Liu Ren Yin He Zhao (六壬銀河櫂)

紉齋曰：生克以人意為之，人意誠具生克之氣，為各有所屬，其發現於彰明昭著間者，自有神定，何必六壬，亦何必不六壬也？麒麟鳳凰郊藪遊。

Li Renzhai said: The "generation" and "overcoming" of the Five Phases ultimately depend on the human mind to recognize them. Human thoughts themselves carry the energies of generation and overcoming; once a thought arises, it naturally belongs to a particular category. When these thoughts manifest as visible phenomena, the divine beings determine their outcome. If this is the case, why must one necessarily use the Six壬 method to predict? Conversely, why must one necessarily avoid using the Six壬 method? Whether or not one divines depends on the sincerity of the heart. The techniques are merely a way to manifest the existing energies within the mind. The last line, "Qilin and Fenghuang roam the outskirts and marshes," uses the imagery of auspicious creatures appearing in the fields and swamps to illustrate that the divine mechanism is naturally present throughout the universe. It appears when encountered, and remains hidden when not.

紉齋曰：欲知真神煞，必須精熟郭《大全》內所載《課經》及《畢法賦》，以九宗為體，以三傳為用，以一切卦名為真神煞，以正時、日、辰、三傳、本命、行年為六要處，除此六處，俱為閒地。太歲、月將如在六處上者，方用，不然則否。又有日干三合同類局之地，亦可用。但用此者，必值凶非而天罡更臨其上者，即以罡所臨孟、仲、季斷六親之所屬，準應。

Li Renzhai said: To distinguish which deities and ominous influences are truly effective, one must first thoroughly study the "Lessons" and "Bi Fa Fu" included in Guo Zaihui's "The Complete Liuren." The method of using these is: take the nine types of lesson establishment methods from the "Nine Doors" as the foundation, and use the "Three Transmissions" as the application. Treat the names of various lesson patterns as actual deities and ominous influences. When interpreting a lesson, only focus on six critical positions: the time of divination (the exact hour), the day stem, the day branch (the hour stem), the three transmissions, the native's birth stem, and the year of birth; all other positions are called "idle places" and should be disregarded. The two major deities, "the Supreme Year" and "the Month General," only have effect if they fall within these six positions; if they fall in idle places, they should not be considered. Additionally, there is another application: the earthly branch that forms a Triple Harmony with the day stem can also be used. However, there are conditions for using it: it must be during a time of misfortune or trouble, and the "Heavenly Stem" (the hour stem) must be exactly overlying it. At this time, observe whether the Heavenly Stem is overlying one of the four young (Yin, Shen, Si, Hai), four middle (Zi, Wu, Mao, You), or four seasonal (Chen, Xu, Chou, Wei) branches, and determine which of the six relations it belongs to, thus making the interpretation accurate.

大六壬銀河棹真本目錄列載諸門，不分卷次。天時門、人宅門、墳墓門、身命門、選試門、赴試門、官祿門、婚姻門、孕育門、訪謁門、謀望門、行人門、出行門、求財門、貿易門、稼穡門、蠶桑門、六畜門、奴婢門、逃亡門、遺失門、捕盜門、占贓門、克應門、訟獄門、漁獵門、疾病門、病祟門、醫藥門、怪異門、雜占門附載諸訣、射覆門占時克應。

The true edition of "The Great Six壬 Galaxy Boat" has a table of contents arranged by categories of divination, without dividing into volumes. The entire book proceeds in the following order: the Heaven Weather Section (divination of weather, rain, wind, and thunder), the Human Residence Section (divination of residential homes), the Burial Grounds Section (divination of ancestral burial sites), the Life and Destiny Section (divination of lifelong misfortunes and blessings), the Examination Selection Section (divination of being selected for exams), the Examination Attendance Section (divination of examination rankings), the Official Rank Section (divination of official positions), the Marriage Section, the Pregnancy and Childbirth Section (divination of pregnancy and childbirth), the Visiting Section (divination of meeting someone), the Affairs Section (divination of endeavors), the Traveler Section (divination of the return time of those who have left), the Travel Section, the Wealth Seeking Section, the Trade Section (divination of business transactions), the Farming Section (divination of agricultural affairs), the Sericulture Section, the Livestock Section, the Servants Section, the Fugitive Section, the Lost Item Section, the Capture of Criminals Section, the Evidence Section (divination of the whereabouts of stolen goods), the Verification Section (divination of omens coming true), the Litigation Section (divination of legal disputes and criminal cases), the Fishing and Hunting Section, the Disease Section, the Disease Spirits Section (divination of malevolent spirits causing illness), the Medicine Section, the Strange Phenomena Section (divination of abnormal omens), the Miscellaneous Divination Section including various formulas and the Covering Section including divination of immediate responses (judging current events based on the time of divination).

日上神將皆屬火，主晴。若干支屬水而剋日上神者，為雨。日上神將皆屬水，主雨。若干支屬土而剋日上神者，為晴。

To predict the weather, first look at the earthly branch and heavenly general riding on the day stem. If both the heavenly branch and heavenly general belong to the fire element, it indicates clear weather. However, if the day stem and day branch themselves belong to the water element, they will overcome the heavenly branch and general, thus controlling fire and leading to rain. Conversely, if the heavenly branch and general belong to the water element, it indicates rain. But if the day stem and day branch belong to the earth element and overcome the heavenly branch and general, water is controlled by earth, leading to clear weather. This shows that the "heavenly branch and general" determines the main trend, while the five elements of the stem and branch serve as a corrective influence.

日上見卯丑，更元武合青龍乘亥子入傳，主大雷雨。日辰上見卯子為元合，大雨。丑加子大雨，加卯小雨。

The day stem encounters 「Mao」 or 「Chou」—「Mao」 represents thunder and 「Chou」 represents the rain deity—along with the heavenly generals 「Liu He」, 「Yuan Wu」, and 「Qing Long」, who govern water and rain, riding on the water deities 「Hai」 and 「Zi」 into the three transmissions, indicating a heavy thunderstorm. If both the day stem and day branch encounter 「Mao」 and 「Zi」: 「Mao」 is the native branch of 「Liu He」, and 「Zi」 is the native branch of 「Yuan Wu」, their meeting is called 「Yuan He」, indicating heavy rain. If the heaven plate 「Chou」 is placed on the earth plate 「Zi」, the rain deity sits at the water position, indicating heavy rain; if 「Chou」 is placed on 「Mao」, the thunder position receives the rain deity, resulting in thunder with light rain, indicating a light rain.

龍德、元首主晴。伏吟無丁馬，晴雨照舊。反吟不空亡，晴雨變易。火土主晴，空亡則雨。潤下主雨，空亡反晴。曲直主風，空亡則否。稼穡主陰，空亡則風。從革主雨，空亡則陰而不雨。

The lesson pattern can also determine the weather. If the lesson is a 'Dragon Virtue Lesson' or 'First Leader Lesson', which are auspicious, the sky is clear. If the lesson is a 'Hidden Chant Lesson' and there are no 'Ding God' or 'Post-horse' in the lesson, the heavenly phenomena remain still, so if it was clear before, it remains clear; if it was raining before, it continues to rain. If the lesson is a 'Reverse Chant Lesson' and there is no 'Kongwang', the heavenly phenomena will change, and the weather will switch between clear and rainy. If the three transmissions belong to fire or earth, the weather is clear; but if there is 'Kongwang', the fire and earth lose their strength, and it will rain instead. If the lesson is a 'Moistening Down Lesson' (the water trinity of Shen-Zi-Chen), it indicates rain; but if there is 'Kongwang', the water is not formed, and it will instead be clear. If the lesson is a 'Bend and Straight Lesson' (the wood trinity of Hai-Mao-Wei), it indicates wind; but if there is 'Kongwang', the wind will not blow. If the lesson is a 'Cultivating and Harvesting Lesson' (the earth trinity of Chen-Xu-Chou-Wei), it indicates cloudy weather; but if there is 'Kongwang', it will not be cloudy but windy. If the lesson is a 'Following and Reforming Lesson' (the metal trinity of Si-You-Chou), it indicates rain; but if there is 'Kongwang', it will be cloudy but not rainy.

凡帶雨神，不空亡者，主有雨。日克傳晴，傳剋日雨。

In any divination lesson containing deities associated with rain (such as Hai, Zi, or Chou), if they do not fall into Kongwang, it indicates there will be rain. Then examine the relationship between the day stem and the three transmissions: if the day stem overcomes the three transmissions, it means my side's energy suppresses the rain energy, indicating clear weather; if the three transmissions overcome the day stem, it means the rain energy suppresses my side, indicating rain.

亥子連茹剋日，主久雨。亥子臨巳、午、未、申，為水運乎上，即日雨。寅申乘旺加亥、子、丑、寅、卯大雨風。三傳午戌傳寅則晴，寅午傳戌則不晴。蓋火局寅長生而戌墓也。

The Three Transmissions are亥 and子 connected, forming a "connected reeds" pattern, and they also overcome the Day Stem. The water flows continuously, indicating prolonged rain. When亥 and子 are placed on the southern and southwest directions, which include巳,午,未, and申, it is called "water moving above"—the water vapor floats over the land of fire and earth, and rain will fall that day. The branches寅 and申 are strong and placed on亥,子,丑,寅, and卯. Since寅 and申 originally represent wind, with the assistance of water, it indicates strong wind and heavy rain. If the Three Transmissions go from午 to戌 and then to寅, it indicates clear weather; if they go from寅 to午 and then to戌, it does not clear up. The reason is that寅,午, and戌 form a fire trinity.寅 is the "growth" of fire, so when the final transmission returns to寅, the fire energy gradually increases, leading to clear weather.戌 is the "burial" of fire, so when the final transmission returns to戌, the fire energy is buried, leading to no clear weather.

子辰傳申則雨，子申傳辰克上則無雨。三傳火上水下，為未濟，主晴。水上火下，為既濟，主雨。將亦水或金，主久雨而寒。

The three transmissions proceed from Zi to Chen and then to Shen, forming the water triad of Shen, Zi, and Chen in order, indicating rain. If the transmissions proceed from Zi to Shen and then to Chen, Chen is the storage place of water and can control the water deity above, so the water is absorbed by earth and rain does not fall. Now observe the positions of water and fire in the three transmissions: if fire is above and water is below, fire rises upward and water flows downward, they do not interact, resembling the image of "Not Yet Completed" from the Zhou Changes, indicating clear weather. If water is above and fire is below, water descends and fire ascends, the two energies interact, resembling the image of "Already Completed," indicating rain. If at this time the heavenly general is also of the water or metal type (metal generates water), then there will be prolonged rain and cold weather.

三傳皆土晴，皆金雨。三傳水空晴，炎空雨。初傳巳午乘蛇雀，晴而主旱。亥子乘元陰，久雨而潦。

If all three transmissions belong to the Earth element, Earth controls Water, indicating clear weather. If all three transmissions belong to the Metal element, Metal generates Water, indicating rain. If the three transmissions are Water but the Water god falls into Kongwang, the Water element is ineffective, leading to clear weather instead. If the three transmissions are Fire but the Fire god falls into Kongwang, the Fire element is ineffective, leading to rain instead. If the first transmission is巳 or 午 and is accompanied by the Fire generals Teng Snake and Vermilion Bird, the Fire energy is too strong, resulting not only in clear weather but also drought. If the first transmission is亥 or 子 and is accompanied by the Water and Yin generals Yuanwu and Tai Yin, the Water energy is too strong, leading to prolonged rain and flooding.

課傳純陽或陰不備，晴；純陰或陽不備，雨。三傳俱陽，又在天乙前，而水神不見，青龍不入傳，曰旱，雖久晴無雨期。三傳俱陰，又在天乙後，而火神不見，朱雀不入傳，為澇 ，雖久雨而無晴期。

If all four lessons and three transmissions are yang branches, or if the yin branches are not complete, it is called 'incomplete lessons' and yang dominance indicates clear weather. If all are yin branches, or if the yang branches are not complete, yin dominance indicates rain. In more extreme cases, if all three transmissions are yang and they all come before the 'Heavenly Nobleman' in the forward direction, and there are no亥 or子 water deities in the lesson, and the 'Azure Dragon', the deity of gentle rain, is also not present in the three transmissions, this is called 'drought', meaning prolonged clear weather with no rain in sight. Conversely, if all three transmissions are yin and they all come after the 'Heavenly Nobleman', and there are no巳 or午 fire deities in the lesson, and the 'Vermilion Bird', the deity associated with fire and wind, is also not present in the three transmissions, this is called 'flood', meaning prolonged rain with no clear weather in sight.

占晴而課傳有火神，則以巳午丙丁所臨之神為晴，其久暫則視火神之休旺。占雨而課傳有水神，則以亥子壬癸所臨之神為雨候，其多少亦視水神之休旺。

When predicting clear weather and the chart contains a fire deity, take the branches巳, 午 and the branch added to the hidden stem 丙, 丁 to determine the day when the weather will clear. Whether the clear weather lasts long or is short depends on whether this fire deity is prosperous and strong or weak and confined. When predicting rain and the chart contains a water deity, take the branches亥, 子 and the branch added to the hidden stem 壬, 癸 to determine the day when it will rain. The amount of rain is also determined by whether this water deity is prosperous and strong or weak and confined.

久晴占得炎上，為陽極陰生，三日內有雨。久雨占得潤下，為陰極陽生，三日內可晴。

When there has been a long period of clear weather without rain and the divination yields "Innai Ke" (Yin-Wu-Xu fire trinity), the fire has reached its peak. When extremes are reached, things reverse; when yang reaches its peak, yin arises. It will rain within three days. When there has been a long period of continuous rain and the divination yields "Runxia Ke" (Shen-Zi-Chen water trinity), the water has reached its peak. When yin reaches its peak, yang arises. It will clear up within three days.

早晴而晚雨者，發用青龍乘水也。日雨而暮晴者，發用金水而末傳乘天空土也。日出而不晴者，用火神將而即為下神所克，與中末克之也。興雲而不雨者，用水神將，而即為下神所克與中末克之也。

If it is sunny in the morning and rains in the evening, the first transmission (initiating transmission) is "Azure Dragon" riding on the water deity. The Azure Dragon is originally the commander of sweet rain, initially not yet active, but later the water vapor forms. If it rains during the day and clears up in the evening, the initiating transmission is the deity and general of metal and water, while the final transmission rides on "Heavenly Void" which belongs to earth. Earth can overcome water, so the rain is stopped by the final transmission. If the sun comes out but eventually does not clear up, the initiating transmission is the deity and general of fire, but it is immediately overcome by the deity of the added earth plate or by the middle and final transmissions, thus the fire energy is suppressed. If clouds appear but no rain comes, the initiating transmission is the deity and general of water, but it is also immediately overcome by the deity of the underlying earth plate or by the middle and final transmissions, thus the water vapor is restrained.

風雨大作者，寅申龍虎互乘而亥子丑相加也。雷電大雨者，丑午雀合併見而子卯亥相加也。龍虎所乘神有氣則風雨，休囚者則微風微雨。與子卯並大風雨。

The divination image of strong winds and heavy rain: the two wind deities,寅 and 申, are mutually occupied by the Azure Dragon and the White Tiger, with the water deities 亥, 子, and 丑 added upon them, indicating both wind and water are strong. The divination image of thunder and lightning along with heavy rain: the rain deity 丑 and the lightning deity 午 appear together with the Vermilion Bird and Liu He, and the water and thunder deities 子, 卯, and 亥 are also added, indicating both thunder and water are strong. If the branches occupied by the Azure Dragon and the White Tiger are in season and strong, the wind and rain will be heavy; if they are weak and confined, it will be only light wind and drizzle. If these deities appear together with 子 (water) and 卯 (thunder), there will certainly be heavy wind and rain.

龍臨巳午卯酉主大雨。虎加亥子陰后武龍，蛇在巳酉丑上久雨。螣蛇入水化龍主雨，虎乘申先風後雨。螣乘庚辛戊己，先雨後風。

The Azure Dragon is added to the positions of巳, 午, 卯, and 酉, indicating heavy rain. The White Tiger added to the positions of 亥 and 子, along with the presence of the Tai Yin, Heavenly Empress, Black Tortoise, and Azure Dragon as other water generals, or the Teng Snake located on the positions of巳, 酉, and 丑 which form the metal position, all indicate prolonged rain. The Teng Snake originally belongs to fire; once it enters the water position, it is like a snake entering water and transforming into a dragon, indicating rain. The White Tiger riding on 申, which is metal and wind, indicates wind first then rain. The Teng Snake riding on the hidden stem of 庚, 辛, 戊, or 己, where fire is restrained by metal and earth, indicates rain first then wind.

類神偏勝則有其一而無其一，如卯多濃雷無雨，子多密雲不雨之類。亥子乘元后而為下神所克者，陰晦。青龍乘金發用者，亦陰。臨卯則云濛霧合。用上神六合而下臨火位者霧。白虎臨卯則霹靂。

Different types of heavenly phenomena have their corresponding deities. If one side is overly dominant, the heavenly phenomenon will only be half-expressed. For example, if the卯 (Thunder) is strong but the water deity is weak, there will be thunder without rain; if the子 (Cloud and Rain) is strong but there is no initiating deity, there will be dense clouds without rain. These all fall into this category. When亥 and子 are occupied by the Black Tortoise (Black Tortoise) and Heavenly Empress (Heavenly Empress) and are overcome by the earth plate deity, the water vapor is suppressed and cannot disperse, resulting in gloomy and dark weather. If the Azure Dragon (Azure Dragon) is combined with the metal deity and initiates the transmission, the metal energy generates water but does not form rain, resulting in overcast skies. If the Azure Dragon is combined with卯, there will be misty clouds and thick fog. If the initiating deity is Liu He (Liu He) and it falls on the巳 or午 (Fire) position, the water vapor meets heat, resulting in fog. If the White Tiger (White Tiger) is combined with卯, the metal strikes the wood position, resulting in lightning.

白虎乘申酉者雹。三傳陰勾虎並者霰，用子加辰乘蛇則微，太陰寅並則厚。龍旺則雨，虎旺則風，然必入傳或加日辰，或剋日辰則有，反此則無。

The White Tiger rides the pure metal energy of Shen and You, indicating hail. If the three transmissions contain the Tai Yin, Gou Chen, and White Tiger generals together, it indicates snow pellets (rice snow). The initiating transmission is Zi placed on Chen with the Teng Snake, resulting in a struggle between fire and water with weak power, leading to thin snowfall. If Tai Yin and Yin are present together, the snowfall will be thick. In general, if the Azure Dragon is strong, it indicates rain; if the White Tiger is strong, it indicates wind. However, this only applies if the Azure Dragon or White Tiger are included in the three transmissions, or if they are placed on the day stem or day branch, or if they overcome the day stem or day branch. If they are not included in the transmissions, not placed on the day stem or day branch, or do not overcome the day stem or day branch, the effect will not occur.

龍乘辰為入廟，乘亥子丑為遊樂江湖，不能變化，俱無雨。寅申臨日辰者風。用太常乘木則颱。虎乘巳風即起，乘寅卯申未旺相則狂，乘天罡與八妖剋日則怪烈。視小吉下為風起之候。

The Azure Dragon is riding on Chen, which is the native palace of the Dragon, called "entering the temple," meaning the Dragon returns to its temple and remains still; when the Azure Dragon rides on Hai, Zi, or Chou, it is the Dragon playing in rivers and lakes, enjoying itself—these two situations do not result in the Dragon spreading clouds and causing rain, so there is no rain. The wind gods of Yin and Shen are added to the Day Stem and Day Branch, indicating wind will arise. The initiating transmission is Tai Chang and it is riding on the Wood deity, with strong Wood leading to fierce winds, indicating a typhoon. The White Tiger is riding on Si, and wind immediately arises; when it rides on Yin, Mao, Shen, or Wei and is in its prosperous and strong state, the wind becomes violent; when it rides on Tiangang (Chen) and comes together with the eight demons and other Inauspicious Sha, it attacks the Day Stem, causing the wind to rise in a strange and fierce manner. To predict the time when the wind will arise, look at the earthly branch under Xiaoji (Wei).

申酉旺相而子巳相加者霜。子酉乘元武而火多水少者冰。從革或用申酉，乘太陰者，寒凍。用虎而水少火土勝者雹。昴星主風雹霜雪。鑄印亦主雨雪。四課比和者陰。日上或發用見月將者晴。天罡加四季晴。日符加日晴。日符例：甲日寅，乙日卯，丙丁午，戊日辰，己日戌，庚日申，辛日酉，壬日亥，癸日子。

The metal energy of Shen and You is strong and prosperous, and Zi and Si are in opposition (water and fire clash, cold and heat interact), indicating frost. Zi and You are accompanied by Yuanwu, and the lesson contains more fire than water, with water freezing and not flowing, indicating ice formation. If the lesson is "Congge Lesson" (the metal trinity of Si, You, and Chou), or if the initiating transmission is Shen or You, and it is accompanied by Taiyin, it indicates the coming of frost and snow, meaning extreme cold. If the initiating transmission is Baihu and the lesson contains little water with fire and earth energy dominant, water is forced into blocks, indicating hail. If the lesson is "Maoxing Lesson," it indicates wind, hail, frost, and snow. If the lesson is "Zhu Yin Lesson," it also indicates rain and snow. If the five phases in the four lessons are harmonious and there is no conflict, and the energies do not clash, it indicates overcast weather. If the day stem or initiating transmission is the month's general (the position of the sun), yang energy is in place, indicating clear weather. If Tiangang (Chen) is placed over the four seasons (Chen, Xu, Chou, Wei), earth controls water, indicating clear weather. If the day symbol is placed on the day stem, it also indicates clear weather. The method to determine the day symbol is: on Jia day use Yin, on Yi day use Mao, on Bing and Ding days use Wu, on Wu day use Chen, on Ji day use Wei, on Geng day use Shen, on Xin day use You, on Ren day use Hai, and on Gui day use Zi.

久雨占晴法：月將加正時，視魁所加。四季雨止，加申亦止，加子天陰有風，加寅卯見日。又或以月符加月將，視丙丁為靖期，壬癸下為雨期。月符例：春辰、夏未、秋戌、冬丑。

For predicting the end of prolonged rain, take the Month General of the current month and add it to the correct hour of the divination to set up the Heaven and Earth plates. Look to see where "Hekui" (Xu) falls. If it falls on the branches of Chen, Xu, Chou, or Wei (the four seasonal ends), the rain will stop. If it falls on Shen, the rain will also stop. If it falls on Zi, the sky will be cloudy and there will be wind. If it falls on Yin or Mao, the sun will appear. Another method: place the "Month Symbol" on top of the Month General and observe where the hidden stem Bing or Ding falls. The day when Bing or Ding falls is the day the weather will clear. The day when Ren or Gui falls is the day the rain will continue. The Month Symbol is determined as follows: use Chen in spring, Wei in summer, Xu in autumn, and Chou in winter.

今日占明日晴雨法：以月將加正時，視明日支上神將，以前例消息決之。金主雷，木主風，陽水主大雨，陰水主小雨。土主云，火主晴，水克火為雹。木見金為暴風疾雨，寒冬則為雪。水逢金而遇土為連陰，木克而見火為大旱。土多無水則陰，火多無木則熱。水多見金則霖。

The method for predicting the weather of tomorrow: place the Month General on the hour of the day and set up the chart. Then look at the god and the General that are on the Day Branch of the following day, and apply the principles mentioned earlier. The Five Phases indicate: metal represents thunder, wood represents wind, yang water (Hai and Ren) represents heavy rain, yin water (Zi and Gui) represents light rain, earth represents clouds, and fire represents clear skies; water overcoming fire results in hail. If wood meets metal, it indicates a storm with heavy rain; if it is in winter, it turns into snow. If water is already being generated by metal, and then earth comes to block it, it indicates continuous overcast weather. If wood is restrained and fire is also present, it indicates a severe drought. If earth is excessive without water to balance it, it indicates gloomy weather; if fire is excessive without wood to sustain it, it indicates extreme heat. If water is excessive and metal comes to assist it, it indicates continuous rain.

歲首占何月雨法：以大吉加元旦，視神后太沖天罡下為雨月。又以大吉加月朔，視神后下為大雨日，太沖下為小雨日。又申酉下為雨日，遇空亡則否。

The method to predict which month in the new year will have rain is: place "Daji" (Chou, Rain Official) on the day branch of the first day of the year, and arrange the chart. Observe where "Shenhou" (Zi), "Taichong" (Mao), and "Tiangang" (Chen), the three water and thunder deities, fall. The months corresponding to those branches are the months with rain. Another method: place "Daji" on the day branch of the first day of the month (the new moon), and see where "Shenhou" falls; that day is the day of heavy rain. Where "Taichong" falls, that day is the day of light rain. Additionally, days under the branches Shen and You also indicate rain. However, if these deities fall under Kongwang, the prediction does not hold.

附錄：雀飛龍潛者晴。雀上龍下。龍升雀伏者雨。龍上雀下。元武乘亥者雨。穴居者知雨，歸亥入穴是也。朱雀乘午者風。巢居者知雨，朱當午位是也。

A few mnemonic verses. "The Vermilion Bird rises while the Azure Dragon hides" indicates clear weather—meaning the Vermilion Bird is above and the Azure Dragon is below, with fire energy rising and water energy hidden. "The Azure Dragon rises while the Vermilion Bird hides" indicates rain—meaning the Azure Dragon is above and the Vermilion Bird is below, with water energy rising and fire energy sinking. "The Black Tortoise" occupying "Hai" indicates rain, because animals living in holes first sense rain coming, and the Black Tortoise returning to the Hai position is like retreating to its hole, which is a sign of rain. "The Vermilion Bird" occupying "Wu" indicates wind, because birds living in nests first sense changes in the weather, and the Vermilion Bird being at the Wu position, its native place, means bird movement brings wind.

又歌曰：白虎東方為出林，更乘劫煞勢驚人。龍若加臨申酉方，莫言死絕雨須滂。巳作六丁上蛇雀，用神附卯雷電爍。從革若也來生日，甘澤如傾雨盈溢。陰陽不備雨多慳，水若旺相霖不難。子卯相加救枯穗，元合互相興涸鮒。白虎若來加亥子，太陽不現兼旬雨。陰雨連綿雪厚深，皆因子上坐勾陳。亥子為傳雖主雨，一怕空亡二怕土。亥為天河子為水，居上淫霖何日已？螣蛇雖火不堪憑，入水乘龍定不晴。

There is another verse: "White Tiger" falling on the eastern wood positions of寅 and卯, like a tiger emerging from the mountains, and then riding on "Jiesha", the wind is terrifying. "Azure Dragon" added to the metal positions of申 and酉, although it is metal overcoming wood and the dragon is in a dead or exhausted position, it should not be considered as no rain, since metal can generate water, and rain will still fall heavily. "Si" carries the hidden stem of Liuding, and rides on the two fire generals "Teng Snake" and "Vermilion Bird", with the initiating transmission attached to "Mao", thunder and lightning flash together. It gains the "Conggei lesson" (the metal trinity of Si, You, and Chou), and the metal trinity comes to generate the day stem, metal generates water, and rain falls like a bucket being overturned. In the "Bubei lesson" where the yin and yang branches in the four lessons are not complete, the rain is very meager. When the water god is in command and prosperous, continuous rain is not difficult to bring. Zi (water) and Mao (thunder) combine, thunder and rain come together, able to save withered crops. "Yuanwu" and "Liuhe" generals working together can also be like giving water to thirsty fish in dry land, solving drought. "White Tiger" added to the positions of Hai and Zi, the sun does not appear for the entire ten days, and rain falls for ten days continuously. Continuous rain and heavy snowfall occur because "Gouchen" sits on the Zi position—Gouchen is originally the army that brings clouds, and when it rides on Zi, it becomes continuous rain and heavy snow. Although Hai and Zi entering the three transmissions mainly indicate rain, there are two fears: one is falling into Kongwang, the other is encountering earth overcoming. Hai is the天河 (Milky Way), Zi is rain water, if these two branches are in the upper position, the rain will not stop until when? "Teng Snake", although belonging to fire, is unreliable: once it enters the water position and rides on the dragon force, it will certainly not clear up.

類神：子為雲雨，為江河水神；丑為雨師；寅與未為風伯；卯為雷為雪；辰為霧為水庫；巳為虹霓，為風門；午為電為晴；申為水母；酉為陰為霜；戌為雲為塵霾；亥為雨水為天河；貴神為陰；螣蛇為電，為霞蝀，為兵荒疫癧；朱雀為行火招風之神；六合為雨師為電；勾陳為興雲之師，乘子為連雨，為積雪；青龍為甘雨之師；天后為陰為霧為霖雨；太陰為霜雪，為水；元武為苦雨之師；太常為和風；白虎為大風，為霰雷，為雹，為凍；天空為塵霧之神。

The "class of deities" (various heavenly phenomena associated with each branch and general) under the gate of Heavenly Time are as follows. The twelve earthly branches: "Zi" (rat) governs clouds and rain, and is also the water deity of rivers and streams; "Chou" (ox) is the deity of rain; "Yin" (tiger) and "Wei" (sheep) both govern the wind deity; "Mao" (rabbit) governs thunder and also snow; "Chen" (dragon) governs mist and is also the reservoir of water; "Si" (snake) governs rainbows and also the wind gate; "Wu" (horse) governs lightning and also clear skies; "Shen" (monkey) is the mother of water (the source of water); "You" (rooster) governs overcast skies and also frost; "Xu" (dog) governs clouds and also dust and haze; "Hai" (pig) governs rainwater and also the Milky Way. The twelve heavenly generals: "Guishen" (the nobleman, also known as Tianyi Guiren) governs overcast skies; "Tengshe" (Teng Snake) governs lightning, also rainbows (Xiaodong), and also wars, famine, and plague; "Zhuque" (Vermilion Bird) is the deity who spreads fire and wind; "Liuhe" (Liu He) is both the deity of rain and also governs lightning; "Gouchen" (Gou Chen) is the army that causes clouds, and if it rides "Zi", it governs continuous rain and heavy snow; "Qinglong" (Azure Dragon) is the army that brings sweet rain; "Tianhou" (Heavenly Empress) governs overcast skies, mist, and prolonged rain; "Taiyin" (Tai Yin) governs frost and snow, and also water; "Yuanwu" (Black Tortoise) is the army that brings bitter rain; "Taichang" (Tai Chang) governs gentle winds; "Baihu" (White Tiger) governs strong winds, also snowflakes, thunder, hail, and cold; "Tiankong" (Tian Kong) is the deity of dust and haze.

月將加時，視歲支上，金穰，木風，水毀，火旱，土豐。若天空、空亡並四季入傳，或見勾地雀及巳加子，或火怪火鬼乘蛇雀，或火土上見蛇雀，巳午並六害，加日辰，皆主旱。剋日尤甚。六乙日反吟，武、陰、後入傳，或雀臨亥，或蛇武剋日，皆主水災。

Append a divination for the harvest of the year. Place the Month General on the time of day and set up the chart. Observe the deity riding on the earthly branch of the Heavenly Stem of the year. If it belongs to metal, it indicates a bountiful harvest. If it belongs to wood, there will be much wind. If it belongs to water, there will be flooding that damages crops. If it belongs to fire, there will be drought. If it belongs to earth, there will be a sufficient harvest. If the Tian Kong, Kongwang, and the seasonal branches of the four quarters (Chen, Xu, Chou, Wei) all appear in the three transmissions, or if Gou Chen is on the Earth Plate, or if Zhu Que is in command, or if Si is placed on Zi, or if fire spirits and fire ghosts are riding on Teng Snake and Zhu Que, or if Teng Snake and Zhu Que appear on the fire and earth positions, or if Si and Wu appear together with the six harmful branches and are placed on the day stem and day branch, these all indicate a severe drought. If they further harm the day stem, the drought will be even worse. If on the six days of Yi Chou, Yi Mao, Yi Si, Yi Wei, Yi You, and Yi Hai, a reverse chant lesson is divined, and the Yuan Wu, Tai Yin, and Tian Hou are in the three transmissions, or if Zhu Que is on Hai, or if Teng Snake and Yuan Wu harm the day stem, it indicates a flood.

