However, the terms 'success' and 'obtain' have different meanings and should not be overlooked. 'Success' means being free from worries, so it only considers whether there is a conflict. 'Obtain' means needing to make an effort, so it must consider whether there is control. As for using the heavenly gang to determine the position, it is only used when there is doubt, and it does not really relate to the fortune or misfortune of the man and woman.

蓋孟為事始，虛則未實，故難言成。仲介事中，騎牆莫決，故亦難必。季則實為事之終，故可得而成也。遲速之機，則觀休旺，旺相則宜速就，休囚惟利遲成。始終之義，則視三傳，初吉末凶，則有始無終；初凶末吉，則先難後易。中凶多變，中吉無虧。三傳俱吉，而遞生日辰者，百年可與其齊眉。龍后休囚，而傳遞克之者，二姓恐難於偕老。

The Heavenly Gang added to the four beginning positions, which are寅, 申, 巳, and 亥, indicates the beginning of a matter, which is still empty and not yet solid, so it is difficult to determine. When the Heavenly Gang is added to the four middle positions, which are子, 午, 卯, and 酉, it shows the matter is in the middle stage, indecisive and hesitant, so it is also hard to decide. When the Heavenly Gang is added to the four end positions, which are辰, 戌, 丑, and 未, it signifies the matter has reached its conclusion, so it can be achieved and completed. The speed and slowness depend on the prosperity and weakness: if it is prosperous and strong, it should be handled quickly; if it is weak and confined, it is better to proceed slowly. The beginning and end depend on the Three Transmissions: if the first transmission is favorable but the last is unfavorable, the matter will start well but end badly; if the first is unfavorable but the last is favorable, the matter will be difficult at first but easy later; if the middle transmission is unfavorable, there will be many changes in the middle; if the middle is favorable, there will be no loss in the middle. If all three transmissions are favorable and each supports the day stem and day branch step by step, the couple can live happily together for a hundred years. If the Azure Dragon and Heavenly Empress are in a weak and confined state, and the Three Transmissions further weaken them, the two families may not be able to live together until old age.

婚姻為人倫之首，即關風化，更切宗祧，而百年休咎，全在於此，誠非細務也。乃古今占驗，獨不多存，其故為秘惜而不輕示人耶？抑理數元微，成法未可盡拘，正不必多存也？然而引伸觸類，取用方可不窮；而刻舟求劍，識見反多窒隘，雖多亦奚以為？

Marriage is the first of human relationships, involving not only customs and education but also the continuation of family lineage. The fortune and misfortune of a lifetime depend on this matter, making it a serious affair. However, the records of divination related to marriage from ancient times are not numerous. Was it because ancestors kept them as secrets, unwilling to share them easily? Or is it because the principles and numbers are profound and subtle, and fixed methods cannot be rigidly applied, so there was no need to leave many examples? Nevertheless, if one can infer from one instance and apply it to others, understanding can be endless. But if one merely copies blindly, like searching for a lost sword by marking the boat, one's insight will be blocked everywhere. Then, no matter how many examples there are, they would be of no use.

己酉年三月己卯日戌將辰時，男戊辰生四十二歲，女己丑年生二十一歲，申酉空，寅卯落空。未午；蛇貴后陰；亥子丑寅，元六青後，官己卯元，女：丑命子年；朱、戌、卯玄，卯酉未丑，子乙酉後，戌、丑；六、酉、辰常，酉卯丑己，官己卯元，男：辰命未年；勾、申未午巳虎；龍空。

In the year Ji You, third month, day Ji Mao, the divination was started with the general Xu added to the time of Chen. The male is born in the year Wu Chen, aged forty-two, with his birth sign Chen and his current year sign Wei. The female is born in the year Ji Chou, aged twenty-one, with her birth sign Chou and her current year sign Zi. The day Ji Mao belongs to the Xu time, with the empty palace in Shen and You. The Heaven Plate's Yin and Mao fall exactly on the Earth Plate's Shen and You, so Yin and Mao are in the empty palace. Xu general added to Chen, the Heaven Plate and Earth Plate are constantly in conflict, forming a 'Reverse Chant' lesson. The Heavenly Generals are arranged in reverse order starting from the nobleman on the Zi plate: Zi nobleman, Hai Teng Snake, Xu Vermilion Bird, You Liu He, Shen Gou Chen, Wei Qing Long, Wu Tian Kong, Si Bai Hu, Chen Tai Chang, Mao Xuan Wu, Yin Tai Yin, Chou Tian Hou. The four lessons are: the day stem Ji lodges in Wei, Wei has Chou, Chou has Wei; the day branch Mao has You, You has Mao. The three transmissions are Mao, You, Mao: the first transmission Mao is the official ghost of the day stem, with the hidden stem Ji, riding Xuan Wu; the middle transmission You is the son and grandson, with the hidden stem Yi, riding Tian Hou; the final transmission Mao is again the official ghost, with the hidden stem Ji, riding Xuan Wu.

斷：占云，此課求親不必用媒，私情業已相通矣，事在必成。但非真女耳。蓋凡占婚，以日為夫宮，辰為女位，龍則象夫，後則象女。年命相加為必成，神煞無良則淫賤。

The interpretation says: This reading indicates that the couple do not need a matchmaker, as their private feelings have already connected, and the matter will certainly succeed. However, the woman is no longer a virgin. In divination regarding marriage, the day stem represents the husband's position, and the day branch represents the wife's position; the Azure Dragon symbolizes the husband, and the Heavenly Empress symbolizes the wife. When both parties' ages and their native stars interact, it indicates a certain outcome. However, if the spirits and omens are unfavorable, it suggests that the woman is promiscuous and of low morals.

按此占，丑作天后，加於日上，而大吉即為女命，是則婦臨夫位，男則先有其女矣。未作青龍，加於女命之上，而小吉即是男身，女之命中，則亦素有其男矣。又何必媒妁之言、父母之命而後可也？故主必成。元合悉為不正，而乃婦位全逢，女年之上覆見本命咸池，是以知其非真女也。況門戶相加，而傳又見之，私通往復，寧止一次哉？婚雖必成，亦可恥矣。

Carefully examining this divination: The branch Chou is overlaid by the Heavenly Empress and placed upon the day stem, Chou (Great Good Fortune) is also the woman's true birth branch, indicating the wife has come to the husband's position, meaning the man has already obtained this woman. The branch Wei is overlaid by the Azure Dragon and placed upon the woman's birth branch Chou, Wei (Minor Good Fortune) is also the man's age branch, showing that the woman's fate originally already included this man. If this is the case, why wait for the mediation of a matchmaker or the command of one's parents? Therefore, it is certain to succeed. The Black Tortoise and Liu He are all improper forces, yet they both fall upon the wife's position; the woman's age branch also sees the Xianchi Taohua of her own birth branch, indicating she is not a virgin. Moreover, the Heaven Gate and Earth Gate positions mutually overlay each other, and they also appear in the three transmissions, showing that the two have been secretly meeting and committing adultery, not just once. Although this marriage will certainly succeed, it is indeed shameful.

己丑年四月癸酉日酉將戌時占婚姻，戌亥空，酉戌落空。貴後；蛇、辰巳午未、陰，陰武空青，官辛未陰；朱、卯、申玄，未申亥子，財庚午後；六、寅、酉常，申酉子癸，財己巳貴；勾、丑子亥戌、虎；龍空。

In the year of Jichou, fourth lunar month, on the day of Guiyou, using the hour of You as the general and the time of Xu, the divination is made about marriage. The day Guiyou belongs to the Jiazi cycle, with the empty palace in Xu and Hai. The Heaven Plate You and Xu exactly fall on the Earth Plate Xu and Hai, so You and Xu are in the empty palace. The Heavenly General starts from the nobleman on the Heaven Plate Si and proceeds in reverse: Si nobleman, Chen Teng Snake, Mao Vermilion Bird, Yin Liu He, Chou Gou Chen, Chou Qing Long, Hai Tian Kong, Xu Bai Hu, You Tai Chang, Shen Xuan Wu, Wei Tai Yin, Wu Tian Hou. The four lessons are: the day stem Gui is lodged in Chou, with Chou having Zi, and Zi having Hai; the day branch You has Shen, and Shen has Wei; the four heavenly spirits on the lessons are Wei, Shen, Hai, and Zi, each riding on Tai Yin, Xuan Wu, Tian Kong, and Qing Long respectively. The three transmissions are Wei, Wu, and Si, which is a retreat transmission: the first transmission Wei is the official ghost of the day stem, with the hidden stem being Xin, riding on Tai Yin; the middle transmission Wu is the wife's wealth, with the hidden stem being Geng, riding on Tian Hou; the final transmission Si is also wife's wealth, with the hidden stem being Ji, riding on the nobleman.

占云，婚必成，後必有訟。助夫益子，自可齊眉，財官旺相，夫妻安享者也。媒亦得力，當為女家之親。女必清白修長，出身微賤。

The interpretation says: This marriage will certainly succeed, but after it does, there will certainly be a legal dispute. This woman can support her husband and be beneficial for having children; the couple can treat each other with respect and harmony. The wealth sign and the official sign are both strong and prosperous, so the two can enjoy the existing blessings. The matchmaker is also very effective, and should be a relative from the woman's family. This woman must have fair skin and a tall figure, but her background is lowly.

蓋干支上下，金水相生，故主必成。天網之局，末助初鬼，故主有訟。干為夫，支為婦，干乘儀祿，支乘長生，故主齊眉安享。初為男，末為女，末生初，故主助夫。日上遁甲為子，而辰上遁壬生甲，故主益子。法以六合為媒，而藏則視中傳，中見勝光，與妻財同類，故為女家之親。火生初傳男未之上，故主得力。即以納音為媒而責之，則癸酉納音金，而與支辰同類，

Careful analysis shows that both the day stem and day branch are of metal and water, which mutually generate, so the outcome is certain. The divination forms the "Heavenly Net" pattern. The final transmission, which is the fire of the snake, goes on to generate and assist the initial transmission, which is the earth of the goat, representing an official ghost, so there is likely a lawsuit. The day stem represents the husband, and the day branch represents the wife; the day stem is accompanied by the divine spirit and the禄神, while the day branch is accompanied by the growth, indicating harmony between husband and wife and enjoying the present. The initial transmission represents the male, and the final transmission represents the female; since the final transmission generates the initial transmission, it indicates that the wife supports the husband. The divine spirit on the day stem is the son's trigram, while the divine spirit on the day branch is the water of the river, which generates the son's trigram, indicating benefit to the descendants. When divining about a matchmaker, the Liu He is the main focus. If the Liu He is hidden and not visible, then the middle transmission is considered. The middle transmission is the bright light of the horse, which is of the same type as the wife's wealth, so it is determined that the matchmaker is a relative of the female side. The fire of the horse also generates the initial transmission, which represents the earth of the goat, the male side, so the matchmaker is effective. If the纳音 is used to determine the matchmaker's position, the Nayin sound element of Guiyou belongs to metal, which is the same as the day branch of酉, so it is determined that the matchmaker is from the female side.

當為女家親也。金生水，亦主得力。女必清白修長者，亦以支上言之也。蓋凡女命得實，則從年上言其色相。後之所乘，觀其本來面目。則第從辰上觀之可耳。出身微賤，以后乘咸池，辰上得元陰也。官鬼兩見而相刑，斯其再醮者乎？訟端之所起，亦當在是矣。果為前夫之弟所訟。驗甚，確甚。凡以納音為媒位者，當分陰陽。癸酉為陰金，法當責酉為媒位，而其上神何如，故此占取申也。

This case is also interpreted as a relative of the female side; metal generates water, so the媒人 (matchmaker) is also effective. Saying that the woman has fair skin and a slender figure comes from the Day Branch. If the woman's birth stem is solid, then her current appearance is judged from her year stem; if we want to see her original appearance, we look at the Heavenly Empress and the god she rides on. If both are unclear, then just looking at the Day Branch is sufficient. Saying she comes from a lowly background is because the Heavenly Empress is riding on Xianchi, and the Day Branch is also occupied by the Black Tortoise and Tai Yin, two improper generals. The official ghost appears twice and mutually harms each other, so this woman is likely a remarried woman. The cause of the lawsuit is also here. Later, she was indeed sued by her former husband's younger brother—this prediction was extremely accurate. Whenever using the Nayin sound element to determine the媒位 (matchmaker's position), it should be divided into yin and yang: Guiyou is yin metal, so according to the method, the媒位 should be at You, then we look at the god above You. Therefore, this case takes the position of Shen.

五月甲戌日未將卯時，婦人三十五歲占。申酉空，子丑落空。六朱；勾、酉戌亥子、蛇；龍、申、丑貴，白後六白，比丙寅后後；空、未、寅後，午寅戌午，子壬午白寅；虎、午巳辰卯、陰，寅戌午甲，財甲戌六，女：命年戌；常玄。

On the day of Jia Xu in the fifth lunar month, using the method of adding Wei General to the卯 hour to cast the divination, a woman of thirty-five came to consult. The day Jia Xu belongs to the Jia Xu decade, with the empty positions in the ten-thousand-kingdoms (ten-thousand-kingdoms) in Shen and You. The Heaven Plate Zi and Chou fall exactly on the Earth Plate Shen and You, so Zi and Chou are in the empty positions. The Heavenly General starts from the night nobleman on the Heaven Plate Chou and proceeds in reverse: Chou nobleman, Zi Teng Snake, Hai Vermilion Bird, Xu Liu He, You Gou Chen, Shen Qing Long, Wei Tian Kong, Wu Bai Hu, Si Tai Chang, Chen Xuan Wu, Mao Tai Yin, Yin Tian Hou. The four lessons are: the day stem Jia is lodged in寅, with午 on寅, and戌 on午; the day branch Wu has寅 on Wu, and午 on寅; the four heavenly spirits on the lessons are午,寅,戌,午, each riding Bai Hu, Tian Hou, Liu He, and Bai Hu respectively. The three transmissions are寅,午,戌, forming a fire trinity and an intense lesson: the first transmission寅 is a fellow, with the hidden stem Ji and riding Tian Hou; the middle transmission午 is a son, with the hidden stem Ren and riding Bai Hu; the final transmission戌 is a wife's wealth, with the hidden stem Jia and riding Liu He. The woman's true destiny and age are both in Wu.

占云，汝有二夫，正夫不告而去，偏夫已入賊中，音信不通，今求改適，鄰僕作媒，必有新喜，請成之。

The interpretation says: You have two husbands. The main husband left without saying goodbye, and the secondary husband has already fallen into a group of bandits, with no news coming through. Now you want to remarry, and the neighbor's servant will act as the matchmaker. There will certainly be a new happy event, and this marriage will succeed.

蓋陰不備者，必是二陽而一陰，故主不貞而有二夫。法以青龍為夫，乘申遙克其日而空，龍又乘馬，見於天關之上，象為逃亡，故主不告而去。青龍之陰為偏夫，乃蛇乘子則有陰私蔽匿，盜賊纏繞之象，再傳而子上得辰，辰上乘元武賊盜之將，自旺投墓，故曰入黨。課變炎上，在夏當旺為新，三傳合歡則為喜，故曰新喜。

Careful analysis shows that the divination result is "yin is not complete," which means there are two yang elements paired with one yin, so it indicates that the woman is unfaithful and has two husbands. When predicting about the husband, the Azure Dragon is the main element. The Azure Dragon is riding on the metal of the monkey (申), which is far away and thus attacks the day stem Jia wood. The monkey is exactly in the position of Kongwang (empty). The Azure Dragon also rides the post-horse, appearing in the position of Tian Guan (heavenly gate), indicating a departure, so it is concluded that the official husband left without notice. The yin spirit of the Azure Dragon represents the secondary husband; there the Teng Snake is riding on the water of the rat (子), indicating hidden secrets and being纠缠 by thieves. Further down, the upper god of the rat is the dragon (辰), which is occupied by the Black Tortoise, the heavenly general associated with thieves, moving from a prosperous position into the storage, so it is said he has joined the thieves. The entire divination forms a fire element pattern of rising flames, which is strong in summer, indicating "new." The three transmissions and the triple harmony are harmonious, indicating "joy," so it is certain that there will be new joy.

法以六合為媒，乘戌，故主奴僕。即以納音為媒言之，甲戌納音屬火，當取午為媒位，午上河魁亦恰為奴僕。支干同在傳，為鄰近，故云鄰僕。其婦三十五歲，行年戌上功曹，為天后，以休氣而轉旺氣，故當再嫁。天后在支發用，則再嫁之念，出諸本身，非他人求之而然也。後生日上，故曰必成。

Divination for a matchmaker should focus on Liu He. Liu He is on Wu earth, so the matchmaker is of the servant class. If instead we use Nayin to determine the matchmaker's position, Jiaxu has a Nayin of fire, so we take Wu as the matchmaker's position. Wu is also on Wu earth, which again corresponds to the servant class. The day stem and day branch are both within the three transmissions, indicating they are close to each other, so it is said 'the servant of the neighboring family'. This woman is thirty-five years old, her age is on Wu, which is on Yin wood, riding on Heavenly Empress, changing from a resting state to a flourishing state, so she is predicted to remarry. Heavenly Empress also initiates the transmission on the day branch, showing that the idea of remarrying comes from her own mind, not from someone else's request. Heavenly Empress also goes to strengthen the god on the day stem, so it is certain that it will succeed.

七月癸巳日巳將寅時，男五十二歲，午未空，酉戌落空。空虎；龍、申酉戌亥、常，常龍勾蛇，父甲申龍，龍；勾、未、子玄，亥申未辰，比丁亥常，申；六、午、丑陰，申巳辰癸，子庚寅後，命巳年；朱、巳辰卯寅、後；蛇貴。

On the Guisi day of the seventh month, using the巳 general added to the寅 hour to cast the divination, the man is fifty-two years old. The Guisi day belongs to the Jiashen term, with the term's empty positions at午 and未. The Heaven Plate's酉 and戌 fall exactly on the Earth Plate's午 and未, so it is said that酉 and戌 are in empty positions. The Heavenly Generals start from the卯 on the Heaven Plate with the night nobleman and proceed in reverse:卯 is the nobleman,寅 is the Heavenly Empress,丑 is Tai Yin,子 is the Black Tortoise,亥 is Tai Chang,戌 is the White Tiger,酉 is Tian Kong,申 is the Azure Dragon,未 is Gou Chen,午 is Liu He,巳 is the Vermilion Bird,辰 is Teng Snake. The four lessons are: the day stem癸 lodges in丑, with丑 having辰, and辰 having未; the day branch巳 has申, and申 has亥; the four heavenly spirits on the lessons are亥,申,未, and辰, which ride Tai Chang, Azure Dragon, Gou Chen, and Teng Snake respectively. The three transmissions are申,亥, and寅, progressing in a sequence of generation: the first transmission申 is the parent, with the hidden stem being甲, riding the Azure Dragon; the middle transmission亥 is the peer, with the hidden stem being丁, riding Tai Chang; the final transmission寅 is the child, with the hidden stem being庚, riding the Heavenly Empress. The man's true birth sign is in巳.

占云，五十二歲，又作新郎，今日方出墓尋生，姻事必就。所議者年富、清白、修操，力能助夫。又能生子，女中丈夫也。獨是過門不久，尊堂服動，必有內艱之丁矣。其女必善書算，持家有方，可享遐福，二子送終。成親之後，便當生喜。

The interpretation says: A person who is fifty-two years old is about to become a groom, and today is exactly the day when he leaves the storage and goes to seek growth. This marriage will certainly succeed. The woman in question is of proper age, chaste, virtuous, and capable of supporting her husband and bearing children, making her a strong and capable woman. However, shortly after entering the family, there will be a mourning period for a mother, which is certain. This woman is certainly skilled in writing and accounting, and she is good at managing the household, thus enjoying long-lasting blessings. In the future, she will have two sons to care for her in her old age. After the marriage, she will certainly be blessed with a happy pregnancy.

蓋日上逢墓，從前自必昏滯，長生發用，故言出墓尋生。婚姻之占法，以支辰為妻位，上見長生當旺，又是儀神，故年富貌美而有丈夫之氣概也。生干，故助夫。遞生二子，故有子。必成，亦以相生乘旺也。長生又為父母，而中傳亥水，乘丁暗害，見於辰陰，故丁內艱。長生又為學堂之神，故善書算。申金又 臨長生之上，故持家有方，可享遐福也。子爻兩現，故主二子。末見，故能送終，子在丁上，故成親之後便當坐喜。

Careful analysis shows that the heavenly stem on the day is the tomb of癸 water, so in the past it was naturally dull and obstructed; now the long life of申 metal initiates the transmission, so it is said to be "emerging from the tomb to seek life." In divination for marriage, the day branch represents the wife's position. The day branch has申 metal long life, which is also the auxiliary god, so it is concluded that the woman is of a prosperous age, beautiful in appearance, and possesses the spirit of a great man.申 metal is born from癸 water, so it can assist her husband. The three transmissions proceed in a continuous generation, finally reaching the son's爻, so it is said she can have children. The conclusion that it will certainly succeed is also because the course has a continuous generation and is in a strong position.申 metal is both the long life and the parent爻 of癸 water. The middle transmission is亥 water riding on丁 god, which secretly harms, and this appears on the hidden god of the day branch, so it is concluded that the husband will suffer sorrow from his mother-in-law. The long life position is also the school god, so she is good at writing and arithmetic.申 metal is on top of the long life, so she manages the household well and can enjoy long-term blessings. The son's爻 appears twice, so it indicates two sons; the son's爻 also appears in the final transmission, so she can be cared for at the end of life; the son's爻 is on丁 god, so after marriage there will be good news.

辛亥日，寅卯空，戌亥落空。勾六；龍、丑寅卯辰、朱；空、子、巳蛇，六后勾貴，父丁未後；虎、亥、午貴，卯未寅午，財乙卯六；常、戌酉申未、後，未亥午辛，子辛亥虎；玄陰。

On the day of Xinhai, the day belongs to the Jiachen decade, with the empty palace in the branches of Yin and Mao. The Heaven Plate's Wu and Hai fall exactly on the Earth Plate's Yin and Mao, so Wu and Hai are in the empty palace. The entire lesson starts with the noon nobleman on the Wu hour. The Heaven Plate's spirits are all four places behind the Earth Plate they are on. The Heavenly General starts from the noon nobleman on the Heaven Plate's Wu and moves in reverse: Wu nobleman, Si Teng Snake, Chen Azure Dragon, Mao Liu He, Yin Gou Chen, Chou Qing Long, Zi Tian Kong, Hai Bai Hu, Wu Tai Chang, You Xuan Wu, Shen Tai Yin, and Yu Tian Hou. The four lessons are: the day stem Xin is in the lodging palace of Wu, with Wu having Wu, and Wu having Mao; the day branch Hai has Wei, and Wei has Yin. The spirits on the four lessons, Mao, Wei, Yin, and Wu, ride Liu He, Tian Hou, Gou Chen, and Nobleman respectively. The three transmissions are Wei, Mao, and Hai, forming a wood trinity: the first transmission Wei is the parents, with the hidden stem being Ding, riding Tian Hou; the middle transmission Mao is the wife's wealth, with the hidden stem being Yi, riding Liu He; the final transmission Hai is the children, with the hidden stem being Xin, riding Bai Hu.

占云，姻事必成，但嫌不旺夫家，偏旺母家，八年之後，妻必改嫁，非吉象也。

The interpretation says: This marriage will certainly succeed, but it is unfavorable for the husband's family, as it benefits the wife's family more; after eight years, the wife will definitely remarry, which is not a good omen.

蓋干支之上，午未作合，故主必成。凡天后發用，而三傳自合成局者，謂三陰自旺，得天后臨支，支繫母家，故主偏旺母家。後之所乘，明生暗鬼，而三傳木局，又生起干上之鬼以克干，故不旺夫家。未數八，八年之後，丁動而中空橋斷，卯即辛之妻星，其象若此，尚可成乎？婚姻之占，關係甚大，其可忽乎？

Careful analysis shows that the fire element of the day stem, Wu, combines with the earth element of the day branch, Wei, thus indicating a certain success. Whenever the Heavenly Empress initiates the transmission and the three transmissions form a complete set on their own, it is called 'Three Yins Self-Prosperous'. In this case, the Heavenly Empress is also present on the day branch, which belongs to the wife's family, thus indicating a strong influence on the wife's side. The earth element of the day branch, Wei, openly generates the metal element of the day stem, but secretly contains the fire element, which is the official ghost of the day stem. Additionally, the three transmissions form a wood element set, which further generates the fire element ghost on top of the day stem, thus attacking the day stem. Therefore, the husband's side is not prosperous. The number of Wei is eight, so the prediction is for eight years later. At that time, the spirit of Ding will move, and the middle transmission,卯 wood, will fall into Kongwang, forming the image of 'broken bridge'. The卯 wood is precisely the wife star of the metal element of辛, and the situation is like this, how can this marriage last long? Marriage is a matter of great importance, how can it be taken lightly?

日用常行，所需於占者，蓋亦夥矣。何遂以農桑冠之？蓋民為邦本，而其所以安民者，衣與食也。是故天子有籍田之耕，夫人有蠶桑之役，黎民不飢不寒，而後可以言教，是則瑣占之所以首農桑也。

In everyday life, there are many matters that require divination, yet agriculture and sericulture are placed first. This is because the people are the foundation of the state, and what ensures the people's stability are only clothing and food. Therefore, the Son of Heaven personally plows the official fields, and the Queen Mother oversees the sericulture duties. Only when the people are not hungry or cold can education and moral guidance be considered. This is why, among the mundane daily divinations, agriculture and sericulture are listed first.

同農圃之占，以日為農人，農人者，身其小天，剛健不息，故以干類之。以辰為田圃者，承天載物，柔順無疆，故以支類之。而其所以吉凶於農人田圃者，天也。故即視其上神休旺生死、刑害空破，以言吉凶也。蓋日干不受上神傷，則農人清吉；日支不受上神傷，則田圃茂盛。日辰之上，互相生合而不破害刑空，則收穫豐盈，惠施實受。

When divining about farmland and vegetable gardens, the day stem represents the farmer. The farmer himself is a small heaven, vigorous and unceasing, so a yang day stem is used to symbolize him. The day branch represents the field and garden, as the field receives the heavenly timing and supports all things, being gentle and boundless, so a yin day branch is used to symbolize it. The heavens are what bring fortune or misfortune to the farmer and the field, so we look at whether the heavenly spirits above them are resting or flourishing, being generated or dying, and whether there are punishments, harm, emptiness, or destruction. If the day stem is not harmed by its heavenly spirit, the farmer will be peaceful and prosperous. If the day branch is not harmed by its heavenly spirit, the field will have abundant crops. If the heavenly spirits above the day stem and day branch mutually generate and harmonize, and there are no punishments, harm, emptiness, or destruction, then the harvest will be abundant, and the farmer will truly receive the blessings of heaven and earth.

若發用之神更能生旺其類，則所望之類必有收成，而太歲行年上神復見生扶者，類收必倍。類貴入傳，氣宜生旺。又須得地，不可空傷。類陰傷類，樹藝徒勞。陰傷日年，類及殃咎。凡用生其類，而遂傷干者，亦非農圃之所攸利也。至夫早晚之占，則在三傳，凡發用乘吉，而生旺其類，或類現於用，而與辰上無傷，則利於早。中則利中，末則利末也。水陸之占，則在日辰，日吉宜陸，從陽也；辰吉宜水，從陰也。是皆農占圃占之在略也。

If the initiating transmission's god can generate and support the class god corresponding to the type of crop being planted, then the harvest of that type of crop is certain. If the sovereign year and the year's upper god also come to generate and support, the harvest will be doubled. The class god is best if it appears in the three transmissions, its energy should be in a state of generation and support, and it must have a proper position, not falling into an empty or injured position. If the class god's yin god harms the class god, the effort in planting will be wasted. If the yin god harms the day stem or the year's god, it will bring misfortune to the person. Even if the initiating transmission generates and supports the class god, but then harms the day stem, it is not good for those who cultivate fields or gardens. As for the timing of the harvest, it is determined by the three transmissions: if the initiating transmission is carried by a favorable general and generates and supports the class god, or if the class god itself appears in the initiating transmission and does not conflict with the upper god of the day branch, then it is favorable for early planting and early harvest. If the class god appears in the middle transmission, it is favorable for a middle time; if it appears in the final transmission, it is favorable for a late time. As for whether to plant rice paddies or dry land, it depends on the day stem and day branch: if the day stem is favorable, it is suitable for dry land, because the day stem is yang; if the day branch is favorable, it is suitable for rice paddies, because the day branch is yin. The above are general principles for divining fields and vegetable gardens.

凡以登明神后為稻者，水穀也。稻非水無以生成，故以水類之。故凡水神乘吉量相，與辰上神生合，不與日干太歲上神往來相傷者，宜稻也。登明宜粳，神后宜糯者，糯大而陽，粳陰而小，各從其類也。俗呼糯為大米，粳為小米者，義蓋本此。寅卯者，草木之類神也。草其本而木其性者，五穀之屬也。故以功曹太沖類之，故凡用見木神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，五穀之屬皆所宜也。蓋惟草而似木者，功曹主之；草而終草者，太沖主之；木陽而草陰，性使然也。

All instances where Dengming (Hai) (Hai) and Shenhou (Zi) (Zi) are used as divine representatives for rice are because rice belongs to the category of water grains. Rice cannot grow without water, so water is used to symbolize it. Whenever a water deity is accompanied by a favorable general and has a prosperous and strong energy, and also harmonizes with the day's branch deity, without being harmed by the day's stem deity or the year's stem deity, it is suitable for planting rice. 登明 corresponds to glutinous rice, and 神后 corresponds to non-glutinous rice, because glutinous rice grains are large and belong to the yang category, while non-glutinous rice grains are small and belong to the yin category, each corresponding to its own type. In the folk, glutinous rice is called 大米 (big rice) and non-glutinous rice is called 小米 (small rice), which is probably derived from this classification. 寅 (Yin) and 卯 (Mao) are divine representatives of grass and wood. Their essence is grass, but their nature is close to wood, which belongs to the category of five grains. Therefore, 功曹 (Yin) and 太冲 (Mao) are used as symbolic representations. Whenever the initiating transmission shows a wood deity, accompanied by a favorable general and with a prosperous and strong energy, and also harmonizes with the day's branch deity, without being harmed by the year's stem deity, it is suitable for planting five grains. Among these, those that are grass-like and close to wood are under the jurisdiction of Gongcao (Yin), while those that are purely grass-like are under Taichong (Mao). This is because wood belongs to the yang category and grass belongs to the yin category, which is determined by their inherent nature.

巳午者，火之類神也。其性上炎，其象為陸，黍與豆宜於高原，而不宜於淤下者，故以太乙勝光類之，故凡用神見火神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，黍豆之屬，皆所宜也。然而顏色高下，各有其宜，惡可無辨？蓋黍之高出者，曰粱，其色多赤，勝光純火而赤，應以主之。黍之低者，曰粟，其色多黃，太乙火土而黃，應以惟豆亦有黃赤之不同，其所應主者，可以思矣。觸類而長，寧惟黍云乎哉？

The trine of Si and Wu are considered as the class gods of fire. Fire has an upward and burning nature, and its symbolic representation is high ground. Millet and beans are suitable for planting on high ground and not in low, waterlogged areas, so the gods Taiyi (Si) and Shengguang (Wu) are used as analogies. Whenever the useful god is seen with the fire god, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the god above the day branch, and does not conflict with the gods above the year and the heavenly stem of the current year, then millet and beans are suitable. However, the color and height of crops each have their own appropriate associations, so how can they not be distinguished? Among millet, the tall variety is called liang, which tends to be reddish in color. Shengguang is pure fire and is red in color, so it should be in charge. Among millet, the short variety is called su, which tends to be yellowish in color. Taiyi combines fire and earth and is yellow in color, so it should be in charge. Beans also differ between yellow and red varieties, and which god should be in charge can be understood in the same way. By extending this reasoning, it is not only millet that can be applied in this manner.