干吉支傷水驟漲，干傷支吉水漸退。日辰俱吉漲深，日辰傷即退。辰上比和，水無進退。若涉水，占得潤下，水即歸東矣。

The divination also includes the prediction of water levels. If the day stem is favorable but the day branch is harmed, the water level rises suddenly. If the day stem is harmed but the day branch is favorable, the water level gradually recedes. If both the day stem and day branch are favorable, the water rises deeply. If both are harmed, the water retreats immediately. If the heavenly stem on the day branch harmonizes with the day branch's five phases without conflict, the water level neither rises nor falls. If one is divining about crossing a river and the result is the "Moistening Down" pattern (Shen-Zi-Chen water trinity), the water flows smoothly towards the sea and quickly retreats to the east.

日為人，辰為宅，辰之左右為兩鄰。日上神生辰，辰上神生日，或日辰各受上神生者，吉。日上見辰旺，辰上見日旺，或日辰各自見旺者，吉。

When divining about a residence, the Day Stem represents the person living in the house, and the Day Branch represents the house itself. The two adjacent Earthly Branches next to the Day Branch represent the neighboring houses on either side. If the heavenly stem on the Day Stem is able to generate the Day Branch, or if the heavenly stem on the Day Branch is able to generate the Day Stem, or if both the Day Stem and Day Branch receive support from their respective heavenly stems, it indicates a favorable situation. If the Day Stem shows the strength of the Day Branch, or the Day Branch shows the strength of the Day Stem, or if both the Day Stem and Day Branch are located on their own strong Earthly Branches, it also indicates a favorable situation—where the person and the house support each other, and the situation is prosperous.

日辰上見德神、天喜、乘吉將，忌空亡。日辰上見三合六合，乘吉將者，吉。忌空亡。最忌辰上合神剋日。

If the day stem and day branch show auspicious deities such as 'Heavenly Joy' and 'Triple Harmony', and they are accompanied by auspicious generals, it indicates good fortune, but it is feared that they fall into Kongwang and thus fail to materialize. If the day stem and day branch show 'Liu He' and 'Triple Harmony' deities, and they are accompanied by auspicious generals, it is also auspicious, and similarly, it is feared that they fall into Kongwang. The most dangerous situation is when the deity on the day branch, although harmonizing with the day stem, actually harms the day stem — appearing close but secretly causing harm, turning the house into a source of misfortune for the person.

日辰上見太歲、月將，而無刑沖者，吉。干臨支受生，支臨干生干，或支德作日之長生者，吉。三傳不離日辰，日辰化作三傳者，要乘吉將。貴、合、龍、常臨日辰併發用，不相剋者，吉。干上神克支，或干克支者亦吉。

If the Day Stem or Day Branch shows "Tai Su" or "Month General" without being harmed by刑 or 冲, it indicates good fortune. If the Day Stem is assisted by the Day Branch's deity, or if the Day Branch assists the Day Stem, or if the "Branch Virtue" of the Day Branch is exactly the "Long Life" place of the Day Stem, it also indicates good fortune. If the Three Transmissions do not leave the range of the Day Stem and Day Branch, or if the deities on the Day Stem and Day Branch transform into the Three Transmissions, this lesson should be examined based on the Heavenly General. It is favorable if the "Heavenly Ethical Nobleman," "Liu He," "Azure Dragon," and "Tai Chang" are added to the Day Stem and Day Branch and serve as the Initiating Transmission, and they do not mutually control each other. If the deity on the Day Stem attacks the Day Branch, or if the Day Stem itself attacks the Day Branch, it is also favorable — this represents the image of a person being able to control the house and the master being in charge.

三傳生日而天將剋日，或三傳剋日而天將生日者，主官印顯赫，富貴榮達。初傳日前之辰，末傳日後之神，名前引後從。辰之左右神將吉，鄰吉。

The Three Transmissions may be in harmony with the Day Stem, yet the Heavenly General riding upon them may instead overcome the Day Stem. Alternatively, the Three Transmissions may overcome the Day Stem, while the Heavenly General riding upon them may instead support the Day Stem. This situation of one supporting and one overcoming signifies a balance of benevolence and authority, indicating a prominent official status, glorious official seals, and prosperity and success. The First Transmission should be taken from the earthly branch preceding the Day Stem, and the Final Transmission from the earthly branch following the Day Stem. This is called "front leading and rear following," indicating that there are people who support and follow, thus a noble destiny. If the gods and generals adjacent to the Day Branch are auspicious, it signifies harmonious relations with neighbors.

日上神脫辰，辰上神脫日；或日辰各受上神脫者，人災宅盜。日上克辰損卑幼，辰上剋日損家長，或日辰俱受上神克者，人傷宅壞。

The heavenly stem on the day stem drains the energy of the day branch, and the heavenly stem on the day branch drains the energy of the day stem, or both the day stem and day branch are drained by their respective superior heavenly stems. This indicates that the person may suffer misfortune and the residence may be robbed. If the heavenly stem on the day stem overcomes the day branch, it signifies that the person overcomes the residence, causing harm to the younger generation and children. If the heavenly stem on the day branch overcomes the day stem, it signifies that the residence overcomes the person, causing harm to the head of the household. If both the day stem and day branch are overcome by their respective superior heavenly stems, then both the person and the residence will suffer damage.

日上見辰墓，辰上見日墓，或日辰上各自墓者，人昏宅晦。墓作鬼，休囚，宅墓不安，或毀拆，或無人住。日上辰敗，辰上日敗，或日辰上各自見敗者，人損宅毀。日辰上刑沖破害，更乘凶將者，其凶更甚。

When the day stem is in the Storage of the day branch, or the day branch is in the Storage of the day stem, or both the day stem and day branch are in their own墓 positions, the qi is gathered into the tomb, leading to the person being dull-witted and the house being dim and gloomy. If the Tomb Spirit is also the official ghost of the day stem and is weak and confined, then both the residence and the ancestral graves will be unstable, with the house possibly being destroyed or left empty. If the day stem is in the败 position of the day branch, or the day branch is in the败 position of the day stem, or both the day stem and day branch are in their own败 positions, it indicates mouth injuries and house destruction. If there are also conflicts, clashes, breaks, or harms among the day stem and day branch, and if it is accompanied by Inauspicious General, the凶 influence becomes even stronger.

干臨支受克，或支加干克干，或支上神克干上神者，下犯上，內侮外，宅廣人稀，切忌他人寄居，日後受彼殘害。三傳無氣及發用空亡，或蛇虎勾元臨日辰上，併發用剋日辰者，俱凶。

The day stem is overlaid on the day branch and is attacked by the god of the day branch, or the day branch is overlaid on the day stem and attacks the day stem, or the god of the day branch attacks the god of the day stem — these are all signs of lower positions offending upper ones, and internal forces bullying external ones, indicating a large house but few people. Such a residence should not be allowed to be borrowed by outsiders, as it will inevitably be harmed by those who reside there. If the three transmissions have no life qi, or if the initiating transmission falls into kongwang, or if the four Inauspicious General of 'teng snake', 'white tiger', 'gou chen', and 'black tortoise' are overlaid on the day stem and day branch, and the initiating transmission also attacks the day stem and day branch, these are all ominous signs.

干加支而克支，或支上傳出干上者，人廣宅狹，住而復出。三傳生日而克支，或脫支者，占人雖旺而無正居，或寄居。罡加日，有人寄居；干加支，身寄人居。反吟屋必欹側。亂首乃宅不容人，居之有災。

The day stem is added to the day branch and overcomes the day branch, or the three transmissions start from the day branch and finally reach the day stem, indicating that the person has many mouths to feed but a narrow house, cannot stay, and must move out. If the three transmissions generate the day stem but overcome the day branch, or release and exhaust the energy of the day branch, it indicates that the person's fortune is strong, but they do not have a proper residence, mostly living in borrowed houses. If the Tiangang (Chen) is placed on the day stem, it indicates that someone from outside will stay at the person's home. If the day stem is placed on the day branch, it indicates that the person will stay at someone else's home. If the Reverse Chant is divined, the house is definitely crooked and not straight. If the Disordered Head is divined, it indicates that the house cannot accommodate people, and living in it will bring misfortune.

贅婿必居非正屋，或寄居妻家，或寓寺觀。九丑有不明之事。從革主移居。日上白虎帶死神死氣者，凶。辰剋日上神者，以其數決之。

Drawing the '赘婿 lesson' indicates that the person is not living in the main house; they are either living in the wife's family as a婿 or staying temporarily in a temple or shrine. Drawing the 'nine disgrace lesson' suggests there are unclear and hidden matters within the family. Drawing the 'from metal lesson' (the metal triad of Si, You, and Chou) mainly indicates a need to move. If the day stem is occupied by the White Tiger and also carries the Death Deity and Death Qi, it indicates a凶 portent. When the day branch overcomes the day stem's spirits, use the Earlier Heaven numbers to calculate the extent of the harm and the timing of the event.

辰上乘生氣福德，吉神將者，忌克。辰上見月將者，宅旺。辰上見休囚死氣乘凶將者，宅凶。上見二馬六丁，搖動不寧。上見絕神，居之不久，多死亡耗散。上見破碎，財耗人病，不能久居。上見天空、空亡，屋必破漏。

On the day branch, if it is occupied by auspicious deities and generals such as 'Life Qi' and 'Fortune Virtue', the residence is prosperous. However, it is most忌 for these to be overcome. If the day branch meets the 'Month General', the residence is in a flourishing period. If the day branch meets weak and confined qi along with malevolent generals, the residence is ominous. If the day branch meets the 'Heavenly Horse' and 'Post-horse' along with the concealed heavenly stem 'Six Ding', the dynamic force affects the residence, indicating instability. If the 'Cut-off Deity' is present, the family will not stay long and there will be many deaths and losses. If the 'Fragmentation Evil Spirit' is present, there will be financial loss and illness, making it impossible to stay long. If 'Sky Void' or falling into 'Kongwang' is present, the house is definitely broken and leaking.

支課不備，有不正之事，及屋宇不全，陽備人盛宅衰，陰備宅廣人稀。辰上見日鬼帶天鬼春酉、夏子、秋卯、冬午，又日辰年命上見，魁罡蛇虎勾及四時沖破者，有鬼。視課中白虎，陽是男，乘陰是女。又年命上，見魁罡蛇雀併入傳，宅有伏尸。辰左右神將凶，鄰惡。

The day branch side of the divination lacks completeness (there are two lessons missing on the branch), indicating that there are improper matters within the family and the house is not intact. If only the yang lessons are complete, the household will be prosperous but the residence's energy will be weak. If only the yin lessons are complete, the courtyard will be spacious but the population will be sparse. If the day stem's official ghost appears on the day branch, and it is accompanied by 'Tiangang' (Chen) according to the season (in spring at You, summer at Zi, autumn at Mao, winter at Wu), and if the day stem, day branch, personal destiny, and year of movement also include 'Hekui' (Xu), 'Tiangang' (Chen), 'Teng Snake', 'White Tiger', and 'Gou Chen', along with the seasonal conflict, there are ghosts in the residence. To determine whether the ghost is male or female, look at the 'White Tiger' in the lesson: if it is on a yang branch, it is a male ghost; if on a yin branch, it is a female ghost. Additionally, if 'Hekui' (Xu) and 'Tiangang' (Chen) appear on the personal destiny and year of movement, and 'Teng Snake' and 'Vermilion Bird' are also present in the three transmissions, it indicates that there are unclaimed bones buried beneath the house. If the gods and generals on the neighboring branches of the day branch are凶 (malevolent), it suggests that the neighbors are wicked.

三傳合財，則憂尊長；日上見官鬼，尊長喜。三傳全印，則憂卑幼；日上見同類，卑幼喜。三傳全見兄弟，則憂妻財；日上見子不，則憂官祿；日上見財，官祿喜。三傳全官鬼，則憂本身及同類；日上見印，本身同類喜。更就其類之，旺衰虛實決之。

Using the Six Relations to determine family worries and joys: if the three transcriptions form a wealth pattern, wealth can overcome the seal, so there is worry for the elders; at this time, if the day stem sees an official ghost (official ghost can generate the seal), the elders will instead have joy. If the three transcriptions are all seals, the seal can overcome the descendants, so there is worry for the younger generation; if the day stem sees a similar partner to the day stem, the younger generation will instead have joy. If the three transcriptions are all brothers (similar forces), the brothers will take away wealth, so there is worry for the wife and wealth; the original text has a missing part — after the sentence 'day stem sees the son', it should have 'three transcriptions are all descendants' and similar words, but we follow the original text and do not make up anything — meaning if the three transcriptions are all descendants, descendants can overcome the official, so there is worry for official positions; if the day stem sees a wealth element (wealth can generate the official), official positions will instead have joy. If the three transcriptions are all official ghosts, official ghosts can overcome the self, so there is worry for oneself and peers; if the day stem sees a seal (official ghost generates the seal, the seal protects the self), oneself and peers will instead have joy. When making a judgment, we also need to consider the strength, decline, reality and falsehood of each of these Six Relations, and make further distinctions.

天乙生日，貴人提攜；剋日貴人嗔怒；日克天乙，有官事；太歲乘天乙臨支，職官喜，病人忌；臨支發用休囚，二姓同居，相生比和，宅旺出貴，鬼神佑助；克支豪家侵凌，官事口舌；刑害沖破囚墓，宅長不安。

The "Heavenly Nobleman" (Tianyi Guiren) aspect: If it is born on the day stem, it indicates the presence of a nobleman who supports and helps; if it overcomes the day stem, it suggests the nobleman is angry with the person; if the day stem overcomes the Heavenly Nobleman, it indicates legal troubles. If the sovereign year (Tai sui) uses the Heavenly Nobleman to affect the day branch, officials will have good fortune, but the sick should avoid it. If the Heavenly Nobleman is on the day branch and also initiates the transmission but is weak and confined, it indicates two families living in the same house. If the upper and lower aspects mutually generate and harmonize, the household will flourish, produce noblemen, and be protected by spirits. If the Heavenly Nobleman is on the branch and overcomes the day branch, it indicates being oppressed by wealthy families and causing legal disputes. If the Heavenly Nobleman on the branch encounters conflicts, harm, opposition, or destruction, or is in a confined or tomb position, it indicates the head of the household will not be at peace.

支胎喜，帶生氣，生貴子；丑支上神為祟，帶喜合得貴人田土；寅支帶喜合，得竹木；卯支門上有符籙；辰支憂神迷惑，宅長有恐；巳支，灶神福佑；午支，在內論宅長怒卑下，在外論豪貴憎其家；未支，死氣、死神、枯骨，宅有神祠古墓；申支，出法術異人，或貴人饋財穀；酉支咒神，陰人不和咒詛；戌支光怪，凶神為虐；亥支，凶散人安。

Following the Heavenly Joy's position on the day branch, each position is explained as follows: if the day branch carries the Life Qi, it brings joy and a noble son. If the day branch is Chou, there is malevolent qi in the house; if it carries Heavenly Joy or Liu He, then one can obtain land from a nobleman. If the day branch is Yin and carries Heavenly Joy and Liu He, it brings profit from bamboo and timber. If the day branch is Mao, there are符箓 (symbols) on the door. If the day branch is Chen, there is a worrying spirit that deceives people, and the head of the family is often fearful. If the day branch is Si, Si represents the kitchen, and the Kitchen God protects and bestows blessings. If the day branch is Wu, from within it shows the head of the family being angry with servants, and from outside it shows that a wealthy family despises this house. If the day branch is Wei and carries Death Qi and Death Deity, there are dry bones in the house, and there is a nearby shrine or ancient tomb. If the day branch is Shen, there is a supernatural person in the house, or one receives gifts of money and grain from a nobleman. If the day branch is You, You represents the咒神 (spell god), and there is discord among women, with mutual curses. If the day branch is Xu, there are strange lights and evil spirits running wild. If the day branch is Hai, misfortunes dissipate and the household is safe.

螣蛇旺相生日，事緒多端。日生蛇費耗，剋日怪異狂病橫事；日克蛇，困鈍，值丙丁日或炎上，帶月厭天目，主怪異顛倒。蛇臨支乘土鬼，灶不安，防回祿。水鬼有宿冤，代傳癆瘵。木鬼，有縊祟。乘墓有妖孽；生支，內外多事牽連。支生蛇，人以要好事干求多，營運繁雜。相比怪異驚恐。克支人口不利，損陰人小口，多憂恐，怪祟火災。

The term "Teng Snake" indicates the following: if it is in its season, prosperous and strong, and also generates the day stem, it signifies confusion and continuous matters. If the day stem generates Teng Snake, it indicates expenditure of wealth. If Teng Snake overcomes the day stem, it signifies strange occurrences, madness, and sudden misfortunes. If the day stem overcomes Teng Snake, it indicates stagnation and slowness. If it is precisely on a Bing day or Ding day, or if the lesson is "Instructor on Fire," and it also carries "Month Aversion" and "Heavenly Eye," it signifies confusion and disorder, and unclear right and wrong. If Teng Snake is on the day branch and rides on a soil official ghost, it indicates instability in the kitchen area and a risk of fire disaster. If it rides on a water official ghost, it indicates past grievances and a hereditary illness of consumption. If it rides on a wood official ghost, it indicates the presence of ghosts causing suicide by hanging. If it rides on a tomb spirit, it indicates the presence of demons in the family. If Teng Snake generates the day branch, it indicates continuous internal and external affairs. If the day branch generates Teng Snake, it indicates others coming to request favors and complicated business dealings. If they are in harmony, it indicates strange fears and disturbances. If Teng Snake overcomes the day branch, it indicates unfavorable speech, harm to women and children, much worry and fear, and the presence of strange spirits and fire disasters.

丑支，蛇入園圃。寅支，蛇上屋。卯支，昏亂災疫。辰戌支，兩鄰有仇。巳支，灶爐不安，防火燭。午支，有怪。未支，井神不安。申支生氣，蛇入碓磨。酉支，陰人嗔怒，使暗計。帶病神，男子瘋疾。亥支，蛇入廁。

Teng Snake is explained according to the Day Branch it approaches: if it approaches Chou, it indicates a snake crawling into the garden. If it approaches Yin, it indicates a snake climbing onto the roof. If it approaches Mao, it indicates chaos and calamity in the family, with disease and plague. If it approaches Chen or Xu, it indicates enmity and hatred between the two neighboring households. If it approaches Si, it indicates instability in the kitchen and stove, requiring vigilance against fire and candle disasters. If it approaches Wu, it indicates strange occurrences in the family. If it approaches Wei, as Wei represents a well, it indicates unrest of the well spirit. If it approaches Shen and is accompanied by "Life Qi," it indicates a snake entering the mortar and grinding stone used for pounding rice. If it approaches You, it indicates anger and secret mischief by female family members; if accompanied by "Disease Spirit," it indicates a man suffering from madness. If it approaches Hai, as Hai represents a toilet, it indicates a snake crawling into the toilet.

朱雀旺相生日比和，文書喜信，聲譽光耀。剋日，休囚刑害沖破，是非口舌不寧。日克雀，文字財物。雀臨支，主求親作書，目疾喧爭。生支旺相，文書科第；休囚學究訟師。克支，當作官訟、咒詛、詈罵、狂顛、漂泊、火燭推詳。

The Vermilion Bird signifies: if it is prosperous and strong and supports the day stem or harmonizes with it, there will be good news and letters arriving, and fame will be prominent. If it overcomes the day stem and is weak, or if there are punishments and harms, there will be continuous disputes and arguments. If the day stem overcomes the Vermilion Bird, it indicates gaining benefits from documents or contracts. If the Vermilion Bird is on the day branch, it suggests someone coming to propose marriage or to send letters, and also indicates eye problems and quarrels. If the Vermilion Bird supports the day branch and is prosperous, it indicates good news from documents and success in exams; if it is weak, it merely indicates being a poor private tutor or a lawyer involved in lawsuits. If the Vermilion Bird overcomes the day branch, one should consider matters such as lawsuits, curses, insults, madness, wandering, and fires.

子支劫煞，鼠咬衣。丑未支財聚。寅支門戶有廟，家有五聖神，又主遠信至。卯支修造、跌撲、打傷物。乘申加卯，主傳遞更改文字，帶火鬼，有火災。辰戌支，訟獄。巳支火鬼火光，灶不安。午支火災。乘未加午，二姓兄弟，歸宗擾亂。申支金神、劫煞，有人傷手足，帶天雞為詔敕。酉支謾語、天機，主無端口舌。亥支，死鬼瘟疫。

The Vermilion Bird is explained according to the Day Branch it approaches: if it approaches the Zi branch and carries Jiesha, it indicates that clothes will be bitten by rats. If it approaches the Chou or Wei branch, it indicates gathering wealth. If it approaches the Yin branch, it indicates there is a temple at the front gate and five sacred gods are worshipped at home, also indicating receiving letters from afar. If it approaches the Mao branch, it indicates construction of a house, also indicating falling and getting injured or breaking things; if the Vermilion Bird is on the Shen branch and added to the Mao branch, it indicates that documents being transmitted will be altered, and if it also carries the nature of fire and official ghosts, there will be a fire. If it approaches the Chen or Xu branch, it indicates lawsuits and imprisonment. If it approaches the Si branch, it indicates the disturbance of fire-related official ghosts, firelight, and instability at the kitchen area. If it approaches the Wu branch, it indicates fire; if it is on the Wei branch and added to the Wu branch, it indicates disputes between two families of brothers over ancestral lineage, causing unrest. If it approaches the Shen branch and carries Jiesha and the Golden God, it indicates someone will be injured in the hands or feet; if it carries Tianji, it indicates an imperial decree. If it approaches the You branch and carries Manyu Sha and Tianji, it indicates causing disputes without cause. If it approaches the Hai branch, it indicates disturbances by dead spirits and the spread of epidemics.

六合生日，和合婚姻。旺相，男女奴婢多。囚死，婚不諧，小口災。剋日，主外奸及哭泣。日克合，進人口。戊己日占，有人送物及添丁。六合臨支生旺，內外和諧，婚姻喜慶，旺子孫，進田財。德合帶生氣天喜，主雙胎。克支，夫妻不睦，子孫不肖，兄弟相爭，友朋相欺，財畜耗散，或婚姻買賣中，交易起禍，及外人入宅姦淫。乘子卯，出不正人。傳見天鬼，主奸私。臨四課長生，宅興隆。

The "Liu He" (六合) is a sign that supports the day stem, indicating marriage and harmony. When it is prosperous and strong, it suggests many male and female servants in the household. When it is in a state of captivity or death, it indicates unsuccessful marriages and misfortune for children. If "Liu He" overcomes the day stem, it suggests infidelity outside the home and mourning within. If the day stem overcomes "Liu He," it indicates the addition of new household members. If the divination is done on a Wu day or Ji day, it suggests someone will bring gifts and the household will gain a new member. If "Liu He" is present in the day branch and is strong and prosperous, it indicates harmony within and outside the home, happy marriages, thriving descendants, and the acquisition of land and wealth. If it is also accompanied by "De He" (德合), along with "Sheng Qi" (生气) and "Tian Xi" (天喜), it suggests the birth of twins. If "Liu He" overcomes the day branch, it indicates marital discord, unproductive descendants, sibling conflicts, deceit among friends, loss of wealth and livestock, or troubles arising from marriage or trade transactions, possibly even the intrusion of outsiders into the home for immoral acts. If "Liu He" is associated with Zi or Mao, it suggests the presence of immoral individuals within the family. If "Tian Gui" (天鬼) appears in the three transmissions, it indicates secret affairs. If "Liu He" is positioned at the long life position of the four lessons, it indicates the prosperity of the household.

子支，孕喜。丑支，死氣死神墓不安。寅支生旺，樑柱堅美。卯支，兄弟爭財，又主修造。辰支大小口舌，乘卯加辰，兄弟不睦。巳午支，病亡。未支天醫，有醫人。申支，失財，男子不順，人口多病。酉支，陰人失財，又主修造。戌支咒詛口舌。亥支生氣，閣邊有豬欄。

Liu He is divided according to the day branch it is associated with. If it is associated with Zi, it indicates the joy of pregnancy. If it is associated with Chou and accompanied by 'Death Qi' and 'Death Deity', it indicates instability in the graveyard. If it is associated with Yin and in a state of birth and prosperity, it indicates strong and beautiful beams and pillars of the house. If it is associated with Mao, it indicates disputes among brothers and the construction of houses. If it is associated with Chen, it indicates minor and major disputes; if it is combined with Mao and placed on Chen, it indicates discord among brothers. If it is associated with Si or Wu, it indicates illness and death. If it is associated with Wei and accompanied by 'Tianyi', it indicates that there is a medical practitioner in the family. If it is associated with Shen, it indicates loss of money, difficulties for men in all affairs, and many illnesses among the people. If it is associated with You, it indicates financial loss for women and the construction of houses. If it is associated with Xu, it indicates being cursed and slandered, and disputes. If it is associated with Hai and accompanied by 'Life Qi', it indicates that there is a pigpen next to the building.

勾陳生日，益田。剋日，田土爭訟。日克勾，造作動土。勾臨支，毀壞修葺，小口宿疾。生支，得外人勾引，進田屋墳山，屠沽之財，或公門謀干。克支，因修造犯土神，人病，或被人牽引生事，耗財，更六合、朱雀帶吏神入傳，爭競田產，久訟牽眾。亂首課帶劫刃，全宅有殺傷，不利長上；帶火鬼，刑支，火災。乘罡無氣，宅不可居。

The general Gou Chen: If it is born on the day stem, it indicates an increase in land and property. If it overcomes the day stem, it suggests disputes over land and property. If the day stem overcomes Gou Chen, it indicates starting construction and breaking ground. If Gou Chen is on the day branch, it suggests damage to the house requiring repair, and a child suffering from a long-term illness. If Gou Chen is born on the day branch, it indicates receiving help from outsiders to acquire land, houses, or burial grounds, or gaining income from businesses such as slaughtering or selling alcohol, or obtaining a position in the government. If Gou Chen overcomes the day branch, it suggests illness caused by disturbing the earth deity during construction, or being involved in disputes and losing money; if there is also 'Liu He' and 'Vermilion Bird' with 'Official Spirit' in the three transmissions, it indicates prolonged litigation over property, involving many people. If the 'Disorder Head Lesson' is accompanied by 'Jiesha' and 'Yangren', it indicates danger of injury throughout the house, especially harmful to elders; if there is a fiery official spirit that also harms the day branch, it indicates a fire disaster. If Gou Chen is riding 'Tiangang' (Chen) without strength, the house is not suitable for living.

子支病符。丑支爭墓田。寅支，獄吏追呼。卯支，元武盜神入傳，捕人受盜賄。辰支劫煞、金神，爭鬥。乘卯加辰，鄰舍鬥傷口舌。巳支奸神，有人引淫婦私奔。午支歲神、天喜作合，文書。未支戲神、天喜、二馬，酒食。申支劫煞金神，殺傷人。酉支刃劫傷手足。戌支劫煞為軍徒。亥支元武盜神入傳，黨賊夥盜。

Gou Chen is explained according to the day branch it is on: if it is on Zi, it indicates a problem with the Bingfu. If it is on Chou, it indicates disputes over ancestral burial land and property. If it is on Yin, it indicates the arrival of jail officers for interrogation. If it is on Mao, and if the Yuanwu and Dao Shen are also in the three transmissions, it indicates that the captors accept bribes from thieves. If it is on Chen and accompanied by Jiesha and Jin Shen, it indicates a fight. If it is on Chen with Mao on top, it indicates a fight with neighbors resulting in injury and constant disputes. If it is on Si and accompanied by Jian Shen, it indicates someone enticing a woman to run away with a lover. If it is on Wu and accompanied by Su Shen and Tianxi, it indicates receiving documents. If it is on Wei and accompanied by Xi Shen, Tianxi, Tianma, and Yimai, it indicates feasting and entertainment. If it is on Shen and accompanied by Jiesha and Jin Shen, it indicates killing or injuring someone. If it is on You and accompanied by Yangren and Jiesha, it indicates injury to the hands or feet. If it is on Xu and accompanied by Jiesha, it indicates military service or exile. If it is on Hai and if Yuanwu and Dao Shen are in the three transmissions, it indicates forming gangs to commit theft and robbing together.

青龍生日，財喜恩榮。剋日，宅神不寧，人病。作日官，官遷升。日克龍，財喜。龍臨支，宅旺人和，得橫財子孫貴。生支，出文貴人、善人，進口添丁，富財穀，或得文貴提攜。乘生氣，旺而攸久。乘財神，則發財，或有婚姻之喜。臨學堂則發貴。乘將星，出武貴。

The general "Qinglong" (Azure Dragon): If it is born on the day stem, it indicates wealth and happiness, and honor and favor. If it overcomes the day stem, it suggests instability in the household spirit and illness among family members. If it exactly matches the day stem's official star, it indicates promotion in official position. If the day stem overcomes Qinglong, it indicates gaining wealth and happiness. If Qinglong is added to the day branch, it suggests a harmonious household and unexpected wealth, with descendants achieving prominence. If Qinglong is born on the day branch, it indicates the emergence of learned and prominent individuals within the family, as well as those who do good deeds, an increase in family members, and abundance of money and grain, or receiving assistance from a civil official. If it is accompanied by "Shengqi" (Life Qi), this prosperity will last long; if it is accompanied by "Caishen" (God of Wealth), it indicates gaining wealth or a happy marriage; if it is on the "Xuetang" (Academy) position, it indicates success in exams and achieving status; if it is accompanied by "Jiangxīng" (General Star), it indicates the emergence of a military official of high rank.

克支，因喜事買賣生禍，破財，或因子孫求名稱貸，虛費；作墓絕，主困；帶破碎，失財。臨四課長生，宅盛。亥子支，宅有水死人，有孕婦。丑支，宅進田園；乘丁加丑，吉慶。寅卯支，神祠木作楹柱。金克，宅不安。辰未支，進財。巳午支，火災女產死。申酉支，田宅未遂，或新屋舊柱，宅不安。戌支主三姓人，若一姓損三人，乘財神聚三姓。

The Azure Dragon overcoming the Day Branch indicates that there will be misfortune, loss of wealth, or debts taken for the sake of children's success, resulting in wasted money. If the Azure Dragon is located in a tomb or a dead position, it signifies hardship. If accompanied by the 'Broken Fragments' evil star, it indicates loss of money. If the Azure Dragon is in the Longevity position of the Four Lessons, it signifies prosperity of the household. Further, according to the Day Branch it is located on: if it is on亥 or 子, it indicates that there was someone drowned in the house and there is a pregnant woman in the family. If it is on 丑, it indicates the family will acquire farmland; if it is on 丑 with the hidden stem 丁, it indicates good fortune. If it is on 寅 or 卯, it indicates there is a shrine nearby and the house uses wooden pillars; if it is overcome by metal, the house will be unstable. If it is on 辰 or 未, it indicates gaining wealth. If it is on 巳 or 午, it indicates fire accidents and death of women due to childbirth. If it is on 申 or 酉, it indicates failure in acquiring land or house, or using old pillars in newly built houses, leading to instability in the household. If it is on 戌, it indicates that three families live in the house; if only one family, three people will be lost; if the Azure Dragon is accompanied by the 'God of Wealth', then three families will live together.

天空生日，奴婢得力。剋日奴欺主。日克空，添丁。空臨支，作事虛花，人懷虛詐，親屬不和，陰人患病，宅荒廢，出孤寡。生支，尊長愛，或因欺詐得地財寶，或有出家好善之人，或得僧道田產。克支，內外欺詐，尊長謊，僧道騙，奴婢逃，或墓田爭訟，離鄉出外。

The term "Tian Kong" indicates a relationship with the day stem. If "Tian Kong" is born by the day stem, it signifies that servants and attendants are capable and efficient. If "Tian Kong" overcomes the day stem, it suggests that servants and attendants may oppress the master. If the day stem overcomes "Tian Kong," it indicates an increase in family members. When "Tian Kong" is added to the day branch, it implies that affairs are superficial and not genuine, people are deceitful, family members are in discord, female relatives fall ill, the household is neglected, and there are orphans and widows in the family. If "Tian Kong" is born by the day branch, it suggests being favored by elders, or acquiring land and wealth through deceit, or having someone in the family who leaves home to practice good deeds, or receiving land from monks and Taoists. If "Tian Kong" overcomes the day branch, it indicates deceit in both internal and external matters: elders lying, monks and Taoists deceiving, servants running away, or disputes over burial grounds, leading to leaving the hometown and going elsewhere.

子支，水道壅塞，牆壁汙土填門，出入不便。丑支，塵土蒙積。寅支，棟柱損壞。卯支，門窗破碎。辰支，夢寐不祥。巳支，家有空灶，或鍋釜破。午支，堂屋不整。未支，光怪，有井怪。申酉支，碓磨損。戌支，淤泥堆。亥支，宅神不安，或瀆犯真武大帝，及井泉童子、河伯水官。

Tian Kong is divided according to the Day Branch it approaches. If it approaches Zi, there will be blockage in the water channel, dirt piled up at the entrance, making it inconvenient to go in and out. If it approaches Chou, there will be a thick layer of dust. If it approaches Yin, the main beams and pillars of the house will be damaged. If it approaches Mao, the doors and windows will be broken. If it approaches Chen, there will be nightmares and restlessness in sleep. If it approaches Si, the kitchen stove will be unused or the cooking pots will be broken. If it approaches Wu, the main hall will be untidy. If it approaches Wei, there will be strange lights and strange occurrences in the well. If it approaches Shen or You, the rice mill and stone grinder will be broken. If it approaches Xu, there will be mud piled up in the courtyard. If it approaches Hai, the household spirit will be restless, or there will be an offense and disrespect towards the Great Emperor of the Water God, as well as the well spirit child and the river god official.

白虎生日，精彩煥發，有聲譽。剋日，喪服血疾。日克虎，有橫財。虎臨支，死傷；太歲乘之，職官喜。生支，出軍，獵徒，或豪強害眾之人，或出外買賣，得軍人克惡喪家之財；帶生氣，驟發而不久。克支，出徒流、絞斬，或家有殺傷，或人死道路，或妻妾病。帶血支敵國忌，產死。帶刑剋日，冤鬼為災。帶刃，鬥傷。傳見天乙，災病動搖。見雀勾，官訟。見元武，小口災。臨長生，出貴。

The general "White Tiger": if it is born on the day stem, the person is full of spirit and has a good reputation. If it overcomes the day stem, it indicates mourning, wearing mourning clothes, and blood diseases. If the day stem overcomes the White Tiger, it signifies unexpected wealth. If the White Tiger is added to the day branch, there may be deaths or injuries; however, if the year ruler is riding the White Tiger, officials may have good news. If the White Tiger is born on the day branch, there may be people in the family who are soldiers, hunters, or powerful individuals who harm others, or people who make money through traveling or military affairs, or through dealings with wicked people and those who hold funerals. If it is accompanied by "Life Qi," this wealth comes and goes quickly. If the White Tiger overcomes the day branch, there may be people in the family who are exiled or executed, or there may be killings within the family, or someone dying on the road, or the wife or concubine falling ill. If it is accompanied by "Blood Branch," there may be enmity with others, and a woman may die from difficult childbirth. If it is accompanied by punishment and overcomes the day stem, it indicates ghosts causing disasters. If it is accompanied by "Yangren," there may be fights and injuries. If the three transmissions include "Heavenly Ethical Person," there may be disasters and disturbances; if they include "Vermilion Bird" or "Gou Chen," there may be legal disputes; if they include "Black Tortoise," there may be disasters for children. If the White Tiger is in the position of growth, it actually indicates the emergence of a noble person.

子支，小兒病。丑未支，老幼病。寅支，樑柱折。卯支，老幼病，失財走婢。辰支，光怪主怪異。帶刃劫，鬥傷殺死人命。巳支，灶損。午支，女病。申酉支，破碎孝服。戌支，狗傷人。帶死氣、死神，自死。血支血忌，奴婢災。空亡，外服。亥支，女人病。若帶天喜，女再嫁。

The White Tiger is divided according to the Day Branch it is on. If it is on Zi, it indicates illness in children. If it is on Chou or Wei, it indicates illness in both the elderly and children. If it is on Yin, it indicates broken beams. If it is on Mao, it indicates illness in the young and old, loss of money, and servants running away. If it is on Chen, it indicates strange lights or phenomena; if accompanied by Yangren or Jiesha, it indicates fights and injuries, possibly leading to death. If it is on Si, it indicates damage to the stove. If it is on Wu, it indicates illness in women. If it is on Shen or You, it indicates encountering the Shansha and matters involving mourning clothes. If it is on Xu, it indicates being bitten by a dog; if accompanied by Death Qi or Death Deity, the dog itself dies; if accompanied by Blood Branch or Blood Taboo, servants suffer misfortune; if it falls on Kongwang, mourning clothes should be for someone from another family. If it is on Hai, it indicates illness in women; if accompanied by Heavenly Joy, it indicates a woman remarrying.

太常生日，人送財帛。剋日，傷食成病。日克常，人招宴會。常臨支，宅常修飾歡宴，得外家財，或店庫豐盈。旺相，主爵祿，刑害沖破，主喪服，財帛不安，貨物不定。生支，出武貴，祖父母蔭，或親屬相扶，或酒店起家。克支，因親屬破財，或出浮腫病人，或家長不正欺凌，或酒筵中起禍，及鴆毒下瘻。

The "Tai Chang" (太常) is a divinatory sign. If it is born on the day stem, it indicates that someone will give money or cloth. If it overcomes the day stem, it suggests overeating and illness of the spleen and stomach. If the day stem overcomes Tai Chang, it means someone will invite you to a banquet. If Tai Chang is added to the day branch, it indicates that the household is often renovated and has frequent banquets, and can receive wealth from the wife's family or the mother's family, or have full stores and warehouses. If Tai Chang is prosperous and strong, it indicates rank and salary. If it encounters punishment, harm, conflict, or destruction, it suggests mourning clothes, unstable wealth, and fluctuating prices of goods. If Tai Chang is born on the day branch, it indicates the emergence of a military official, receiving favor from grandparents, or receiving help from relatives, or starting a business such as a tavern. If Tai Chang overcomes the day branch, it suggests financial loss due to relatives, or the household having swollen patients, or the head of the family acting improperly and oppressing others, or causing trouble at banquets, or even poisoning, or suffering from lower body fistulas.

子支作合帶喜，酒食。丑支天詔，榮恩遷官。寅支值符，為吏。卯支臨申，父母災。辰支謾語，爭酒食。巳午未支，俱酒店。申支戲神，出行。酉支，酒食。戌支天狗，及怪犬人。亥支，宜求財。

Tai Chang explains according to the day branch it is approaching: if it approaches Zi and is accompanied by Liu He and carries Heavenly Joy, it indicates enjoyment from wine and food. If it approaches Chou and carries Heavenly Decree, it indicates receiving grace and honor, promotion and official appointment. If it approaches Yin and carries Chief Symbol, it indicates serving as a clerk. If it approaches Mao and is combined with Shen, it indicates parents encountering disaster. If it approaches Chen and carries Mangu Sha, it indicates quarrels over wine and food. If it approaches Si, Wu, or Wei, it indicates opening a wine shop. If it approaches Shen and carries Xishen, it indicates going on a long journey. If it approaches You, it indicates having wine and food. If it approaches Xu and carries Heavenly Dog, it indicates encountering a strange dog or someone who keeps strange dogs. If it approaches Hai, it is favorable for seeking wealth.

元武生日，有是非。剋日，防失脫，有神願求財。日克元，有喜事。武臨支，多盜，逃亡，損陰人小口，少婦墮胎，或宅有溺水鬼，服酒鬼。帶德合，妻災。生日，得橫財，或得婦女陰謀田產及江湖綠林財貨。克支及刑害，主失財損畜，招盜，或被人暗害。

The general "Yuanwu" (Black Tortoise): If it is born on the day stem, it signifies disputes and conflicts. If it overcomes the day stem, one should be cautious of theft or loss, and there may be unfulfilled spiritual vows needing to be settled, requiring expenditure to seek wealth. If the day stem overcomes Yuanwu, it indicates good news. If Yuanwu is placed on the day branch, the household may suffer repeated theft, people may flee, there may be harm to women and children, young women may miscarry, or there may be ghosts of drowned people or those who died drunk in the house. If Yuanwu is accompanied by "Dehe" (favorable combination), the wife may face misfortune. If Yuanwu is born on the day stem, it indicates unexpected wealth, or acquiring land through secret arrangements by women, or receiving money from outlaws or the underworld. If Yuanwu overcomes the day branch or forms punishment and harm with it, it signifies loss of money, damage to livestock, the arrival of thieves, or being secretly harmed by others.

子支，人口進退。帶盜神、遊魯、大小耗多失脫。乘辰加子，宅有水患。傳見陰后，主淫奔。丑支，宅主有憂煩，夢死人。寅支失物。卯支盜神、大小耗，失財；帶奸神咸池，婦女私通；乘子加卯，盜賊入門；乘午未帶祿馬、德合、生氣、歲神、皇恩、天喜加卯，主遷官。

The Black Tortoise divides its influence according to the Day Branch it is placed upon. If it is on Zi, it indicates that people's speech increases and decreases; if it is accompanied by 'Theft God', 'Wandering Capital', 'Lu Capital', 'Great Loss', and 'Minor Loss', then there will be frequent theft and loss. If it is on Chen and placed on Zi, it indicates water disaster in the house. If the Three Transmissions contain 'Tai Yin' and 'Heavenly Empress', it indicates affairs of improper relationships. If it is on Chou, it indicates the head of the family being anxious and dreaming of the dead. If it is on Yin, it indicates loss of belongings. If it is on Mao and accompanied by 'Theft God' and Great or Minor Loss, it indicates loss of wealth; if accompanied by 'Criminal God' and 'Xianchi', it indicates women having improper relationships; if it is on Zi and placed on Mao, it indicates thieves entering the house; if it is on Wu or Wei and accompanied by 'Wealth', 'Horse', 'Debt Harmony', 'Life Qi', 'Year God', 'Imperial Grace', and 'Heavenly Joy' and placed on Mao, it indicates promotion in official rank.

辰支居近水，有賊擾；宅神不安。盜神帶斗，賊在眼前不識。帶破碎、劫刃，宅中有水，人口逃亡。巳支，廚房失物。午支乘馬，帶遊戲，有走失。反吟，陰人災。未巳丁馬帶遊戲，有走失，或遷官，及移井。申支，有石磨。酉支加子，盜賊入門。乘辰加酉，對門有神廟。戌支血支血忌，有墮胎。帶迷惑，家有不明事。亥支有盜賊，水路更甚。

Yuanwu continues to explain according to the day branch: if it is at Chen, the residence is near water, there are thieves causing disturbances, and the household spirit is restless; if it carries 'Dou' (the star in Chou), the thief is right in front but cannot be recognized; if it carries 'Fragmentation煞', 'Jiesha', or 'Yangren', there is water accumulation in the house and people may flee. If it is at Si, there is loss in the kitchen. If it is at Wu and carries 'Yi Ma' and 'Xi Shen', there is a loss of something; if the lesson has 'Fan Yin', there is disaster for female relatives. If it is at Wei or Si and carries 'Ding Shen', 'Yi Ma', and 'Xi Shen', there may be loss, promotion, or relocation of the well. If it is at Shen, there is a stone mill in the house. If it is at You and added to Zi, thieves enter the house; if it is at Chen and added to You, there is a temple opposite the house. If it is at Xu and carries 'Xue Zhi' and 'Xue Ji', there may be an abortion; if it carries 'Wu Mo Sha', there are unclear matters in the house. If it is at Hai, there are thieves, and those coming by water are more severe.

太陰生日，陰人助財，旺相多喜事。剋日，陰小、僧尼侵害。日克陰，金錢自至。陰臨支，主異姓承繼，財帛暗積，利小口。刑害多闇昧，囚死孕女，小口老弱，陰人病亡。生支，陰人掌財，或得陰人財帛，及陰謀成事。克支，內外承謀相害，或奸私破家，陰人殺傷男子。

The "Tai Yin" general: when it is born by the day stem, it indicates that female relatives help to accumulate wealth, and during prosperous and strong periods, there are many joyful events. When it conquers the day stem, it suggests being harmed by women, children, or monks and nuns. When the day stem conquers Tai Yin, it indicates that wealth comes to the person naturally. When Tai Yin is added to the day branch, it suggests that the family business is inherited by a relative from another surname, wealth is accumulated secretly, and it is beneficial for children; if there is punishment and harm, there are many ambiguous matters; if it is in a state of being restrained and dying, it indicates a pregnant woman giving birth to a daughter, weak children, and illness and death of women. When Tai Yin is born by the day branch, it indicates that women manage wealth, or wealth is obtained from women, or that things are accomplished through secret planning. When Tai Yin conquers the day branch, it suggests that there is secret plotting and harm from inside and outside, or that the family is ruined due to improper relationships, or that women harm men.

子支，陰私。丑未支，冢墓不安。寅支吏神，獄吏擾。卯支，病符有災。辰支，兄弟或陰人掌家，婦外通。午支，娼淫。申支道路，陰人遠行。酉支奸神、咸池，室女淫。戌支，陰人掌家，婦外通，有口舌。亥支，姦淫。

Tai Yin is explained according to the day branch it approaches: if it approaches Zi, there will be private matters. If it approaches Chou or Wei, the graves will be unstable. If it approaches Yin and carries the 'Li Shen' spirit, there will be interference from jail officials. If it approaches Mao and carries the 'Bing Fu', there will be illness or disaster. If it approaches Chen, the household affairs will be managed by brothers or female relatives, and the wife will be involved in secret affairs outside. If it approaches Wu, there will be disorder involving prostitutes and immorality. If it approaches Shen, which represents roads, there will be female relatives traveling far away. If it approaches You and carries the 'Jian Shen' and 'Xianchi' spirits, there will be improper behavior by an unmarried daughter. If it approaches Xu, the female relatives will manage the household, the wife will have an affair outside, and there will be constant disputes within the family. If it approaches Hai, there will be cases of adultery.

天后生日，婚孕喜。剋日，女人爭鬥。刑日，男子災，日克后，有喜事。后臨支生旺，出貴女承恩澤，或得婦女成家。克支，因婦女敗家，或女人害男子，如背夫逃走，是非毀謗。刑支，婦子憂。傳用太常，家有寡婦。用天乙，損宅長。用螣蛇，多災病。見合龍，婚喜。見合武，損陰小。傳中多合神，淫泆。

The general "Heavenly Empress" indicates: if it is the same as the day stem, there will be joy from marriage and pregnancy. If it overcomes the day stem, there will be disputes among women. If it harms the day stem, there will be misfortune for men. If the day stem overcomes the Heavenly Empress, there will be good news. If the Heavenly Empress is added to the day branch and is in a favorable position, the family will produce a noble woman, receive blessings, or be supported by the wife in establishing the household. If the Heavenly Empress overcomes the day branch, it indicates failure of the family due to women, or harm to the man by the woman, such as the wife running away from her husband, causing disputes and slander. If the Heavenly Empress harms the day branch, there will be worries for women and children. If the three transmissions take "Tai Chang" as the main element, there will be a widow in the family. If they take "Heavenly Empress" as the main element, there will be harm to the head of the family. If they take "Teng Snake" as the main element, there will be many diseases. If "Liu He" and "Qing Long" appear, there will be joy in marriage. If "Liu He" and "Yuan Wu" appear, there will be harm to women and children. If there are many harmonious elements in the three transmissions, there will be disorder and immorality.

子支，出入。丑支血支血忌，氣血病。寅支天啼，得吏人相顧。卯支，了人主家，奸神、咸池，荒淫。辰戌支，妻災，陰人為主；帶六害、病符，有兩婦人犯宿疾。巳支病符，災。午支，淫亂。未支，血支、血忌，氣血病。申支，血支、血忌，主血塊。酉支，或乘酉，俱以婢為妻。亥支痢疾，女人不安。

The Heavenly Empress is explained according to the Day Branch it approaches: if it approaches the Zi branch, the person is often going out and about. If it approaches the Chou branch along with the Blood Branch and Blood Taboo, it indicates illness related to blood and qi. If it approaches the Yin branch with the Heavenly Cry Evil Spirit, it indicates receiving help from officials. If it approaches the Mao branch, it indicates being taken care of by outsiders; if accompanied by the Evil God and Xianchi, it indicates licentiousness. If it approaches the Chen or Xu branch, the wife or wife's family will suffer misfortune, and the household will be managed by women; if accompanied by the Six Harm and Bingfu, it indicates two women suffering from long-term illness. If it approaches the Si branch with Bingfu, it indicates disaster. If it approaches the Wu branch, it indicates licentiousness. If it approaches the Wei branch along with the Blood Branch and Blood Taboo, it indicates illness related to blood and qi. If it approaches the Shen branch along with the Blood Branch and Blood Taboo, it indicates internal blood clots. If it approaches the You branch, or if the Heavenly Empress itself is on the You branch, it indicates taking a servant girl as a wife. If it approaches the Hai branch, it indicates suffering from dysentery and women experiencing physical discomfort.

日辰課傳見旬丁者視十二天將可決未來事體，乘天乙，貴客來；螣蛇人口防失；朱雀遠信至；六合，子孫外向；勾陳，兵卒勾連；青龍，遠行吉；天空，奴婢走；白虎，喪服動；太常，父母憂；元武，盜不可獲；太陰，婢妾有私；天后，婦人走。

When the "Ding God" of the current ten-day period appears in the day stem, day branch, four lessons, or three transmissions, observe the Heavenly General it rides upon to predict upcoming events: if Ding rides "Tian Yi," a distinguished guest will arrive; if it rides "Teng Snake," be cautious of people going missing from the household; if it rides "Zhu Que," there will be news from afar; if it rides "Liu He," the children's thoughts are outward; if it rides "Gou Chen," there will be involvement with soldiers or officials; if it rides "Qing Long," a long journey will be auspicious; if it rides "Tian Kong," the servants will run away; if it rides "Bai Hu," there will be matters concerning mourning clothes; if it rides "Tai Chang," there will be worry about the parents; if it rides "Yuan Wu," stolen goods cannot be recovered; if it rides "Tai Yin," the servant women have private affairs; if it rides "Tian Hou," a woman will run away.

干傷支吉，老與男凶；干吉支傷，陰小有咎。陽克陽支，憂小口；陰克陰支，母命難；二上克下憂妻宮，二下賊上官事起；吉將失地剋日，反為不吉。凶將旺相生日，未必為凶。若逢三合，乃同居共住。發用空亡，則獨處無鄰。

If the day stem is harmed but the day branch is auspicious, it indicates misfortune for the elderly and male members. If the day stem is auspicious but the day branch is harmed, it suggests disaster for women and children. A yang branch overcoming another yang branch indicates concern for children; a yin branch overcoming another yin branch indicates danger for the mother. If two of the four lessons have upper branches overcoming lower ones, there will be worries in the wife's house. If two lessons have lower branches stealing from upper ones, legal disputes may arise. If a favorable general is in a place of loss and then attacks the day stem, it may not be auspicious. If a harmful general is strong and beneficial to the day stem, it may not necessarily be harmful. If the lesson contains triple harmony, it suggests living together with others. If the initiating transmission falls in kongwang, it indicates living alone with no neighbors.

宅逢辰巳，樹木園林。亥子扶支，傍河居住。申酉過路街邊。辰戌丘墳寺院。寅卯山崗橋石，寅亥必近樓臺。庚辛道路斜坤艮出，壬癸溝潤井河邊。甲乙為林單行樹，丙丁旺處高崗連。戊己墳墩，或緣破嶺。元空同曲直，屋下有井。魁罡當卯酉，門戶應遷。

Looking at the lesson's imagery to assess the terrain and environment of a residence: if the residence is located at the position of Chen or Si, there are nearby trees and gardens. If Hai and Zi support the day branch, it indicates living by a river. If Shen and You are present, it suggests living by a roadside. If Chen and Xu are present, it indicates nearby hills, tombs, or temples. If Yin and Mao are present, it suggests living by a hillside, bridge, or rock; if Yin and Hai are both present, it definitely indicates proximity to a building. If the hidden stem shows Geng or Xin, the road in front of the house slopes from the direction of Kun or Gen. If it shows Ren or Gui, it indicates being near ditches, moist areas, wells, or rivers. If it shows Jia or Yi, there are trees or a single tree nearby; if Bing or Ding are present and are strong, it indicates being connected to a high hill. If Wu or Ji are present, it indicates being near a grave or leaning against a broken hill. If Yuanwu and Tiankong appear together with Quzhi lesson, there is a well beneath the house. If Hekui and Tiangang are exactly at the position of Mao or You, the entrance and door need to be changed or moved.

人類神：寅為父，亥為母，太常為父母、為岳丈，巳為岳母，巳申為叔伯，未為妻、為兄弟，子為男，午為女，六合為子孫，酉為女、為姨婢，卯為外孫，戌為舅、為僕。又生我為父母之類，如甲乙日，子父亥母，寅兄卯弟，巳子，未妻，辰戌奴，餘例此。

The divine classifications for human relationships represented by each branch and stem are as follows: "Yin" represents the father, "Hai" represents the mother, "Tai Chang" represents both parents and the father-in-law, "Si" represents the mother-in-law, "Si" and "Shen" represent uncles and cousins, "Wei" represents the wife and the brother, "Zi" represents the son, "Wu" represents the daughter, "Liu He" represents descendants, "You" represents the daughter and the aunt or servant, "Mao" represents the grandson, and "Xu" represents the maternal uncle and the servant. Another method determines the six relations based on generation and control. Those that generate me are considered parents. For example, on Jia or Yi days, which belong to wood, water generates wood, so "Zi" (Yang water) is the father and "Hai" (Yin water) is the mother. Those of the same type, such as "Yin" for brothers and "Mao" for younger brothers, are considered siblings. Those I generate, such as "Si" (fire), are considered children. Those I control, such as "Wei" (earth), are considered the wife. "Chen" and "Xu" (earth) are considered servants. The rest follow the same pattern.

宅類神：子為房，為徑。丑為廚庫，為院落，又為窗欞，為壁，為墓，為田，為畜。寅為前過路，為書院，為棟樑。卯為前門。辰為祠堂，為牆垣，為積壤，為墓。巳為灶，為店，為火燭。午為廳堂。未為井，為圈。申為後過路，為囤場，為邊街。酉為後門，為婢舍。戌為路堂，為僕舍，為坑塹，為糞坑。亥為樓臺，為廁，為飛閣，為豬欄。若類神俱以旺相得地論，若空亡不得地則勿論。

The class gods representing the various parts of a house (as indicated by the earthly branches): "Zi" represents the bedroom and a small path. "Chou" represents the kitchen and storage room, the courtyard, the window frames, walls, tombs, fields, and livestock. "Yin" represents the passage in front of the house, the study, and the main beam. "Mao" represents the front door. "Chen" represents the ancestral hall, the enclosure, piled soil, and tombs. "Si" represents the stove, the shop, and is associated with fire and candles. "Wu" represents the hall. "Wei" represents the well and the livestock pen. "Shen" represents the passage behind the house, the storage area, and the adjacent street. "You" represents the back door and the room for servants. "Xu" represents the passage leading to the hall, the servant's quarters, and the ditch or cesspit. "Hai" represents the upper floor, the toilet, and the elevated corridor or pigpen. These class gods are only considered valid when they are prosperous and strong; if they fall into the state of Kongwang or are not in their proper position, they cannot be used for divination.

支前一位為左鄰，支後一位為右鄰，沖支位為對門鄰。若上乘魁罡，不落空陷，為惡鄰。旺相，富而惡；休囚，貧而惡。鄰位上乘旺相吉神，而支上休囚受克，並凶神煞，是鄰人勝我，不如他。反此則我勝彼。

The day branch's left neighbor is the branch one position before it, and the right neighbor is the branch one position after it. The branch that conflicts with the day branch is called the opposite neighbor. If these neighboring branches are occupied by 'Hekui' or 'Tiangang' and are not in an empty or trapped position, they indicate harmful neighbors. If these neighbors are prosperous and strong, they are both wealthy and harmful; if they are weak and confined, they are both poor and harmful. If the neighboring branches are occupied by prosperous and auspicious deities, but the day branch is weak and suffering from being overcome, and also carries malevolent spirits, then the neighbor is stronger than oneself, leading to situations where one is always inferior. Conversely, if the day branch is strong and the neighboring branch is weak, then oneself is stronger than the neighbor.

欲知吉凶，先視課傳。見青龍，與家長本命相生者，吉。相剋者凶。其宅難住。又人克宅吉，宅克人凶。

To determine the auspiciousness of buying a house, first examine the four lessons and three transmissions. If the 'Azure Dragon' appears in the lessons, and it is in mutual generation with the family head's native branch, it indicates good fortune; if it is in mutual control, it signifies bad fortune, meaning the house cannot be inhabited. There is also a general rule: when the day stem (representing the person) overcomes the day branch (representing the house), it is auspicious, as the person can control the house; if the house overcomes the person, it is inauspicious, as the house harms the person.

凡陽年以大吉加歲干，陰年以小吉加歲支，視天盤上，甲庚下為天道，丙壬為人道，乾巽下為兵道，丁癸下為鬼道，乙辛下為地道，坤艮下為死道。天道上吉，人道次之，餘方凶。

When divining about construction, in a yang year, place 'Daji' (Chou) on the heavenly stem position of the sovereign year. In a yin year, place 'Xiaoji' (Wei) on the earthly branch position of the sovereign year. After arranging the Heaven Plate, observe the directions and their corresponding categories: beneath Jia and Geng is 'Heavenly Way', beneath Bing and Ren is 'Human Way', beneath Qian and Xun is 'Military Way', beneath Ding and Gui is 'Ghost Way', beneath Yi and Xin is 'Earthly Way', and beneath Kun and Gen is 'Death Way'. Construction in the direction of Heavenly Way is most auspicious, followed by Human Way, while the other directions are inauspicious.

又以家長年加歲支，視地盤本命行年上，見功曹傳送，大利修造。勝光神后亦利。大吉無害。小吉登明太乙平。天罡河魁殺人凶。罡應六年，魁應三年。又視行年上神，與辰上神不相剋刑，歲支上神與行年上神不相剋，辰上神不克日，辰上不犯天目、劫煞、大煞、歲煞者，立可修造。

Another method: add the parent's year of birth to the earthly branch of the current year's stem. Look at the positions of the native's earthly branch and the year of birth on the earth plate to determine which month general is obtained. If it is 'Gongcao' (Yin) or 'Chuansong' (Shen), it is very favorable for construction. If it is 'Shengguang' (Wu) or 'Shenhou' (Zi), it is also favorable. If it is 'Daji' (Chou), there is no problem. If it is 'Xiaoji' (Wei), 'Dengming' (Hai), or 'Taiyi' (Si), it is average. If it is 'Tiangang' (Chen) or 'Hekui' (Xu), it indicates danger and is very凶. 'Tiangang' occurs within six years, and 'Hekui' occurs within three years. Then check whether the god on the year of birth does not conflict or injure the god on the day branch, and whether the god on the current year's stem does not conflict with the god on the year of birth. Also check whether the god on the day branch does not control the day stem, and whether the day branch does not commit 'Tianmu', 'Jiesha', 'Dasha', or 'Suasha'. If all these conditions are met, construction can be started immediately.

以天罡為青龍建，正七月加子，二八月加寅，九月加辰，四、十月加午，五、十一月加申，六、十二月加戌。順輪，遇建、除、執、危、開所臨之方為黃道。滿、平、破、成、收、閉所臨之方為黑道，凶。建如正月青龍建加子，則丑為明堂，寅為天刑滿，卯為朱雀平，辰為金匱定，巳為天德執，午為白虎敗，未為玉堂危，申為天牢破，酉為元武收，戌為司命開，亥為勾陳閉。

The method of calculating the directions of the Yellow Path and Black Path: take the "Tiangang" (Chen) as the "Azure Dragon" and pair it with the "Jian" day. In the first and seventh months, add it to the position of Zi; in the second and eighth months, add it to Yin; in the ninth month, add it to Chen; in the fourth and tenth months, add it to Wu; in the fifth and eleventh months, add it to Shen; in the sixth and twelfth months, add it to Xu. After determining the starting point, arrange the twelve divine beings in order around the twelve earthly branches. The directions where "Jian, Chu, Zhi, Wei, Kai" are located are on the Yellow Path, which is auspicious; the directions where "Man, Ping, Po, Cheng, Shou, Bi" are located are on the Black Path, which is inauspicious. For example: in the first month, the Azure Dragon paired with Jian is placed on Zi. Then, the position of Chou is "Mingtang" (Chu), Yin is "Tianxing" (Man), Mao is "Zhuque" (Ping), Chen is "Jinkui" (Ding), Si is "Tiande" (Zhi), Wu is "Baihu" (Bai, which is Po, the previous one), Wei is "Yutang" (Wei), Shen is "Tianlao" (Po), You is "Yuanwu" (Shou), Xu is "Siming" (Kai), and Hai is "Gouchen" (Bi).

犯天刑則修天德，朱雀則修青龍，白虎則修明堂，勾陳則脩金匱，元武則修司命，天牢則修玉堂。

If a construction is mistakenly started in a Black Path direction, it can be remedied by initiating work in the corresponding Yellow Path direction: if the offense is in the Heavenly Punishment direction, start work in the Heavenly Virtue direction; if the offense is in the Vermilion Bird direction, construct in the Azure Dragon direction; if the offense is in the White Tiger direction, construct in the Bright Hall direction; if the offense is in the Gou Chen direction, construct in the Golden Chest direction; if the offense is in the Black Tortoise direction, construct in the Director of Destiny direction; if the offense is in the Heavenly Prison direction, construct in the Jade Hall direction. Use the auspicious direction's work to offset the adverse direction's offense.

宮姓土，羽姓子，角姓卯，徵姓午，商姓酉，各視姓上所臨之神。子午寅申吉，魁罡凶。亭部：以月將加太乙，視天魁下為亭，取是方之泥作灶，家富吉。以此泥塗月厭方上，絕鼠雀，禁盜賊。

According to the five tones to determine the method of building a house: the surname of the family determines the position. The surname Gong belongs to earth, taking the earth positions of Chen, Xu, Chou, and Wei. The surname Yu takes Zi, the surname Jiao takes Mao, the surname Zheng takes Wu, and the surname Shang takes You. Each family should look at the position corresponding to their surname and check the heavenly plate deity above it. If it is Zi, Wu, Yin, or Shen, it is auspicious. If it is Hekui (Xu) or Tiangang (Chen), it is inauspicious. There is also a method called 'Tingbu': place the month general on Taiyi (Si) and arrange the plate. The position below Tiankui (Xu) is 'Ting'. Take the soil from this position to build the stove, which can bring wealth and auspiciousness to the family. Also, use this soil to paint the area where the month aversion is located, which can eliminate rats and sparrows and also prevent theft.

凡遷新居，以月將加家長行年，視宅神上，見子午寅申則安居，魁罡則衰老憂禍，卯酉則卑幼病恙，巳亥損六畜，丑未遭官事。宅神例：在家長命前五位，如子人巳，丑人午。日上辰為舊宅，辰上神為新宅，日下神旺相，舊宅吉；如上神剋日，乃自不欲住。辰上神旺相，新宅吉，如上神克辰，雖移居不久。

When moving into a new home, place the Month General on the parent's year pillar and set up a chart. Look at the position of the "Residence God" to see which branch it falls on. If it is Zi, Wu, Yin, or Shen, it indicates a peaceful and stable residence. If it is Hekui (Xu) or Tiangang (Chen), there will be worries and misfortunes for the elderly in the family. If it is Mao or You, there will be illness among the younger generation. If it is Si or Hai, there will be harm to livestock. If it is Chou or Wei, there will be legal troubles. The method of determining the Residence God is to count five positions forward from the parent's birth branch. For example, if someone is born in Zi, the Residence God is in Si; if born in Chou, the Residence God is in Wu. In addition, the Day Branch represents the old residence, and the god on the Day Branch represents the new residence. If the god on the Day Branch is prosperous and strong, the new residence is auspicious. If the god above the Day Branch overcomes the Day Stem, it means the person originally did not want to move. If the god on the Day Branch is prosperous and strong, the new residence is auspicious. If the god above the Day Branch overcomes the Day Branch, even if they move in, they will not stay long.

人慾來同居者，以月將加正時，於日辰上推之。上克下利他，下賊上利我。若上下德合相生者，視子加母，不可容留；母加子，可容其住。

When someone wants to stay with you, the method of divination is to place the Month General on the correct hour and set up the chart. Then, analyze the Day Stem and Day Branch. If the upper god overcomes the lower god, it is favorable for the person coming to stay. If the lower god overcomes the upper god, it is favorable for yourself. If there is a relationship of virtue harmony or mutual generation between upper and lower, then look at the mother and son relationship in the Five Phases: if the son is placed on the mother (you are being drained), it is not advisable to let them stay. If the mother is placed on the son (you receive support), then it is acceptable for them to stay.