申酉者，金之類神也。其性從革，故序為秋，二麥者，生於秋而成於夏者也。秋收也，收四時之金氣，利金石之磋磨，故以傳送從魁類之。故凡用見金神，乘吉旺相，與辰上神生合，不與日年上神往來相傷者，二麥之所宜也。大麥小麥，陽大而陰小也。辰戌丑未，土之神類也。萬物資生，而承天柔順，故曰稼穡，稼穡之所賅者，不一而足，故百穀之屬，咸以土神類之，故凡用見土神，乘吉旺相，與辰上神生合，不與日年太歲上神往來相傷者，百穀皆所宜也。然四土之中，惟大吉更吉，故又名之曰田。即以大吉為田郎者，丑有田象，從其類也。是皆農占圃占之種類也。

The heavenly stems Jia and Yi belong to the metal category. Metal has the nature of "from revolution," so it is associated with the season of autumn in the four seasons. Barley and wheat are sown in autumn and mature in summer; autumn is the season of harvest, which corresponds to the golden energy of the four seasons. It is also suitable for the grinding and polishing of metal and stone, so the transmission (Shen) and following leader (You) are used as analogies. Whenever the initiating transmission encounters the metal deity, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the deity on the day branch without being harmed by the year's deity, both barley and wheat are suitable. The distinction between barley and wheat is that Shen belongs to yang and thus represents barley, while You belongs to yin and thus represents wheat. The earthly branches Chen, Xu, Chou, and Wei belong to the earth category. All things depend on earth for their growth; earth accepts the heavenly timing and is gentle and compliant, so it is called "jia se," meaning cultivation and harvesting. The things included in jia se are not limited to one type, so all kinds of grains are compared to the earth deity. Whenever the initiating transmission encounters the earth deity, if it is accompanied by a favorable general and is prosperous and strong, and if it harmonizes with the deity on the day branch without being harmed by the year's deity or the great age deity, all kinds of grains are suitable. Among the four earth deities, the most favorable is Da Ji (Chou), so it is also called "Tian" (field). The reason Da Ji is called Tianlang is because Chou represents the image of fields, and the name is given according to its category. The above are the types of crops used in divination for farmland and vegetable gardens.

雖然，理有經常，占須通變，執而求之，反滋謬誤，是故凡欲占其歲宜何類為植者，則以發用所現之類而言，吉則從之，凶則違之，不惟旱澇而耕者，良農也。若果為凶將，廢耕乎？故凡用凶於類，而不傷辰，或即傷辰，而中末有救，及日年太歲上神，或有救制，而能扶生辰日上者，但當逐類求之，現與不現，非所論也。

Although this is true, the principles have their regularities, but divination requires understanding both the fixed rules and their variations; clinging rigidly to the text can lead to errors. If one wants to determine which type of crop is suitable for planting in a given year, one should look at what is shown in the initiating transmission: if it is auspicious, follow it; if it is inauspicious, avoid it. However, those who continue farming regardless of drought or flood are truly good farmers; would one stop farming just because the initiating transmission is accompanied by an inauspicious general? Therefore, if the initiating transmission is unfavorable to the class god but does not harm the day branch; or if it does harm the day branch but is saved by the middle and final transmissions; or if the year stem and the heavenly stem of the sovereign can save or control the situation and also support the day branch and day stem — in such cases, one can proceed to examine each category one by one, and it is not necessary to be concerned about whether the class god is present or not in the divination.

若農圃之念，業有所主，而欲占其所主之類，宜與不宜也，亦第取類而俯仰視之可也。凡類既得地，旺相不空，類上神將，又不與類刑戰而與辰上神生合，不與日年太歲上神往來相傷者，用之可也。至必入傳者，若仍以類為嫌，則反謬矣。類上神將即是類之陰神。

If a farmer or gardener has already made up his mind and only wants to inquire whether the type of crop he has chosen is suitable, then he only needs to take out the god representing that type and observe it carefully from above and below. If the god of the type is in a favorable position, is strong and prosperous, and does not fall into emptiness, and if the god and general above the type god do not conflict with the type god, but instead harmonize and generate with the god of the day branch, and do not harm the year god or the age god, then it is acceptable to use it. As for those who insist on using the type god only when it enters the three transmissions, and are reluctant to use it if it does not enter the transmission, that is a mistake. The gods and generals above the type god are also called the hidden gods of the type god.

約而言之，日為農人，辰為畎畝，辰上神將為所樹藝之物，日上神將為所仰望之天。發用者，求類之端也；行年者，干求之柄；太歲者，萬物之主客也：故皆視其上神而較言之。惟用既以所乘為類，而亦視其上神也，用之陰神與有責焉。

In summary, the day stem represents the farmer, the day branch represents the field, the gods and generals on the day branch represent the crops planted, and the gods and generals on the day stem represent the heavenly conditions the farmer relies upon. The initiating transmission is used to trace the lineage of the class of gods; the year of birth is used to seek the key to achieving matters; the heavenly stem is the master and guest of all things. Therefore, all these elements should be examined in relation to their superior gods, and compared with each other. Since the initiating transmission takes the god it rides upon as the class of god, it is also necessary to examine the superior god of the initiating transmission, meaning that the yin god of the initiating transmission is also included in the consideration.

故凡日上乘吉生干，則農人清吉，而旺相生合者更吉，乘凶克干則農人災否，而休囚凶克者更凶。辰上吉旺生支，則田園茂盛，休囚相剋則地土荒蕪。日生辰上則發繁而工倍，辰生日則費少而功多。日上凶死而克辰上，則栽培灌溉未必及時，辰上吉生而剋日上，則時屆收成終歸虛花。類貴入傳，莫教休死，又宜得地，不可落空。若為取類之占，則不必拘其藏現，而惟旺相不空者必佳。若果原無所主，則方以用神為類，而惟用生支神者可與。

If the day stem is supported by a favorable general and the energy is prosperous and harmonious, farmers will have peace and good fortune; if the energy is even more prosperous and harmonious, it will be even better. If the day stem is afflicted by an unfavorable general that also controls the day stem, farmers will face misfortune and difficulties; if the energy is weak and the affliction is strong, the misfortune will be even worse. If the day branch is supported by a favorable general, and the energy is strong and it supports the day branch, the fields will have abundant crops. If the general is weak and controls the day branch, the land will become barren. If the day stem supports the general on the day branch, the crops may grow abundantly, but the farmer will have to work twice as hard. If the day branch supports the day stem, the effort is less and the results are greater. If the general on the day stem is unfavorable and weak, and it controls the general on the day branch, planting and watering may not be done in time. If the general on the day branch is favorable and strong, but it controls the general on the day stem, at harvest time it will all be in vain. Similar gods should ideally be in the three transmissions, not in the states of rest or death, and should be in a favorable position, not in an empty one. If the divination is about choosing which type of crop to plant, there is no need to be concerned whether the god is hidden or present, as long as it is strong and not in an empty position. If one has no clear intention, the useful god itself can be used as the class god, and only the useful god that supports the general on the day branch is acceptable.

水陸決於干支，早晚視夫初末。三傳乘吉遞生，而生日辰及生日辰上神者，農牧而無他患。三傳乘凶遞克，而剋日辰及剋日辰上神者，歉獲而有後殃。類與用神雖逢生旺，而陰神生克干支者，即收穫無虞，當防災疫。用神與類雖覺平常，而陰神吉生支干者，即栽培勞費，實利堪收。式觀大象，年屬占人，所以日年用類，最忌刑傷；吉凶由神，克應由煞，凡神煞天官，利於和好。農桑雖微，畢竟有關民命，象占非易，必須恃用周詳，擴而充之，無不皆然。倘有三反，不為無益者也。

Whether to plant water田 or dry land depends on the day stem and day branch; the early or late harvest depends on the first and final transmissions. If the three transmissions are accompanied by auspicious generals and generate in layers, eventually benefiting the day stem, day branch, and their superior gods, there will be no other misfortunes in farming and animal husbandry. If the three transmissions are accompanied by malevolent generals and control in layers, eventually controlling the day stem, day branch, and their superior gods, the harvest will be poor and there will be calamities later. Although the class god and useful god may meet favorable conditions and be strong, if their hidden gods have both generating and controlling relationships with the day stem and day branch, even if there is no worry about the harvest, one should still be cautious about diseases, plagues, and epidemics affecting people and animals. Although the useful god and class god may be ordinary, if the hidden god is auspicious and can generate the day stem and day branch, even though the cultivation is hard and laborious, real benefits can still be obtained. When examining the divination, one should first look at the overall pattern: the year of the diviner is the subject, so the day stem, year of the diviner, useful god, and class god are most忌 to be harmed. Good or bad fortune is determined by the gods, and the response to harm is determined by the煞. All gods and煞 should be beneficial when they are harmonious with each other. Farming and sericulture, though small matters, are closely related to the lives of the people. Taking the symbolic images for divination is not easy, and one must thoroughly examine the entire divination to make a judgment. Expanding this method, all other matters follow the same principle; if readers can apply it to other situations, then this explanation is not in vain.

凡以午為蠶命，午為木之子孫，夏之旺神也。午於神為勝光，故其字從先，兩其先者，歲必兩收，蟲其象也。其又以蠶取義者，午卦為離，為先天乾位，從天從先，象雖不同，義則一也。是故時維清明，蠶即露種而有生焉。至於穀雨，則普天之下皆其初眠時也。時維夏至，則皆眠竟而恣食焉。至於小滿，則普天之下，皆其結繭時也。是則午之所謂蠶命而為夏之王神，木之子孫也。

All those whose destiny is associated with the hour of Wu are called the "silkworm destiny," because Wu is the son of the Wood element and also the dominant force of summer. In the twelve divine spirits, Wu is called "Shengguang," and the character "Sheng" contains "Xian." Two "Xian" characters placed side by side represent the harvest of two seasons of silkworms in one year, and silkworms are symbolic of insects. Furthermore, considering the meaning of the character "silk worm," Wu is located in the later heaven hexagram position as Li (Fire), and the position of Li corresponds to the earlier heaven position of Qian (Heaven). One comes from "Heaven" and the other from "Xian," the imagery may differ, but the meaning is the same. Thus, on Qingming, the silkworm eggs are exposed to dew and hatch; on Gu Yu, silkworms everywhere enter their first rest period; on Xia Zhi, they have finished resting and begin to eat heartily; on Xiaoman, silkworms everywhere spin their cocoons. This is why Wu is called the "silkworm destiny," and it is also the dominant force of summer and the son of Wood.

凡以未為桑者，午與未合，木之庫也。惟庫則子孫取之為寄，惟合則子孫食之無傷，未旺於夏，而木火之功，相與告成，是則未之所以為桑也。蓋蠶為繭也，雖曰成功而告老，實即脫化而營胎，是則寅之所以類繭也。凡以卯為絲者，卯木本於午為沐浴。沐浴者，絲之象也。浴蠶於湯，而後絲出焉，是則卯之所以為繭也。

In general, the Earthly Branch 未 is associated with mulberry because the branch 午 and 未 are in a harmonious relationship, and 未 is also the repository for wood. Since it is a repository, the branch representing descendants can be placed within it; since they are harmonious, the descendants are not harmed by it. In summer, 未 is at its peak, and the functions of wood and fire are both completed here, which is why 未 represents mulberry. When silkworms form cocoons, although it is said they achieve their purpose and age, in reality it is a process of transformation and the birth of new life, so the branch 寅 can be compared to a cocoon. In general, the branch 卯 is associated with silk because 卯 wood is in the position of bathing relative to 午. Bathing means "washing," which symbolizes the process of reeling silk—immersing the cocoon in hot water before the silk can be drawn out. This is why 卯 represents silk.

凡以辰為薄者，辰於午為冠帶。冠帶者，成人之具也。辰於春為季，中本墓，墓閉藏之所也，蠶必藏焉，而後登之於薄，登薄而繭，成長之象也。辰於象類，則又為山，故俗呼為薄為山，是辰之所以類薄也。凡以巳為筐者，巳之於午，為臨官，而比旺，比輔也，下順從也，下比其類，以藏火為能，蠶之為性，以要寒為急，故巳火可以筐蠶。是則巳之所以類筐也。

In general, the Earthly Branch "辰" is used to represent the silk-cultivating mat because "辰" is in the position of "Capping" relative to "午". "Capping" refers to the clothing of an adult, symbolizing growth. "辰" is also the last month of spring and is itself the storage place for water. "Storage" is a place of concealment, so silkworms must first hide before they are placed on the mat. Once placed on the mat, they spin their cocoons, which is the image of growth. "辰" also represents a mountain, so the people call the silk-cultivating mat "silk mountain". This is the reason why "辰" is compared to the silk-cultivating mat. The Earthly Branch "巳" is used to represent the silk-cultivating basket because "巳" is in the position of "Officialdom" relative to "午", and it is adjacent to "午", sharing its strength. "Comparison" means assistance, with the lower supporting the upper. "巳" is below and compares with its kind, its ability being to conceal fire. Since silkworms are most afraid of cold, the fire of "巳" can be used to make the basket for holding silkworms. This is the reason why "巳" is compared to the silk-cultivating basket.

凡以申為綿者，申於午為病，於寅為破，蓋繭之為利於人也，絲與綿耳，繅而得絲，破之則僅可得綿，蠶所病也，所破也，病於繭而破於繭，是則申之所以類綿也。凡以酉為僵者，午死於酉，而金有剛強之義，故曰其生也柔弱，其死也剛強。戌為黃者，午墓於戌，黃其色也。亥為厄絕者，午火絕於亥也。子為鼠耗者，即沖且克，午火受傷，鼠其象也。丑為眠化者，丑午脫害，脫所以當眠而身有變動之嫌也，化也者，變之謂也。

All things related to the earth element are associated with silk and cotton, because the earth element is in a state of illness when it is in the position of Shen (申) relative to the fire element (午), and it is also in a state of destruction when compared to the wood element (寅), which represents the cocoon. The cocoon is useful to humans only in two ways: silk is obtained by reeling it, and cotton is obtained by breaking it open. This is both a "disease" of the silkworm and a "destruction" of the cocoon—both the disease and the destruction occur on the cocoon, which is why the earth element is compared to silk and cotton. All things related to the metal element are associated with僵蚕 (僵蚕,僵蚕 is a type of dried silkworm), because the fire element dies at the position of You (酉), and metal has the meaning of hardness and strength. The silkworm is soft when it is alive, but becomes stiff and hard when it dies. Xu (戌) represents yellow silkworms, because the fire element is buried in Xu, and the color of Xu is yellow. Hai (亥) represents calamity and death, because the fire element is extinguished at Hai. Zi (子) represents the rat consuming, because Zi both conflicts with and overcomes the fire element (午), causing injury to the fire element, which is like the image of a rat biting. Chou (丑) represents sleep and transformation, because Chou both separates from and harms the fire element (午); "separation" corresponds to the silkworm's need to rest and undergo a change in its body, and "transformation" means change.