日為人，辰為墓山；死墳看辰陽，生墳視墳陰。辰上神生日及生日上辰者，吉；日上神克辰上神者，不吉。辰上神剋日及剋日上神者，凶。傳生日吉，日生傳凶。吉神將生氣旺相臨辰，上下不刑沖剋害，則人鬼咸降，富貴榮達。生墳忌見死氣、死神、蛇、虎，支破加臨辰陰，尤忌剋日及剋日上神。

When divining a burial site, the day stem represents the living person, and the day branch represents the mountain where the tomb is located. For an already buried ancestor's tomb (a dead tomb), one should look at the yang spirit on the day branch (the third lesson). For a pre-constructed tomb meant for a living person (a living tomb), one should look at the yin spirit on the day branch (the fourth lesson). If the spirit on the day branch is able to generate the day stem, or if the spirit on the day branch is able to generate the day branch added to the day stem, it indicates good fortune. If the spirit on the day stem overcomes the spirit on the day branch, it is not auspicious. If the spirit on the day branch overcomes the day stem or the spirit on the day stem, it indicates misfortune. If the three transmissions generate the day stem, it is good. If the day stem is able to generate the three transmissions (meaning the day stem is being drained), it is bad. If the auspicious spirits and generals bring "life qi" and are strong and flourishing, and they are in command of the day branch, and there are no conflicts, overcomings, or harms between the upper and lower parts, then both the living and the deceased will be at peace, indicating wealth, honor, and success. When constructing a living tomb, it is most undesirable to see "death qi," "death deity," "teng snake," and "white tiger." It is also undesirable for "branch destruction" to be added to the yin spirit on the day branch, especially if they overcome the day stem or the spirit on the day stem.

凡已葬之地，欲安穩，不欲奇險；未葬之地，欲生旺，不欲破敗。以青龍為來龍，以日鬼之墓為墓。視龍與墓，相生合而無刑剋者吉，反此則凶。葬得伏吟吉，返吟凶。得六神藏四煞沒為上吉。從革主遷，潤下不發。

When a burial has already taken place, the terrain should appear stable and not strange or steep. For land that has not yet been buried, the terrain should show strong life qi and not be broken or declining. In divination, the "Azure Dragon" represents the coming mountain ridge, and the burial site's tomb is represented by the day stem's official ghost's storage. If the mountain ridge and the tomb are in mutual generation and harmonious compatibility without conflict, it is auspicious; otherwise, it is inauspicious. If the burial divination results in the "Hidden Chant" pattern (still and unmoving), it is auspicious. If it results in the "Reversal Chant" pattern (turbulent and overturned), it is inauspicious. If the "Six Spirits hidden, Four Evils absent" pattern is achieved, it is the highest level of auspiciousness. If the "From Reform Pattern" (the metal triple Si-You-Chou) is obtained, it mainly indicates relocation of the tomb. If the "Moistening Down Pattern" (the water triple Shen-Zi-Chen) is obtained, it indicates that the burial will not bring success.

課傳寅申巳亥全，曰懸胎，曰學堂，上地；子孫聰明，富貴壽考。子午卯酉全，中地也；亦可富貴。辰戌丑未全，富而不貴。孟仲季錯雜不齊，為常地；陰陽不備，地不正。空亡者，魂魄無歸。

Now determine the rank of the place based on the branches in the four lessons and three transmissions: if the four young branches (寅, 申, 巳, 亥) are all present, it is called 'suspended fetus' or 'academy', which is the best place, indicating intelligent descendants, wealth, and long life. If the four middle branches (子, 午, 卯, 酉) are all present, it is a medium place, which can also lead to wealth and status. If the four seasonal branches (辰, 戌, 丑, 未) are all present, it indicates wealth but not high status. If the four young, four middle, and four seasonal branches are mixed and not complete, it is just an ordinary place. If both yin and yang branches are not fully present, the place is not proper. If it falls into kongwang, it indicates that the soul has no place to return.

天乙順傳，日辰上見四孟者，蔭長；天乙逆傳，日辰上見四仲者，蔭次；日辰上見四季者，蔭末。辰上見蛇、雀、飛廉、破碎、空亡、天鬼、大煞、伏殃，主怪異。辰鬼作六合，元武臨辰，主門外不潔。辰上生年馬與造日葬日馬、所占時馬，並天馬臨辰，或丁神臨辰，主遷葬。初傳為一代，中傳為二代，末傳為三代，吉凶衰旺各隨神將決之。

The Heavenly Nobleman moves in the order of the stems and branches, and if the day stem and day branch are among the four young stems (寅, 申, 巳, 亥), it indicates prosperity for the eldest son. If the Heavenly Nobleman moves in reverse order and the day stem and day branch are among the four middle stems (子, 午, 卯, 酉), it indicates prosperity for the second son. If the day stem and day branch are among the four seasonal stems (辰, 戌, 丑, 未), it indicates prosperity for the youngest son. If the day branch shows the Teng Snake, Vermilion Bird, Fei Lian, Pohua, Kongwang, Tian Gui, Da Sha, or Fu Yang, it suggests strange occurrences at the tomb. If the official ghost of the day branch exactly matches the Liu He, or if the Black Tortoise is added to the day branch, it indicates impure things outside the tomb gate. If the day branch shows the post-horse of the current year, the day of tomb construction, the day of burial, the post-horse of the hour, or if the Heavenly Horse is added to the day branch, or if the Ding God is added to the day branch, it mainly indicates the need for relocation of the tomb. The three transmissions are divided among generations: the first transmission governs the first generation, the middle transmission governs the second generation, and the final transmission governs the third generation. The fortune, misfortune, prosperity, and decline of each generation are determined by the deities riding the respective transmissions.

但遇天空、空亡而無生氣，敗絕而無救神，即氣數欲絕。如三傳皆吉，再將末傳在式中細推，盡數則休。凡遇敗絕，宜改葬旺處。

As long as there is a 'Tian Kong' or a 'Kongwang' and no 'Life Qi' to support, with the person sitting in a ruined or dead place and no 'Jiu Shen' to save, it indicates that the energy of this branch is coming to an end. If all three transmissions are favorable, one should still carefully examine the final transmission within the divination pattern, pushing the calculation to its limit. When this limit is reached, the destiny of this branch is concluded. Whenever there is an appearance of ruin and death, one should relocate the burial to a place where the energy is strong.

亥為天柱，寅為青龍，申為白虎，子為水，元武所乘神為主山。如乘寅，則寅為照山，主山所對為案山。課傳並見，則數者皆全；有缺，則為不足。如無龍，則青龍不足，其吉凶則視上神何如。如寅是青龍，上神見亥相生，則福；相剋則凶。

The terrain of a burial site is also matched with the Earthly Branches: "Hai" represents the Heavenly Pillar, "Yin" is the Azure Dragon (left sand), "Shen" is the White Tiger (right sand), "Zi" is water, and the Earthly Branch under which the Yuanwu is located is the main mountain. For example, if Yuanwu is on "Yin," then "Yin" is the facing mountain; the direction directly opposite the main mountain is the case mountain. These elements all appear in the Four Lessons and Three Transmissions, indicating that the terrain is complete. If any element is missing, that particular aspect is considered insufficient. For instance, if "Yin" is not present in the lesson, it indicates that the Azure Dragon sand is lacking. As for the fortune or misfortune of each element, it depends on the deity that governs it. For example, if "Yin" is the Azure Dragon and "Hai" comes to generate it, there will be blessings; if something comes to overcome it, it will bring misfortune.

以發用定葬後吉凶。子瞻批云：以下定人品貴賤。用木，子孫寬仁，有文章，旺相相生，與龍常等吉將並，出州縣之官，宅主有園林果木；與合、後、武並，出淫奔之女；休囚與凶將並，出木工及為棺槨之業。

Using the Five Phases of the first transmission (initial transmission) to determine the fortune and misfortune after burial. The old edition here has a comment by Su Zhe: "The following determines the noble or humble status of a person." If the initial transmission belongs to wood: descendants are broad-minded, kind, and compassionate, with literary talent. If wood is in its season, prosperous and strong, and also generates the day stem, and is accompanied by auspicious generals such as "Azure Dragon" and "Tai Chang," it indicates the emergence of officials at the county or prefecture level, and the family of the deceased will have gardens and fruit trees. If it is accompanied by "Liu He," "Heavenly Empress," and "Black Tortoise," it indicates the emergence of women who run away and engage in immoral behavior. If wood is weak and confined, and accompanied by malevolent generals, it indicates the emergence of carpenters or those who make coffins.

用火，旺相與吉將並，出文人，多才學，有爵祿；或五色彩土，有禮貌周旋；休囚與凶將並，子孫多言語，諂佞奇計，浮游無定，或為火工陶冶之業。用土，旺相與吉將並，主富厚，有寶物，田園豐腴，子孫敦厚，德行忠良，或作鎮守土官；休囚與凶將並，子孫愚痴，或出土工，築冢守墳之業。

When the initiating transmission belongs to fire: if it is prosperous and strong and appears together with auspicious generals, it indicates the emergence of scholars with outstanding talent and learning, who may attain titles and salaries. There may be colorful red soil in the tomb, and descendants will be knowledgeable in etiquette and skilled in social interactions. However, if fire is weak and confined and appears together with malevolent generals, it suggests that descendants will talk a lot, be sycophantic and cunning, have many schemes, be unstable and wandering, or engage in occupations related to fire such as metalworking and pottery. When the initiating transmission belongs to earth: if it is prosperous and strong and appears together with auspicious generals, it indicates a wealthy family, possession of treasures, fertile fields and gardens, descendants who are honest and virtuous, with good moral character, or the emergence of local officials responsible for governing a region. However, if earth is weak and confined and appears together with malevolent generals, it suggests that descendants may be dull and foolish, or that individuals may become builders working with mud and water, engaged in tomb construction and cemetery guarding.

用金，旺相與吉將並，主富貴，出剛毅武將。休囚與凶將並，子孫鬥狠盜訟，多蓄兵器，或主凶死，或出兵卒屠宰之流。用水，旺相與吉將並，子孫多謀計，有思慮，好賓客交遊，多酒肉。休囚與凶將並，子孫遊蕩，婦女淫奔，出遠行人，或多水厄。用神空亡，或落空亡，出僧尼九流，有五姓冢墓之說。

The initiating transmission belongs to metal: if it is prosperous and strong and appears together with auspicious generals, it indicates wealth and honor, and the emergence of a strong and resolute military officer. If it is weak and confined and appears together with malevolent generals, it suggests that descendants are prone to violence and quarrels, theft and lawsuits, there are many weapons hidden at home, or the family may not end well, or there may be soldiers and butchers emerging. The initiating transmission belongs to water: if it is prosperous and strong and appears together with auspicious generals, it indicates that descendants are shrewd and thoughtful, enjoy socializing with guests, and have ample food and drink. If it is weak and confined and appears together with malevolent generals, it suggests that descendants are idle and not engaged in proper work, women may run away secretly, there may be people leaving home far away, or there may be dangers of drowning. If the useful god itself is in kongwang or falls into kongwang, it indicates the emergence of monks, nuns, and miscellaneous artists—this leads to the following discussion on the 'Five Surnames Tombs'.

宮羽姓墓在辰，門陌在壬，冢穴在庚，喪庭在甲；商姓墓在丑，門陌在庚，冢穴在丙，喪庭在庚；角姓墓在未，門陌在甲，冢穴在壬，喪庭在丙；徵姓墓在戌，門陌在丙，冢穴在甲，喪門在壬。若上神得寅申臨，主大吉富貴。

The method of determining the burial site based on the five tones and surnames: the surname Gong and Yu have their tomb in the Chen direction, the door path (men mo) in the Ren direction, the burial mound in the Geng direction, and the mourning hall in the Ji direction; the surname Shang has its tomb in the Chou direction, the door path in the Geng direction, the burial mound in the Bing direction, and the mourning hall in the Geng direction; the surname Jue has its tomb in the Wei direction, the door path in the Ji direction, the burial mound in the Ren direction, and the mourning hall in the Bing direction; the surname Zhi has its tomb in the Xu direction, the door path in the Bing direction, the burial mound in the Ji direction, and the mourning hall in the Ren direction. If the directions of Yin or Shen are present in these positions, it indicates great fortune and prosperity for the family.

有天柱太歲之說，以太歲加登明，但取天盤寅申巳亥下。有天德地吞之說，以天罡加月建，孟月視天上甲下為天德，小吉為地吞。仲月視天上庚下為天德，太沖下為地吞。季月視天上丙下為天德，登明下為地吞。葬天德下吉，地吞下凶。

There is also the concept of "Heavenly Pillar Age": placing the Age on "Dengming" (Hai) to set up the chart, and only using the directions corresponding to the branches of Yin, Shen, Si, and Hai on the Heaven Plate. There is also the concept of "Heavenly Virtue and Earthly Devouring": placing "Tiangang" (Chen) on the Month Builder to set up the chart. In the first months (Yin, Shen, Si, Hai months), look at the direction corresponding to the hidden heavenly stem Jia on the Heaven Plate, which is "Heavenly Virtue," and the direction corresponding to "Xiaoji" (Wei), which is "Earthly Devouring." In the middle months (Zi, Wu, Mao, You months), look at the direction corresponding to the heavenly stem Geng on the Heaven Plate, which is "Heavenly Virtue," and the direction corresponding to "Taichong" (Mao), which is "Earthly Devouring." In the last months (Chen, Xu, Chou, Wei months), look at the direction corresponding to the heavenly stem Bing on the Heaven Plate, which is "Heavenly Virtue," and the direction corresponding to "Dengming" (Hai), which is "Earthly Devouring." Burial at the direction of Heavenly Virtue is auspicious, while burial at the direction of Earthly Devouring is inauspicious.

視課傳五行之所勝，以決形兆。金勝，其地有高崗、大原、道路，下有骸骨、瓦石、金銀、銅錫等物，凶出兵，吉出將，三代富貴，後嗣稀少。木勝，其地多園林果木，有棺槨、麥、穀之類，吉出文藝，凶出痴迷。

Now examine which of the five elements is dominant among the four lessons and three transmissions, to determine the terrain features and underground phenomena of this land. If the metal element is dominant: there are high hills, large plains, and roads on the surface, and buried beneath are bones, tiles, stones, and metals such as gold, silver, copper, and tin. In a凶 situation, soldiers emerge; in a吉 situation, generals and admirals appear, bringing prosperity for three generations, but with few descendants. If the wood element is dominant: the land has many gardens and fruit trees, and beneath are coffins and grains such as wheat and millet. In a吉 situation, scholars and artists emerge; in a凶 situation, people who are obsessed or confused appear.

圭勝，其地平坦豐厚安穩，或有崗阜，吉豐足，凶出痴聾喑啞。水勝，其地卑溼，下有破石，出寡婦，大凶。火勝，其地曲長，有坑坎、磚瓦、孔穴之類，出孤獨，大凶。

Earthly Qi dominates: The land is flat, rich, and stable, or has hills and ridges; if auspicious, the family will be prosperous and well-off, but if inauspicious, it will produce people who are foolish, deaf, or mute. Water Qi dominates: The land is low, damp, and has broken stones underground; it produces widows, which is very inauspicious. Fire Qi dominates: The terrain is winding and narrow, with pits, bricks, tiles, and holes; it produces lonely people, which is very inauspicious.

視山上所得神將決之，如二十四山，乾亥艮寅之例。寅申為雜氣之土。子鼠穴。辰丑伏尸。卯水泉或木根。巳窯灶物。午焦土。未腐木。酉白色礫石。戌亥無物。天乙黃膩土，螣蛇窯灶焦土。朱浪花赤土。六合樹木根。勾陳堅黃土或蟲蟻。青龍錢或曲木。天空無物。白虎死沙。太常金石物。元武水泉或溼土。太陰白土。天后地鼠穴。

Digging into the site will reveal what is present, and this depends on the deities and phenomena associated with the direction the mountain faces, which is determined according to the twenty-four mountain directions, such as Qian paired with Hai and Gen paired with Yin. First, consider the earthly branches: Yin and Shen indicate mixed soil; Zi indicates a mouse hole; Chen and Chou indicate buried corpses; Mao indicates spring water or tree roots; Si indicates remnants of kilns and stoves; Wu indicates burnt soil; Wei indicates rotten wood; You indicates white gravel; Xu and Hai indicate nothing at all. Then consider the heavenly generals: Tian Yi indicates yellow fine soil; Teng Snake indicates burnt soil from kilns and stoves; Zhu Que indicates red soil like waves; Liu He indicates tree roots; Gou Chen indicates hard yellow soil or insects; Qing Long indicates copper coins or curved wood; Tian Kong indicates nothing at all; Bai Hu indicates dead sand; Tai Chang indicates metal and stone objects; Yuan Wu indicates spring water or wet soil; Tai Yin indicates white soil; Tian Hou indicates underground mouse holes.

將神二土，其土黃膩肥厚。土金，有石。土水，沙泥。土木，朽木。土火甑瓦礫。二金，白石或金器。金水，沙泥。金木，尸骸。金火，銅錢器皿。二水，黑色土或水泉。水木，蘆黃草根。水火，伏尸。二木，草木根，木火，炭灰。二火，赤土石或焦炭，空亡無物。

When considering both the Heavenly Generals and the Earthly Branches in terms of the Five Phases: if both are earth, the earth is yellow, moist, fine, and thick; earth paired with metal indicates stones in the site; earth paired with water indicates sand and mud; earth paired with wood indicates rotten wood; earth paired with fire indicates broken pottery and cooking vessels. If both are metal, it indicates white stones or metal objects; metal paired with water indicates sand and mud; metal paired with wood indicates bones; metal paired with fire indicates copper coins and vessels. If both are water, it indicates black soil or spring water; water paired with wood indicates roots of reeds and yellow grass; water paired with fire indicates hidden corpses. If both are wood, it indicates roots of grass and trees; wood paired with fire indicates ash. If both are fire, it indicates red soil and stones or burnt charcoal. If it meets Kongwang, there will be nothing at all.

月將加正時，視大吉下有伏尸，小吉下有腐木，從魁下有瓦石，太沖下有湧泉，餘無物。

When examining what is buried around a tomb, place the Month General on the exact hour and set up the chart. The direction opposite to 'Daji' (Chou) has hidden corpses, the direction opposite to 'Xiaoji' (Wei) has rotten wood, the direction opposite to 'Congkui' (You) has tiles and stones, and the direction opposite to 'Taichong' (Mao) has flowing springs. There are no other objects in the remaining directions.

月將加時辨其用神本墓支，更看神將之善惡，貴賤窮通任意推。戊癸合將土塞墓，乙庚配位氣自纏，丁壬合時蛇並血。甲己根株穿骨尸，丙辛蛇侵立穴地。五行刑剋驗根基，申酉端詳蟲與虎。寅卯根株似髮鬚。巳午熱氣宜迴避，亥子蛇鼠好遷居。

The method of verifying a grave site involves placing the Month General on the time of the divination and setting up the chart. Identify the Useful God and its own墓支 (burial branch), then examine the nature of the accompanying divine general. Thus, one can determine the person's status, wealth, and fate. A mnemonic says: When a hidden heavenly stem meets Wu and Gui, it indicates the earth has blocked the grave. When Yi and Geng are paired, it suggests the earth energy is entangled. When Ding and Ren are paired, it indicates the presence of snakes and bloodshed. When Jia and Ji are paired, it suggests roots and grass penetrate bones. When Bing and Xin are paired, it indicates snakes intruding into the chosen grave site. In general, use the five phases' punishments and restrictions to test the foundation of the land: if there are Shen or You, carefully check for insects and tigers (transformations of metal energy); if there are Yin or Mao, it indicates tree roots entwined like hair; if there are Si or Wu, it suggests underground heat, which should be avoided; if there are Hai or Zi, it indicates snakes and rats, and it is best to relocate.

上克下兮面合地，下賊上兮身首離。貴合旺相青龍並，三公事業出群黎。螣蛇開壙蟲滿墓，必須家破婦奸私。朱雀旺相明蛛網，官事遭連子梗頑。六合墳墓橫根倒，見水兒孫富有餘。勾陳貴賤傷殘惡，主出兇徒盜賊連。青龍水土生祿馬，主出高官將相權。天后墓間須見水，當年必主子孫賢。太陰金箔堪貼土，或為衣祿富貴遷。元武蛇鼠人多盜，墳中水泛必無棺。

If the heavenly god overpowers the earthly god, it indicates the corpse is lying face down on the ground. If the earthly god overpowers the heavenly god, it indicates the body and head are separated. If the 'Heavenly Nobleman' and 'Liu He' are in command and prosperous, and the 'Azure Dragon' is also present, it indicates the descendants will attain high official positions and achieve success beyond ordinary people. If 'Teng Snake' is in charge during the opening of the grave, it indicates the grave is full of insects, the family will suffer ruin, and women will have secret affairs. If 'Vermilion Bird' is prosperous, it indicates the grave site is covered with bright webs, leading to legal troubles and rebellious sons. If 'Liu He' is in charge, it indicates trees with roots growing horizontally and inverted in the grave; if there is water present, it indicates the descendants will be wealthy and have surplus. If 'Gou Chen' is in charge, regardless of status, it indicates the corpse is damaged and broken, the family will produce villains, and there will be continuous theft. If 'Azure Dragon' is in charge and the water and soil energies support 'L禄' and '马', it indicates the emergence of high officials who hold the power of generals and ministers. If 'Heavenly Empress' is in charge, there must be water in the grave, and that year will see the descendants being virtuous and capable. If 'Tai Yin' is in charge, the soil at the grave site appears as if covered with gold foil, or it indicates abundant food and clothing, and prosperity and promotion. If 'Black Tortoise' is in charge, there will be snakes and rats, and family members often commit theft; if there is flooding in the grave, the coffin will no longer exist.

以姓墓加月將，視行年本命，在大煞下不可送葬。以酉加月建，視年命在大煞下，不可當柩作孝。又以丑加月建視本命，在魁罡下不可送薤。又以月將加月建，魁罡下為墓主。丑未下為哭星。月建下為喪車，若加年命不可送葬。又陽用丑，陰用未，加太歲，視年命在魁罡，不可送葬。

As an additional precaution for funerary rituals, one should add the family surname's tomb position to the Month General to cast a chart, then check where the person's age and birth year fall. If they fall under the Great Sha, they should not attend the funeral. Another method is to add You to the Month Builder to cast a chart, then check where the person's age and birth year fall. If they fall under the Great Sha, they should not perform mourning rites before the coffin. Another method is to add Chou to the Month Builder to cast a chart, then check where the person's birth year falls. If it falls under Hekui or Tiangang, they should not attend the funeral procession. Another method is to add the Month General to the Month Builder to cast a chart: the position under Hekui or Tiangang corresponds to the tomb position of the deceased, the position under Chou or Wei corresponds to the crying star, and the position under the Month Builder corresponds to the funeral carriage. If any of these positions fall on a person's age or birth year, they should not attend the funeral. There is another method: in a yang year, use Chou; in a yin year, use Wei, and add them to the Tai sui to cast a chart. If the person's age or birth year falls under Hekui or Tiangang, they should not attend the funeral.

以戌加月建，視三殺加年命，不可送葬。不得已則立華蓋方。又或以月將加正時，或神后下，可避，並出行俱吉。

Append explanations on methods to appease, avoid, and prohibit taboos. Place the hour of Xu on the month builder to cast the chart, and observe the 'three killers'. If any of them fall on a person's birth year and destiny, that person should not attend a funeral. If it is absolutely necessary to go, stand at the direction where Huagai is located to avoid the harmful influence. Another method is to place the month general on the exact hour to cast the chart, or stand at the direction opposite to Shenhou (Zi). These two directions are also auspicious directions for travel.

以生時月將加生時，而以生日干支演成四課三傳，更以貴神審其吉凶。初傳為初限，中傳為中限，末傳為末限。一傳之中，上下相乘，而得數減半作實，再加以地盤之本數，即知一限為若干年，如未八加申七，是七八五十六數，減半乃二十八數，再加地盤申七，得三十五年也。

The method for divining a person's entire life fate involves adding the month general corresponding to the birth time to the birth hour to form the Heaven and Earth Plates. Then, using the stem and branch of the birth day, the Four Lessons and Three Transmissions are calculated. Finally, the "Nobleman" (Heavenly Ethical Nobleman) is added to determine fortune and misfortune. The Three Transmissions govern three periods: the First Transmission corresponds to the initial period (early life), the Middle Transmission corresponds to the middle period (middle life), and the Final Transmission corresponds to the later period (later life). The number of years each Transmission governs is calculated by multiplying the earlier heaven numbers of the upper and lower branches of that Transmission, subtracting half of the product as the real number, and then adding the earlier heaven number of the Earth Plate's own branch. For example, if the Heaven Plate's Wei (number eight) is added to the Earth Plate's Shen (number seven), the product of seven and eight is fifty-six, half of which is twenty-eight, and adding seven (the number of Shen) gives thirty-five, meaning this period governs thirty-five years.

流年則以歲合加月將，如壬午年用未加於月將之上，午與未合，而以太歲干支作四課三傳，一傳管四月，三傳管十二月。逐月則以月合加月建，如辛丑月用子加丑上，而以月建干支作四課三傳，一傳管十日，三傳管三十日。日課則以日合加正時，用本日干支作四課三傳。若課傳上下相生旺相，與吉神將並者，為福，反此為禍。

To calculate the flow of years, add the branch that combines with the heavenly stem of the Tai Su to the month general. For example, in the Renwu year, the branch Wu combines with Wei to form Liu He, so use Wei added to the month general, then use the Tai Su's stem and branch to form the four lessons and three transmissions. Each transmission covers four months, and the three transmissions together cover twelve months. To calculate monthly changes, add the branch that combines with the month builder to the month builder. For example, in the Xinchou month, the branch Zi combines with Chou, so use Zi added to Chou, then use the month builder's stem and branch to form the four lessons and three transmissions. Each transmission covers ten days, and the three transmissions together cover thirty days. To calculate daily lessons, add the branch that combines with the day branch to the starting hour, then use the day's stem and branch to form the four lessons and three transmissions. If the transmission's upper and lower parts mutually generate and are in their prosperous and strong state, and also appear with auspicious deities and generals, it is a blessing; the opposite is a misfortune.

更以天官百殺詳數推決。如天乙臨干支或入傳，則仕宦顯達，常人近貴。朱雀則仕宦文書，常人口舌。二馬則仕宦轉升，常人遠行之類。

Again, use the Heavenly Generals (Twelve Heavenly Generals) and various divine omens to analyze in detail. For example, if "Heavenly Nobleman" is added to the Day Stem and Day Branch or enters the Three Transmissions, officials will achieve success and status, while ordinary people can get close to nobles. If "Vermilion Bird" is in charge, officials will receive good news related to documents, while ordinary people will face disputes. If both "Heavenly Horse" and "Post-horse" are in charge, officials will be transferred or promoted, while ordinary people will need to travel far. The rest of the deities and generals are also explained in this way according to their respective statuses.

其分十二宮，有從本命上起者，即一命宮、二財帛、三兄弟、四田宅、五男女、六奴僕、七妻妾、八疾厄、九遷移、十官祿、十一福德、十二相貌，隨天官旦墓逆行。有從寅上起命宮者，有以生時太陽加生時上順數，遇卯起命宮者，一命宮、二兄弟、三妻妾、四男女、五財帛、六田宅、七奴僕、八疾厄、九遊行、十官祿、十一福德、十二父母，隨天官順逆從地盤定之。有以行年起命宮者，行十二宮而斷六親行年之吉凶。

The body and life divination also divides into twelve palaces. There are several methods to determine the palaces. One method starts from the earthly branch of the birth year to determine the "life palace," then proceeds in order as: first life palace, second wealth, third siblings, fourth home, fifth children, sixth servants, seventh wife, eighth illness, ninth movement, tenth official position, eleventh fortune virtue, and twelfth appearance, arranged in reverse order according to the Heavenly General's movement, which goes forward during the day and backward at night. Another method starts the life palace from the寅 (Yin) position. A third method involves adding the solar palace where the sun was at birth to the birth hour and counting forward to the卯 (Mao) position to determine the life palace, then proceeding in order as: first life palace, second siblings, third wife, fourth children, fifth wealth, sixth home, seventh servants, eighth illness, ninth travel, tenth official position, eleventh fortune virtue, and twelfth parents, also arranged according to the Heavenly General's forward or reverse movement on the Earth Plate. There is also a method that starts the life palace from the year's movement, going through all twelve palaces to determine the fortune of various six relations and the auspiciousness or inauspiciousness of the current year's flow.

青龍加勝光，午馬化龍，本命逢之大吉。勝光作父母臨干是讀書人，功曹父母臨干上異路人。命上官鬼見煞庶人忌。月鬼見殺僧忌。日墓加用道士忌。

The Azure Dragon is combined with Shengguang (Wu), which is originally the horse. With the Dragon's energy, it transforms into a Dragon. If one's destiny encounters this image, it is very auspicious. Shengguang (Wu) serves as the parent爻 of the day stem and is placed upon the day stem, indicating someone who comes from an academic background. Gongcao (Yin) serves as the parent爻 and is placed upon the day stem, indicating someone who comes from an unconventional path. If the destiny has official ghosts accompanied by Inauspicious Sha, common people should avoid it. If the official ghosts transformed by the month builder are accompanied by Inauspicious Sha, monks should avoid it. If the Tomb Spirit of the day stem is combined with the initiating transmission, Taoists should avoid it.

本命課定，即就盤不動，但換流年太歲干支作四課三傳，以定一歲之吉凶。三傳各管四月。本命式盤不動，但換流年月建干支成四課三傳，以用神下辰為應時。

Once the native's chart is established, the Heaven and Earth plates remain fixed. Only the stem and branch of the current year's heavenly sovereign are substituted to re-enact the Four Lessons and Three Transmissions, which are used to determine the fortune of the year. Each of the Three Transmissions governs four months. Similarly, the native's chart remains unchanged, but the stem and branch of the month's heavenly sovereign within the current year are substituted to form the Four Lessons and Three Transmissions again. The earthly branch opposite the Useful God is taken to determine the time when the effect will manifest.

又或以太歲加本命視行年上得寅申者，職官增祿秩，庶人獲財福。得辰戌者災病。又男以丑，女以未，各加本命，視行年上，得寅卯辰巳午者，歲中有慶賀事。又男以寅，女以申，加本命視行年太歲，支德並者福利。又男以寅，女以申，加生月，視行年上見魁罡者，有喪服。

There are several other methods of divination for the current year. The first method involves placing the current sovereign year on the person's birth year to form a chart, and then checking the branch of the current year. If it is寅 or 申, officials will receive increased salary and rank, while common people will gain wealth and blessings. If it is 辰 or 戌, there will be misfortune and illness. The second method involves placing 丑 for men and 未 for women on the person's birth year to form a chart, and then checking the branch of the current year. If it is 寅, 卯, 辰, 巳, or 午, there will be good news and celebrations in that year. The third method involves placing 寅 for men and 申 for women on the person's birth year to form a chart, and then checking the current year and the current sovereign year. If both meet the 'branch virtue', there will be blessings and benefits. The fourth method involves placing 寅 for men and 申 for women on the birth month to form a chart, and then checking the current year. If the 'Hekui' and 'Tiangang' are present, there will be mourning for parents or elders in that year.

又法，男以天罡加本命，視寅上，女以天罡加本命，視申上。上下命數為初運。假如子加寅，子九寅七，則十六歲為初厄。次則倍之，三十二歲為中厄。終則乘之，七九六十三歲為終厄。

There is another method that specifically calculates three periods of misfortune: for a man, place the 'Tiangang' (Chen) on his birth stem and arrange the chart, then look at the position of Yin. For a woman, place the 'Tiangang' on her birth stem and arrange the chart, then look at the position of Shen. Take the Earlier Heaven numbers of the two branches above and below that position and add them together; this is the first period of misfortune. For example, if Zi is placed on Yin, the number of Zi is nine and the number of Yin is seven, adding them together gives sixteen, so sixteen years old is the first period of misfortune. The second time, double this number, so thirty-two years old is the middle period of misfortune. The third time, multiply them together, so nine times seven is sixty-three, and sixty-three years old is the later period of misfortune.