故凡蠶桑之占，首以午為蠶之類位，而仰觀焉。仰觀者，觀夫午上之神，以言吉凶。蓋功曹加午則乘帶俱吉，則繭收必倍多。太沖加午，而乘帶俱吉，則絲獲必多。天罡加午，而乘帶俱吉，則登薄者成。太乙加午，而乘帶俱吉，則上筐無恙。小吉加午，而乘帶俱吉，則桑與蠶宜，自無他患。傳送加午，而乘帶俱吉，則金為火制，收必多綿。惟勝光加午，而乘帶俱吉，則二火有比旺之能，蠶之順利，不待言矣。蓋仰觀之神，即為類之所天，所以當責。

Therefore, when divining about silkworms and mulberry cultivation, one first takes the hour of Wu as the category position for silkworms, then performs the "looking up" observation. "Looking up" means to see what deity is above the hour of Wu, and based on that, one determines fortune or misfortune. If Gongcao (Yin, governing cocoons) is placed on Wu, and the accompanying Heavenly General and accompanying deities are all auspicious, the yield of cocoons will certainly double. If Taichong (Mao, governing silk) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the silk obtained will certainly be abundant. If Tian Gang (Chen, governing silkworm rearing) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the rearing of silkworms will proceed smoothly. If Taiyi (Si, governing mulberry baskets) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the mulberry baskets will remain intact. If Xiaojí (Wei, governing mulberry leaves) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the mulberry leaves and silkworms will be compatible, naturally avoiding other misfortunes. If Chengsong (Shen, governing silk threads) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the silk threads will be abundant as metal is subdued by fire. As for Shengguang (Wu) itself being placed on Wu, and the accompanying Heavenly General and deities are all auspicious, this is two fires standing together, which ensures a smooth silkworm-rearing process. The deity observed through "looking up" is the heavenly ruler above the category deity, so it must be questioned.

至於從魁之僵，天魁之黃，登明之死絕，神后之鼠耗，大吉之眠化，則皆不利於蠶，而非蠶命上之可或見者也。若既見於蠶命之上，而乘帶復凶，則為災更甚。然而諸凡吉類，雖在午上之所加臨，而類上所得之神，又須逐類分責。蓋凡旺相乘吉，而無內外刑戰，則此類當以吉言，上下剋制，而休囚空亡，則此類當從凶論。

As for the following deities: From Kui (You) signifies rigidity, Tian Kui (Xu) signifies yellow, Deng Ming (Hai) signifies death and decline, Shen Hou (Zi) signifies rat loss, Da Ji (Chou) signifies sleep and sudden change, these are all unfavorable for silkworms, and should absolutely not appear on the silkworm's destiny. If they do appear on the silkworm's destiny, and are accompanied by Inauspicious Spirit (malevolent deities), the disaster will be even greater. However, to speak frankly, although various auspicious deities should be considered based on how they are placed on Wu (the horse), the deities themselves, when they are placed on their own positions, also need to be examined individually. If a deity is prosperous and strong and is accompanied by auspicious generals, without internal or external conflicts or mutual control, this category is considered auspicious. If there is mutual control between upper and lower deities, and it falls in a weak, empty, or wasted position, this category should be considered inauspicious.

凡宅主年命之上，得見財神財星，相生旺相，蠶收必倍。而惟蠶臨年上，與蠶更相關切。必須彼此生合，旺相有氣，方為全吉。大抵蠶傷姑辰，則蠶不利人，而蠶上更乘凶神凶將凶煞，蠶必無收，不可為也。姑傷其蠶，則人不利蠶，而蠶上更乘吉神吉將吉煞者，蠶收可望，但當擇其吉於蠶者而用之可也。至夫蠶室，歲各有方，法以姑年加歲，而惟寅申午未之下，姑為吉方。四者之中，擇其最便而無沖犯者，居之可也。

In general, if the person's birth year and destiny come into contact with the wealth god and wealth star, and they mutually generate and are prosperous and strong, then the silk production will certainly double. Especially when the destiny of the silkworm is on the person's birth year, it is most closely related to raising silkworms. It is necessary for both sides to generate and harmonize, and to be prosperous and strong, which is considered fully auspicious. Overall, if the destiny of the silkworm harms the day branch of the silkworm goddess, it is unfavorable for the silkworms; if the silkworm's destiny is further occupied by inauspicious spirits, generals and sha, the silkworms will definitely yield nothing, and thus raising silkworms is not advisable. Conversely, if the silkworm goddess harms the silkworm's destiny, it is unfavorable for the silkworms; if the silkworm's destiny is further occupied by auspicious spirits, generals and sha, there is still hope for the harvest. One just needs to select those conditions that are favorable to the silkworms. As for where to place the silkworm house, each year has its own direction. The method is to add the silkworm goddess's birth year to the current year's ruler. Only when it falls under the branches of Yin, Shen, Wu, or Wei, the direction corresponding to the silkworm goddess is considered auspicious. Among these four, one should choose the most convenient one that does not conflict, and then reside there.

遲早之法，則視三傳，凡初傳吉旺而生合蠶命上者，宜早；中吉宜中，末吉宜晚也。眠起吉凶，亦從傳中次第求之。蓋惟初傳吉旺，則頭眠起必齊，中主二眠，末主三眠，惟吳中獨有四眠之蠶，謂之大眠。大眠之候，亦即視夫末傳可也。諸書不以四課為言者，指事而占，但須責類，無他求以亂指視耳。豈有置大象於不用，而竟抹煞干支對待之體哉？日為人，辰為物，不然，何可棄也。但觀農人之於田畝種類，可類推矣。

The method of judging the time to raise silkworms depends on the Three Transmissions. If the First Transmission is auspicious and strong, and also harmonizes with the silkworm's destiny, then it is suitable to raise them early. If the Middle Transmission is auspicious, then it is suitable for the middle period. If the Final Transmission is auspicious, then it is suitable for the late period. The fortune of the silkworm's sleep and awakening also follows the order of the Three Transmissions: a favorable First Transmission indicates that the first sleep will be orderly; the Middle Transmission governs the second sleep, and the Final Transmission governs the third sleep. In the region of Wu, however, there is a type of silkworm with four sleeps, called "Great Sleep." Even in this case, the Final Transmission is still used to judge the Great Sleep. The reason why various books do not mention the Four Lessons is because when divining about a specific matter, one only needs to consult the relevant deity, and there is no need to introduce other elements that may confuse the judgment. How could it be that the overall image of the entire lesson is entirely disregarded, and the relationship between the Day Stem and Day Branch is simply ignored? The Day Stem represents people, and the Day Branch represents things. Otherwise, why would we ignore them? Just refer to the previous section about farmers and their crops, and you can draw similar conclusions.

出行何以有占也？蓋行藏顯晦，一身之休咎所關，水陸舟車，千里之吉凶攸繫。前知之則易為趨避，易視之則難以提防，孰謂出行也，而可無占乎？至夫望雲之嘆，誰則無之？所以家內吉凶，咸須歸附，必如是也。而後促裝就道，跋履山川，庶幾可以無悔乎？

Why is it necessary to consult divination before going on a journey? Because it determines whether to go or stay, to be visible or hidden, which relates to one's fortune and misfortune. Whether traveling by water or land, by boat or vehicle, it is connected to the fortune and misfortune of places thousands of miles away. If one knows in advance, it is easier to avoid misfortune and seek good fortune; if one takes it lightly, it is difficult to be cautious. Who says that going out is something that does not require divination? As for the feelings of wanderers looking at clouds and missing their family, who among us has not experienced such thoughts? Therefore, the fortune and misfortune of the family are also included in this category. Only in this way can one properly prepare for the journey, cross mountains and rivers, and generally avoid regret.

凡以日干為行者之身，而視其上神，以言休咎；以日支為所往之地，而視其上神，以言吉凶。蓋凡日上無傷乘吉不戰，而氣又當時，日支陰神又不凶傷於日，則此身之迪吉可知，反此則有凶災，不宜妄動。

When divining about travel, the day stem represents the person traveling, and we look at its superior god to determine fortune or misfortune. The day branch represents the destination, and we examine its superior god to judge auspiciousness or adversity. If the superior god of the day stem is not harmed, rides a favorable general, does not engage in battle with the god it rides, and its energy is in harmony with the current season, and the hidden god of the day branch does not harm the day stem, then the journey will be safe. Conversely, if these conditions are not met, there will be misfortune, and one should not act recklessly.

凡日上空亡，而無氣無沖，則欲行未必。日上官鬼而兼刑帶害，則阻滯難行，其所以阻滯者，視其所乘之天官可知也。如鬼乘天乙，氣更休囚，必因貴人神鬼而有阻滯，鬼乘蛇雀，又帶官符，必因口舌公訟、纏繞憂疑而有阻滯。鬼乘勾陳，又帶刑煞，必因田上爭鬥勾擾牽連而有阻滯。鬼乘白虎，又帶喪門、弔客、死符、病符，必因死喪疾病而有阻滯。鬼乘元武，又帶盜耗，必因盜失而有阻滯。

If the heavenly stem on the day is occupied by a spirit that falls into kongwang, has no strength, and is not supported by a conflicting spirit, then it is like wanting to move but not being able to. If the spirit on the day stem is an official ghost and is accompanied by punishment and harm, then it will be obstructed and difficult to proceed. To determine what is causing the obstruction, look at the heavenly general it is riding. For example, if the official ghost is riding the heavenly general and has a weak and confined energy, it is obstructed by a nobleman or spiritual matters. If the official ghost is riding the teng snake and vermilion bird, and is accompanied by official symbols, it is obstructed by verbal disputes, legal affairs, and worries. If the official ghost is riding the gou chen and is accompanied by punishment, it is obstructed by disputes over land. If the official ghost is riding the white tiger and is accompanied by mourning-and-condolence spirit, funeral guests, death symbols, and disease symbols, it is obstructed by funerals and illness. If the official ghost is riding the black tortoise and is accompanied by thieves and loss spirits, it is obstructed by theft and loss.

鬼乘天空，又帶亡劫，必因逃亡、走失、欺紿、脫騙而有阻滯之類是也。類而推之，空亡之故，可以思矣。若用見子孫乘旺，既不為下所傷，而又上乘吉將，則是發用之神，力能制鬼而生財，日上雖有官鬼阻滯之嫌，仍可行矣。

Heavenly Officials and Ghosts are riding on Tian Kong, and also accompanied by Wangshen and Jiesha. This definitely indicates a situation caused by fleeing or loss, or being deceived and misled, resulting in obstruction. All these fall into this category. By following this method, the reason why the Day Stem's heavenly stem falls on Kongwang can be understood. If the Initiating Transmission shows the Son and Grandson Trigram and its energy is strong, and it is not harmed by the Earth Plate below, while the upper part is riding on a favorable general, then this Initiating Transmission deity has the strength to control Heavenly Officials and also generate wealth. Although there is an obstruction from Heavenly Officials on the Day Stem, the path can still be traveled.

蓋凡日上之鬼，休則難動，鬼纏身也。旺則難當，鬼禁日也。若鬼在日上發用，而又上乘凶將者，是更不宜輕動。見在日上，已自難當，況又發用乎？若旺鬼乘吉，而又用自日發，則仕宦之行，反為吉占，未可概以凶言也。

Whenever the official ghost is on the day stem and falls in a period of decline, it becomes difficult to move, which is called "ghost entanglement." If it falls in a period of prosperity and strength, it cannot be resisted, which is called "ghost prohibition day." If the official ghost is directly initiating transmission on the day stem and is accompanied by an Inauspicious General (malevolent general), it is even more unsuitable for movement—just appearing on the day stem is already difficult, let alone initiating transmission. However, if the official ghost is prosperous and strong and is accompanied by a吉将 (auspicious general), and initiates transmission from the day stem, then the journey for taking office is actually a favorable omen and should not be generally considered as unfavorable.

凡日上神乘吉旺相，能制支上之神，而支上亦復旺相乘吉，則是我之財神，見於彼也，往則必吉。若反凶作鬼，帶煞披刑，氣又囚死，則是我之鬼賊，見於彼地，往則必凶，其所以凶於我者，則亦視之所乘所帶可知也。凡日干遊行之方，亦宜兼視。蓋天上日干，身所動也；所臨之地，身所止也，吉凶休咎，咸有攸關，安得無問？故當兼視。

Whenever the heavenly stem on the day is accompanied by auspicious generals and is prosperous and strong, and it can control the earthly branch on the day, and the earthly branch on the day itself is also prosperous and strong with auspicious companions, then my wealth god is present on the other side, and going there will certainly bring good fortune. If the heavenly stem on the day is reversed, accompanied by凶 officials and ghosts, and carries evil stars and punishments, and its qi falls into captivity or death, then my ghost thief is present in that area, and going there will certainly bring misfortune. To determine from which direction the misfortune affects me, we should also look at the heavenly generals it is riding and the accompanying divine stars. All the directions the day stem moves on the heaven plate should also be considered. The day stem on the heaven plate represents the direction my body moves; the earthly plate beneath it represents the direction my body stops. All good and bad fortune is related to this, so how could we not inquire about it? Therefore, we should consider them all together.

凡日干病死墓絕之地，亦不可前往，往則多凶。惟地既生旺不空，而神將之吉者，方可往也。又須兼以日上神與方神較論，假如今日干之上，四土為神，木臨之地，不可往也。惟火所臨方，則為大利。火生土也。水臨亦利，土克水也。金臨之方，則無攸利，為所脫也。若所利之方，將吉氣旺，又能生合日干年命者，則更利也，他方仿此。

Whenever the day stem is in a state of illness, death, burial, or decline, one should not go there, as going there is likely to bring misfortune. Only when the earth plate is both flourishing and not empty, and the divine general it carries is auspicious, can one go. Additionally, one should compare the divine spirit above the day stem with the divine spirit of the direction: for example, if today the day stem is occupied by the earth gods of Chen, Xu, Chou, or Wei, then the direction where wood is present should not be chosen. Only the direction where fire is present is greatly advantageous, because fire generates earth; the direction where water is present is also advantageous, because earth controls water (water is my wealth); the direction where metal is present is not advantageous, because earth generates metal, which takes away its vitality. If the advantageous direction has a good heavenly general and strong energy, and can generate and harmonise with the day stem and the person's birth year, it is even more beneficial. Other directions should be judged in the same way.

然凡出行有占，須首辨欲行者，果為何等人，其人所司何事，而後即其內外喜忌言之，方可無失。漫以求之，占無應也。即如日上空亡，所主者何，未可必耳。若為九流技藝之人，空手求財之事，空非所忌，亦須將得吉氣旺，乃往利耳。若為攜本經商，則不惟不能行，行且有損。蓋行商之占法，以日為外類，外空而占，則奔走徒勞，我空而凶，則資財可慮。視天官，則所以空者，可縷指矣。

But when divining about travel, one must first determine who the person is and what they are doing. Then, based on the favorable and unfavorable factors within and outside their profession, the divination can be accurate. Otherwise, if it is done vaguely, the result will not be reliable. For example, if the day stem is connected to an empty position, one cannot simply conclude what it means. If someone is in a profession that relies on skills and makes money without capital, then falling into an empty position is not something to be avoided. As long as the heavenly general is auspicious and the energy is strong, traveling will be beneficial. However, if someone is going out with capital to do business, they will not be able to go, and if they do, they will suffer losses. For merchants, the day stem represents those who are outside. If the external position is empty, it indicates futile efforts. If the person themselves is in an empty position and encounters misfortune, then the capital is in danger. Furthermore, by examining the heavenly general that the position is connected to, the reasons for falling into an empty position can be listed one by one.

又如日上鬼，所主者鬼纏身，鬼禁日耳。若為求官問祿之人、功名科舉之事，反所喜也。蓋功名之占法，以官鬼為主，官臨其身，旺相乘吉，既不內外戰刑，而用傳年命又不相傷，太歲月建又得生扶，而上神又不往來相剋，則無官者，當有得官之慶。有官者，定膺遷推之利，榮何如之？若無氣空克，即令求官，亦不可往，而常人得人，在所必忌，何可漫言而無分辨。

For example, if the day stem is occupied by the official ghost, it merely indicates 'ghost缠身' or 'ghost禁日'; but if the person consulting the divination is seeking official positions or asking about official status, then this situation is actually something they desire. In divination related to official positions and academic success, the official ghost is the main focus. If the official star is present on the person's chart, it is prosperous and strong, accompanied by auspicious generals, without internal or external conflicts or mutual control, and the three transmissions and the person's own birth year and destiny do not harm it, while the grand time and month builder support it, and the upper spirits do not conflict with it, then someone without an official position will certainly receive good news about obtaining an official post; someone already holding an official position will surely gain promotion, which is very honorable. If the official ghost is without vitality, falls into an empty position, or is being controlled, even seeking an official position is not advisable. Yet the same official ghost, when falling on an ordinary person, is something to be avoided. How can one speak in a general and careless manner without distinguishing?