男始以天罡，次以功曹，末以大吉，加本命，視其生月上神，三復位俱吉者，富貴；俱凶者，微賤。先吉後凶，先凶後吉，俱以類推。女始以天魁，次在傳送，末以小吉，加本命，視其生月上，見功曹，其女必貴；見登明，有獄厄，或微賤。見從魁，兵死。見大小吉，自如。

The method of determining a person's fortune. For a man, three charts are prepared: the first places "Tiangang" (Chen) on his birth year, the second places "Gongcao" (Yin) on his birth year, and the third places "Daji" (Chou) on his birth year. Each time, the position corresponding to his birth month is checked to see which deity is present. If all three are favorable, he will be wealthy and noble; if all three are unfavorable, he will be of low status. If the first is favorable and the second unfavorable, or the first unfavorable and the second favorable, the same principle applies. For a woman, three charts are also prepared: the first places "Tiankui" (Xu), the second "Chuansong" (Shen), and the third "Xiaoji" (Wei) on her birth year. The position corresponding to her birth month is checked. If "Gongcao" (Yin) is found, she will be prominent; if "Dengming" (Hai) is found, she may face imprisonment or be of low status; if "Congkui" (You) is found, she may die by weapons; if "Daji" (Chou) or "Xiaoji" (Wei) is found, her life will be ordinary and peaceful.

又法，子、午、丑、未、寅、申生人者，以天罡加本命。卯、酉、辰、戌、巳、亥生人，以天魁加本命。視生月上，見子、午、丑、未、寅、申者富貴，魁罡貧賤。或但以天罡加本命，視生月上，見丑為大貴，見未為次貴；見子、午、寅、申亦貴，見魁罡貧賤。

Another method: For those born in the years of Zi, Wu, Chou, Wei, Yin, Shen, add the Tiangang (Chen) to their birth year. For those born in the years of Mao, You, Chen, Xu, Si, Hai, add the Hekui (Xu) to their birth year. Then look at the position corresponding to the birth month. If it is Zi, Wu, Chou, Wei, Yin, or Shen, it indicates wealth and honor. If it is Hekui or Tiangang, it indicates poverty and low status. Alternatively, simply use Tiangang added to the birth year, and look at the position corresponding to the birth month. If it is Chou, it signifies great fortune; if it is Wei, it signifies lesser fortune; if it is Zi, Wu, Yin, or Shen, it also signifies fortune; if it is Hekui or Tiangang, it signifies poverty and low status.

附：天后臨申，婦女淫，太陰入火女奸生，太常加木須後嫁，勾陳臨位婦憂迍。朱雀臨卯傷殘甚，螣蛇亥位逐人行。元武臨位奸謀賊，六合臨位肆身輕。青龍得位貴女位，天乙居南國寶珍。白虎東鄉非是賤，天空木土必遭刑。

A verse on determining the fate of women through divination: "Heavenly Empress" falling on the position of Monkey (申) indicates a woman's licentiousness; "Tai Yin" entering the position of Fire (午) suggests a woman giving birth due to an affair; "Tai Chang" on the position of Wood (卯) indicates that this woman must remarry; "Gou Chen" on its own position shows a woman suffering from worry and hardship. "Vermilion Bird" on the position of Rabbit (卯) indicates severe physical disability; "Teng Snake" on the position of Pig (亥) suggests following someone else to run away. "Black Tortoise" on its position indicates involvement with villains and thieves; "Liu He" on its position shows self-indulgence and disrespect. "Azure Dragon" in its proper position indicates a noble woman's fate; "Heavenly Ethical Influence" residing in the southern position of Horse (午) indicates a national treasure. "White Tiger" on the eastern positions of Tiger (寅) and Rabbit (卯) is not considered lowly; "Tian Kong" encountering the energies of Wood and Earth will surely result in punishment.

紉齋曰：前墳墓占，謂得潤下課者不發，吾於選試占亦云。蓋因水性就下而又幽暗，且克去文明之火也。而得炎上而不犯傷克者，吉可知矣。

Li Renzhai said: In the previous section on tombs, it was mentioned that if one divines a "Runxia lesson" (Shen-Zi-Chen water trinity), it indicates that after burial, the family will not prosper; I believe the same applies to divining for academic examinations. Because water flows downward and is dark, it will also overcome the fire representing civilization. Conversely, if one divines a "Yanshang lesson" (Yin-Wu-Xu fire trinity) without being harmed or overcome, its auspiciousness is self-evident.

日為應試人，日上神為主文，辰為題目，辰上神為場屋。干克支，舉子畏；支克干，場屋憂。用神克干，舉子有災。克支，題目不稱意。六甲旬首臨日干年命作貴者，高第。甲戌甲戌二旬，內辰戌臨三處者，元魁。斫輪課卯落空亡者，終身不第。

When divining about the imperial examination, the day stem represents the examinee, the heavenly stem on the day stem represents the chief examiner (the one who writes the examination), the day branch represents the examination question, and the heavenly stem on the day branch represents the examination venue. If the day stem overcomes the day branch, the examinee is timid; if the day branch overcomes the day stem, there is worry from the examination venue. If the useful god overcomes the day stem, the examinee will suffer misfortune; if the useful god overcomes the day branch, the examination question is not to his liking. If the first day of the six-jia period is added to the day stem, the native's birth stem, and the year of birth, and acts as the nobleman, it indicates ranking high. If within the two periods of Jiaxu, the stems Chen and Xu are added to the day stem, the native's birth stem, and the year of birth, it indicates winning the top prize. If the divination results in the "Zhuo Lun" lesson and the stem Mao falls in Kongwang, the person will never pass the examination.

初傳為第一場，為縣州，亦為應試。中傳為第二場，為府，亦為文章。末傳為第三場，為督學，亦為批閱。三傳遁得甲戊庚及乙丙丁者，進必中。訣云：三傳來生日，萬事比順吉。若見我生傳，何日得頭出。三傳生日，亦有喜忌。惟選試占得而不犯空亡者，以進必中之兆也。句內萬事二字，欠細。李紉齋注。

The three transmissions correspond to three stages: the first transmission represents the first stage, symbolizing the county level and the examination itself; the second transmission represents the second stage, symbolizing the prefecture level and the written essay; the third transmission represents the third stage, symbolizing the examiner and the grading process. If the heavenly stem emerging in the three transmissions is among the three marvels "Jia, Wu, Geng" or "Yi, Bing, Ding," then the candidate is certain to pass. The mnemonic says: "If the three transmissions are born on the day stem, all matters will proceed smoothly and it is very auspicious; if the day stem is born to support the three transmissions, on which day can one rise to prominence?" However, the rule that the three transmissions are born on the day stem has both good and bad implications. Only when this occurs in the context of the imperial examination and does not involve kongwang is it a sure sign of success. Li Renzhai notes that the phrase "all matters" in the mnemonic is too vague.

廷試，太歲也，君象；會試，月將也，閣臣；鄉試，歲也，京兆藩臬，天子之象；督學，月建也，四時循宣之象。府，月破也，遙對督學之象，又或取亥破寅，申破巳，建後三辰是也；州縣，日干也，師父催文象。

The main deities for examinations at various levels: the palace examination (廷试) takes "Tai Sui" (the Year God), representing the emperor; the metropolitan examination (会试) takes "Yue Jiang" (Month General), representing the cabinet ministers; the provincial examination (乡试) takes "Sui" (Year), representing the capital's governor and the provincial governors and prosecutors, and also includes the image of the Son of Heaven; the supervisor of education (督学) takes "Yue Jian" (Month Builder), symbolizing the seasonal inspections and promotion of virtue. At the level of the prefecture, "Yue Po" (Month Breaker) is taken, as it faces the supervisor of education from afar, representing the prefecture's relationship with its superior authorities; it can also take the relationship of亥 breaking寅 or申 breaking巳, which is the third position after the Month Builder. At the level of the county and town, "Ri Gan" (Day Stem) is taken, representing the image of teachers and parents urging the writing of articles.

日辰上下相生乘吉將；日辰上見祿馬；三傳旺相相生而乘吉將；三傳遞生而生日；三傳剋日，而天官生日；龍雀乘日上神，或發用作日德日祿日官而不空亡；日上神作三奇六儀，而發用螣蛇，末傳青龍，此是蛇化為龍也；年命上神作天喜，而課傳見簾墓貴人；隨所試而主文生日，或乘吉神，在日上及年命上發用。

The auspicious signs that indicate success include: the day stem and day branch mutually generate each other and are accompanied by favorable generals; the day stem and day branch have the "Lushen" and "Yimash" present; the three transmissions are prosperous and strong, mutually generating, and accompanied by favorable generals; the three transmissions successively generate each other, ultimately benefiting the day stem; although the three transmissions overcome the day stem, the heavenly general benefits the day stem; the "Qinglong" and "Zhuque" are on the gods associated with the day stem, or the initiating transmission is exactly the "Ri De", "Ri Lu", or "Ri Guan" of the day stem without falling into Kongwang; the gods on the day stem form the "Sanqi" and "Liuyi", while the initiating transmission is "Tengshe" and the final transmission is "Qinglong", which is a noble omen of the snake transforming into a dragon; the god on the personal year's position serves as "Tianxi", and the lesson and transmission also have the "Lianmu Guiren"; and according to the level being examined, the corresponding main examination god is selected, which benefits the day stem, or is accompanied by favorable gods on the day stem and personal year, and serves as the initiating transmission.

日辰上下相剋，乘凶將。三傳上下無氣而乘凶將。三傳遞克而剋日。勾元陰乘日上神，與發用作日刑、日墓、日害者。墓神覆日辰，或三傳墓日空亡加日上或發用。三傳見死氣月厭病符而無吉將。雀落空亡，龍墓於未，天空發用，元武乘神剋日上神，或白虎乘神剋日。年命上見凶神將。而課傳空陷。隨所試而主文空亡。或剋日，或凶將臨年命。

The ominous signs for an unsuccessful examination include: the day stem and day branch are mutually controlling and occupied by a malevolent general; all three transmissions lack life qi and are occupied by malevolent generals; the three transmissions mutually control each other in layers, ultimately controlling the day stem; the gods Gou Chen, Yuan Wu, and Tai Yin are on the day stem, and the initiating transmission is exactly the day stem's punishment, burial, or harm; the burial god covers the day stem and day branch, or the day stem's burial god is in kongwang within the three transmissions and is added to the day stem or serves as the initiating transmission; the three transmissions show death qi, month aversion, and bingfu without rescue from auspicious generals; the Vermilion Bird is in kongwang; the Azure Dragon is buried in Wei; the sky void serves as the initiating transmission; the god Yuan Wu's occupant controls the god on the day stem, or the god White Tiger's occupant controls the day stem; the malevolent gods and generals appear on the native's year position, while the course and transmission fall into empty or hidden positions; and the main text god selected according to the level being examined is in kongwang, or the main text god controls the day stem, or malevolent generals are added to the native's year position.

喜天乙、青龍、六合、螣蛇、朱雀、太常，忌勾陳、白虎、元武、天空、太陰、天后。喜天喜、皇恩、五馬、印綬，忌死氣、月厭、病符。喜三奇、六儀、龍德、富貴、高蓋、乘軒。忌日墓、空亡、休囚、刑破死。凡喜忌臨初末尤驗。

Divination for academic examinations: Favorable signs include the six generals: Heavenly Joy, Azure Dragon, Liu He, Teng Snake, Vermilion Bird, and Tai Chang. Unfavorable signs include the six generals: Gou Chen, White Tiger, Black Tortoise, Tian Kong, Tai Yin, and Heavenly Empress. Favorable deities include Heavenly Joy, Imperial Grace, Five Horses, and Seal and Robe. Unfavorable deities include Death Qi, Month Aversion, and Bingfu. Favorable patterns include the Three Marvels, Six Instruments, Dragon Virtue, Wealth and Honor, High Cover, and Riding the Pavilion. Unfavorable patterns include the day's墓, Kongwang, and the states of weakness, confinement, punishment, destruction, and death. When these favorable and unfavorable signs appear in the first or final transmission, their effects are particularly evident.

甲酉乙申丙子丁亥戊卯己寅庚午辛巳壬己癸戊。紉齋曰：如占選試，以朱雀為用，則三傳切忌水局，年命日辰上亦忌會成水局。

The "Heavenly Officials" (official stars) for each of the ten Heavenly Stems are as follows: Jia pairs with You, Yi with Shen, Bing with Zi, Ding with Hai, Wu with Mao, Ji with Yin, Geng with Wu, Xin with Si, Ren with Ji, and Gui with Wu. Li Renzhai said: If the Vermilion Bird is taken as the Useful God in divination for academic examinations, since the Vermilion Bird belongs to fire, the three transmissions must strictly avoid forming a water pattern. It is also forbidden for the native's destiny, current year, day stem, and day branch to form a water pattern, otherwise water will overcome fire, and the literary stars will be extinguished.

太歲乘吉將生日干，或作日貴臨干發用。五馬交馳，印綬、德祿、皇恩並現，六陽數足，狀元也。太歲乘吉將生日干，或作貴臨干，見中傳，三四馬，印綬、德祿、天喜並現，六陽缺一，榜眼也。太歲乘吉將生日干，或作日貴臨干，見末傳，三四馬，印綬、德祿、天喜並現，六陽缺二，探花也。

The divination pattern for the palace examination. If the heavenly stem rides a favorable general to the day stem, or if the heavenly stem itself serves as the nobleman and approaches the day stem, acting as the initiating transmission; at the same time, the five horses, including "Heavenly Horse," "Post-horse," and "Ding Horse," all appear, along with "seal," "day virtue," "day fortune," and "royal grace," with all six yang positions present—this is the pattern for the top scorer. If the heavenly stem rides a favorable general to the day stem, or if the nobleman approaches the day stem, but appears in the middle transmission, and among the five horses only three or four are seen, while "seal," "virtue," "fortune," and "heavenly joy" all appear, but one of the six yang positions is missing—this is the pattern for the second place. If the heavenly stem rides a favorable general to the day stem, or if the nobleman approaches the day stem, but appears in the final transmission, and among the five horses only three or four are seen, while "seal," "virtue," "fortune," and "heavenly joy" all appear, but two of the six yang positions are missing—this is the pattern for the third place.

日辰課傳皆吉，而吉將並臨初傳者，一甲也。吉將並於中傳者，二甲也。吉將並於末傳者，三甲也。殿試：如六己日干，辰戌丑未流年，命用夜貴逆布，朱雀臨年命，乃真朱雀生年命，其文合上意，必中高甲。如雀乘神克幕貴，文不中主司之意，及榜將出，忌雀乘丁馬。

The day stem and day branch along with the four lessons and three transmissions are all auspicious, and if all the favorable generals are concentrated in the first transmission, it indicates a first class result; if concentrated in the middle transmission, it indicates a second class result; if concentrated in the final transmission, it indicates a third class result. For the palace examination, there is another method: for example, if the day stem is one of the six days with the stem Ji, such as Ji Chou or Ji Mao, and if the year is Chen, Xu, Chou, or Wei, then the night nobleman is arranged in reverse. If the Vermilion Bird is directly placed on the person's birth year, this is the true Vermilion Bird coming to the person's birth year, indicating that the composition conforms to the examiner's intention and will certainly achieve a high class result. Conversely, if the Vermilion Bird's governing god is overcome by the Curtain Nobleman, the composition will not conform to the examiner's intention. Especially before the announcement of the results, it is particularly inauspicious if the Vermilion Bird is riding on the Ding god and the Post-horse (the literary star is moving, and the name is lost).

榜上名數之高下，以休旺氣言之。如幕貴朱雀或並青龍，乘旺相，在六處合我者，高中。止在六處生合我者，或乘休囚，中而不高。不在六處，而自乘旺相合我者，副榜。入局或不入局，但落空亡，或乘休囚死墓絕者，不中。

The ranking on the list is determined by the strength of theprosperous and strong orweak and confined energies. If 「Lanmu Nobleman」 and 「Vermilion Bird」, or if they are combined with 「Azure Dragon」, are all inprosperous and strong energy and fall on the six key positions: the correct time, day stem, day branch, three transmissions, original destiny, and current age, they will be in harmony with me, indicating a high ranking. However, if they are in the six positions but inweak and confined energy, or if they are in the six positions but not inprosperous and strong energy, they may still be successful but with a lower rank. If they are not in the six positions, but only inprosperous and strong energy and harmonize with me, it indicates a secondary ranking. Regardless of whether they are in the chart or not, if they fall into Kongwang or are in休, 囚, 死, 墓, or 绝 energy, they will not be successful.

干上得吉神吉將，乘旺相生合者，中。干支上神作貴人，拱年命者，中。日辰上祿馬互見者，中。用神旺相，生合日辰年命者，中。三傳生日者，中。三傳或作進連茹，或五行全局，如寅卯辰木局，巳午未火局生日者，中。三傳遞生生日者中。三傳剋日而天將生日者中。三傳旺相，並吉將者，吉。

Other favorable signs in the divination: if a beneficial god or heavenly general is on the day stem and comes in a prosperous and strong state to generate or harmonize with me, it is favorable. If the gods on the day stem and day branch act as noblemen, supporting and surrounding the native's year, it is favorable. If the "Lushen" and "Yimash" on the day stem and day branch are seen together, it is favorable. If the useful god is prosperous and strong and generates or harmonizes with the day stem, day branch, and the native's year, it is favorable. If the three transmissions are born to the day stem, it is favorable. If the three transmissions form a progressive "Lian Ru lesson" or combine to form a complete five elements pattern, such as the wood pattern of Yin-Mao-Chen or the fire pattern of Si-Wu-Wei, and generate the day stem, it is favorable. If the three transmissions generate each other in sequence and finally generate the day stem, it is favorable. If the three transmissions although harm the day stem, the heavenly general however generates the day stem, it is favorable. If the three transmissions are prosperous and strong and accompanied by beneficial generals, it indicates good fortune.

初乘蛇，末見龍，為變化之象者，中。蛇化為龍。太歲作天乙，或作貴龍入傳者，中。天乙青龍乘馬，臨日辰年命者，中。天馬、驛馬、天魁、太常四位臨日月年命，全備者，中。天喜臨年命，或生氣助之，更龍朱入傳者，中。日德加亥發用，為德入天門，主高中。長生帶天德天馬者，可中。

The first transmission is accompanied by 'Teng Snake' while the final transmission shows 'Azure Dragon', indicating an image of the snake transforming into a dragon, which is favorable. The Sovereign Year takes on the role of 'Heavenly Ethical Nobleman', or the Nobleman and 'Azure Dragon' appear together in the three transmissions, which is favorable. 'Heavenly Ethical Nobleman', 'Azure Dragon' ride upon the Post-horse and are added upon the day stem, day branch and personal birth year, which is favorable. 'Heavenly Horse', 'Post-horse', 'Heavenly Qiu' and 'Tai Chang' all appear together upon the day stem, month builder, personal birth year and personal age without any missing, which is favorable. 'Heavenly Joy' is added upon the personal birth year, or there is 'Life Qi' assisting, together with 'Azure Dragon' and 'Vermilion Bird' appearing in the three transmissions, which is favorable. The 'Day Virtue' of the day stem is placed on the亥 position and serves as the initiating transmission, called 'Virtue Entering the Heavenly Gate', which indicates a high result. The long life position of the day stem carries 'Heavenly Virtue' and 'Heavenly Horse', which is also favorable.

丑中有斗，未中有鬼，合而為魁，故丑加未，未加丑，作日干年命者，必中魁元。返吟，丑乃癸日，未乃丁己日也。酉為從魁，戌為天魁，酉戌臨日干年命相生者，主中魁，戌正魁，酉亞魁。

The constellation Chou contains the star "Dou," and the constellation Wei contains the star "Gui." When Dou and Gui combine, they form "Kui." Therefore, when Chou is placed over Wei and Wei is placed over Chou, if they fall on the day stem or the person's birth year, they will certainly result in a top ranking (Kui yuan). This Chou and Wei interaction is an example of "reverse repetition." Chou over Wei appears on a癸 day, and Wei over Chou appears on a丁 day or a己 day. In addition, You is called "Congkui," and Xu is called "Tiankui." If You or Xu fall on the day stem or the person's birth year and they mutually generate each other, they also indicate a top ranking. Xu represents the first place (Zhenkui), and You represents the second place (Yakui).

祿馬相併在六處者，中。然學試省試，重馬不重祿；會試殿試，重祿不重馬。學試省試專重文書，不重官鬼，以其克我也。若會試殿試，則兼重矣。長生見於上，或發用，為房司愛其文字。若傳入死囚墓絕，亦難登榜。長生在日前，中速。在日後，成功緩。若傳入死絕，主得第不祿。

The gods of rank and the post-horse appear together in six important positions, indicating a central outcome. However, the level of examination and the emphasis differ: the post-horse is more important than the god of rank in the level of the local examination and the provincial examination, while the god of rank is more important than the post-horse in the metropolitan examination and the palace examination. In the local and provincial examinations, the爻 representing documents is emphasized, not the official ghost, because the official ghost restrains me; but in the metropolitan and palace examinations, both the official ghost and the documents are equally important. If the long life position of the day stem appears in the upper god or is used as the initiating transmission, it indicates that the examiner of the examination hall likes his essay. However, if the three transmissions fall into the positions of death, captivity, tomb, or destruction, it is still difficult to be listed on the examination results. If the long life is placed before the day stem, success comes quickly; if it is placed after the day stem, success comes slowly. If the three transmissions fall into death or destruction, it indicates that although one may pass, he will not receive salary.

選舉忌神，多是水土及金。天后太陰主文字幽暗。武主名落孫山，且恐文卷多塗抹，或有汙損。天空克支，文多荒謬。日辰上下相剋，乘凶將者，不中。三傳刑害無氣者，不中。三傳遞剋剋日辰者，不中。勾元陰臨日上，與發用作日刑、日害、日墓，而無吉神者，不中。

The Hostile God in imperial examinations are mostly water, earth, and metal. When「天后」or「太阴」are in charge, the article will be obscure and unclear. When「元武」is in charge, it indicates failure in the examination, and there is also fear of excessive corrections or damage on the paper. When「天空」overcomes the day branch, the article will be absurd. The following are all signs of failure: the day stem and day branch are mutually overcoming each other and are governed by malevolent generals; the three transmissions are punished and harmed without life qi; the three transmissions are successively overcoming each other and even overcome the day stem and day branch;「勾陈」「元武」and「太阴」are added upon the day stem, and the initiating transmission is exactly the punishment, harm, or tomb of the day stem, with no auspicious deity to save.

墓神覆日，與辰傳墓日者，不中。龍歸墓地者，不中。天空發用者，不中。元武剋日上神者，不中。白虎克日克辰之陽辰神者，不中。年命上凶將惡煞而，課傳俱空陷者，不中。官星旺動，龍朱發用者，必科舉中人也。如雀臨寅、卯、午，官星不見，或傳入休囚者，林下文人也。財生官，官星又作學堂，不旺相，監生也。用帶丁馬生氣，傳中帶長繩、懸索，更入空亡之地，是馬被傳，空自加鞭，安能前進？

Continuing with the signs of failure: if the Tomb Spirit is covering the day stem, or if the day branch or three transmissions become the墓 of the day stem, it fails; if the Azure Dragon is in the墓 position, it fails; if the Tian Kong is used as the initiating transmission, it fails; if the Black Tortoise overcomes the god on the day stem, it fails; if the White Tiger overcomes the day stem or the yang god on the day branch, it fails; if all the Inauspicious General and 恶煞 are on the personal year position, and the lesson and transmissions all fall into empty or trapped positions, it fails. Conversely, if the official star is prosperous and active, and the Azure Dragon and Vermilion Bird are used as the initiating transmissions, it certainly indicates someone who passes the imperial examination. If the Vermilion Bird only appears on寅, 卯, or 午, but the official star does not appear, or if the three transmissions fall into weak and confined positions, then it is merely a recluse living in the mountains and forests. If the wealth爻 generates the official star, and the official star is in the 学堂 position, but is not in a prosperous and strong state, it indicates someone who became a monitor through official sponsorship. If the useful god carries the 丁神, The Post-horse, and Life Qi, but the three transmissions also carry the 长绳 and 悬索, these are binding Inauspicious Sha, and then fall into empty positions, it is like a horse being tied with ropes, being whipped in vain, how can it move forward?

殿試，見天空、天后、太歲者，中必高。甲辰、甲戌旬，若得辰戌加十干年命相生，主中元。若殿試，干辰旬內占，辰作太歲生日干，乘吉將，或作日貴臨發用，五馬交馳，印綬、德祿、皇恩並見，六陽數足，殿元也。

Divination for the palace examination: If the chart shows 'Tian Kong', 'Heavenly Empress', and the Tai Su, the candidate will certainly achieve a high rank. In the Jia Chen and Jia Xu decades, if the Chen or Xu is combined with the ten heavenly stems and the person's birth year, and they mutually generate, it indicates winning the first place. If the examination is divined within the Jia Chen decade, the day branch Chen acts as the Tai Su to be born on the day stem, and if it is accompanied by auspicious generals, or if it serves as the nobleman of the day stem and is used in the initiating transmission, and if the five horses are in motion, and 'imperial seal', 'day virtue', 'day fortune', and 'imperial grace' all appear, with all six yang numbers complete—this is the chart for the first place in the palace examination (the top rank).

月將乘吉將生日干，或作日貴，臨干發用，傳見德祿馬天喜，元魁也。吉同上，而月將見於中末者，名數後也。會場取青龍為用。

Divination for the metropolitan examination: The 'Month General' serves as the main deity representing the examination. If the Month General is accompanied by a favorable deity and comes to the day stem, or if it acts as the nobleman of the day stem and is used as the initiating transmission, and the three transmissions include 'Day Virtue', 'Day Wealth', 'Post-horse', and 'Heavenly Joy', this is considered a lesson of the top rank. Other auspicious signs are the same as in the palace examination, but if the Month General appears in the middle or final transmission, the rank will be lower. In the examination hall, the 'Azure Dragon' is used as the useful deity.

歲破乘吉將生日干，或作日貴，臨干發用，傳見德、祿、馬、天喜者，元魁也。吉同上，而月歲破見中末傳者，名次後也。鄉試取白虎為用。

Divination for the local examination: The main deity is "Year Breaker." If the Year Breaker is accompanied by a favorable deity and comes to the day stem on the day of birth, or if it serves as the nobleman added to the day stem and initiates the transmission, and the three transmissions include "Day Virtue," "Day Wealth," "Post-horse," and "Heavenly Joy," this is a lesson of the first place. Other auspicious signs are the same as above, but if the Month Breaker and Year Breaker appear in the middle and final transmissions, the rank will be lower. For the local examination, the "White Tiger" is used as the useful deity.

月建乘吉將生日干，或作日貴，臨干發用，傳見德祿者，批首也。蛇雀旺相，月建乘吉作貴人，見於中末者，一二等也。祿神旺相入傳者，補廩也。蛇雀休囚，月將乘吉將作貴而不入傳者，三等也。懸胎吉將，六合加子未辰卯者，冒籍得之。陰后乘日貴生日，陰私得也。

Divination for minor exams such as the childhood examination: The main divination god is the Month Builder. If the Month Builder is accompanied by a favorable general and comes to the day stem, or if the nobleman is added to the day stem and acts as the initiating transmission, and the three transmissions include the day virtue and day fortune, then the examinee is likely to be ranked first. If the Teng Snake and Vermilion Bird are prosperous and strong, and the Month Builder, accompanied by a favorable general, acts as the nobleman in the middle and final transmissions, then the examinee is likely to be ranked in the first or second class. If the fortune god is prosperous and strong and appears in the three transmissions, then the examinee is likely to be promoted to the廪生 rank. If the Teng Snake and Vermilion Bird are weak and confined, and the Month General, although accompanied by a favorable general as the nobleman, does not appear in the three transmissions, then the examinee is likely to be ranked third. If the divination shows the "suspended embryo" pattern and is accompanied by a favorable general, and the Liu He is placed on Zi, Wei, Chen, or Mao, then the examinee is likely to have falsified their place of origin. If the Tai Yin and Heavenly Empress are accompanied by the nobleman of the day stem to birth the day stem, then the examinee is likely to have obtained the position through secret favors.

朱雀乘神克主文，主文怒。朱雀空亡，少文彩。朱雀克歲，誤犯廟諱。見白虎，犯時忌。見陰后，主幽晦。空亡發用，或見天空者，文卷疏失。空亡乘吉將者，副榜。凡小試，只干上三傳旺相生合，朱雀得位，俱有力。若鄉會試，事體重大，必須元首、時泰、龍德、三光、三陽、三奇、六儀、鑄印、軒蓋、斫輪、富貴、官爵大吉課，方可斷中。外，懸胎得吉亦中。

The Vermilion Bird is the deity riding which, if it overcomes the class deity of the chief examiner, indicates the chief examiner is angry. If the Vermilion Bird falls in Kongwang, the article lacks literary merit. If the Vermilion Bird overcomes the Tai Su, it indicates a mistake in violating the imperial taboo (writing forbidden characters). Seeing the White Tiger indicates violating the time taboo. Seeing Tai Yin or Heavenly Empress indicates obscure thoughts. If Kongwang is the initiating transmission, or if the lesson contains Tian Kong, the examination paper has omissions or errors. If Kongwang is accompanied by a favorable general, it indicates passing as a runner-up. For minor exams, as long as the day stem and the three transmissions are prosperous and strong, generating and harmonizing with the day stem, and the Vermilion Bird is in its proper position, there is strength. As for the county and provincial exams, which are of great importance, one must obtain a major auspicious lesson such as Yuan Shou, Shi Tai, Long De, San Guang, San Yang, San Qi, Liu Yi, Zhu Yin, Xuan Gai, Zhuo Lun, Fu Gui, and Guan Jie, to conclude that one can pass. In addition, if the lesson is Xuan Tai and accompanied by a favorable deity, one can also pass.

課得返吟、伏吟、昴星、炎上、潤下、曲直、從革、稼穡、斬關皆不中。若得無祿、絕嗣、天網、伏殃、飛魂、魄化、四絕等，皆不中。伏吟如旺相，仍以中論。若三合為文書生干，旺相乘龍朱，亦以中論。

The divination results of 'returning chant', 'hidden chant', '昴 star', 'inflammation', 'moistening downwards', 'curved and straight', 'following and changing', 'cultivating and harvesting', and 'cutting the gate' are all considered ineffective. Similarly, if the results are 'no official rank', 'no descendants', 'heavenly net', 'hidden calamity', 'flying soul', 'spirit transformation', or 'four extremes', they are also considered ineffective. However, if the 'hidden chant' is in its prosperous and strong state, it is still considered effective. Additionally, if the triple harmony formation becomes the official document line that nourishes the day stem, and it is also prosperous and strong with the influence of 'azure dragon' and 'vermilion bird', it is also considered effective.

日上與發用及年命上，若遇大煞、月煞乘天空。乘太歲入傳者吉。三傳剋日，祿馬陽刃並見，吉。四墓脫垛。武試，巳為弓，申為箭，五馬為馬，午為孔心，亦為馬。數者並現，又乘吉將，又不犯空亡者，入彀。日上與發用及年命吉。

Divination for a military examination: If the day stem, the initiating transmission, and the native's year of birth encounter "Great Sha" and "Month Sha" while riding "Heavenly Void," or if they ride the year's master and enter the three transmissions, it is favorable. If the three transmissions overcome the day stem, and "Wealth God," "Post-horse," and "Yang Blade" all appear together, it is also favorable. The four burial places indicate a missed target (like missing a shot or unloading a bow). The relevant spirits for a military examination:巳 represents the bow,申 represents the arrow, five horses represent horses,午 represents the red center of the target and also represents a horse. If all these appear together, and they ride favorable generals without committing "Heavenly Void," it indicates passing the examination (entering the net). Overall, the day stem, the initiating transmission, and the native's year of birth must all be favorable.

科甲當先太歲詳，干為主試支科場。日為舉子辰題目，四位相生吉慶長。若帶凶神並刑煞，更值飛魂及伏殃。魄化絕嗣無祿卦，用若無干舉子傷。克支四絕題目晦，天馬入傳姓氏香。

Appendix: The Song Jie of the Xin Jing Jing: To predict success in the imperial examination, first examine the heavenly stem of the year. The day stem represents the examiner, and the day branch represents the examination hall; the day stem also represents the examinee, and the day branch also represents the exam questions. These four positions should mutually generate to bring long-lasting good fortune. If there are Inauspicious Spirit (evil spirits) and刑煞 (punishing stars), and it coincides with「飞魂」(flying soul) or「伏殃」(hidden calamity), or if the divination shows「魄化」(soul transformation),「绝嗣」(no descendants), or「无禄」(no official salary), or if the useful god is separated from the day stem, the examinee will suffer (fail the exam). If the useful god overcomes the day branch or if the divination shows「四绝课」(four absolute lessons), it indicates the exam questions are obscure and difficult. If「天马」(heavenly horse) enters the three transmissions, then the name will become famous and the examinee will be listed on the imperial list.