凡欲出行，而欲占其能行與否，則又有動靜之義，故以動靜占之，蓋動則能行，靜則未能也。蓋凡關墓臨干，身則難動。關有阻格之義，墓有斂藏之義，皆靜象也，所以難動。若年上神，力能沖關破墓，則可仍以動言，否則須待沖關破墓月日，方能動也。

When someone wants to know if they can go out, they also need to consider the concept of 'movement' and 'stillness'. Using this concept to predict, if there is movement, they can go; if still, they cannot leave immediately. If the god of closure and the god of burial are present on the day stem, it is difficult for the person to move. Closure means obstruction, and burial means concealment, both representing stillness, so movement is difficult. If the year stem's god has strength to break the closure and break the burial, then it can still be predicted as movement. Otherwise, they can only move on the month or day when the closure and burial are broken.

凡日上空亡，亦主難動，若用傳年命，見有沖神，亦當以動言之。蓋空逢其沖，空者反實，故可動也。然惟旺空逢沖，方有其象，若空帶休囚，沖無益矣。凡日干天官入廟者，雖非空亡關墓，亦難以動言。蓋神將同體，變化無端，故難言動。惟二馬乘旺發用，又無縛足戀廄之類，動斯確矣。凡魁罡臨日，則有萬不獲己之動，乘吉帶旺，則以吉言而為速；乘凶囚死，則以凶論，而為遲；披刑帶煞而有氣，則當亦以速言。故曰，旺如乘車得馬，可以掣電而追風。

Whenever the heavenly stem on the day is associated with a god that falls into kongwang, it indicates difficulty in movement. However, if among the initiating transmission, three transmissions, the year of movement, or the native's birth stem there is a conflicting character that confronts this kongwang god, it should still be interpreted as 'movement'—because when kongwang meets a conflicting force, the empty becomes real, thus movement is possible. However, this effect only occurs when the kongwang god is prosperous and strong; if it is weak and confined, even if it is confronted, there is no effect. When the heavenly general accompanying the day stem is exactly in its proper position, even if it is not in kongwang or not encountering a gate or tomb, it is still difficult to say there is movement, because at this time the god and the general are integrated as one, and their changes are unpredictable, so movement is hard to determine. Only when the two horses, the post-horse and the heavenly horse, are in a prosperous state and used in the initiating transmission, and are not restrained by evils such as being tied up or attached to the stable, then movement is indeed certain. Whenever the qiwei and the zhang (the戌 and 辰) are on the day stem, there is an indication of being forced to move. If it is accompanied by a favorable general and has a prosperous condition, it should be interpreted as favorable and movement is quick. If it is accompanied by an evil general and is weak and dying, it should be interpreted as evil and movement is slow. If it is subjected to punishments and evils but still has some strength, it is still considered quick. Therefore, when things are prosperous and strong, it is like sitting in a carriage and having a horse, able to chase the wind and lightning.

凡占出行，而欲以遲速言，則惟較視日用，日為行者之身，用乃征行之始也。蓋凡課傳皆陽，事必顯而多功，其動必速；課傳俱陰，事必陰私而多晦，其動必遲。故曰，日陽而用陰，則當速中之遲；日陰而用陽，則當遲中之速。若日上陽旺而用陰休墓，則雖動復止；日上陰休，而用神旺，則雖遲必行。

When divining about travel, the key is to consider the speed. Compare the day stem with the initiating transmission: the day stem represents the person traveling, and the initiating transmission signifies the beginning of the journey. If all four lessons and three transmissions are yang branches, the matter will be evident and successful, and the departure will be quick. If all four lessons and three transmissions are yin branches, the matter will be hidden and obscure, and the departure will be slow. Therefore, if the day stem is yang and the initiating transmission is yin, it indicates quickness mixed with slowness; if the day stem is yin and the initiating transmission is yang, it indicates slowness mixed with quickness. If the god above the day stem is yang and strong, but the initiating transmission is yin and in decline or in the tomb, then the journey will start but then stop. If the god above the day stem is yin and in decline, but the initiating transmission is strong, then although the journey is slow, it will eventually proceed.

凡用陽而傳陰，當防中道之阻，用陰而傳陽，則必履坦無虞，中為發用之陰神，所關於行色者，非淺鮮也。凡用為子孫，而刑剋日上，則當有伴侶相傷之應；用為父母，而刑剋日上，則當有尊長相促之徵；用為兄弟，宜切朋友；見妻財，情關妻妾；方以類聚，物以群分，惟用帶丁馬，旺相不空，不受下克者，動尤速也。

If the initiating transmission is yang and the middle transmission is yin, one should beware of obstacles along the way; if the initiating transmission is yin and the middle transmission is yang, the journey will certainly be smooth and uneventful. The middle transmission is the yin spirit of the initiating transmission, and its relationship with the journey is significant. If the initiating transmission is the son or daughter element and it is in conflict with the day stem's upper god, then trouble will arise from a companion; if the initiating transmission is the parent element and it is in conflict with the day stem's upper god, then it will be the elders who cause pressure; if the initiating transmission is the brother element, the matter concerns friends; if the initiating transmission is the wife or wealth element, it involves the wife or concubine. This is the meaning of "like attracts like, and things gather in groups." Only when the initiating transmission carries the ding spirit and the post-horse, is prosperous and strong without falling into emptiness, and is not overcome by the earth plate below, will the departure be particularly swift.

凡占出行，又知其吉凶何若者，則首視日上，日上為行者之身也。次觀辰上，辰上所往之地也。又次視用傳，初中末，有道路閱歷之象也。又次視年命，命為固有，年主流行，而為行者之身，所獨有也。凡見有日鬼而乘凶帶殺，則各有所主之事，各有所應之時，各有所見之處可按也。其所吉於行者，惟祿馬、生氣、日德、天喜之類，附吉乘旺，而無損傷則其行也，即非因喜而動，將來必有喜慶之事，隨所遇而自見者也。其所凶於行者，則為鬼，以所乘帶及五氣言之。

When divining about travel and determining whether it is auspicious or inauspicious, the first thing to look at is the god on the day stem, which represents the person traveling. The second is the god on the day branch, which represents the place being traveled to. The third is the initiating transmission and the three transmissions, which indicate the journey's course and experiences along the way. The fourth is the year pillar and the native's birth pillar; the native's birth pillar represents an inherent destiny, while the year pillar represents the current circumstances, both being unique to the traveler. Whenever the official ghost on the day stem is accompanied by an Inauspicious General (malevolent general) and carries Inauspicious Sha (malevolent stars), each of these elements indicates specific events, times, and places, following a clear pattern. For beneficial travel, only the禄神 (favorable god),The Post-horse (post-horse),Life Qi (life qi),日德 (daily virtue), and Heavenly Joy (heavenly joy) are favorable. These are attached to auspicious generals and are strong and not harmed, so even if the journey is not for a joyful occasion, there will certainly be joyous events that naturally follow. For unfavorable travel, the official ghost is the main concern. Its influence is determined by the general it is riding, the stars it carries, and the four seasons and five elements.

蓋凡鬼乘天乙，則主官司神鬼之凶，日旺為官，夜休為鬼，分以乘之，方無去也。鬼乘蛇，則主驚疑怪異，盜賊火光；鬼乘朱，則主鼠雀紛爭，是非口舌；鬼乘合，則牙儈媒保，欺隱奸私；乘勾，主勾惹牽連，爭鬥訟獄；乘龍，主子孫財帛，虧折損傷；乘空，則主小人僕隸，誕妄欺凌；乘虎，則道路凶惡，疾病兵喪；乘常，主飲食筵會，參商嫌隙；乘元，主盜賊匪類，劫耗遺亡；乘陰，主陰私婦女，奸謀蔽匿；乘後，婦人女子，穢汙貪淫。

If the official ghost is accompanied by the heavenly virtue, it indicates danger from both government officials and supernatural beings. If the divination is done in the daytime and the energy is strong, it is considered as 'official' (government authority). If done at night and the energy is weak, it is considered as 'ghost' (supernatural). One should distinguish between day and night to make an accurate judgment. If the official ghost is accompanied by the Teng Snake, it indicates sudden fears, strange occurrences, theft, and fires. If accompanied by the Vermilion Bird, it indicates disputes and quarrels like those of mice and crows, and verbal conflicts. If accompanied by the Liu He, it indicates deceit and concealment by brokers, matchmakers, and intermediaries, as well as secret and improper activities. If accompanied by the Gou Chen, it indicates entanglements, disputes, and lawsuits. If accompanied by the Azure Dragon, it indicates loss of children and wealth. If accompanied by the Tian Kong, it indicates foolishness and bullying by servants and petty people. If accompanied by the White Tiger, it indicates dangerous roads, illness, and military disasters or deaths. If accompanied by the Tai Chang, it indicates disputes and discord during banquets and meals. If accompanied by the Black Tortoise, it indicates theft and robbery by bandits, loss of property. If accompanied by the Tai Yin, it indicates secret affairs involving women and hidden schemes. If accompanied by the Heavenly Empress, it indicates filth and lust among women and girls.

以煞而言，則凡五符為鬼者，必有口舌公訟；往亡為鬼魅者，必將身不生還；車坑為鬼者，有車馬舟輯之憂；飛廉為鬼者，防破敗損失之患；空亡為鬼者，脫誑可慮；劫煞為鬼，劫奪堪虞。鬼墓則昏蒙多阻；鬼關則隔礙難通；天刑則小人有憂敗之嫌，君子亦剝官奪祿；鬼帶咸池，姦淫沉溺；鬼披刑害，破祖傷殘。引而伸之，觸類而長之，則庶幾乎百煞之用，其有當乎。

If we consider the spiritual omens, if the five symbols become official ghosts, there will be disputes and legal troubles; if the going to death becomes a ghost, the person will definitely leave and not return; if the car pit becomes an official ghost, there is worry about accidents involving vehicles, boats, or ships; if the flying廉 becomes an official ghost, there is a risk of loss and damage; if the empty void becomes an official ghost, there is concern about being deceived and losing out; if the jiesha becomes an official ghost, there is worry about being robbed or taken by force. If official ghosts fall into the墓, there will be confusion and obstacles; if official ghosts meet the gate, there will be blockage and difficulty in proceeding; if accompanied by heavenly punishment, the wicked will have worries and decline, and even the virtuous will face loss of position andofficial stipend; if official ghosts are accompanied by xianchi, there will be matters of adultery and indulgence; if official ghosts are accompanied by punishment and harm, there will be destruction of ancestral property and injury to the body. Following this pattern, the usage of various omens can be understood correctly.

凡占出行，而欲知其出行水陸之所宜者，則以日辰為主，而分言之，吉則從之，凶則違之。凡以日干為陸，視其上神，以言休咎。日干之象，為天為陽，陸之位也。日支為水，視其上神，以言吉凶。日支之象，為地為陰，水之位也。故凡干上之神，乘吉生干，氣又旺相，則陸路自可從行，乘凶剋日，氣又囚死，則陸行匪吉。

When divining about travel and determining whether to take a water route or a land route, one should focus on the day stem and day branch. They should be considered separately: if they are favorable, follow them; if they are unfavorable, avoid them. The day stem represents the land route, and its superior god is used to determine fortune or misfortune. The image of the day stem is heaven and yang, which corresponds to the position of land. The day branch represents the water route, and its superior god is used to determine good or bad fortune. The image of the day branch is earth and yin, which corresponds to the position of water. Therefore, if the superior god on the day stem is a favorable general and generates the day stem, and its energy is prosperous and strong, then the land route is naturally favorable. If the superior god is a harmful general and overcomes the day stem, and its energy is in captivity or death, then taking the land route is not favorable.

支上之神，乘吉生支，氣又復旺相，則水路允宜從往。若乘凶克支，或更剋日，氣又囚死，則水行必凶，若水陸俱吉，則惟擇其最旺，而無損傷者從之。凡陸行則不能不需車馬，水行則不能不需舟楫。太沖者，車馬舟楫之類神也，然須分視不謬耳。

The day branch's heavenly stem rides a favorable general and also benefits the day branch, with its energy being prosperous and strong; going by water is most suitable. If it rides an unfavorable general and harms the day branch, or further harms the day stem, with its energy falling into captivity or death, traveling by water will certainly bring misfortune. If both water and land routes are favorable, choose the one with the strongest energy and no damage. Traveling by land inevitably involves carriages and horses, while traveling by water inevitably involves boats and oars; the hour of卯 (Mao) is the representative of carriages, horses, boats, and oars. However, one must distinguish clearly to avoid mistakes.

蓋太沖臨水，象則舟楫。臨土，象則車馬。旺相則堅固而寬容，休囚則破毀而疲陋。惟乘龍合，而出於支干之端，更無刑戰，則水陸皆堪遄往。若載元蛇，而見於日辰之上，則水陸皆不堪從。即乘辰合，則象為減下，沉溺堪虞。卯帶車坑，則象為折輪，傾危可慮。上見魁罡，則舟車定多阻隔。更乘月厭，則道路時有憂驚。卯作隔神，寧無阻滯？卯逢夾克，必有損傷。卯上空亡，水則無憂，陸防傾陷。

When the Trigram of Tai Chong is on the position of water, the image is a boat; when it is on the position of earth, the image is a carriage or horse. If it is prosperous and strong, the carriage or boat is solid and spacious; if it is weak and confined, the carriage or boat is broken and poor. Only when it is accompanied by Qing Long and Liu He, and appears on the head of the day stem and day branch, with no conflicts or battles, can one travel safely by both water and land. If it carries Xuan Wu and Teng Snake and appears on the head of the day stem and day branch, then neither water nor land travel is safe. If卯 (Mao) combines with辰 (Chen) and forms a harmonious relationship, it resembles a boat being pressed down and sinking, indicating a risk of capsizing and drowning. If卯 (Mao) is accompanied by the Carriage and Pit evil star, it resembles broken wheels, indicating a risk of overturning. If the head of卯 (Mao) sees Qiu and Gang, the carriage or boat will certainly face many obstacles. If it is further accompanied by the Month Aversion, there will be constant worries and anxieties on the way. If卯 (Mao) acts as an intervening god, how can there be no obstacles? If卯 (Mao) is attacked by upper and lower conflicts, there will certainly be damage. If the position of卯 (Mao) falls into Kongwang, traveling by water is without worry, but traveling by land requires caution against overturning or getting stuck in a pit.

凡舟行之時，萬一有損，而欲占其損於何所。亟為衣枷計者，則當專視天罡，而以所加孟仲季言之。加孟則所損在頭，仲中季尾。蓋孟仲季有首尾之象，而與太沖相害者，天罡也，即以相害者占其所以害，故無失也。

If a ship is damaged during a journey, to determine where the damage occurs so that it can be quickly repaired and reinforced, one should look at the Heavenly Gang (Chen). According to which of the three positions—Clan, Middle, or Season—it falls: if it falls on the four Clans (Yin, Shen, Si, Hai), the damage is at the front of the ship; if it falls on the four Middle positions (Zi, Wu, Mao, You), the damage is in the middle section of the ship; if it falls on the four Seasons (Chen, Xu, Chou, Wei), the damage is at the back of the ship. This is because Clan, Middle, and Season originally correspond to the front, middle, and back respectively. Moreover, the Heavenly Gang (Chen earth) is in conflict with Tai Chong (Mao wood), so by using this conflicting character to determine where the harm occurs, the judgment will be accurate.