子為《易》，亥為《書》，寅申為《詩》，卯酉為《春秋》，午為《禮記》。又申為詩賦，酉為武經七書，午為文章，辰戌丑未為策論，三傳為三書藝，四課為四經藝。

The divine principles associated with the subjects examined within the examination hall are as follows: "Zi" (子) governs The Zhou Changes (I Ching), "Hai" (亥) governs The Book of Documents, "Yin" (寅) and "Shen" (申) govern The Book of Poetry, "Mao" (卯) and "You" (酉) govern The Spring and Autumn Annals, and "Wu" (午) governs The Book of Rites. In addition, "Shen" (申) governs poetry and prose, "You" (酉) governs The Seven Military Classics, "Wu" (午) governs essays, and "Chen" (辰), "Xu" (戌), "Chou" (丑), and "Wei" (未) govern policy essays. The Three Transmissions correspond to three essays on the Four Books, and the Four Lessons correspond to four essays on the Confucian classics.

身帶長生造化全，吉神扶助若神仙。更逢天馬並天德，金榜名標不浪傳。青龍居上喜騰空，努力高標甲第中。最怕潛藏居下位，空亡落陷不成功。寅申巳亥學堂號，忌遇刑沖破害妨。好處恰如花遇雨，文章不顯路茫茫。金神三煞不堪逢，多見多凶不見功。縱是錦標黃榜上，為官降黜數重重。長生落陷值空神，只是終身作士人。

The "Response to Fate Song" says: If one's destiny carries the virtue of growth, the circumstances are complete and harmonious, and if further aided by auspicious deities, it is as smooth as a fairy's path. If it also meets the Heavenly Horse and Heavenly Virtue, then achieving success in the imperial examination is certainly true. When the Azure Dragon is in a high position, it is joyful to see it leap high in the sky, and with effort one can achieve a high rank. However, it is most feared when the Azure Dragon is hidden in a low position, for once it falls into the Kongwang position, success is impossible. The years of Yin, Shen, Si, and Hai are called "study years," and they are disliked when met with offenses such as punishment, conflict, destruction, or harm. When these years are favorable, it is like flowers and trees meeting rain; when unfavorable, the writings are not prominent and the future is unclear. The "Golden Deity" and "Three Evils" are most unbearable to meet; the more they appear, the worse the misfortune and the less effectiveness. Even if oneby chance enters the yellow list and becomes an official, one will be repeatedly demoted and dismissed. If the virtue of growth falls into a bad position and meets the Kongwang deity, then one can only be a lifelong scholar.

日為身，辰為職祿，本命祿神所臨之辰為食祿方。日為君，辰為臣，行年臨處地盤為住任之地。如子齊、丑吳、寅燕、卯宋之例。支生干者稱意，干生支者偃蹇。他處發用，傳歸日辰者，在內任吉。日辰發用，傳出他處，在外任吉。

Divination for official rank and salary uses the day stem to represent oneself and the day branch to represent official position and salary. The branch that the "Lushen" (Lushen) of one's birth chart falls upon indicates the direction where salary can be received. Also, the day stem is considered the ruler and the day branch the minister; the position where the year of birth falls on the Earth Plate indicates the future place of employment. According to the twelve earthly branches, each corresponds to a country, such as Zi for Qi, Chou for Wu, Yin for Yan, Mao for Song, and so on. If the day branch is born to the day stem, the official position will be smooth and satisfactory. If the day stem is born to the day branch, one will face difficulties and lack success. If the initiating transmission starts from elsewhere and the three transmissions eventually return to the day stem and day branch, it is favorable for holding an official post within the capital. If the initiating transmission starts from the day stem and day branch and the three transmissions go elsewhere, it is favorable for holding an official post outside the capital.

所用者，日官如甲日見酉之例、日祿甲日見寅、日德甲日寅乙日庚之例、印綬戌印未綬、軒車卯、天城申；所忌者，空、敗、沖、墓、刑、害之類。皆就日辰年命推詳。

The favorable deities used in divination for official matters include: "Day Official" (such as Jia day seeing You), "Day Wealth" (such as Jia day seeing Yin), "Day Virtue" (such as Jia day seeing Yin, Yi day seeing Geng), "Seal and Robe" (Xu as Seal, Wei as Robe), "Xu Che" (Mao), and "Heavenly City" (Shen). The things to avoid are Kongwang, failure, conflict, tomb, punishment, and harm. These favorable and unfavorable factors should be carefully examined in the Day Stem, Day Branch, original birth stem, and current year stem.

天乙為貴人之前，青龍為文，太常為武，朱雀為文書，白虎為威權為催官使者；若巳亥乘龍常，主兼兩職。太歲為朝廷，為部院，月將為臺省，宰相以歲對為主歲支合神，京職以太歲為主，外任以月建為主，元武為讒人，陰后虎合為欺詐。傳脫日，不可託人，寅午戌為最。天空為值符，惟利於奏對，此外皆為虛詐，不可營托。

The heavenly generals in divination for official positions: "Tian Yi" is the chief nobleman; "Qing Long" governs civil posts, "Tai Chang" governs military posts; "Zhu Que" represents documents; "Bai Hu" represents authority and also serves as an envoy to take up office. If the hours of Si or Hai are accompanied by Qing Long or Tai Chang, it indicates one person holding two positions. "Tai Su" represents the court and various ministries, "Yue Jiang" represents the council; ministers are guided by the branch that is in opposition to Tai Su (the heavenly stem that forms a harmonious relationship with Tai Su), while capital officials are guided by Tai Su, and officials in remote posts are guided by Yue Jian. "Yuan Wu" represents someone who spreads false rumors; "Tai Yin," "Tian Hou," "Bai Hu," and "Liu He" are associated with deception. The three transmissions drain the energy of the day stem, so one should not entrust others with tasks. Among them, the fire trinity of Yin, Wu, and Xu drains the most energy. "Tian Kong" is the chief symbol, which is beneficial only when facing the emperor and presenting matters, otherwise it signifies falsehood and should not be used for scheming.

太歲月將臨干發用，官印顯赫。祿馬扶方、貴登天門、神藏煞沒、三傳官爻生年命者，俱吉。三傳必合三局作日官爻乃吉，若傳三官鬼者忌之。日辰二德臨干年命，或作發用，或登天門，求官赴試，主名達京師。天吏臨天門亥，魁罡臨人門申，天乙臨日辰，所求皆得。用起太歲，得君之象，常人亦利干謁。若更作貴人，必獲提拔也。或課如甲子庚寅二日伏吟，皆主官尊祿厚，攸久無疆。午馬化龍，飛騰萬里；命祿發用，有志竟成。

When the Sovereign or Month General is combined with the Day Stem and serves as the Initiating Transmission, it indicates prominent officials and authority. The auspicious patterns such as "Lusha Fu Fang" (Lucky Horse Supporting the Direction), "Gui Deng Tianmen" (Nobleman Ascending the Heavenly Gate), and "Shen Cang Sha Mei" (God Hidden, Malevolent Forces Vanished), along with the official element in the Three Transmissions supporting the native's year stem, all indicate favorable outcomes. However, the Three Transmissions must form a Triple Harmony Formation and serve as the official element of the Day Stem to be auspicious; if the Three Transmissions consist of multiple layers of official elements successively attacking the self, it is considered inauspicious. If "Ri De" (Day Virtue) and "Zhi De" (Branch Virtue) are combined with the Day Stem and the native's year stem, or serve as the Initiating Transmission or ascend to the Heavenly Gate (Heavenly Gate at亥), then seeking official positions or taking exams will result in fame reaching the capital. If "Tian Li" (Heavenly Official) is combined with the Heavenly Gate at亥, "He Kui" (River Chief) and "Tian Gang" (Heavenly Beam) are combined with the Human Gate at申, and "Tian Yi" (Heavenly Virtue) is combined with the Day Stem and Day Branch, then the desired outcome will be achieved. If the Initiating Transmission originates from the Sovereign, it signifies the favor of the sovereign, and for ordinary people, it is favorable for seeking audiences. If the Sovereign also serves as the Nobleman, promotion is certain. For example, on Jiazi Day or Gengyin Day, if the "Fu Yin Ke" (Hidden Chant Lesson) is obtained, it indicates a high official position, generous salary, and long-lasting prosperity. If午 (horse) is combined with dragon energy transforming into a dragon, it signifies great success and advancement. If the native's禄神 (lucky god) serves as the Initiating Transmission, it indicates that one's aspirations will be realized.

凡春占得金局，夏占得水局，秋占得火局，冬占得土局，四季占得木局，曰返本煞，皆大忌。行年逢害須遭害，太歲臨身可進身。有馬類多動，帶刑不自安。若然乘吉將，兼職或兵權。三傳全財兼職多，亦遭婦女起乖訛。晝貴臨日宜求官，夜貴徒然去相訪。貴在日前人薦舉，貴在日後反遭嗔。

Whenever a divination is made in spring and the Metal element is obtained, in summer and the Water element is obtained, in autumn and the Fire element is obtained, in winter and the Earth element is obtained, or in the four seasonal months and the Wood element is obtained, this is called "returning to the original evil" (the obtained element controls the current season's energy), which is a major inauspicious sign. A rhyme says: if the year's element meets the six harms, harm will certainly come; if the sovereign year is on oneself, promotion and advancement are possible. If the course contains the post-horse, it indicates frequent changes; if it carries punishments and evils, it indicates inner unease. If these are accompanied by auspicious generals, it indicates holding multiple positions or commanding troops. If all three transmissions are wealth elements, it indicates holding many positions, but also disputes involving women. If the divination is made in the day and the day stem is approached by the day nobleman, it is suitable for seeking official positions; if made at night and the night nobleman approaches the day stem, visiting others is in vain. If the nobleman is before the day stem, someone will recommend him; if the nobleman is after the day stem, it may cause annoyance from others.

龍雀官星旺相，文科第。虎常官星旺相，武科第。財生官星臨學堂，學館不旺相，貢監例。官星不見，財旺暗生官星，吏員。三傳純財，為庫藏田賦之官。帶刑煞為刑獄之官。龍常乘天馬，帶沖入傳，為司命之官。月建日辰入傳，為郡府州縣之官。見傳送功曹，為曹吏驛丞巡檢之屬。傳得金，為銅局冶鑄之職。若帶刑煞，當主兵刑。傳木，為風憲之職，或僚佐合祿之官。傳水，為提刑臬憲，或鹽場、水利、河泊所。傳火為衡文或司刑之官。傳土為石官、土官、土司，或考工之職。

From the course of the divination, one can determine the type of official position: if "Qinglong" and "Zhuque" are both prosperous and strong along with the official star, it indicates an official from the literary examination. If "Baihu" and "Tai Chang" are both prosperous and strong along with the official star, it indicates an official from the military examination. If the wealth爻 generates the official star and the official star is at "Xuetang" but is not prosperous and strong, then it refers to a candidate who passed the imperial examination or a candidate of the local academy. If the official star does not appear, but wealth is strong and secretly generates the official star, then it refers to a government clerk. If all three transmissions are wealth爻, it refers to an official in charge of granaries, money, land tax. If they are accompanied by punishments and evils, then it refers to an official in charge of criminal justice. If "Qinglong" and "Tai Chang" ride "Tianma" and are accompanied by a conflict entering the three transmissions, it refers to an official in charge of human affairs. If the month builder, day stem, and day branch enter the three transmissions, it refers to local officials such as prefects, county magistrates. If "Chuansong" (Shen) and "Gongcao" (Yin) are present, it refers to officials such as clerks, post station masters, and patrol inspectors. If the three transmissions belong to metal, it refers to positions related to copper casting and metallurgy. If they are accompanied by punishments and evils, it refers to positions related to military affairs and punishments. If the three transmissions belong to wood, it refers to positions such as censors or assistants with good fortune. If the three transmissions belong to water, it refers to officials such as those in charge of judicial review, salt fields, water conservancy, and river ports. If the three transmissions belong to fire, it refers to officials in charge of literary examinations or judicial punishments. If the three transmissions belong to earth, it refers to officials such as stone officers, earth officers, or officials in charge of various crafts.

取本命祿神下辰為分野。又取垣中禽星之生本命者為祿方。假如壬生人，祿在亥，若臨辰，當在辰宮分野，宮中有軫角亢氐，則取亢金龍為用，以水受金生也。

Divination for an already appointed official: take the earthly branch corresponding to the official's heavenly stem and determine the domain. Then, from the twenty-eight constellations of this palace, select the star that can generate the official's heavenly stem, and take the direction where this star is located as the direction of prosperity. For example, a person born in the year of Ren has their fortune in Hai. If Hai is located on Chen, then the domain of Chen should be considered. In the Chen palace, there are four constellations: Zhen, Jiao, Kangle, and Di. Among them, 'Kangle Jinlong' belongs to metal, so it is selected as the key, because Ren water is exactly generated by metal.

發用二馬，上乘龍雀，或傳內旬丁二馬並見，或日乘丁馬，皆帶吉將，不陷空亡，而行驛馬乘之者，吉；反此則凶。

To determine if someone can be assigned a task, if the initiating transmission is 'Heavenly Horse' and 'Post-horse', with 'Azure Dragon' and 'Vermilion Bird' above them; or if within the three transmissions, the 'Ding God' of the current ten-day period appears together with the two horses; or if the Day Stem is occupied by the 'Ding God' and 'Post-horse'—these situations must be accompanied by auspicious generals, not falling into 'Kongwang', and the year's 'Post-horse' must also be on top of them, indicating good fortune; conversely, it would be ominous.

三傳遞生而生日干，乘吉神，不空陷，或發用旬奇、六儀，乘天乙、朱雀等吉將吉神臨年命者，吉。

Divination on whether one can be recommended by others: if the three transmissions are successively mutually generating and finally reaching the day stem, and if it is accompanied by auspicious deities without falling into an empty or afflicted position; or if the initiating transmission is the 'decade odd' or 'six instruments' of the current ten-day period, and is accompanied by auspicious generals and deities such as 'heavenly virtue' and 'vermilion bird' over the person's birth year — these are all favorable signs.

發用太歲乘龍常，或發用德祿乘二馬，及課傳天地三奇，前引後從，干支祿馬，鑄印乘軒，官爵，、龍德，又年命上神皆吉，或乘皇書、天詔、喜神、天馬、天吏、天城之類而不空陷者，皆吉。龍常所乘神生日干者，內除也。日干生龍常者，外除也。又陽年用丑，陰年用未，加太歲，視行年日辰上，見功曹傳送者，當轉官。

Divination for promotion: If the initiating transmission is the heavenly stem and rides on 'Azure Dragon' or 'Tai Chang', or if the initiating transmission is 'Day Virtue' or 'Day Favor' and rides on Heavenly Horse or Post-horse; or if the lesson transmission contains 'Three Marvels' of Heaven and Earth, 'Front Leading and Rear Following', and the day stem and day branch show favor and horse; and if the divination results in 'Casting Seal', 'Riding in State Coach', 'Official Rank', 'Dragon Virtue' and other auspicious lessons; plus if the native's year of birth and current year show auspicious deities, or ride on 'Imperial Book', 'Heavenly Decree', 'Joyful Deity', 'Heavenly Horse', 'Heavenly Official', 'Heavenly City' and do not fall into empty or afflicted positions—these all indicate good fortune. If Azure Dragon and Tai Chang ride on the day stem, it indicates an internal transfer to a central position; if the day stem generates Azure Dragon and Tai Chang, it indicates an external transfer to a local position. Another method: In a yang year, use the earth branch 'Chou', and in a yin year, use 'Wei', add them to the heavenly stem and set up the chart. If 'Gongcao' (寅) and 'Chuansong' (申) appear on the year of birth and day stem and day branch, then a transfer is expected.

又以功曹加月建，視行年上神，為遷轉之年。以功曹加遷年，視行年上神，為遷轉之月。又以亥加寅，視行年上見寅、申、丑、未，皆主遷轉。占得勵德課，大吏升，小吏災咎。日乘夜貴，不過類推。

Again, by adding 'Gongcao' (Yin) to the Month Builder and arranging the chart, looking at the deity on the year pillar shows the year of job change. Then adding 'Gongcao' to the already determined year of job change and looking at the deity on the year pillar shows the month of job change. Also, by adding Hai to Yin and arranging the chart, if the year pillar shows Yin, Shen, Chou, or Wei, it indicates a major job change. If the divination shows 'Lide Ke', it signifies promotion to a high position, but for a minor official, there may be misfortune. If the divination is done during the day but the result is influenced by the Night Nobleman, it is still interpreted according to this principle—when the time is not appropriate, the effect is reduced.

文視青龍，武視太常，其所乘神，或繫今日之干支，則佳音立至。不臨日辰，則視神與日隔幾位，而定其年。從日干順數至龍常，一位為一年，餘例推。與辰隔幾位而定其月，與日支順數至龍常，一位則正月，餘例推。視天盤長生之地為何神，以定其日，即生龍常之日也。一云，當取龍常所生日，如龍乘火則取戊己日。

To determine the speed of the message: for civil officials, look at the Azure Dragon; for military officials, look at Tai Chang. If the deity riding these two is exactly the current day's stem and branch, the good news will arrive immediately. If they are not on the day's stem and branch, then count the number of positions between them and the day's stem to determine the year—counting forward from the day's stem to the Azure Dragon or Tai Chang, one position apart means one year, and so on. Similarly, count the number of positions between them and the day's branch to determine the month—counting forward from the day's branch to the Azure Dragon or Tai Chang, one position apart means the first month, and so on. Then look at the position of the Longevity in the Heaven Plate to determine the day, that is, the day that can generate the Azure Dragon or Tai Chang. Another method: take the day that the Azure Dragon or Tai Chang are born on, for example, if the Azure Dragon rides fire, fire generates earth, then take the days of Wu and Ji.

課傳既吉，而式內太歲在日之前，日上乘貴，或乘朱雀，擢授為實。課傳吉而日上乘夜貴者，推而未點。課傳不吉，而歲居日後，日上乘元武空亡，或喜神、朱雀陷者，所報為虛。日上與發用神將並凶，或神將吉而空亡、沖墓、刑害者，凶。

To distinguish true from false news: if the transmission is auspicious and the heavenly stem of the day is preceded by the year stem, and the day stem is occupied by the nobleman or the Vermilion Bird, then the appointment is real. If the transmission is auspicious but the day stem is occupied by the night nobleman, then the matter has been recommended but not yet decided. If the transmission is inauspicious, the year stem comes after the day stem, the day stem is occupied by the Black Tortoise or falls into Kongwang, or the Happy God and Vermilion Bird are in a fallen position, then the news heard is false. If both the day stem and the initiating transmission are occupied by Inauspicious Spirit, or if the spirits and generals are auspicious but fall into Kongwang, encounter conflict or burial, or suffer from punishment or harm, then it indicates a bad outcome.

年命加太歲，為欺陵僭越，凶。太歲作蛇虎，生日猶可，剋日防拿解勘問。墓神帶煞者，拘繫。勾陳剋日，難伸，朱雀有氣，可辨。三者俱克大凶。白虎克日，刑決。見陰、後、月德、生氣、天赦、天喜等神，昭雪釋放。干上天網，或支地網，而生命上乘喪吊諸煞者，丁制之兆。天羅發用父憂，地網發用母憂。

The person's birth year is placed above the current year's stem, indicating a situation of inferiority surpassing superiors and overstepping one's rank, which is ominous. If the current year's stem is represented by 'Teng Snake' or 'White Tiger', it is not so bad if it is born on the day stem. However, if it overcomes the day stem, one should be cautious of being arrested, detained, and interrogated. If the tomb god is accompanied by Inauspicious Sha, it indicates detention. If 'Gou Chen' overcomes the day stem, it is difficult to clear one's name. If 'Zhu Que' has strength, there is a chance to defend oneself. If 'White Tiger', 'Zhu Que', and 'Gou Chen' all overcome the day stem, it is extremely ominous. If 'White Tiger' overcomes the day stem, it indicates being sentenced to punishment. If 'Tai Yin', 'Heavenly Empress', 'Monthly Virtue', 'Life Qi', 'Heavenly Pardon', and 'Heavenly Joy' are present, it can lead to clearing the name and being released. If the day stem has 'Heavenly Net' or the day branch has 'Earthly Net', and the birth year is accompanied by 'Sang Men' and 'Diao Ke'凶煞, it indicates mourning for a parent. If 'Tian Luo' is the initiating transmission, it indicates the father's death. If 'Di Wang' is the initiating transmission, it indicates the mother's death.

日上與發用日墓，或乘白虎，或祿神閉口，或神將不吉，而三傳為折腰，為空亡，與年命上乘病符諸煞，則病患不測。三傳遞克而剋日干，無日德解救；與朱雀乘閉口，或朱雀剋日者，被劾。日上見天空、元武者，人譖。白虎克日者被黜。丁神帶煞者遠配。見魁罡乘凶將，貶謫極邊之方。丑未者去位。干祿寄支，或寄支投墓，而無官德解救者，屈抑迴避。

The day stem and the initiating transmission both fall on the墓 of the day stem, or are accompanied by the White Tiger, or the禄神 is blocked by the closed mouth evil spirit, or the divine general is inauspicious, and the three transmissions are either folded transmission or fall into the empty void. Combined with the personal destiny and the year's transmission being accompanied by the disease symbol and other evils, it indicates illness with uncertain fortune or misfortune. If the three transmissions are in successive mutual control and further control the day stem, and there is no day virtue to save, it indicates being accused by others. If the Vermilion Bird is accompanied by the closed mouth evil spirit, or the Vermilion Bird controls the day stem, it indicates being impeached. If the sky void and the Black Tortoise are on the day stem, it indicates being slandered by others. If the White Tiger controls the day stem, it indicates being dismissed. If the Ding spirit is accompanied by evil spirits, it indicates being exiled far away. If the Hekui and Tiangang are accompanied by evil generals, it indicates being demoted to the most remote places. If the丑 or 未 appear, it indicates losing the position. If the禄神 of the day stem resides on the day branch, or resides on the day branch and then enters the墓, and there is no official star or day virtue to save, it indicates being suppressed and forced to retreat and avoid.

三傳相刑，末克初傳，任中事冗。三傳全財，急迫免累，帶殺帶破，議論多端。龍與財合，因關節貴人潛累。乘蛇虎天空，小人謗害。勾陳留滯，破碎遭傷。

The three transmissions mutually injure and overcome each other, and the final transmission also overcomes the first. This indicates that the principal person will have many affairs to deal with. If all three transmissions are wealth signs, it suggests that despite urgency, there will be unavoidable burdens. If they also carry Inauspicious Sha or破, there will be much gossip. The 'Azure Dragon' combining with the wealth sign indicates that the person may be secretly involved in helping others and thus suffer from the influence of a nobleman. If the transmission is乘 by 'Teng Snake', 'White Tiger', or 'Tian Kong', it suggests being slandered and陷害 by small people. The appearance of 'Gou Chen' indicates that affairs will be delayed and stagnant. The appearance of 'Shattered Evil' indicates suffering from damage.

子為王侯，為水部。丑為帥，為武將。寅為天官、都督，為從事。卯為民官，辰為守令。巳為天官，大夫，為鑄局，午為天官。未為市司曹、禮樂司、醋務。申為臺憲、稅司。酉為天官，為天使，為酒課。戌為邊方，都尉。亥為府丞，運漕，河泊，亦為天官。又天乙為樞相。青龍為閣臣。龍合為臺官。龍常為督漕。

The divine classifications of official positions: "Zi" represents the king and marquis, and is also an official in the water department. "Chou" is the supreme general, a military officer. "Yin" is the heavenly official, the military governor, and also a clerk. "Mao" is an official governing the people. "Chen" is the prefect and county magistrate. "Si" is the heavenly official, the scholar-official, and also the official in charge of minting coins. "Wu" is the heavenly official. "Wei" is the official in charge of markets, rituals and music, and the official overseeing wine and vinegar taxes. "Shen" is the official of the imperial council and tax inspector. "You" is the heavenly official, the imperial envoy, and also the official in charge of wine taxes. "Xu" is the official in border regions and the military commander. "Hai" is the deputy governor, the official overseeing grain transport, and the official of the river and lake office, and also the heavenly official. Now looking at the heavenly generals: "Tian Yi" is the chancellor of the military secretariat; "Qing Long" is a cabinet minister; "Qing Long" and "Liu He" appearing together are officials of the imperial council; "Qing Long" and "Tai Chang" appearing together are officials supervising grain transport.

年月日時四驛馬見朱雀並太歲日辰入傳，日辰上神與行年上神上生，朱雀與太歲上神相生帶德合，及天空奏書神加日辰相合者，吉。反此者凶。發用克太歲天乙，上書不稱旨。

Divination for submitting a memorial: If the Post-horse appears at the year, month, day, and hour, and also the Vermilion Bird is present, and the Tai Su, Day Stem, and Day Branch all enter the Three Transmissions; if the spirits on the Day Stem and Day Branch generate the spirit on the personal year; and if the Vermilion Bird generates the spirit on the Tai Su and also carries the virtue harmony; and if the spirits Tian Kong and Zoushu are added to the Day Stem and Day Branch and harmonize with them—then it indicates good fortune. If these conditions are not met, it indicates bad fortune. If the Initiating Transmission attacks the Tai Su or attacks Tian Yi Guiren, the memorial presented will not meet the superior's intention.

日為男家，辰為女家，用神為奩貲，青龍為婿，天后為妻，六合為媒妁。凡占青龍、六合乘卯酉發用者，主婚姻。日上所得之神相生相合，則諧；刑害沖剋者，不諧。四課有合神在中傳，所議必得。干上神克支及克支上神，女家不允。支上神克干及克干上神，男家不願。

When divining about marriage, the day stem represents the male family, the day branch represents the female family, and the useful god represents the dowry. The Azure Dragon represents the son-in-law, the Heavenly Empress represents the wife, and Liu He represents the matchmaker. If during divination the Azure Dragon or Liu He are on the卯 or酉 and initiate the transmission, it indicates there will be a marriage. If the god obtained on the day stem is in mutual generation or harmony with the day branch, the marriage will be successful. If there is conflict, harm, opposition, or defeat, the marriage will not be successful. If the harmonious god in the four lessons falls into the middle transmission, the marriage will certainly be successful. If the god on the day stem defeats the day branch or defeats the god on the day branch, the female family will not agree. If the god on the day branch defeats the day stem or defeats the god on the day stem, the male family will not agree.

又視天后所乘神，旺相與日干相生，則成，相剋則否。干克天后，女家不願嫁；天后克干，男家不欲娶。擇婦當詳其地，假令同時三女，一在申地，一在午地，一在辰地。甲子日辰將卯時占，子為天后，午上見未，辰上見巳，俱與天后所乘神相剋，惟申上見酉與天后相生，則申地之女可娶。

Now consider the deity riding on the "Heavenly Empress": if it is prosperous and strong and generates the Day Stem, the marriage can be successful; if it controls the Day Stem, the marriage will not be successful. If the Day Stem controls the Heavenly Empress, the female family will not agree to the marriage; if the Heavenly Empress controls the Day Stem, the male family will not want to marry. When choosing a partner, one should carefully examine the direction where she is located. For example, if there are three women, one living in the direction of Shen, one in the direction of Wu, and one in the direction of Chen. On a Jiazi day, with Chen as the general and Mao as the hour, the "Heavenly Empress" is on the Zi position; after arranging the chart, the Wu position shows Wei and the Chen position shows Si, both of which are in conflict with the deity riding on the Heavenly Empress. Only the Shen position shows You, which generates the deity riding on the Heavenly Empress—therefore, the woman living in the direction of Shen can be married to.

午加亥，親不成；朱雀乘神剋日發用，及螣蛇乘午剋日發用，俱不成。傳見勾陳，事必難成。又初傳為男，末傳為女，用神惡將，女盛男衰；末傳凶神，男強女弱。初克末，男謀女；末克初，女貪夫。

The Heavenly Stem Wu is placed on the Earthly Branch Hai, indicating that the matter of marriage will not succeed. The deity riding the Vermilion Bird is able to overcome the Day Stem and also serves as the Initiating Transmission. Additionally, the Teng Snake is riding on Wu, which also overcomes the Day Stem and serves as the Initiating Transmission, both of which indicate failure. In the Three Transmissions, the appearance of Gou Chen indicates that the matter will certainly not succeed. Furthermore, the First Transmission represents the male and the Final Transmission represents the female. The deity in the First Transmission is riding an evil general, indicating that the female is strong while the male is weak. The deity in the Final Transmission is an Inauspicious Spirit (malevolent deity), indicating that the male is strong while the female is weak. The First Transmission overcoming the Final Transmission suggests that the male is actively seeking the female. The Final Transmission overcoming the First Transmission suggests that the female is greedy for the husband's family.

六合臨日辰作空亡者，女家貧乏。天后作空亡發用，或臨日辰者，缺丈人丈母。天后與所乘神及支上神刑害剋日干，或陰勝陽，或正時剋日者，傷夫。青龍所乘神及干上神刑剋日支，或陽勝陰，或日克正時者，損妻。

When "Liu He" falls on the day stem and day branch and lands in "Kongwang," it indicates the wife's family is poor. If "Heavenly Empress" falls in "Kongwang" and also initiates the transmission, or if it falls on the day stem and day branch, it suggests the wife has no father or mother. If "Heavenly Empress" and the deity it rides upon, along with the deity on the day branch, punish and harm the day stem, or if yin energy overpowers yang energy, or if the time of divination overcomes the day stem, it indicates harm to the husband. If the deity ridden by "Azure Dragon" and the deity on the day stem punish and harm the day branch, or if yang energy overpowers yin energy, or if the day stem overcomes the time of divination, it indicates harm to the wife.

寅加戌，戌加寅，名龍戰于野，不吉。又云，寅戌相加見陰后，婦女相見私相憐。神后加孟為長女，加仲為中女，加季為少女。又天罡加孟年少，加仲年中，加季年老。三合因親致眷，六合親戚為媒。若青龍天后所乘神相合，不臨日辰，又傳中無六合，主男女自合，不待媒妁。

The trigram Yin is placed on Xu, and Xu is placed on Yin, which is called "Dragon fighting in the wild," and it is not auspicious. Another interpretation says that when Yin and Xu are combined and the trigrams Tai Yin and Heavenly Empress appear, it indicates that the man and woman fall in love at first sight. When Shenhou (Zi) is placed on the four initial trigrams (Yin, Shen, Si, Hai), it indicates the eldest daughter; when placed on the four middle trigrams (Zi, Wu, Mao, You), it indicates the second daughter; and when placed on the four final trigrams (Chen, Xu, Chou, Wei), it indicates the youngest daughter. When Tiangang (Chen) is placed on the four initial trigrams, it indicates a young age; on the four middle trigrams, a moderate age; and on the four final trigrams, an older age. If the trigram Sanhe appears in the divination, it indicates that the couple are married through the help of relatives. If Liu He appears, it indicates that relatives act as matchmakers. If the trigrams Qinglong and Tianhou are in mutual harmony but do not affect the day stem and day branch, and there is no Liu He in the three transmissions, it indicates that the man and woman have already fallen in love on their own and do not need a matchmaker.

卦體三光、三陽、懸胎者吉。得反吟、泆女、亂首、無祿、絕嗣、孤辰、寡宿、龍戰、知一、九丑、八專、三陰、從革者，皆不宜婚，成亦不久。元勾並六合，不良之婦；連珠蛇合虎，帶子成親；空陰太乙，奴婢為姻。元武天空，偷年改月。末傳蛇虎，其妻疾破加身；不備八專，他人禮下之婦。反吟勾陳發動，再嫁重婚。伏吟元后往來，先奸後娶。虎空陰貴，防害公姑。天地皆空，恐妻無子。

The lesson pattern is "Three Lights", "Three Yangs", and "Suspended Fetus", indicating good fortune. If the pattern is "Reverse Chant", "Wandering Woman", "Disordered Head", "No Rank", "No Successor", "Guchen", "Gusu", "Dragon Battle", "Know One", "Nine Chou", "Eight Special", "Three Yin", or "From Reform", it is not suitable for marriage, even if married, the relationship will not last long. If "Yuanwu" and "Gou Chen" appear together with "Liu He", the wife is immoral. If "Lianzhu Lesson" appears with "Teng Snake", "Liu He", and "Baihu" together, the wife comes with a child. If "Tiankong", "Taiyin", and "Taiyi" (in the position of Si) appear together, the wife is a servant. If "Yuanwu" and "Tiankong" appear together, the wife may be lying about her age or changing her birth date. If the final transmission is occupied by "Teng Snake" or "Baihu", the wife has illness or physical defects. If the lesson is "Bu Bei Lesson" or "Eight Special Lesson", the wife has been previously married and was formally engaged to someone else. If "Reverse Chant Lesson" appears with "Gou Chen" in motion, it indicates a second marriage. If "Hidden Chant Lesson" appears with "Yuanwu" and "Heavenly Empress" interacting, it suggests there was an affair first and then a formal marriage. If "Baihu", "Tiankong", and "Taiyin" appear together with the Nobleman, there may be trouble with the father-in-law and mother-in-law. If both the Heaven Plate and Earth Plate fall into "Kongwang", the wife may be unable to have children.