凡占出行，而欲占其途次之陰晴風雨何若者？則以三傳之陰陽為主，以言時地之克應。蓋陰陽亦晴雨之機，三傳開道路之象，而初中末即其時與地也。故凡傳得純陽，則主晴朗，而木旺乘陽者多風。傳得純陰，則主陰晦，而金旺乘陰者多雨。水神旺則雖陽亦雨，火神旺則雖陰亦晴。陽勝於陰，而乘朱蛇，又帶晴殺，其晴必久。陰勝於陽，而乘後元，又帶雨煞者，其雨必長。是則陰晴風雨之大象也。

When divining about a journey and wanting to know whether the weather will be clear or rainy, and whether there will be wind or rain, one should take the yin and yang of the three transmissions as the main reference to determine when and where the journey should take place. Yin and yang are the key to determining clear or rainy weather, and the three transmissions unfold the image of the road. The initial, middle, and final transmissions correspond to time and place. If all three transmissions are yang branches, it indicates clear and bright weather; if there is strong wood energy and it is accompanied by yang, there will be much wind. If all three transmissions are yin branches, it indicates gloomy and dark weather; if there is strong metal energy and it is accompanied by yin, there will be much rain. If the water deity is strong, even if the three transmissions are yang, it will rain; if the fire deity is strong, even if the three transmissions are yin, it will be clear. If yang overcomes yin and is accompanied by the Vermilion Bird and Teng Snake, along with the clear evil, the clear weather will last long. If yin overcomes yang and is accompanied by the Heavenly Empress and Black Tortoise, along with the rain evil, the rain will be prolonged. This is the great image of clear, rainy, windy, and stormy weather.

若分視其時與地，則初傳見者，應在始發；中傳見者，應在中途；末傳見者，應在末路。擴而充之，則辰上見者，應在彼地；日上見者，應在欲行未行之時；而時序之標準，即以三傳之十二辰次之，是則所謂時與地也。

If viewed separately in terms of time and place: those appearing in the first transmission should be at the beginning of the journey; those in the middle transmission should be during the journey; and those in the final transmission should be on the way close to the destination. If we consider a broader perspective: those appearing on the day branch should be at the place being visited; those appearing on the day stem should be during the time when the journey is planned but has not yet begun. As for the specific time and hour, they are determined by the order of the twelve earthly branches corresponding to the three transmissions—this is what is referred to as 'time' and 'place'.

凡欲出行，而欲知其將來有無伴侶，及伴侶何若者，則以子孫為主，而亦以三傳言其時地。責三傳者，以道路言也。責子孫者，制克生財，緩急可恃也。兄弟之爻乃居然伴侶，而不責及者，兄弟有其本責，分財之象，職有合夥經營，而非萍水之交矣。

When one wants to go out and wants to know if there will be a companion on the way and what kind of person that companion is, one should use the Children Line as the main element, and also determine the time and place using the Three Transmissions. The Three Transmissions are used because they represent the road; the Children Line is used because it can control the官鬼 and also generate wealth, making it reliable in times of urgency or need. The Brothers Line is also a companion, but it is not used because it has its own original function—it represents the division of wealth and is related to joint ventures, not the temporary companions one might meet on the way.

故凡子孫吉旺見於傳中，而與日上德合生比，則不惟伴侶有人，而且富厚忠誠，自當竭蹶而相為。子孫休凶，見於傳內，而與日上破害刑傷，則途中雖逢伴侶，而疏狂汙賤，非徒無益而有損。傳無子孫，則視三五六合言之。若更視其所乘所帶，則性情容貌，皆可前知。察其天地兩間，則時序地方，曷難預定？至於辰見為他類，日見為類行，非虛語也。

If the official son's hexagram is auspicious and strong, and appears in the three transmissions, and also has a harmonious relationship, mutual generation, or mutual assistance with the day stem's heavenly god, then not only will there be companions on the way, but these companions will be wealthy and loyal, willing to work hard to help. If the official son's hexagram is in a state of rest and is accompanied by an inauspicious hexagram, and appears in the three transmissions, and also has a relationship of destruction, harm, punishment, or injury with the day stem's heavenly god, then although companions may be encountered on the way, they will be reckless and lowly people, not only providing no benefit but also causing harm. If the three transmissions do not contain the official son's hexagram, then look at the triple harmony and the six harmonies. If further examining the heavenly general it is riding and the divine omens it carries, one can know the nature and appearance of the companion in advance; also, by observing the heavenly god above and the earth plate below, one can determine when and where the encounter will take place, and what difficulties may arise. As for the statement that if the class god appears in the day branch, it indicates someone traveling alongside, and if it appears in the day stem, it indicates someone traveling with me, this is not empty talk.

凡占出行，而欲知其貲本何若，則以財爻為主，而以休旺言之。日干所克者，為財神。青龍六合為財星，二者兼視。故凡財神見，而財星稱之，則為有本之行、經營之類是也。旺相而帶丁馬，則必充盈，無往不利。休囚而無丁馬，則必微薄蹇滯難通。若財神既藏，而財星又復空窘，則為無本之動，九流之類是也。旺相則得來可望，休囚則到底無功。財雖不現，而適財有氣無傷，則居然良賈，深藏莫窺，吉可知矣。若兄弟化財，或財化兄弟者，即非借貸，定為合夥。

When divining about travel and wanting to know about the capital, one should take the wealth爻 as the main focus, and assess its prosperity and strength. The day stem is the one that controls the wealth god; the Azure Dragon and Liu He are the wealth stars, and both should be considered together. If the wealth god appears and the wealth stars are in harmony with it, then it indicates traveling with capital, belonging to the merchant path. If the wealth is prosperous and strong, and also accompanied by the Ding god and the post-horse, the capital is certainly abundant, and the journey will be smooth wherever it goes. If the wealth is weak and confined, and there is no Ding god or post-horse, the capital is certainly meager, and everywhere will be blocked and difficult to proceed. If the wealth god is hidden and not visible, and the wealth stars are also in a weak state and embarrassed, then it indicates traveling without capital, belonging to the path of miscellaneous people. If the qi is prosperous, there may still be some gain; if the qi is weak and confined, it will end up empty. Even if the wealth is not visible, but there is still qi without being harmed, then it is a shrewd merchant who keeps the capital hidden from others, which is clearly auspicious. If the brothers爻 transforms into wealth, or wealth transforms into brothers, then it is not borrowed capital, but definitely joint venture.

故凡欲知其行李若何者，則以父母為主，亦以休旺言之。蓋行李者，覆庇之資也，而覆被吾身者，莫如父母。故以類之。故凡父母見旺而無損傷，則行李自當富盛；休囚而有刑破，則行李必見凋殘；空藏則無，類藏則失。若父母化兄或兄化父母，則與人共，己不自由。

If one wants to know about luggage, one should take the parents' hexagram as the main reference, and also consider its prosperity and strength. Luggage is an item that covers and protects the body, and nothing can cover and protect the body more than the parents, so the parents' hexagram is used to represent it. If the parents' hexagram appears and is prosperous and strong, without any damage, the luggage will naturally be abundant and well-maintained. If the parents' hexagram is in a weak and confined state, and is subjected to punishments and breaks, the luggage will certainly be worn out and in disrepair. If the parents' hexagram falls into an empty state and is hidden without appearing, it is as if there is no luggage at all; when the representative hexagram is hidden, things will be lost. If the parents' hexagram transforms into the brothers' hexagram, or the brothers' hexagram transforms into the parents' hexagram, then the luggage is shared with others, and one cannot have full control over it.

凡征行在道，而欲占其止宿處吉凶若何者，則以日辰為主，而較視其上神焉。蓋日為本身，辰為旅次也。故凡日辰上神，彼此生旺德合，乘吉帶吉，則賓主相安，絕無疑忌。若彼此刑沖破害，乘凶帶凶，則賓主不投，易生嫌隙。日傷其辰，則客懷不仁，咎由於我；辰傷其日，則主懷不義，咎起於人。

When someone is traveling and wants to know whether the place they will stay tonight is auspicious or not, they should use the Day Stem and Day Branch as the main factors. They should compare the upper gods associated with these two. The Day Stem represents the traveler himself, and the Day Branch represents the lodging place. If the upper gods of the Day Stem and Day Branch are mutually beneficial, prosperous, virtuous, and accompanied by favorable generals and auspicious evils, then the host and guest will get along well and there will be no suspicion or worry. However, if the upper gods of the Day Stem and Day Branch are in conflict, damage, or harm to each other, and are accompanied by unfavorable generals and malevolent evils, then the host and guest will not get along, and disputes are likely to arise. If the Day Stem harms the Day Branch, it indicates that the guest is unkind-hearted, and the fault lies with the guest. If the Day Branch harms the Day Stem, it indicates that the host is unrighteous, and the problem comes from the host.

支干逢墓，必不安寧。鬼帶三刑，定多凶禍。凶於我者，視其所乘天官。暈主驚疑，朱為口舌，勾陳爭鬥，白虎兵戈，元武盜賊，天空欺紿，太陰奸謀，天后淫穢之類是也。然天官之所憑依者，神也；十二神之所用者，五行也；五行之所變幻者，五氣也。引而伸之，則形貌情性、老幼強弱之類，一覽而無餘蘊矣，於投宿也何有？

On the day stem and day branch falling into their墓 (burial) positions, this night will certainly be restless; if the official ghost is accompanied by three types of mutual punishment, there will certainly be many misfortunes. To determine the source of the misfortune, look at the heavenly general it is riding: Teng Snake indicates alarm and suspicion, Vermilion Bird indicates disputes and arguments, Gou Chen indicates conflicts and struggles, White Tiger indicates weapons and violence, Black Tortoise indicates theft and robbery, Tian Kong indicates deception and fraud, Tai Yin indicates treachery and schemes, and Heavenly Empress indicates lewdness and immorality—all of these are the kinds of troubles. However, the heavenly generals rely on the twelve gods, the twelve gods use the five phases, and the five phases generate the four seasons and five climatic energies. Following this sequence, one can deduce the person's appearance, temperament, age, and strength with no omissions. After all, how difficult is it to judge from a single night's stay?

凡旅次雖安，而欲占其明發之情形者，則以日干為主，日支為佐，兼以用傳相較言之。蓋日為己身，支為奴僕行李，用為禍福端倪，而三傳者，則有時與地之象也。

Whenever one stays in a lodging place though securely, and wishes to know the situation of departing the next morning, one should take the day stem as the main focus, the day branch as the auxiliary, and then compare them with the initiating transmission and the three transmissions. The day stem represents oneself, the day branch represents the attendant servants and luggage, the initiating transmission indicates the beginning of fortune or misfortune, and the three transmissions contain the images of time and place.

故凡日上吉旺，不傷於日，則為上天顯佑，身必無虞；日下吉旺，不逢空敗，則為地下默扶，任行無害。元不傷干，而財爻穩固，則無劫掠之憂。勾不制日，而乘性平和，則無口舌爭鬥之患。例而求之，十二天官，咸有責也。支不受傷，財爻、奴僕、行李，當無患也。

If the heavenly stem on the day is supported by auspicious spirits and is strong, and does not harm the day stem, then it is clearly a blessing from heaven, ensuring personal safety; if the earthly branch beneath the day is also auspicious and strong, and does not fall into a void or ruined position, then it is secretly supported by the earth, and no matter how things develop, there will be no harm. If the Black Tortoise does not harm the day stem and the wealth element is stable, there is no fear of theft; if the Gou Chen does not restrain the day stem and the nature of the spirit it rides upon is peaceful, there will be no disputes or conflicts. By following this method, each of the twelve heavenly generals can be examined one by one. If the day branch is not harmed, then property, servants, and belongings will all remain safe.

以竟日而言，則初為卯辰，中為巳午，未為申酉，時可定也。然式中時位，咸自井如察其上神，吉凶休咎必以時相應，兼而求之。可無失也。蓋三傳者，時行之大象也；十二辰者，時位之分司也。先其大象，次其分司，占之法也。

If considering the whole day, the first transmission corresponds to the卯 hour, the middle transmission corresponds to the巳 and午 hours, and the final transmission corresponds to the申 and酉 hours. Thus, the time when an event occurs can be determined. However, in the divination chart, the twelve hours are arranged in order. By examining their respective controlling deities, the fortune or misfortune will certainly correspond to the respective hours. By considering both aspects together, there will be no error. The three transmissions represent the overall pattern of the day's activities, while the twelve earthly branches indicate the specific positions for each hour. First observe the overall pattern, then examine the specific positions; this is the method of divination.

以地分而言，則十二辰之見於三傳者，自可按也。崗、嶺、墓、田、湖、池、場、圃之類，各以類見，不可漫責也。凡以年命為扶救之本，而與日辰用傳相較而言之。蓋年命者，吾身之所獨有，轉移休咎之權與也。故凡日吉而傳凶，支辰年命之上，皆可救也。日辰俱凶，而年命休衰，不能效力者，三傳之神，皆可救也。日辰年命俱凶，而三傳復凶者，勿行可也，是則所謂趨避也。

If considering location, the earthly branches appearing in the three transmissions can naturally be compared and checked: mountains, hills, tombs, fields, lakes, ponds, courtyards, and vegetable patches, each should be matched according to their category, and not arbitrarily assigned. All things should be compared with the day stem, day branch, initiating transmission, and the three transmissions. The personal birth stem is unique to me and holds the power to transfer good and bad fortune. Therefore, if the day stem is favorable but the three transmissions are unfavorable, the heavenly stems above the day stem and the personal birth stem can come to rescue. If both the day stem and day branch are unfavorable, and the personal birth stem is in a state of decline and cannot exert influence, then the heavenly stems in the three transmissions can come to rescue. If the day stem, day branch, personal birth stem, and the three transmissions are all unfavorable, then one should simply avoid going out—this is what is called seeking good fortune and avoiding misfortune.

凡以太歲月建，為君為長，而與日、辰、年、命、用、傳相較言之。蓋太歲者，人君之象，月建者，官長之象，身居君長臨照之下，雖不敢妄異跋扈，畢竟難逃主宰，而其上神，亦即歲月吉凶之所繫者也。

All divination involves comparing the Tai Su as the sovereign, the Month Builder as the superior official, with the Day Stem, Day Branch, personal year, birth year, Initiating Transmission, and the Three Transmissions. The Tai Su represents the image of the sovereign, while the Month Builder represents the image of the superior official. A person is under the influence of these sovereign and superior officials, and though they dare not act recklessly, they cannot escape their control. The superior deities associated with the Tai Su and Month Builder are precisely the key points determining the fortune and misfortune of that year and that month.

凡吉凶由神，克應由煞，諸煞之緊關休咎者，不可遺也。如太歲月建，氣力最大，入課臨傳，皆須細視，生扶則吉來不小，刑害則凶至匪輕，即居閒地，而其上神，皆有關係，不可忽也。蓋凡歲月上神，遙來相傷者，固為不利，而我去遙傷歲月上神者，尤非所宜也，故曰歲月上神，不可與類往來相剋。太歲上神所主歲中事，月上神所主月事事，故與日辰用傳年命上神以及類神皆不可相傷也。

All fortune and misfortune are determined by the twelve gods. The timing of the effects is decided by the divine omens. Every important omen that affects fate must not be overlooked. For example, the sovereign year and the month builder have the greatest power. If they enter the calculation or the three transmissions, they must be carefully examined. If they generate and support me, great good fortune will come. If they injure or harm me, serious misfortune will arrive. Even if they only fall in idle positions, the gods above them are still of great importance and should not be ignored. If the gods above the sovereign year and the month builder remotely injure me, it is certainly unfavorable. But if I remotely injure the gods above the sovereign year and the month builder, that is even worse. Therefore, the gods above the sovereign year and the month builder must not be in mutual control with similar gods. The gods above the sovereign year manage affairs of the whole year, and the gods above the month builder manage affairs of the whole month. Therefore, they must not be in mutual control with the day stem, day branch, initiating transmission, three transmissions, the year of the person, their own destiny, and similar gods.

凡征行在道，遙見人來，心有所疑，而欲占其為何等人者，則以神后為主，而視其所加孟仲季言也。凡神后加孟則為善良，孟為四長生，所以善良；仲為商賈，仲乃四旺，所以商賈；加季則為凶惡，季乃暗金四煞，所以凶惡。責神后者，後為十二神之長，一陽始生，首竊天氣，可以為善，可以為惡，神變無端，故曰神后，而以責之。

Whenever one is traveling and sees someone coming from afar, if one feels doubtful and wants to divinate who it is, one should take Shenghou (the child) as the main element and determine which of the three categories—Clan, Middle, or Season—this element falls into. If Shenghou falls on the four Clans (寅, 申, 巳, 亥), the person coming is kind and virtuous—these four Clans are the four places of growth, so they are associated with goodness. If Shenghou falls on the four Middle positions (子, 午, 卯, 酉), the person coming is a merchant—these four Middle positions are the four strong positions, so they are associated with business. If Shenghou falls on the four Seasons (辰, 戌, 丑, 未), the person coming is wicked—these four Seasons are the dwelling places of the four evil stars, so they are associated with evil. Why does one question Shenghou? Because the child (子) is the first among the twelve divine spirits, where the first yang begins to be born, and it first takes the qi of heaven and earth. It can be used for good or for evil, and its transformation is mysterious and without fixed rules, hence it is called "Shenghou," and thus it is used for questioning.

凡占乘舟而來，則以天罡為主，而亦視其所加孟仲季言之。凡天罡加孟，則為吏人，為人之所長，孟長象也。故凡吏人，稱為長吏。加仲則為常人，仲有中象，平等之象，故主常人。加季亦為奸惡，季居下流，而有藏垢納汙之象，故主奸惡。責天罡者，見因舟楫而生疑，罡立卯之前者也。蓋凡有類主者，皆當以類加孟仲季言之，無類主者，則以天罡視之。罡為善惡之總主也。故兵占決幾之占，每每視此。

When divining about people coming by boat, one should take the Heavenly Gang (Chen) as the main reference, and also observe whether it falls on the first, second, or third position among the four seasons. If the Heavenly Gang falls on the first position, the person coming by boat is an official, for the first position signifies leadership, and officials in the government are called "longshi" (chief officials). If it falls on the second position, the person is an ordinary person, as the second position is in the middle, symbolizing equality. If it falls on the third position, the person is a wicked person, as the third position is at the lower level, symbolizing concealment and corruption. Why do we question the Heavenly Gang? Because suspicion arises from the boat, and the Heavenly Gang stands right before the卯 (Mao), which is the god of vehicles and boats. For matters with a specific god in charge, one should use that god combined with the first, second, or third position; if there is no specific god, then use the Heavenly Gang, for it is the overall master of good and evil, and in military divination, decisions are often based on it.

以上兩占皆不言日、辰、用、傳、年、命，而視神后天罡者，呼吸安危，刻難姑緩，多視亂指，適以增疑也。雖然，萬一乘象果為凶惡，則又何以處之？即就其所加定體，而以日上辰上決其趨避。故凡辰上神剋日上神，則吉。辰上旺相，而日上休囚者更吉，前行無忌。日上神克辰上神，則凶。而辰上休囚者更凶。避之可也。惟相生比合，而氣俱旺相，又乘吉將者，彼雖凶惡，我無忌也。

The above two methods of divination do not consider the day stem, day branch, initiating transmission, three transmissions, personal year, or personal destiny, but only look at Shenhou and the Heavenly Gang, because safety and danger lie in the breath, and there is no time to delay; looking too much and pointing too many things only add confusion. Although this is the case, what if the image of the situation is indeedvicious? Then, based on the position it occupies, determine the general situation, and use the god above the day stem and the god above the day branch to decide whether to advance or retreat. If the god above the day branch overcomes the god above the day stem, it is auspicious; if the god above the day branch is prosperous and strong while the god above the day stem is weak and confined, it is even more auspicious, and one should proceed without hesitation. If the god above the day stem overcomes the god above the day branch, it is inauspicious; if the god above the day branch is also weak and confined, it is even more inauspicious, and one should retreat as best as possible. Only when both sides are mutually generating, comparable, and harmonious, and both are strong and have auspicious generals, then even if the situation isvicious, there is no need to be afraid.

凡有所問，而欲占其虛實何如者，亦以天罡為主，而亦視其所加孟仲季言之。凡罡加孟上，則為虛誕，孟為始生，事未實也。加仲而虛實參半，仲中而有騎牆之象，疑信相參而未決。加季則實，季為四土，信而實也。然日上辰上，又當參論。故凡日上刑剋支上，所言必虛。而罡、魁、蛇、虎、陰、空、謾語見於日上者，尤多詭詐，帶空亡者，更出無根。

When someone asks about something, to determine whether the statement is true or false, we mainly refer to the Heavenly Gang. We also consider which of the four beginnings (孟, 仲, 季) it falls on. If the Heavenly Gang is on one of the four beginnings, the statement is likely false, as the four beginnings represent the initial stage of all things, where things have not yet taken shape. If it is on one of the four middle positions, the truth and falsehood are about equal, as the four middle positions are in the middle, indicating hesitation and indecision. If it is on one of the four ends, the statement is more likely true, as the four ends belong to earth, which represents sincerity and reality. However, we should also consider the heavenly stem and earthly branch of the day. If the heavenly stem of the day is in conflict with the earthly branch of the day, the statement is false. If the Heavenly Gang, River Chief, Teng Snake, White Tiger, Tai Yin, Tian Kong, or the slanderous evil spirit appear on the day's heavenly stem, the statement is especially deceptive. If it also includes Kongwang, the statement has no basis at all.

若天罡加孟仲，而日又加彼，其虛可知矣。已上諸占，皆以辰屬我，日屬人者，來與言。皆有動相，動則為客，見與聞，皆有靜象，靜則為主，所以日屬來言，辰屬見聞也。主客動靜之間，辨之審矣。

If the Heavenly Gang falls on one of the four beginning months or the four middle months, and the Day Stem's heavenly stem also comes to rest on the Day Branch, then the meaning of this statement becomes even clearer. All these methods of divination are based on the principle that the Day Branch belongs to me and the Day Stem belongs to the other party. This is because when a person comes to me and a message is conveyed to me, it carries the nature of 'movement,' and what is moving is the guest. On my side, what I see and hear carries the nature of 'stillness,' and what is still is the host. Therefore, the Day Stem represents the person and the message, while the Day Branch represents my perception and hearing. It is essential to clearly distinguish between host and guest, and between movement and stillness.

凡有相期會合，而欲占其得會與否，及已去未去者，若占他人，則視天罡，罡臨日辰，定然得會，罡在日前則為已去，罡在日後，則尚未來。然又當以所加孟仲季參而定之。凡罡加孟則尚未至，加季則為已去，惟加仲則可會也。若占同伴則視勝光。凡勝光見於貴前，則為在前；見於貴後，則猶在後；若恰臨日辰，便可相會。視勝光者，午於卦為?，?遇也，故視之。

When predicting whether a meeting will take place, whether the person can be seen or not, whether the other person has already left or has not arrived yet, if the person being predicted is a stranger, look at the Heavenly Gang. If the Heavenly Gang is on the Day Stem or Day Branch, the person can definitely be seen. If the Heavenly Gang is before the Day Stem, the person has already left. If the Heavenly Gang is after the Day Stem, the person has not arrived yet. However, it is also necessary to refer to which of the four seasons (Clan, Middle, and Final) the Heavenly Gang is added to: if the Heavenly Gang is added to the four Clans, the person has not arrived yet; if added to the four Finals, the person has already left; only if added to the four Middle seasons, the meeting will happen. If the person being predicted is a fellow companion, look at Shengguang (the hour of Wu). If Shengguang appears before the Nobleman, the person is ahead; if it appears after the Nobleman, the person is still behind; if it is exactly on the Day Stem or Day Branch, the meeting will happen immediately. Why do we look at Shengguang? Because Wu in the hexagram belongs to 'Gou', and 'Gou' means meeting, so we look at it.

凡身處客中，而欲占其家內吉凶何若者，則以日辰為主，而視其所乘天官言之，支為我之家也。故凡支上之神下生其支，而氣旺將吉，則必無事而安常。若支上神下脫其支，而上氣休囚，則多耗費；上神下克其支，而氣休將凶，則必多悔而駁雜。若支克其上，而上神旺相，則可庶幾。

When a person is away from home and wants to divinate the fortune of their family, they should take the day stem and day branch as the main factors, and examine the Heavenly General riding on them. The day branch represents the family. If the Heavenly General on the day branch is born by the day branch, and its energy is strong and the general is auspicious, the family will certainly be safe and everything will proceed normally. If the Heavenly General is instead being born by the day branch and thus loses its energy, and the general itself is weak and in a poor condition, the family will have many expenses. If the Heavenly General is instead overcoming the day branch, and its energy is weak and the general is inauspicious, the family will certainly have many regrets and things will be chaotic. If the day branch is instead overcoming the Heavenly General above it, but the general remains strong and auspicious, then it is still somewhat safe to be reassured.

蓋吉凶所主，雖在上神，而事類所關，在於天將。即如鬼乘天乙，雖云鬼祟神祗，而晝夜陰陽豈無分辨？鬼作?蛇，雖主驚憂火盜，而旺衰虛實，能不周詳？大抵貴合龍常，吉事居多，而為凶亦淺。元勾朱虎，凶災常大，而為吉偏輕。天官各有所司，占者貴於類推，苟能達變，自可通窮。妻子父兄，式內豈無其象？刑沖德合，類端各有其神，周覽旁搜，情表自見，仰觀俯察，象類分明。

The fortune of good or bad is governed by the superior deities, but the category of the matter lies in the Heavenly Generals. For example, if the official ghost is riding on Tianyi, although it may indicate ghosts and spirits, should we not distinguish between day and night, and whether it is yang or yin? If the official ghost is riding on Teng Snake, although it may indicate alarm, fire, theft, and bandits, should we not carefully examine whether it is strong or weak, real or false? In general, the Nobleman, Liu He, Azure Dragon, and Tai Chang are mostly auspicious; even if they are connected with misfortune, it is not deep. The Black Tortoise, Gou Chen, Vermilion Bird, and White Tiger are often associated with calamities; even if they are connected with good fortune, it is not strong. Each of the Twelve Heavenly Generals has its own duties; the diviner should be good at classifying and inferring. As long as one can understand the changes, everything will be clear. Are the wife and children, father and elder brother not represented in the divination pattern? Crimes, oppositions, virtues, and unions each have their corresponding deities; by examining all directions and searching thoroughly, internal and external situations will naturally become clear; by observing the heavens and examining the earth, the images and categories will be clearly understood.

六壬，象學也。運式以占，象亦夥矣。一日十二時，課亦十二而止。十二課內，象則萬千，若但以課體求之，則萬千之象，無從出現，而五行之用，反為所拘矣。是故三才易簡之法，不可不急講也。蓋日辰之象，為兩儀，貴賤尊卑，由此而定。四課之體為四象，剛柔內外，從此而分。三傳之象，為三才，初中末伏，從茲而備。然兩儀之成四象也，實乃三才之具體；三傳之三才也，實即兩儀之化身；是則所謂課體，而萬類各有三才之用矣。

Six壬 is a study that focuses on images. By rotating the lesson patterns for divination, there are countless images. A day has twelve hours, and there are only twelve lesson patterns; yet the images contained within these twelve lessons are countless. If one only seeks images from the lesson pattern, then these countless images cannot be obtained, and the application of the Five Phases becomes restricted by the lesson pattern. Therefore, the method of "Three Essentials and Simplicity" must be explained urgently. The image of the day stem and day branch are the two principles, determining the status of honor and humility; the structure of the four lessons is the four images, distinguishing hardness and softness, and internal and external; the images of the three transmissions are the three essentials, with the initial, middle, end, and hidden elements all complete. However, the two principles become the four images through the specific manifestation of the three essentials; the three essentials formed by the three transmissions are actually the embodiment of the two principles. This is what is called the lesson pattern; and all things and categories also each have their own set of three essentials to use.

如占婦女，則責天后為類，天后婦女之象也。即令式中無天后，亦當視天后之所乘臨。乘即天后所乘之神也。臨即乘神所臨之宮也。后所乘神，即為初傳，初之陰神即為中傳，中再傳之神，即為末傳，是即所謂類神之三傳。始終情形，皆在於此。按此而求，盡堪取象，所以不必全拘課體而斷吉凶。蓋凡末有所主，而概占大象，則吉凶情形，專在課體。若既有所主而占，則事各有類，類各有象，即類以定三傳，即三傳以言休咎，情形自露，不必徒求課體，即所謂易簡也。

For example, when divining about women, we inquire about the Heavenly Empress as the class deity, because the Heavenly Empress is the image of women. Even if the three transmissions in the lesson pattern do not include the Heavenly Empress, we should still look at the deity that the Heavenly Empress rides upon and the palace that this deity occupies. "Riding upon" refers to the earthly branch deity that the Heavenly Empress is riding on, and "occupying" refers to the palace of the earthly branch that this deity is in. The deity that the Heavenly Empress rides upon is considered the first transmission, the yin deity of this first transmission is the middle transmission, and the middle transmission further up is the final transmission. This is called the "three transmissions of the class deity." The entire process of the matter's beginning and end is contained within this. By following this method, we can fully obtain the symbolic meaning, so there is no need to strictly rely on the lesson pattern to determine fortune or misfortune. If one has not yet determined a specific question and is only generally divining a large image, then the fortune or misfortune is determined solely by the lesson pattern. However, if one has a specific question in mind, then each matter has its class, and each class has its image. We determine the three transmissions based on the class deity, and then discuss fortune or misfortune based on these three transmissions. The situation will naturally become clear, and there is no need to waste effort analyzing the lesson pattern—this is called "simplicity and ease."

凡占貴人，則視天乙之三傳，而謁貴干求者，亦同責焉。占夢寐、怪異、憂疑、驚恐則視騰蛇之三傳，而爐灶之具，亦俱責矣。占文字、口舌，則視朱雀之三傳，而飛禽、書信、詞訟之屬，亦並責焉。占子孫、交易、婚姻、媒保則視六合之三傳，而小兒、竹木器具、舟車、門戶、床榻、盒桶等物，亦並責焉。占勾連、鬥訟則視勾陳之三傳，而軍旅、墓田、捕役、差人之類，亦皆責焉。占賢良、財帛、及書吏則視青龍之三傳，而擇婿、求文職功名，亦同責焉。

When divining about a nobleman, refer to the three transmissions of Tianyi; when seeking an audience with a nobleman or making a request, also consult the three transmissions of Tianyi. When divining about dreams, strange occurrences, worries, or fears, refer to the three transmissions of Teng Snake; items such as stoves and utensils are also consulted through Teng Snake. When divining about words and speech, refer to the three transmissions of Zhu Que; flying birds, letters, and lawsuits are also consulted through Zhu Que. When divining about descendants, trade, marriage, and matchmakers, refer to the three transmissions of Liu He; children, bamboo and wooden objects, boats and vehicles, doors and windows, beds, and containers are also consulted through Liu He. When divining about entanglements, fights, and lawsuits, refer to the three transmissions of Gou Chen; military forces, ancestral fields, police, and officials are also consulted through Gou Chen. When divining about virtuous men, wealth, and clerks, refer to the three transmissions of Qing Long; selecting a son-in-law or seeking official positions and scholarly achievements are also consulted through Qing Long.

占小人、奴僕、僧道則視天空之三傳，而上書、通啟、虛誕、詐偽之屬，亦俱責焉。占疾病、道路則視白虎之三傳，而出師、征討、死喪之事，亦並責焉。占尊長、財帛則視太常之三傳，而米麥、布帛、衣裳、絲絮、藥食、武途功名，亦並責焉。占盜賊、逃亡、走失、乞丐則視元武之三傳，而行兵、行人、水利、溝渠等事，亦以責焉。占外戚、私慝、婢妾、婆媽、老婦、尼姑則視太陰之三傳，而陰私、囑託、金銀錢、石磁器等，亦同責焉。

When divining about small people, servants, monks, and Taoist priests, look at the Three Transmissions of Tian Kong. Matters such as official documents, reports, false statements, and deceit should also be referred to Tian Kong. When divining about illness and travel, look at the Three Transmissions of Bai Hu. Matters such as military campaigns, warfare, and death and mourning should also be referred to Bai Hu. When divining about superiors and wealth, look at the Three Transmissions of Tai Chang. Matters such as rice and millet, cloth and silk, clothing, silk and cotton, medicines and food, and military ranks and official titles should also be referred to Tai Chang. When divining about thieves, runaways, lost persons, and beggars, look at the Three Transmissions of Xuan Wu. Matters such as military movements, people away from home, and water channels and ditches should also be referred to Xuan Wu. When divining about relatives-in-law, private misconduct, maids, housekeepers, old women, nuns, look at the Three Transmissions of Tai Yin. Matters such as private affairs, requests and favors, silver and gold, money, stone tools, and porcelain should also be referred to Tai Yin.