支上神及發用，如遇卯、酉、亥、未，並太陰天后者，主不正之女。元武六合並旬丁天馬，主淫奔。天空加午為風塵女子。申丑臨辰，魁罡加日，二后乘子卯相刑，見元武合陰，天后入六合，六合入天空，乘丑未，或受克，戌亥加亥卯未，並元勾合；月厭天空為用；空用天后克六合；酉戌見後、合、虎、蛇；卯子上見武陰；太陰居巳亥；后乘未子加日，而傳見陰后；寅申加日辰，或酉作天后，皆主淫邪失體。

If the spirits on the day branch and the initiating transmission encounter Mao, You, Hai, or Wei, and also appear with "Tai Yin" and "Tian Hou," it indicates that the woman has improper conduct. If "Yuan Wu" and "Liu He" appear together in this term, and also involve "Ding Spirit" and "Heavenly Horse," it suggests the woman is promiscuous. If "Tian Kong" is placed on Wu, it indicates the woman is a courtesan. The following signs all indicate immoral and improper behavior: Shen and Chou placed on Chen; "He Kuai" and "Tian Gang" placed on the day stem; "Tian Hou" and "Tai Yin" as two Yin forces riding on Zi and Mao and mutually conflicting; "Yuan Wu" appearing together with "Liu He" and "Tai Yin"; "Tian Hou" falling into the position of "Liu He," and "Liu He" falling into the position of "Tian Kong," and also being on Chou or Wei or being attacked; Xu and Hai placed on the triple harmony of Hai, Mao, and Wei, and also appearing together with "Yuan Wu," "Gou Chen," and "Liu He"; "Yue Yan" and "Tian Kong" serving as the initiating transmission; "Kong Wang" serving as the initiating transmission and "Tian Hou" attacking "Liu He"; "Tian Hou," "Liu He," "Bai Hu," and "Teng Snake" appearing on You and Xu; "Yuan Wu" and "Tai Yin" appearing on Mao and Zi; "Tai Yin" occupying Si or Hai; "Tian Hou" riding on Wei or Zi and placed on the day stem, and also appearing with "Tai Yin" and "Tian Hou" in the three transmissions; Yin and Shen placed on the day stem and day branch, or You serving as "Tian Hou" — all these are signs of immoral and improper conduct.

泆女課，上克下，比陽，主有孕。昴星不備，傳后合元，主不明。六合乘朱，用見元，主濫。太陰居火地，性躁而淫。亥子丑全，夜將夜課，元合入傳，主闇昧。天上乙加地下甲，男有二婦。天上甲加地下乙，女有二夫。若神后加女年命，亦有兩人。角宿加金宿者，兄弟同妻。又申加子、寅、戌，女有二夫，反此男有二婦。

The divination result is 'Yi Nu Ke', where the upper deity overpowers the lower deity and the yang branch is in conjunction, indicating that the woman is already pregnant. If the divination result is 'Mao Xing Ke' or 'Bu Bei Ke', and the three transmissions sequentially include 'Heavenly Empress', 'Liu He', and 'Black Tortoise', it indicates an unclear origin. If 'Liu He' is accompanied by 'Vermilion Bird' and the initiating transmission also includes 'Black Tortoise', it suggests reckless behavior. If 'Tai Yin' is located in the fire territories of Si and Wu, it indicates a quick temper and promiscuity. If the branches of Hai, Zi, and Chou are all present, and it is a night divination with the month general being of the night, along with 'Liu He' and 'Black Tortoise' entering the three transmissions, it suggests ambiguity and unclear situations. If the Heaven Plate hidden dry branch 'Yi' is placed on the Earth Plate 'Jia', it indicates a man having two wives. If the Heaven Plate 'Jia' is placed on the Earth Plate 'Yi', it indicates a woman having two husbands. If 'Shenhou' (Zi) is placed on the woman's year branch, it also indicates two people involved. If 'Jiao Xu' is placed on the metal host, it indicates brothers sharing one wife. If 'Shen' is placed on Zi, Yin, or Xu, it indicates a woman having two husbands; conversely, if Zi, Yin, or Xu is placed on Shen, it indicates a man having two wives.

天上從魁加女命者，難產。勝光臨命多男。神后臨命多女。功曹傳送臨命，多子孫。小吉臨夫命，夫主常遭官事。大吉臨婦命，妻宮長染沉痾。又法：以傳送加女命，視生月上，心性貞潔，見尾亦正，見奎張淫邪。又以從魁加女命，視生月上見神后者，孝順；天罡，狠毒；辰戌相加，兄弟亂倫。

The Heaven Plate "Congkui" (You) placed on the wife's birth star indicates difficulty in childbirth. The "Shengguang" (Wu) on the birth star suggests more sons; the "Shenhou" (Zi) on the birth star suggests more daughters. The "Gongcao" (Yin) and "Chuansong" (Shen) on the birth star indicate many descendants. The "Xiaoji" (Wei) on the husband's birth star indicates the husband often faces legal troubles; the "Daji" (Chou) on the wife's birth star indicates the wife suffers from serious illness for a long time. Another method: place "Chuansong" (Shen) on the wife's birth star to determine the birth month's star—those with the "Heart mansion" (Xinxiu) are chaste, those with the "Tail mansion" (Weixiu) are also upright, while those with the "Legs mansion" (Kuixiu) or "Extended Net mansion" (Zhangxiu) indicate immoral tendencies. Another method: place "Congkui" (You) on the wife's birth star to determine the birth month's star—seeing "Shenhou" (Zi) indicates filial piety, seeing "Tiangang" (Chen) indicates cruelty; if Chen and Xu are combined, it indicates incest among siblings.

夫以天上行年為始，以地下年上神為終。婦以地下年上神為始，以天上行年為終。若始相剋而終相生，則初不和而後睦。始生終克者，反是。天罡加女行年，視生月上，見陽神有子，孫神無子。又月將加正時，視夫婦行年，若夫本木命，而年上見水神，或妻土命而年上見金神，主當年有子。三傳生日，主無子。

In discussing the harmony between husband and wife: the husband starts from the year stem on the Heaven Plate and ends at the god riding on the year stem of the Earth Plate; the wife starts from the god riding on the year stem of the Earth Plate and ends at the year stem on the Heaven Plate. If the start is mutually controlling and the end is mutually generating, it indicates that they will first be discordant but later become harmonious. If the start is mutually generating and the end is mutually controlling, it is the opposite: they will first be harmonious but later become discordant. Place the Tiangang (Chen) on the wife's year stem to determine the birth month position: encountering a Yang god indicates having a son, while encountering the Son god (Son yao) suggests no son. Then place the Month General on the exact hour to examine both the husband's and wife's year stems. If the husband is originally a wood destiny and sees a water god on his year stem that generates him, or if the wife is originally a earth destiny and sees a metal god on her year stem that drains her vitality, it indicates that they will have a son that year. If the Three Transmissions are all the same day stem (the qi returns to me and does not pass on), it indicates no son.

天后旺相，與地盤不相剋，則色美。若休囚，或相剋，則貌醜性劣。天后乘金，白淨性剛；旺相，則有德無私。休囚則陋劣性硬。乘木秀而長，心陰毒。旺相則肥滿而心性清純；休囚而黑，而性情不定。乘水，色黑性。旺相色美而不正，休囚癭疾而淫巧。乘火髮少面赤性暴，旺相則端正而肥，休囚則面黃丑拙。

The method of judging a woman's appearance: if the Heavenly Empress is in command, prosperous and strong, and does not conflict with the Earth Plate, she is beautiful in appearance; if she is weak and confined, or if there is mutual control between upper and lower, she is ugly and has a bad temper. If the Heavenly Empress is on metal, her skin is fair and her nature is strong; if prosperous, she has good morals and no selfishness, but if weak, she is ugly and has a rigid character. If on wood, she is clear and tall, but her heart is poisonous; if prosperous, she is full-figured and pure in nature, but if weak, her skin turns black and her temper is unstable. If on water, her skin is dark; if prosperous, her appearance is beautiful but not proper, but if weak, she has goiters and is fickle. If on fire, her hair is sparse, her face is red, and her temper is impetuous; if prosperous, she is upright and plump, but if weak, her face is yellow and she is ugly and clumsy.

若占女性，各以年上所得五行決之。年上神屬木色青而多智，金色白而性果，火紅顏而性躁，水黑瘦而性和，土肥黃而性沉。又視天上支神所乘將。假如乙酉日申將子時，天上酉加丑，火乘絕屬火色赤，酉虎金色白，斷以面紅體白之類。以天官為面，支神為身也。又本命上魁罡，口眼不正。神后加巳，或加四季，貌必丑。支上為支之六害，殘疾。雀帶刑剋者，目病。

If divining specifically about a woman's character, determine it based on the Five Phases obtained from her year of birth. If the Five Phases belong to wood, her skin is bluish and she is intelligent; if metal, her skin is white and her character is decisive; if fire, her face is red and she is impetuous; if water, her skin is black, she is thin, and her character is gentle; if earth, she is plump, her skin is yellow, and her character is steady. Also consider the Heavenly Generals on the Heaven Plate and the Day Branch. For example, on an Yiyou day, with Shen General and Zi hour, after arranging the chart, the Heaven Plate You is placed on Chou, and the Heavenly General on You is in the绝 position, belonging to fire. Fire is associated with red color, while You itself is associated with White Tiger, belonging to metal, which is associated with white color. Therefore, the judgment is that the face is red and the body is white—because Heavenly Generals govern the face and Earthly Branches govern the body. Additionally, if the native's chart includes Hekui and Tiangang, it indicates crooked eyes and mouth; if Shenhou (Zi) is placed on Si or on the four seasons of Chen, Xu, Chou, and Wei, the appearance is certainly unattractive; if the Day Branch is afflicted by its six harmful branches, it indicates disability; if Zhuque is involved in a crime and is overcome, it indicates eye disease.

用神亦為媒妁，若旺相相生，神將吉，則媒有力。生干向男家，生支向女家。用傳生日，奩貲必豐。日生用傳洩氣，退敗。天后傳旺，財爻入傳，龍合用旺，日上克辰，中末見財，俱主有財。后無氣，財落空，主無財。天喜作元空，或空亡，及龍后相刑，二后俱克六合，加日辰，初末空亡，天乙逆傳，俱主虛誑。

The Useful God also represents the matchmaker: if the Useful God is prosperous and strong and is mutually generated with the Day Stem and Day Branch, the spirit is auspicious and the matchmaker is effective. If the Useful God generates the Day Stem, the matchmaker favors the male family; if it generates the Day Branch, it favors the female family. If the Useful God and the Three Transmissions generate the Day Stem, the dowry will certainly be abundant; if the Day Stem instead generates the Useful God and the Three Transmissions and exhausts its own energy, it indicates failure and no success. If the Heavenly Empress is strong in the Three Transmissions, the wealth hexagram enters the Three Transmissions, the Azure Dragon and Liu He function as the Useful God and are strong, and the spirit on the Day Stem overcomes the Day Branch, with wealth hexagrams appearing in the Middle and Final Transmissions — these all indicate wealth. Conversely, if the Heavenly Empress has no strength, the wealth hexagram falls into Kongwang, it indicates no dowry. If Heavenly Joy becomes Black Tortoise or Tian Kong, or falls into Kongwang; if Azure Dragon and Heavenly Empress mutually harm each other, and two Heavenly Emperess overcome Liu He and both attack the Day Stem and Day Branch; if the Initial and Final Transmissions fall into Kongwang; if Heavenly Ethical Nobleman reverses in transmission — these all indicate that the other party is lying.

月將加時，視天后所乘神，若剋日本，傷公姑。克青龍，傷夫，或夫病。或六合，少子息，及傷媒妁，各以類推。又視天上，日支所臨，地盤神如生日辰上神，主孝義。剋日上神，主悖逆。剋日生辰，不孝於公。克辰生日，不孝於姑。克青龍與夫不和。生者和睦，克六合少子息，並妨媒氏。生者多子息。

The method of choosing a suitable day for marriage involves placing the Month General on the given time to set up the chart. Observe the deity that the Heavenly Empress is riding upon; if it overcomes the Day Stem, it indicates harm to the in-laws. If it overcomes the Azure Dragon, it suggests harm to the husband or his frequent illness. If it overcomes Liu He, it indicates few children and obstacles for the matchmaker. The rest are interpreted similarly. Then examine the deity that the Day Branch is overlaid upon in the Heaven Plate, and the deity that is overlaid upon it in the Earth Plate. If it benefits the Day Stem and Day Branch deities, it indicates the bride is filial and virtuous. If it overcomes the Day Stem deity, it suggests rebelliousness and disobedience. If it overcomes the Day Stem but benefits the Day Branch, it indicates disrespect towards the maternal grandfather. If it overcomes the Day Branch but benefits the Day Stem, it indicates disrespect towards the maternal grandmother. If it overcomes the Azure Dragon, it suggests discord with the husband; if the Azure Dragon is present, it indicates harmony in the marriage. If it overcomes Liu He, it suggests few children and obstacles for the matchmaker; if Liu He is present, it indicates many children.

日為子，辰為母。又六合為子，天后為母。

To divinate about pregnancy and childbirth, the day stem represents the fetus and the day branch represents the mother. Another method uses 'Liu He' to represent the fetus and 'Heavenly Empress' to represent the mother.

四課日辰上神相合，三傳子孫旺相，或虎合入傳而加干支，或發用辰戌乘元武天后，與血忌乘六合，或螣蛇乘生氣，或發用子加丑乘白虎者，並主有孕。夫婦行年上為三合、六合、德合，更值天、月二德與生氣，或夫婦行年上見今日之子孫，上下無空亡，無六害，或太乙臨婦行年，而乘六合，亦俱主有孕。

To determine if someone is pregnant: if the gods on the day stem and day branch of the four lessons are mutually harmonious, and the grandson yao in the three transmissions is in command and prosperous; or if the White Tiger and Liu He are in the three transmissions and also approach the day stem and day branch; or if the initiating transmission is Chen or Xu and is accompanied by Taiyi and Heavenly Empress; or if Blood Taboo is accompanied by Liu He; or if Teng Snake is accompanied by Life Qi; or if the initiating transmission is Zi placed on Chou and is accompanied by White Tiger — all these indicate pregnancy. Additionally, if the couple's ages form a triple harmony, Liu He, or De He, and it is also the day of Heavenly Virtue, Monthly Virtue, and Life Qi; or if the couple's ages show the day's grandson yao, and neither the upper nor lower parts fall into Kongwang or suffer from six harms; or if Taiyi (Si) is placed on the wife's age and is accompanied by Liu He — all these also indicate pregnancy.

日干之胎神作日之正財，又逐月生氣者，妻必孕。甲乙日胎在酉，婢妾有孕。子午乘龍，家有孕婦。孕欲合而安和，產欲絕而出局，初孕忌神將凶及空亡、脫氣、刑剋、退，喜日辰上下生旺，更得懸胎，為保固。

The day stem's fetal god coincides with the day stem's official wealth, and also corresponds to the month's life qi, indicating the wife is definitely pregnant. For Jia and Yi days, the fetal god is in You, which governs maid servants, so it indicates maid servants are pregnant. Zi and Wu days are governed by the Azure Dragon, indicating there is a pregnant woman in the family. In general, during pregnancy, it is favorable if the divination signs are harmonious and appropriate. At the time of childbirth, it is favorable if it occurs in the绝 (terminal) position and the situation is outside the pattern (indicating the end of qi and the fetus detaches). In the early stages of pregnancy, it is unfavorable if the hostile god is present, or if it falls in Kongwang, is drained of qi, suffers from punishment, or is retrogressive. It is favorable if the day stem and day branch mutually generate and are strong. If further accompanied by the suspended fetal divination, it indicates the fetus is secure.

四課日辰上下刑沖，三傳休囚空亡，而子孫不見；夫婦行年上神相刑害，乘凶將惡煞，而子孫不見者，俱主不孕。

To determine infertility: if in the four lessons the day stem and day branch mutually suffer punishment and clash, the three transmissions are weak and confined and also fall into kongwang, while the son and daughter爻 do not appear; and if the gods on the spouse's year suffer punishment and harm towards each other, riding on Inauspicious General and恶煞, and the son and daughter爻 also do not appear—these two situations indicate an inability to conceive.

發用寅鬼路未鬼門相加，乘絕，作日鬼；或天鬼臨日，鬼胎。辰戌乘蛇虎作月厭為用，及八專獨腳課者，怪胎。天后乘天罡加日辰，與子孫乘元武天空；三傳剋日，傳見日或胎神生氣值空亡；或胎神乘死氣者，俱主墮胎小產。巳地不足東南，亥天不滿西北。日返吟，與子孫乘蛇勾，而作空亡六害者，非胎。

To determine if it is a true pregnancy: if the initiating transmission is寅 (ghost path) and未 (ghost gate) added together, and then multiplied by the end place to become the official ghost of the day stem; or if the "heavenly ghost" is added to the day stem, these indicate a "ghost pregnancy" (false pregnancy). If辰 or戌 are multiplied by "teng snake" and "white tiger" and serve as the initiating transmission, or if the divination is of the "eight exclusive lesson" or "single foot lesson," it indicates a monstrous fetus. If "heavenly empress" is multiplied by "tiangang" (辰) and added to the day stem and day branch, while the son's爻 is multiplied by "black tortoise" and "heavenly void," and the three transmissions overcome the day stem, or if the day stem or fetal god and life qi fall into "kongwang," or if the fetal god is multiplied by "death qi," these all indicate miscarriage or premature birth. If the巳 position is in the southeast but the earth is insufficient, or the亥 position is in the northwest but the sky is incomplete, there is already an indication of deficiency; if further the day's "reverse repetition lesson" is obtained, and the son's爻 is multiplied by "teng snake" and "gou chen" and falls into "kongwang" and commits the six harms, then it is not a true pregnancy at all.

剛日比日上神旺相為男，不比休囚為女。柔日上神比，旺相為女，不比休囚為男。課傳純陰者孕男，陰極陽生。純陽者孕女，陽極陰生。傳入陽及陽多為男，傳入陰及陰多為女。日上二課發用為男，辰上二課發用為女。晝貴加正時男，夜貴加正時女。

To determine the gender of a child: On a yang day (Jia, Bing, Wu, Geng, Ren), if the god in the day stem is of the same type as the day stem and is prosperous and strong, it indicates a male child; if it is of a different type and weak and confined, it indicates a female child. On a yin day (Yi, Ding, Ji, Xin, Gui), if the god in the day stem is of the same type as the day stem and is prosperous and strong, it indicates a female child; if it is of a different type and weak and confined, it indicates a male child. If all four lessons and three transmissions are yin branches, it indicates a male child, because when yin reaches its extreme, yang is generated. If all are yang branches, it indicates a female child, because when yang reaches its extreme, yin is generated. If the three transmissions fall into yang branches or mostly yang branches, it indicates a male child; if they fall into yin branches or mostly yin branches, it indicates a female child. The initiating transmission is taken from the first two lessons of the day stem, indicating a male child; if taken from the latter two lessons of the day branch, it indicates a female child. If the daytime nobleman is placed on the correct hour, it indicates a male child; if the nighttime nobleman is placed on the correct hour, it indicates a female child.

貴神乘子、午、卯、酉，加寅、申、巳、亥；及巳午見龍，或蛇虎見辰戌伏吟，乘天空者，皆主雙胎。

The "Heavenly Noble Spirit" riding on Zi, Wu, Mao, and You and resting on Yin, Shen, Si, and Hai; or Si and Wu encountering the Azure Dragon; or Teng Snake and White Tiger encountering Chen and Xu with the lesson of Hidden Chant and riding Tian Kong — all these indicate a twin pregnancy.

日上神吉，生男必佳。辰上神吉，生女必正。乙合龍常，課傳並用，或三傳見六合青龍者，並主男良女淑。空勾元虎，課傳並見，或日生三傳，或日辰上下刑沖破害，發用又乘凶將，或太歲與日辰入傳，及入傳而相刑，或白虎加正時發用，及課傳狡童泆女者，並主生男女不肖。

To determine whether a child is virtuous or not: if the heavenly stem of the day is auspicious, the boy born will certainly be excellent; if the earthly branch of the day is auspicious, the girl born will certainly be proper. The auspicious spirits such as 「Heavenly Ethical Influence」, 「Liu He」, 「Azure Dragon」, and 「Tai Chang」 should be used together in the transmission, or if 「Liu He」 and 「Azure Dragon」 appear in the three transmissions, it indicates that the boy will be kind and the girl will be virtuous. Conversely, if 「Tian Kong」, 「Gou Chen」, 「Black Tortoise」, and 「White Tiger」 appear together in the transmission; or if the day stem generates the three transmissions but itself is weakened; or if the day stem and day branch suffer mutual punishments, clashes, breaks, or harms and the initiating transmission is governed by a malevolent general; or if the year stem and the day stem and day branch enter the three transmissions and then mutually punish each other; or if 「White Tiger」 is placed on the correct hour and serves as the initiating transmission; or if the divination takes the form of 「Jiao Tong」 or 「Yi Nu」, it indicates that the child will not be capable.

干上神脫支上神；或三傳脫支；或辰生日，日生三傳；或三傳遞生，而不乘凶將；或三傳逢大煞空亡，及傳退茹；或發用子加戌，又作血支血忌；或傳內有白虎乘子孫；或日辰入傳，而辰脫日，如丁酉日伏吟三傳酉未丑；或天空乘日支生傳；三傳或青龍乘酉，為產門而逢沖動；或天后乘旬丁，及天乙順行者；並主速而易產。

To determine the speed, difficulty, and ease of childbirth, first consider the signs of a smooth delivery: if the heavenly stem of the day is in a state of release or depletion of the earthly branch of the day; or if the three transmissions release or deplete the earthly branch of the day; or if the earthly branch of the day generates the heavenly stem of the day, which in turn generates the three transmissions (the energy flows outward continuously); or if the three transmissions generate each other in sequence without being occupied by a malevolent general; or if the three transmissions encounter the Great Sha and Kongwang, as well as being a backward 'connected roots' transmission; or if the initiating transmission is zi (water) placed on xu (earth), and also serves as the Blood Branch and Blood Taboo; or if the White Tiger occupies the son's line within the three transmissions; or if the heavenly stem and earthly branch of the day are included in the three transmissions, and the earthly branch depletes the heavenly stem's energy, for example, on a Dingyou day, the Hidden Chant lesson is obtained, and the three transmissions are you, wei, and chou; or if the Tian Kong occupies the earthly branch of the day to generate the three transmissions; or if the Qinglong occupies you (which represents the birth canal) and is precisely activated; or if the Heavenly Empress occupies the Ding spirit of the current ten-day period, and the Tianyi Guiren moves in the forward direction—these all indicate a quick and smooth delivery.

干上神合支上神，或三傳合支，或三傳逢三合、六合及傳進亥子丑例，或發用血支、血忌，沖動浴盆煞，而無吉神良將，或勾陳臨子孫與入傳而辰合日，或課傳回環而不見沖神者，皆主緩而難產。月厭帶生氣者產速，帶死氣者產凶。申加巳、亥、辰、戌發用，曰天盤地結，產凶。逆三傳者難產，如亥戌酉。又逆向三傳如亥酉未名倒拔蛇，主產速。

Further signs of difficult childbirth: when the god on the day stem combines with the god on the day branch; or when the three transmissions combine with the day branch; or when the three transmissions meet triple harmony, liu he, or proceed in sequence like zi, chou, yin; or when the initiating transmission is 'blood branch' or 'blood taboo', triggering 'bathtub煞' without good gods or generals; or when 'gou chen' is added to the son's yao and enters the three transmissions, while the day branch also combines with the day stem; or when the transmissions start and end in a loop without encountering a conflicting god—these all indicate prolonged and difficult childbirth, because the qi is trapped and unwilling to release. When 'month aversion' is accompanied by 'life qi', childbirth is quick; when accompanied by 'death qi', there is danger in childbirth. When shen is placed on si, hai, chen, or xu and serves as the initiating transmission, it is called 'heaven plate earth knot', indicating dangerous childbirth. When the three transmissions go in reverse order (such as zi, xu, you), it indicates difficult childbirth; but if they go in reverse with intervals (such as zi, you, wei), called 'reverse snake pull', it instead indicates quick childbirth.

天后螣蛇遲延日辰，若見青龍當酬心願。六合為用急換眠床，朱雀扶爻口舌驚產。蛇在末傳產後身災，蛇在初傳帶疾夾產。月生月也，以發用之三合定之，如用亥則卯未月生之例；日生日也，以發用之刑沖定之，如用子則刑卯午寅，主卯午日生之例；時生時也，以用後之一辰定之，如用子時亥時生之例，兼看月破。

To predict the day and time of childbirth, if "Heavenly Empress" and "Teng Snake" are in charge, the due date should be postponed. If "Azure Dragon" appears, it indicates a smooth and successful delivery. If "Liu He" acts as the useful god, it means it's time to prepare the delivery bed, indicating that childbirth is about to occur. If "Vermilion Bird" supports the爻 position, it suggests that the mother may give birth prematurely due to verbal disputes and disturbances. If "Teng Snake" is in the final transmission, there may be disaster for the mother after childbirth; if "Teng Snake" is in the first transmission, it indicates that the fetus is ill and the delivery will be difficult. To determine the month, use the triple harmony of the initiating transmission. For example, if the initiating transmission is Hai, and Hai-Mao-Wei form a triple harmony, it indicates birth in the Mao or Wei month. To determine the day, use the punishment and clash of the initiating transmission. For example, if the initiating transmission is Zi, and Zi is in conflict with Mao and in opposition to Wu, and Zi is adjacent to Yin, it indicates birth on the Mao or Wu day. To determine the hour, take the next branch after the initiating transmission. For example, if the initiating transmission is Zi, it indicates birth in the Hai hour. At the same time, the influence of "Month Breaker" should also be considered.

若天空、白虎乘日干之脫氣，或作大煞，而一無羈絆者，主當日生；其時則以日干之長生定之，如甲生於亥之例。又法：月將加時，視勝光之下日生。又天空及白虎所臨地盤之日生，或破今日胎神之日生。又以月將加傳送，視年命上得陽神，即生。發用空亡，傳歸實地；與柔日昴星，及伏吟無丁馬，皆數月而生。

If "Sky Void" and "White Tiger" are riding on the day stem's escaping spirit or acting as "Great Sha," and there is no obstruction, it indicates childbirth on the same day. The hour is determined by the day stem's long life position, for example, if the day stem is Jia Wood, which is long-lived in Hai, then the child is born in the Hai hour. Another method: place the month general on the time of the divination and set up the chart. Look at the branch under "Shengguang" (Wu), which corresponds to the day of childbirth. Also, the day corresponding to the branch under "Sky Void" and "White Tiger" on the earth plate, or the day that breaks the fetal spirit of today, also indicates childbirth. Another method: place the month general on "Chuansong" (Shen) and set up the chart. If the person's age line receives a yang spirit, childbirth will happen immediately. If the initiating transmission falls into Kongwang and the three transmissions return to the real earth, or if it is an "Ao Star Lesson" on a yin day, or if it is a "Hidden Chant Lesson" without "Ding Spirit" and "Post-horse," these all indicate childbirth will happen several months later.

傳順貴順，或戌加亥者，順生。亥為頭，戌為足。傳逆貴逆，或亥加戌者，逆生。伏吟不動，干支克刑，神將俱凶者，不能產。婦人行年上乘吉神將旺相，而干上神將亦吉者，母子俱吉。

Variations in childbirth. If the three transmissions proceed in order and the nobleman also proceeds in order, or if the dog is placed on the pig, it indicates a smooth delivery—because the pig is above as the head and the dog is below as the feet, with the head coming out first. If the three transmissions proceed in reverse and the nobleman also proceeds in reverse, or if the pig is placed on the dog (head below, feet above), it indicates a difficult delivery. If the divination shows a 'hidden chant' lesson and remains still, with the day stem and day branch mutually conflicting and the spirits and generals all being凶, it indicates the mother cannot give birth. If the woman's age is supported by auspicious spirits and generals that are in command and prosperous, and the spirits and generals on the day stem are also auspicious, it indicates both mother and child will be safe.

干上神克支上神；或六合所乘神克天后所乘神；或墓神覆支；或不見刑沖；或三傳克支，蛇虎入傳，而支乘死氣；主損母。支上神克干上神；或天后所乘神克六合所乘神；或墓神覆干，而不見刑沖；或三傳剋日，蛇虎入傳，而干乘死氣者，並主損子。干支上相互克，或六合天后相刑，及日辰上神、三傳俱空者，母子俱損。伏吟元武加日辰者，生而殘疾。庚午日干上乘白虎，與卯加辰作天空，生而缺唇。

The god on the day stem controls the god on the day branch; or the god on the "Liu He" (subjugated by the "Zi" branch) controls the god on the "Heavenly Empress" (mother); or the tomb god covers the day branch; or there is no punishment and clash in the lesson; or the three transmissions control the day branch, and "Teng Snake" and "White Tiger" are in the three transmissions while the day branch is under "Death Qi" — all these indicate harm to the mother. Conversely, the god on the day branch controls the god on the day stem; or the god on the "Heavenly Empress" controls the god on the "Liu He"; or the tomb god covers the day stem and there is no punishment and clash in the lesson; or the three transmissions control the day stem, and "Teng Snake" and "White Tiger" are in the three transmissions while the day stem is under "Death Qi" — all these indicate harm to the fetus. If the gods on the day stem and day branch mutually control each other, or the "Liu He" and "Heavenly Empress" mutually clash, and the gods on the day stem and day branch and the three transmissions all fall under "Kongwang," then both mother and child are harmed. If the divination is a "Hidden Chant" lesson and the "Black Tortoise" is added to the day stem and day branch, it indicates the child will be born with a disability. If on a Gengwu day the day stem is occupied by the "White Tiger," and there is a "Mao" branch added to the "Chen" branch acting as "Tian Kong," it indicates the child will be born with a cleft lip.

日為我，辰為彼。日上空亡，我不必往。辰上空亡，彼必不見，或彼不在。辰生日，訪之有益。辰剋日，或辰上見刑沖破害，訪之徒勞。日德旺相，二貴加臨日辰有情，一見如故。我克他，畏而不出；他克我，情意難親。

When divining about a visit, the day stem represents me and the day branch represents the other person. If the day stem falls on Kongwang, I should not go. If the day branch falls on Kongwang, the other person will definitely not see me or may not be at home. If the day branch generates the day stem, the visit will be beneficial. If the day branch overcomes the day stem, or if there are conflicts, collisions, breaks, or mutual harm between the day branch and the day stem, going there will be in vain. If the "day virtue" of the day stem is strong and flourishing, and the two noblemen appear on both the day stem and day branch with mutual affection, it indicates that we will become close immediately. If I overcome him, he will be afraid and avoid me. If he overcomes me, our relationship will not be close.