占婦女，則視天后之三傳，而擇婦、望恩澤、封誥、赦書者，並皆責焉。蓋類神所乘之神，雖各有三傳可責，然須與日辰行年與制類者，尚可從吉言也。若日年落空，百事無成。惟類自作空，不以空論。

When divining about women, one should look at the Three Transmissions of the Heavenly Empress. Those selecting a wife, hoping for grace, seeking a title and official decree, or waiting for a pardon also consult it. Although each class god has its own set of Three Transmissions to consult, it must also be combined with the Day Stem, Day Branch, and the year of birth. It should also be able to control those elements that harm the class god, before it can be considered auspicious. If the Day Stem and the year of birth fall into Kongwang, then nothing will succeed. However, if the class god itself falls into Kongwang, it is not considered as Kongwang.

然神與將又有變通之法，將即神，神即將。如占貴人尊長，本當專視責天乙，若或課傳無天局，而大吉出現，則視大吉之三傳以斷吉凶。不必更求天乙矣。如占財帛本應專責青龍，如或無青龍，而功曹出現，則視功曹之乘臨，以及三傳，不必更求青龍矣。或式中無青龍，而太常出現，則視太常之三傳以定休咎，不必更求青龍功曹矣。是即所謂變通也。

However, there is a flexible method between the god and the general: the general can be regarded as a god, and the god can be regarded as a general. For example, when divining about a nobleman or an elder, one should normally focus on Tianyi. If Tianyi is not present in the course and transmission, but Da Ji (丑) appears, then one should judge the fortune and misfortune based on the three transmissions of Da Ji, without needing to look for Tianyi again. Similarly, when divining about wealth, one should normally focus on Qinglong. If Qinglong is not present but Gongcao (寅) appears, then one should examine the aspects and the three transmissions of Gongcao to determine fortune and misfortune, without needing to look for Qinglong again. Or, if Qinglong is not present but Tai Chang appears, then one should determine fortune and misfortune based on the three transmissions of Tai Chang, without needing to look for Qinglong or Gongcao. This is called flexibility.

八月丁巳日辰將酉時占婦女事。子丑寅卯；常蛇陰六，財酉陰；亥、辰，未子酉寅，子辰龍；戌、巳，子巳寅丁，官亥貴；酉申未午。

On the 14th day of the eighth lunar month, using the hour of You (酉) with the general of Chen (辰), the divination was cast for matters concerning women. The earth plate is arranged normally from Zi to Hai, passing through Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu. The heavenly plate's spirits are each five places behind the earth plate they are over. The four lessons are: the day stem, Dingsi, is lodged in Wei, with Yin on Wei and You on Yin; the day branch, Si, has Zi on Si and Wei on Zi. The spirits on the four lessons, Wei, Zi, You, and Yin, are respectively riding Tai Chang, Teng Snake, Tai Yin, and Liu He. The three transmissions are You, Chen, and Hai: the first transmission, You, is wife wealth riding Tai Yin; the middle transmission, Chen, is son riding Azure Dragon; the final transmission, Hai, is official ghost riding Nobleman. The Nobleman is on the heavenly plate at Hai, and the heavenly general proceeds in order.

斷曰：占婦女事，則視天后之三傳，三傳戌巳子，將後空蛇，以初傳言之，后乘天鬼，加卯臨門，內戰不安，則其所主者，不得自安之事也。戌與卯合，是有求和之意。八月卯為月破，甲寅旬卯為盜神，天魁之將為下賤。后乘下賤之神，下臨無氣之地，其為下賤婦女可知。下為盜神月破，合而克之，其所不安者必憂失盜亡財帛之事矣。

The divination states: When divining matters concerning women, one should look at the three transmissions of the Heavenly Empress. The Heavenly Empress is riding on the戌 (Xu), taking the Yin Spirit (yin spirit) of Xu which is巳 (Si), and the Yin Spirit of Si which is子 (Zi). Therefore, the class spirit's three transmissions are Xu, Si, and Zi. The heavenly generals accompanying them in sequence are the Heavenly Empress, Tian Kong (Heavenly Void), and Teng Snake. First, the initial transmission: The Heavenly Empress is riding on the天鬼 (Heavenly Ghost) spirit Xu, which is placed on the卯 (Mao) and is over the地户 (earth gate). The internal and external forces are in conflict, leading to unrest, indicating that the matter she governs is one that causes her own unrest. Xu and Mao are in harmony, suggesting a desire for reconciliation. In the eighth month, Mao is the month breaker, and in the Jiayin (Jia Yin) ten-day period, Mao is the thief spirit. The Tian Gui (Heavenly Guide) Xu is itself a spirit of low status. The Heavenly Empress riding on this low-status spirit and descending to a place of no vitality indicates that this is a woman of low status. Her feet are precisely on the thief spirit and the month breaker, which harmonize with her but also overcome her, indicating that her unrest must be due to concerns about theft and loss of property.

以中傳言之，太乙為天空，空為欺詐不實之象，八月巳為天鼠煞，情必涉鼠，陽現其象，情歸於陰。中即後之陰，以末傳言之，神后為蛇，子又為鼠，蛇為怪異，家有鼠為怪。天鼠即是小耗，正月起子逆行十二支，所主欺詐耗財，鼠耗之名，蓋本於此，其所憂盜失亡財也。

Now regarding the middle transmission: Taiyi is at Yisi with fire, and Tiankong indicates deceit and falsehood. In August, Yisi is the day of the heavenly rat煞, showing that the matter must be related to the 'rat'. The yang position reveals external signs, but the true situation lies in the yin spirit. The middle transmission is the yin spirit of the Heavenly Empress, so it reveals the inner truth. Now regarding the final transmission: Shenhou is at Zizi with Tengsnake, and Zizi itself is the rat. Tengsnake signifies strange occurrences, and having rats in the house is a strange phenomenon. The heavenly rat is the minor loss煞, which starts from the first month at Zizi and moves backward through the twelve branches, governing deceit and loss of wealth. The term 'rat loss' is probably derived from this. Therefore, the worry is about theft and loss of property.

此課如占貴人，則視天乙之三傳，三傳亥午丑，將得貴虎朱，以初傳言之，貴人履獄，處非其地，必有憂患，若非病厄，則有過失。蓋陰得勝光，為白虎，為疾病之神，內戰憂重，故主病厄，末見大吉乘朱，下臨六害，八月開刑在午，死氣在丑，當因死刑文字而責罰黜退之憂。

This divination lesson, if it is about a nobleman, looks at the three transmissions of Tianyi: Tianyi is riding on Hai, the hidden spirit of Hai is obtained from Wu, the hidden spirit of Wu is obtained from Chou, so the three transmissions are Hai, Wu, and Chou. The heavenly generals corresponding to each are nobleman, White Tiger, and Vermilion Bird. First transmission: the nobleman is on the position of Tianyu, which is not its proper place, so there must be some trouble, either a disease or a mistake. Its hidden spirit gains Shengguang Wu fire and rides on White Tiger, which is the god of disease, and also meets internal conflict, so the worry becomes heavier, thus it is judged as a disease calamity. The final transmission sees Da Ji Chou earth riding on Vermilion Bird, with six harm below; the opening punishment in August is on Wu, and death qi is on Chou, so there should be worry about being punished or dismissed due to a death sentence document.

如占父母，則視太常之所乘臨，而以三傳言之，三傳未寅酉，將得常合陰，以乘臨言之，常乘小吉臨子，子未六害，而又空亡，則所主者，孤寒也。占父則無母，占母則必無父，否則定當遠出。凡類臨空亡，十有九死，在外者不得還家，是則所謂類神之初傳，主其事者也。

If the divination is about parents, look at the Heavenly General that the Tai Chang rides and the one it governs, and follow its three transmissions: Tai Chang riding on Wu earth, the Yin spirit of Wu is Yǒu, the Yin spirit of Yǒu is You, so the three transmissions are Wu, Yǒu, You. The Heavenly Generals that ride sequentially are Tai Chang, Liu He, and Tai Yin. First, discuss the riding and governing: Tai Chang rides on Xiao Ji Wu earth and governs Zi. Zi and Wu are in mutual harm, and it falls in Kongwang, so what it governs is loneliness and poverty. If it is about the father, there is no mother; if it is about the mother, there must be no father. Otherwise, one of them is certainly away from home. Any spirit that governs Kongwang is mostly dead; those who are away cannot return home. This is called the first transmission of the class spirit, which governs the person involved in the matter.

以中傳言之，功曹乘六合，乘木克未為鬼，八月寅為死符又為枯骨合乘死木為棺，皆作吉象，以末傳言之，從魁乘太陰，重金乘旺，遞克類陰，所謂鬼來催鬼，鬼催人死者是也。寅為死門而太陰夜神之酉，臨夜位之鬼門，是為冥道也。末為歸計，而入冥道？豈父母之利哉？從魁見於日陰，業已在外，而又傳出他處，則有異鄉之角，是則死於他鄉之兆也。

Now regarding the Middle Transmission: Gongcao Yin wood is riding on Liu He, with wood overcoming the earth of Wei. For the similar spirit, this represents official ghosts. In the eighth month, Yin is a dead symbol, also called dry bones; Liu He riding on this dead wood takes the image of a coffin—these are not like. Now regarding the Final Transmission: Congui You metal is riding on Tai Yin, with heavy metal qi and being strong, layer upon layer overcoming the similar spirit's hidden spirit. This is called "ghosts coming to urge ghosts, ghosts urging death." Yin is the dead gate, and Tai Yin belongs to night spirits; the You it is riding on is located at the ghost gate of the night position. This is the path to the underworld. The Final Transmission is the conclusion, but the conclusion leads into the underworld. How can this be the blessing of parents? Congui also appears on the hidden spirit of the day stem, indicating that the person is already outside; now it is transmitted to another place, implying living away from home, which is exactly the omen of dying away from home.

蓋式中內外之內，惟前後為主，視類者便從類前類後言之。類後為內，類前為外耳。六合之中，前後凡七，七在對沖，而前後均得其六，凡在二三則為近，在五六則為遠。按此占，小吉為類臨子，恰當前六，故言遠；下臨空害，故言死亡，類陰凶克，而末酉傳出他處，為冥道，故言死在他鄉。

In the structure of the lesson, there are internal and external parts, mainly determined by the front and back positions: when identifying the class god, it is explained from before and after the class god - the position after the class god is considered internal, and the position before the class god is considered external. The twelve branches form a circle, and counting seven positions forward and backward from the class god, the seventh position is exactly the opposite position, so each direction actually has six positions. If the position falls in the second or third, it is considered near; if it falls in the fifth or sixth, it is considered far. In this lesson, the small auspicious earth (Wu Tu) serves as the class god and is located on the Zi branch. It is exactly the sixth position before the class god, so it is judged as far; it also falls on the empty position and encounters the sixth harm, so it is judged as death; the yin spirit of the class god is凶 and mutually controlling, and the final transmission of the酉 metal moves to another position, becoming a path to the afterlife, so it is judged that he dies in a foreign land.

如占子孫事，則視六合乘臨，今合乘功曹，下臨丁火，在外耗脫，而功曹於八月為死木，又煞為死符枯骨，皆非吉象。以丁言之，死木不能生囚火，子孫徒自脫耗，而無益於父母也。以未言之，則未為木墓，子孫投墓亦非吉象，是則類神之乘臨所主，亦即所謂初傳為主事之人也。

If the divination concerns matters related to descendants, one should examine the trigram of Liu He (Liu He) and what it is riding upon and what it is facing. In this case,Liu He is riding upon Gongcao (Yin) (Gongcao) and寅木 (Yin Mu), and is facing Ding Fire (Ding Huo). This indicates an external dispersion and loss of vital energy; moreover,寅木 (Yin Mu) in the eighth month is considered dead wood, and the accompanying malevolent force is死符 (Si Fu) and枯骨 (Ku Gu), which are not auspicious signs. Considering Ding Fire (Ding Huo), dead wood cannot generate stagnant and restrained fire, leading to descendants wasting their own resources without benefiting their parents. As for未土 (Wei Tu), it is the Storage (Mu Ku) of wood, and descendants entering the Storage (Mu Ku) is also not a favorable sign. This illustrates how the trigram of类神 (Lei Shen) and what it is riding upon and facing determine the outcome. This is also referred to as 'the first transmission represents the person involved'.

以中傳之類陰而言，則從魁為月建，月建為官長，從而克之，則當有官長仇難之災。以死木逢旺金，凶何如之？爺見其仇，俯臨其丘，非子孫之利也。以末傳歸計而言，則辰雖乘龍，為子孫之財，奈財反助鬼為官，丙辛辰酉合助莫解，而所帶之煞，又為白衣，死別凶可知矣。

Regarding the Middle Transmission, which is considered a class of spiritual entities, the character from Quai You metal corresponds to the month builder in August. The month builder represents an official or superior; when it reversely overcomes the class spirit, there will be troubles from officials and the formation of enmity and misfortune. Moreover, a dead wood encountering strong metal is extremely ominous. The father encountering his enemy while bowing down near a grave is not good for descendants. As for the Final Transmission, although Chen is riding the Azure Dragon and is the wealth of descendants, this wealth turns to assist the official ghost and transforms into an official star. The combination of Bing and Xin, and Chen and You, create a double force that is entangled and cannot be resolved. The accompanying evil spirit is the White Robe Evil Spirit, indicating a fate of permanent separation and death.

蓋凡占問子孫，不宜見者有六，一不宜落空，二不宜投墓，三不宜傳見官鬼，四不宜煞帶二死，五不宜蛇虎魁罡加臨年命，六不宜氣乘囚死。若全見者，必有死亡之事，惟加臨旺相而傳得其吉者，則有喜慶。若既見游煞、斬關、丁馬，而傳又逢凶，年上又見元空者，主有逃亡劫耗之患。此其大略也。若神而明之，則又存乎其人，難以言傳矣。

When divining about descendants, there are six things that should not be seen: first, it is not suitable for the subject to fall into Kongwang; second, it is not suitable for the subject to enter the Storage; third, it is not suitable for the official ghost to appear in the Three Transmissions; fourth, it is not suitable for the accompanying evil spirits to be the Dead Symbol and Death Qi, these two 'dead' signs; fifth, it is not suitable for Teng Snake, White Tiger, River Chief, and Heavenly Gang to be added upon the subject's birth year destiny; sixth, it is not suitable for the energy to fall into imprisonment or death. If all these six things are present, there will certainly be death; only when the added signs are in prosperous and strong positions and the Three Transmissions also receive good signs, there will be joy. If both wandering evil spirits, cutting off the gate, and the spirit of the heavenly official with the post-horse are present, and the Three Transmissions meet bad signs, and the subject's birth year also sees Black Tortoise and Tian Kong, then it indicates the danger of fleeing and being robbed or losing resources. This is only a general rule; as for the divine variations and adaptability, that lies with each person, and cannot be fully explained in words.

凡辰為宅舍，而子孫之占，亦當責及辰為子孫之類位也。若辰戌丑未乘蛇虎臨辰，而辰為亥子則是子孫為土所制，法憂少小。蓋亥子皆是少小之象，支神乃是卑幼之位，故當責也。

The day branch represents the dwelling, and when divining about descendants, one should also inquire about the day branch, as it is also the position where descendants reside. If the earth gods of Chen, Xu, Chou, or Wei are riding on Teng Snake or White Tiger and arrive at the day branch, and the day branch is either Hai or Zi, then the descendants are restrained by earth. According to the method, one should worry about young children. Hai and Zi both symbolize youth, and the god of the day branch is originally a position of inferiority, so it must be inquired about.