課得返吟及柔日昴星，或課體不備，俱主不見。返吟遠出。轉蓬、元首、三交、知一、彈射等課，皆主訪謁。用神與所往方之神三合、六合；或日貴、或日德發用；或日克用神者，必見。用神剋日者，不見。小吉臨辰，或太乙登明加日上者必見。斗罡加孟，必見；加仲可得，加季不出。戌亥加辰巳，為天頭加地足，可見。辰巳加戌亥，為地足加天頭，不見。類神臨日辰或發用，必見。類神不入課傳，或空亡，難見。

The divination result of "returning echo lesson" and the "昴 star lesson" on a yin day, or when the lesson pattern is incomplete, indicates that the person cannot be seen. The returning echo lesson also suggests that the other party is far away. If the divination result is "turning蓬", "head", "triple meeting", "knowing one", or "shooting arrow", it indicates that visiting is appropriate. If the useful god forms a triple harmony or a six harmony with the god of the direction being visited; or if the nobleman and the day stem's virtue are used as the initiating transmission; or if the day stem overcomes the useful god, then the person can definitely be seen. If the useful god overcomes the day stem, the person cannot be seen. If "small good fortune" (Wei) is placed on the day branch, or if "Taiyi" (Si) and "Dengming" (Hai) are placed on the day stem, then the person can definitely be seen. If "Tiangang" (Chen, the star of the handle) is placed on the four young months, the person can definitely be seen; if placed on the four middle months, the person can be seen; if placed on the four old months, the other party does not go out. If Wu and Hai are placed on Chen and Si, it is "heaven's head over earth's feet," and the person can be seen; if Chen and Si are placed on Wu and Hai, it is "earth's feet over heaven's head," and the person cannot be seen. If the class god of the person being visited is placed on the day stem or day branch or used as the initiating transmission, the person can definitely be seen; if the class god is not included in the four lessons or three transmissions, or falls into the empty void, it is difficult to see.

天乙為大貴人，太常為部院臺省，青龍為二千石，勾陳為將軍，朱雀為長吏，天后為婦人之類。

The divination for seeking the type of deity associated with the person being consulted: "Tian Yi" is the highest-ranking nobleman, "Tai Chang" represents officials in various ministries and provincial offices, "Qing Long" represents the governor at the level of two thousand stones, "Gou Chen" is the general, "Zhu Que" is the chief official overseeing a region, "Tian Hou" is the woman, and the rest follow this pattern.

月將加時，視天罡臨日辰者，必遇。在日前為已過，在日後為未來。又絳宮時未至，明堂時必遇，玉堂時已過。

To determine if you will meet someone on a scheduled day, place the Month General on the appointed time and set up the chart. Check the position of Tiangang (Chen). If Tiangang is placed on the Day Stem and Day Branch, you will definitely meet. If Tiangang comes before the Day Stem, it means the appointed time has passed. If Tiangang comes after the Day Stem, it means the time has not yet arrived. Also, refer to the twelve divination gods of the month. If the time falls under Jiaogong, the person has not arrived yet. If it falls under Mingtang, you will definitely meet. If it falls under Yutang, the person has already left.

謁貴須視天乙與日辰相生，貴人喜；與日辰相剋，貴人怒。日辰貴人相加，在天乙之家，有事難到。臨子午可待；臨丑為入廟，在家不出見；臨寅申，出門遠行；臨卯，在舍北人家，或舟車出外；臨辰戌為入獄，有病不出；臨巳近出，明日見；臨未為入房飲酒，不出；食神皆支，亦主飲食，用旬遁觀之，如甲食丙，乙食丁之例。臨酉在家，或途中遇。臨亥弔唁可待。

To consult about meeting a nobleman, one should look at the "Heavenly Ethical Stem" (天乙). If it is in mutual generation with the day stem and day branch, the nobleman will be pleased; if it is in mutual control, the nobleman will be angry. When the day stem and day branch combine with the nobleman, and the nobleman is in his own native position, it indicates that he has something urgent and cannot come. Then, according to the branch where the Heavenly Ethical Stem is located, we can make further distinctions: if it is on the branch of Zi or Wu, one can wait for him; if it is on the branch of Chou, it is "entering the temple," meaning he is at home but does not come out to see guests; if it is on the branch of Yin or Shen, he has gone on a long journey; if it is on the branch of Mao, he is at a house to the north of his residence, or he is traveling by boat or carriage; if it is on the branch of Chen or Xu, it is "imprisonment," meaning he is ill and does not go out; if it is on the branch of Si, he has left home but not far, and one can meet him tomorrow; if it is on the branch of Wei, he is inside the house drinking and will not come out — according to the hidden stems, any branch that is the food god of the day stem also indicates something related to food. For example, the food god of Jia is Bing, and the food god of Yi is Ding, and so on. If it is on the branch of You, he is at home, or one may meet him on the way; if it is on the branch of Hai, he has gone to attend a funeral, and one can wait for him.

如甲德在寅，則視地盤寅位上所乘神將。乘天乙，貴人悅。螣蛇，貴人口舌。朱雀，彼有文書事。六合，彼有交易事。勾陳，防爭鬥。青龍，可求財。天空，有虛詐。白虎，彼有喪服。太常，主留飲。元武，彼有失脫事，太陰，彼有陰私事。天后，彼有婚姻事，或在妓館歌樓。

You also need to look at the hidden spirits of the "day's virtue." For example, on a Jia day, the virtue is at Yin. Then you should check the spirit on the Earth Plate at the Yin position: if it is "Tian Yi," the nobleman is in a good mood; if it is "Teng Snake," there will be arguments with the nobleman; if it is "Zhu Que," the other party is busy with official documents; if it is "Liu He," there is a transaction; if it is "Gou Chen," be cautious of disputes; if it is "Qing Long," you can ask him for money; if it is "Tian Kong," there is deception; if it is "Bai Hu," there is a funeral in his family; if it is "Tai Chang," he will invite you to a banquet; if it is "Yuan Wu," there is theft or loss; if it is "Tai Yin," there is something private; if it is "Tian Hou," there is a marriage matter, or the person is at a brothel or entertainment venue.

辰上剋日者，受，反上不受。又視所獻物之類神，與貴人相和及日辰上相生者，吉。

Divination on presenting gifts: If the god in the day branch overcomes the day stem, the other party will accept the gift; if the god in the day branch does not overcome the day stem, then the gift will not be accepted. Then examine the god corresponding to the type of gift. If it harmonizes with the nobleman and mutually generates with the gods in the day stem and day branch, it indicates good fortune.

宙朱雀所乘神，與天乙所乘神相生相合者，可達；否則不達。

Divination for sending a letter: Look at the deity ridden by the Vermilion Bird and the deity ridden by Tianyi. If these two deities mutually generate and harmonize, the letter can be delivered; otherwise, it cannot be delivered. (The character "Zhou" at the beginning is likely a mistake for "Shen," as in the original text, and is recorded as such.)

視類神所乘神與日相生相合，或加日辰，或發用者，必遂；否則不遂。如求財視青龍，文書視朱雀，飲食衣服視太常之例。

When seeking divination for a particular matter, one should look at the deity associated with that matter. If this deity is in harmony with the day stem through mutual generation or combination, or if it is added upon the day stem and day branch, or if it initiates the transmission, then the desired outcome will certainly be achieved. Otherwise, it will not come to pass. For example, if seeking wealth, one looks at 'Azure Dragon'; if seeking documents, one looks at 'Vermilion Bird'; if seeking food and clothing, one looks at 'Tai Chang'; and so on for other matters.

日為客，辰為主。日凶辰吉，所往難言；日吉辰凶，許而空返。日辰相生合，或上下交互作合，不待啟口，有望必諧。日上神克辰，人言誠實。辰上神剋日，人言虛誑。課傳六陽，宜公不宜私。六陰，宜私不宜公。類神見三合六合，所圖為實。見天空旬空，所圖為虛。去辱喜空，求寧喜實。三合緩而牽眾，六合傾刻事成。丁馬並見，雖伏吟亦宜動。干支乘旺，則宜靜不宜動。

When divining about matters requiring deliberation, the day stem represents the requester (the party seeking help), and the day branch represents the respondent (the party being sought). If the day stem is凶 and the day branch is吉, the outcome is uncertain. If the day stem is吉 and the day branch is凶, the respondent may agree, but the requester will return empty-handed. If the day stem and day branch mutually generate or harmonize, or if they form mutual combinations, the desired outcome can be achieved without needing to ask directly. If the god on the day stem overcomes the day branch, it indicates the respondent is speaking truthfully. If the god on the day branch overcomes the day stem, it suggests the respondent is lying. If all six positions in the four lessons and three transmissions are yang, it is suitable for official matters but not for personal affairs. If all six positions are yin, it is suitable for personal matters but not for official affairs. If the god related to the matter appears in the triple harmony or the six harmonies, the matter is practical. If the god appears with the sky void or the ten-day void, the matter is illusory. To escape humiliation, the presence of the void is favorable. To achieve peace, the presence of the actual is favorable. The triple harmony may lead to success but is slow and involves many people. The six harmonies lead to quick success. If the god丁 and the post-horse appear together, even if the lesson is a hidden chant, action is appropriate. If the day stem and day branch are in a strong position, it is better to remain still rather than act recklessly.

自干傳支者，我求人。自支傳干者，人求我。上克下事起男了在外，下賊上事起女人在內。知一卦，事起比鄰。巳亥相加，有兩事。涉害虎視，更多災。反吟失所。伏吟退滯。九丑三陰悲辛，天獄天禍遭賊。三合勾虎，同伴相害；連茹剋日，兄弟為奸。先刑後合，則先難而後易。先合後刑，則始易而終難。

The three transmissions originate from the day stem to the day branch, indicating that I seek someone else; when they go from the day branch to the day stem, it means someone else seeks me. If the upper god overcomes the lower god, the matter originates from a man outside the household. If the lower god overcomes the upper god, the matter originates from a woman within the household. If the divination is "Zhi Yike," the matter originates from a neighbor. When巳 and亥 are combined, it indicates two matters happening at the same time. If the divination is "She Hai Ke" and "Bai Hu" is present, there will be more disasters. If the divination is "Fan Yin Ke," it indicates losing one's usual place; if it is "Fu Yin Ke," it indicates retreat and stagnation. If the divination is "Jiu Chou" or "San Yin," it indicates sorrow and bitterness; if "Tian Yu" or "Tian Huo" are present, it indicates being robbed. If the Triple Harmony Formation includes "Gou Chen" and "Bai Hu," it indicates harm among companions; if the "Lian Ru Ke" overcomes the day stem, it indicates brothers committing wicked deeds. If there is first punishment followed by harmony, it means difficulty first and ease later; if there is first harmony followed by punishment, it means ease at first and difficulty at the end.

三傳遞生而生日者，事雖大而必就；三傳遞克而我日者，事雖小而終乖。傳貴皆順事多順，傳貴皆逆事多逆。太歲月將發用者，大事皆宜。三傳平穩而將吉者，小事可就。鬼在孟則尊長之事難圖，在仲則自身同輩之事難圖，在季則陰小卑幼之事難圖。類神旺可圖現在，相可圖將來，休囚可圖已往。

The Three Transmissions are successively generated and ultimately reach the Day Stem, so even if the matter is big, it will certainly be accomplished. If the Three Transmissions are successively controlled and ultimately control the Day Stem, even if the matter is small, it will eventually go wrong. If the Three Transmissions and the Nobleman move in the same direction, the matter tends to be smooth. If they move in the opposite direction, the matter tends to be difficult. If the Sovereign or the Month General is the Initiating Transmission, major matters are all suitable. If the Three Transmissions are stable and the Heavenly General is auspicious, minor matters can be accomplished. If the Official Ghost falls in the first quarter, matters concerning superiors are difficult to achieve; if it falls in the second quarter, matters concerning oneself and peers are difficult to achieve; if it falls in the third quarter, matters concerning women and juniors are difficult to achieve. If the class of spirits is strong, one can deal with current matters; if it is in mutual generation, one can plan for future matters; if it is weak and confined, one can only recall past matters.

如所謀望之類神見於課傳，或干支上神比和而乘吉將，或干支上神旺相相生，無刑沖剋害，縱有而復相合。又乘吉將，或發用所乘吉將與日相合而不空亡，或三傳退連茹而遇空亡。經云：腳踏空亡進用宜是也。或年命上神相生相合，而不刑沖空陷，或貴登天門，神藏煞沒，或貴神覆日，或三傳俱吉者，皆可謀望。

All these are auspicious patterns that allow one to proceed with plans: when the god representing the matter is present in the four lessons and three transmissions; or when the gods on the day stem and day branch are harmonious and ride a favorable general; or when the gods on the day stem and day branch are prosperous, strong, and mutually generating, with no punishments, clashes, or harm, even if there are such elements, they are quickly restrained by a harmonizing combination; and also ride a favorable general; or when the initiating transmission's god, riding a favorable general, harmonizes with the day stem and does not fall into kongwang; or when the three transmissions form a retreating "connected lotus" pattern and coincidentally fall into kongwang— the classic text says "stepping on kongwang is suitable for advancement," precisely referring to this, where encountering kongwang in retreat allows for progress; or when the gods on the person's birth year are mutually generating and harmonizing without being punished or falling into kongwang; or when the divination shows "the noble ascends the heavenly gate" or "the god hides and the evil is absent"; or when the noble god covers the day stem; or when all three transmissions are favorable—these are all suitable for pursuing one's aspirations.

如所謀望之神不見於課傳，假如求財無財神之類，或干支上下相剋及刑沖破害，或發用與日辰刑沖破害又乘凶將，或日上與發用俱值空亡，或發用空亡又乘天空，或三傳空陷，或干支坐墓與墓神覆日、墓神覆用而無沖破，或日辰年命上所乘神將皆凶而發用復凶者，皆不可謀望。

The following are all signs indicating that plans should not be pursued: the spirits representing the matter in question do not appear in the four lessons and three transmissions, for example, seeking wealth but no wealth element is present; or the day stem and day branch mutually control each other and there is punishment, clash, breakage, or harm; or the initiating transmission conflicts, clashes, breaks, or harms the day stem and day branch and is accompanied by an Inauspicious General (malevolent general); or both the day stem and the initiating transmission fall into kongwang (void); or the initiating transmission falls into kongwang and is accompanied by tian kong (heavenly void); or all three transmissions fall into kongwang and are in a bad position; or the day stem and day branch are in the position of a墓 (burial), or the Tomb Spirit (burial spirit) covers the day stem, or the Tomb Spirit covers the initiating transmission without a clash or break to resolve it; or the day stem, day branch, and the spirits and generals on the native's birth year all are malevolent, and the initiating transmission is also malevolent—when encountering these situations, one should not make plans.

發用關格，而復乘凶將；或干支俱吉，而三傳獨足；或破碎發用，而復乘凶將；或類神雖見而墮空亡與刑沖破害；或歲破月破並見三傳，而類神為歲破月破；或蛇雀太陰作類神，而乘發用來剋日；或勾空、空亡、元武作類神，而日干發用並乘；或三傳之將先見武后見勾；或命上神剋日上神；或三傳初克末；或三傳見類神而休囚者，皆主謀望不成。

Further, the divination signs indicating that affairs will not succeed include: the initiating transmission violating 'Guan Ge' and accompanied by an Inauspicious General; or although the day stem and day branch are auspicious, the three transmissions form a single line without any connection to the seeker; or the 'Shanghai' serving as the initiating transmission and accompanied by an Inauspicious General; or although similar deities appear, they fall into Kongwang and are further afflicted by punishment and clash; or both 'Sui Po' and 'Yue Po' appear in the three transmissions, and the similar deities are exactly the Sui Po and Yue Po; or 'Teng Snake', 'Vermilion Bird', or 'Tai Yin' serve as the similar deities, accompanying the initiating transmission to overcome the day stem; or 'Gou Chen', 'Tian Kong', Kongwang, and 'Yuan Wu' serve as the similar deities, with both the day stem and the initiating transmission riding on them; or the heavenly generals in the three transmissions first appear as 'Yuan Wu' and then as 'Gou Chen'; or the deities of the birth day overcome the deities of the day stem; or the first transmission overcomes the final transmission in the three transmissions; or although the three transmissions show similar deities, they are weak and confined without vitality—these all indicate that affairs will not succeed.

發用日德合，而復乘吉將；或支雖凶，而三傳俱吉；或類神初見，而不空亡，不刑沖破害；或日上神與命上神相合；或日上神克命上神，而類神發用而乘吉將；或太歲月將作貴神發用；或年命上神為日貴、為福德，而與年命比和，不刑沖破害；或旬甲加旬己，假如甲子旬，子遁甲，巳遁己，子加巳乃甲己合也，六甲旬中十干惟此、子加丑支合也，又名牛女合，而乘吉將；或傳見成神；或傳見類神旺相；或三傳末克初；或日上發用乘龍常而不克者；皆主謀望有成。土日見龍克，水日見常克。

All these are auspicious divination signs indicating successful endeavors: if the initiating transmission is the day stem's "day virtue" and harmonizes with it, and is accompanied by a favorable general; or if the day branch is unfavorable but all three transmissions are favorable; or if the class god appears in the first transmission and does not fall into an empty void, nor is it subjected to punishment, clash, or harm; or if the god on the day stem harmonizes with the god on the native's birth year; or if the god on the day stem overcomes the god on the native's birth year, and the class god serves as the initiating transmission and is accompanied by a favorable general; or if the sovereign year and month general act as noblemen and serve as the initiating transmission; or if the god on the native's birth year and current year is exactly the nobleman or "fortune virtue" of the day stem, and harmonizes with the native's birth year without being subjected to punishment, clash, or harm; or if the branch of the hidden heavenly stem in this ten-day period is placed on the branch of hidden jia, for example, in the jiazi period, the zi branch is hidden jia and the si branch is hidden ji, so zi placed on si forms jia and ji combination, which is the only pair among the ten heavenly stems in the six jia periods that can combine in this way; if zi is placed on chou, it forms the六合 (Liu He), also called "niunvhe" (ox-venus conjunction), and is accompanied by a favorable general; or if the three transmissions contain the "success god"; or if the class god in the three transmissions is in its season and is prosperous and strong; or if the final transmission overcomes the first transmission; or if the day stem and the initiating transmission are accompanied by "qinglong" (azure dragon) and "taichang" (great longevity) without coming to overcome me. All these indicate successful endeavors. Note: if on a day of earth, "qinglong" (wood) is encountered, it will instead overcome; if on a day of water, "taichang" (earth) is encountered, it will also instead overcome, and these cases are exceptions.

類神旺相者速，休囚者遲。劫煞發用者速，驛馬發用者遲。成神在初傳者速，成神在末傳者遲。日德作類神而發用者速，巳亥作類神而發用者遲。類神臨卯酉者速，臨辰戌者遲。三傳不離四課，而末傳歸日速。三傳離日遠，而末傳空陷者遲。天乙順行在日前者速，逆行在日辰後者遲。月將加日辰者速，用長生事遲，用旺事速，用墓事止，用解神空亡事散。用起太歲不出一年，用起月將不出一月，用日則本日，用時則本時，節候皆可類推。

The speed and success or failure of an affair can be determined by the following: if the relevant deity is prosperous and strong, the matter will be quick; if weak and confined, it will be slow. If 'Jiesha' is the initiating transmission, the matter will be quick; if 'Yimashu' is the initiating transmission, the matter will be slow. If 'Chengshen' is in the first transmission, the matter will be quick; if in the final transmission, it will be slow. If 'Ride De' serves as the relevant deity and is the initiating transmission, the matter will be quick; if 'Si' or 'Hai' serve as the relevant deity and are the initiating transmission, the matter will be slow. If the relevant deity is added to 'Mao' or 'You', the matter will be quick; if added to 'Chen' or 'Xu', the matter will be slow. If the three transmissions do not go beyond the four lessons and the final transmission returns to the day stem, the matter will be quick; if the three transmissions are far from the day stem and the final transmission falls into an empty or hidden position, the matter will be slow. If 'Tianyi Guiren' moves in the correct order and is before the day stem, the matter will be quick; if it moves in the reverse order and is after the day stem and branch, the matter will be slow. If the month general is added to the day stem and branch, the matter will be quick. If the useful deity is in the long life position, the matter will be slow; if in the prosperous and strong position, the matter will be quick; if in the tomb position, the matter will be stopped; if encountering 'Jieshen' or empty and hidden positions, the matter will disperse. If the initiating transmission starts from the heavenly stem, the matter will be fulfilled within a year; if it starts from the month general, within a month; if it starts from the day, it will be fulfilled on the same day; if it starts from the hour, it will be fulfilled at that moment. As for the seasonal and climatic changes, they can also be inferred in the same way.

以初傳為我，中傳為所託幹辦人，末傳為他。若中傳與初傳末傳生合比和者，吉。傳有太陰主託人，太常立處見其真。若居四季多誠意，餘將徒勞枉用心。

Divination for entrusting someone to do a matter: the first transmission represents me, the middle transmission represents the person entrusted to do the task, and the final transmission represents the party involved in the matter. If the middle transmission is mutually generating, harmonious, or in harmony with both the first and final transmissions, it indicates good fortune. The rhyme says: if the three transmissions include "Tai Yin," it is favorable to entrust someone; if "Tai Chang" is present, the truth can be seen. If these two heavenly generals fall in the seasons of Chen, Xu, Chou, or Wei, the person entrusted is sincere; if other heavenly generals are present, it is a waste of effort.

凡課傳見空元，不可委託。遙克、彈射可托，日上生辰可托。申巳相加第二第四課發用，隔手託人。傳過日辰天乙前，託人失期。午加卯，託人失節。戌加亥見吉將，宛轉託人而遂。子加戌作元后，空無實處。曲直課宜委曲託人。

If "Sky Void" or "Black Tortoise" appear in the Four Lessons and Three Transmissions, it is not advisable to entrust someone. If the lesson is "Remote Control Lesson" or "Projectile Lesson," it is suitable to entrust. If the Day Stem is born by the Day Branch, it is also suitable to entrust. If the addition of Shen and Si starts from the second or fourth lesson, the matter should mainly be passed on to the second person. If the Three Transmissions cross over the Day Stem and Day Branch and are placed before "Heavenly Nobleman," it indicates that the person entrusted will miss the deadline. If Wu is added on Mao, it indicates that the person entrusted will lose trust. If Xu is added on Hai and there are auspicious generals present, it indicates that the matter will be passed on to several people but eventually be completed. If Zi is added on Xu and also serves as "Black Tortoise" or "Heavenly Empress," it indicates that there will be empty words without actual results. If the lesson is "Curved Straight Lesson," it is suitable to entrust through indirect and roundabout means.

宜托何人，視下類神。如天乙為職官，陰、勾、空、寅、午、戌為卒及下賤人。天后子酉為陰人，太常為尊長，白虎帶喪吊為孝服人。又天后為關節神，作夜將生日辰，宜托陰人。

Which person should be entrusted with the following categories of spirits: "Tian Yi" is an official with a position; "Tai Yin," "Gou Chen," "Tian Kong," and the branches Yin, Wu, and Xu represent soldiers and lower-class people; "Tian Hou" and the branches Zi and You represent women; "Tai Chang" represents elders; "Bai Hu" along with "Sang Men" and "Diao Ke" represent people in mourning. Additionally, "Tian Hou" is a spirit that facilitates connections. If it appears as a night general and is born on the day stem and day branch, it is suitable to entrust women with the task.

日為行人，辰為家，凡占白虎乘潤下臨地盤申子辰，必問行人也。日辰上下相生比和、三合六合者，歸。刑沖破害者未歸。日上神克辰上神，辰上神又剋日上神，來遲。用神在今日支前者，已動。在今日支後及得伏吟，未動。伏吟任信，剛柔遲速。末傳上克下者方動，下賊上者將到，上下相生者不動。返吟不來。

When divining about someone who is away, the day stem represents the person who has left, and the day branch represents the home. If during divination the White Tiger is riding the Moistening Down lesson and is placed on the earth plate's Shen, Zi, or Chen, the matter being asked about is definitely related to the person who has left. If the day stem and day branch are in mutual generation or harmonious relationship, or form triple harmony or six harmony, the person is expected to return. If there are punishments, conflicts, breaks, or harms, the person has not yet returned. If the god on the day stem is overcome by the god on the day branch, and the god on the day branch in turn overcomes the god on the day stem, the person will arrive late. If the useful god is placed before the day branch, the person has already left; if it is placed after the day branch or if the divination is a hidden chant, the person has not yet left. If the hidden chant is obtained, one can only wait for news, and the speed of the person's return should be determined by whether the day is yin or yang. If the god on the upper transmission overcomes the god on the lower transmission, the person has just left; if the lower god steals from the upper god, the person is approaching; if the upper and lower gods are in mutual generation, the person has not moved. If the divination is a returning chant, the person will not return.

傳神剋日為飛神，行人至。以鬼死之日為至期。假如壬辰日傳見土，土死於卯，當卯日至。日克傳神為伏神，行人不來。凡占行人，只視發用向背日干，如甲乙日用巳午為向日，行人來；用亥子為背日，行人不來。

The gods in the three transmissions (san chuan) that are in conflict with the day stem are called "flying god" (fei shen), indicating that a person will arrive. The day on which the person arrives is determined by the day when the official ghost (guan gui) is in the dead phase. For example, if the day is Renchen (壬辰), and the three transmissions include earth (earth is the official ghost of water), and earth is in the dead phase at卯 (mao), then the person will arrive on mao day. Conversely, if the day stem is in conflict with the gods in the three transmissions, it is called "hidden god" (fu shen), indicating that the person will not arrive. When predicting the arrival of a person, only look at whether the initiating transmission (fa yong) is facing the day stem or facing away from it. For example, if the day is Jia or Yi (both belong to wood), and the initiating transmission is巳 or午 (fire, which is the offspring of wood, with energy outward and looking back), it is called "facing the day" (xiang ri), indicating that the person will arrive. If the initiating transmission is亥 or子 (water, which nourishes wood, with energy still behind), it is called "facing away from the day" (bei ri), indicating that the person will not arrive.

年命遠離支辰間，地角天涯難會面。日辰若也互相旺，從此團圓中繾綣。天干若見墓神加，此日行人準到家。若使臨於生旺地，歸期縱有亦須差。間傳進向有阻絕，絕神入用歸心切。正時為用即時來，三傳俱順卻徘迴。

The song says: If the person's destiny year is far away from the day branch, they will be separated even at the ends of the earth; if the day stem and day branch are mutually strong, they will soon reunite closely. If the墓神 (mound spirit) is added to the day stem, the traveler will definitely return home that day; if the traveler is in a place of birth and strength, he will be comfortable abroad, and even if he is supposed to return, he will miss the opportunity. The three transmissions are passed on by skipping positions and moving forward, indicating obstacles on the way; if the绝神 (cut-off spirit) is used as the initiating transmission, the traveler's eagerness to return becomes urgent. If the exact hour is used as the initiating transmission, the person will arrive immediately; if all three transmissions proceed smoothly, the person is still wandering outside.

白虎行年道路神，傳逢天馬向門迎。三傳皆逆行人至，朱雀之陰是信神。卯酉為隔子午關，天罡加處季多艱。津關風雨還須阻，天地氤氳道路間。

The continuation of the mnemonic says: "White Tiger" and the year of birth are both deities governing roads. If "Heavenly Horse" appears in the three transmissions, one can go to the gate to welcome. If all three transmissions go in reverse, the traveler will actually arrive. The hidden spirit of "Vermilion Bird" is the deity governing messages.卯 and 酉 are obstacles, while 子 and 午 are key points. If "Tiangang" (Chen) falls on the branches of the four seasons, the journey will be difficult. If there are rivers and bridges at the pass and they meet wind and rain, there will be further obstacles. When the energies of heaven and earth mix and become thick and misty, people will be stuck on the road.

行人暫出而欲知歸者，以本人出門之時加於今日支上，視天罡下為至期。假令人以昨日巳時行，今日癸丑日占，即以巳加丑，則天罡下是子，決其子日到。天乙臨日辰或天罡加季者，當剋期速到。

A person who has temporarily left home and wants to know when they will return: take the hour they left and add it to the day branch of today, then set up the chart. Look at the branch that is opposite the "Tiangang" (Chen), which indicates the arrival date. For example, if someone left yesterday at Si hour and today is Guichou day, add Si to Chou. After setting up the Heaven Plate, if Tiangang is opposite Zi, then they will return on Zi day. If "Tianyi" is added to the day stem and day branch, or if "Tiangang" is on the seasonal branches, it indicates a quick return.

以月將加正時，視天罡下，臨孟為未來，仲為半路，季則即到。若逢天罡乘天馬，其至尤速 。

If a person has not returned even though the place they went to is not far away: place the Month General on the exact hour and set up the chart. Look at the branch under the Tiangang (Chen) and see which branch it corresponds to. If it falls on the four beginning branches (寅, 申, 巳, 亥), the person has not yet started. If it falls on the four middle branches (子, 午, 卯, 酉), the person is on the way. If it falls on the four end branches (辰, 戌, 丑, 未), the person is about to arrive. If the Tiangang is also riding the Heavenly Horse, the person will arrive even faster.

視四課內，或見類神有氣，及人宅或乘馬臨日辰之墓；或干支相會；或干加支；或墓覆干支；或天驛二馬乘支；或日辰上見天罡；或馬逆傳逆；或三傳不離日辰；或行人本命發用；或初空末實；或初傳是日之絕神，如甲乙日初傳申之類；或初傳是日之官鬼飛神；或初傳日末傳辰；或末傳歸日辰上。

A person has been away for a long time, and we are to determine whether he will return. The following are signs indicating he will return: if among the four lessons there are spirits similar to the person who have vitality; or if such spirits enter the house or ride the post-horse and are placed on the day stem or day branch's墓; or if the day stem and day branch meet; or if the day stem is placed on the day branch; or if the墓 spirit covers the day stem and day branch; or if the heavenly horse and post-horse are placed on the day branch; or if the heavenly stem (Chen) is found on the day stem or day branch; or if the post-horse moves in reverse and the three transmissions also move in reverse; or if the three transmissions do not leave the day stem and day branch; or if the person's true destiny is used as the initiating transmission; or if the first transmission is empty and the final transmission is solid; or if the first transmission is the day stem's绝 spirit, such as for Jia day the绝 is Shen, and so on; or if the first transmission is the official ghost flying god of the day stem; or if the first transmission is the day stem and the final transmission is the day branch; or if the final transmission returns to the day stem and day branch.

假如日干在東南，傳歸其上者，當日到。日干在西北，傳歸基個者，三日五日至。又日干在東與南，酉若臨之，即歸。日干在西與北，卯臨之，亦歸也；或末傳是日墓；或是二馬之墓；或白虎乘二馬；或三傳游神臨墓臨絕，及剛日伏吟傳順，柔日伏吟傳逆；皆主歸。歸期則視游神下神。如游神是子，子臨寅，則寅日或寅時至。

For example, if the day stem is in the southeast direction and the three transmissions return to it, the person will arrive on the same day. If the day stem is in the northwest direction and the three transmissions return to that position, the person will arrive within three or five days. If the day stem is in the east or south and the酉 (Metal) is placed above it, the person will return immediately. If the day stem is in the west or north and the卯 (Wood) is placed above it, the person will also return. In addition, if the final transmission is the墓 (burial place) of the day stem, or if it is the墓 of the Heavenly Horse or the Post-horse, or if the White Tiger is riding on the Heavenly Horse or the Post-horse, or if the 'wandering spirit' in the three transmissions falls on the墓 or the绝 (extinction), or if on a yang day the Hidden Chant (hidden chant) is obtained with the three transmissions moving forward, or on a yin day the Hidden Chant is obtained with the three transmissions moving backward, then the person will return. As for the time of return, it depends on the god below the 'wandering spirit'. For instance, if the wandering spirit is 子 (rat), and 子 is placed above 寅 (tiger), then the person will arrive on the day of 寅 or at the time of 寅.

又或以末傳所合為至期，斬關課以天罡下辰為至期。天乙臨門即至。加日為為用，三日內歸。德合發用乘馬，一二日至。傳退而未加卯，當日至。末傳近日，旦暮當至。正時發用，或臨日辰，當時至。太陽入傳，行人即到，二馬尤的。

Another few methods to determine the arrival time: take the branch combined with the final transmission as the arrival time; if the divination is 'Zhangguan lesson', take the branch opposite the Tiangang (Chen) below it as the arrival time. If the Tianyi Guiren is on the gate (Mao or You), the person arrives immediately; if Tianyi is on the day stem and acts as the initiating transmission, the person returns within three days. If Dehe acts as the initiating transmission and also has the Yimashu, the person arrives within one or two days. If the three transmissions retreat without reaching Mao, the person arrives that day. If the final transmission is close to the day stem, the person arrives in the morning or evening. If the correct time is the initiating transmission, or the correct time is added to the day stem and day branch, the person arrives at that moment. If the Sun (month general) enters the three transmissions, the traveler arrives immediately; if there are also the Heavenly Horse and the Post-horse, it is even more certain.

行人絕無音耗，課傳又不甚了了，則察其人行年與本日，日干須要天盤歸得地盤，其歸之順逆，準於貴人。假如甲午日，丑將午時，酉辰亥三傳，其行年立未，未上是寅，主不歸。因初傳酉加寅，酉金克甲木，天上甲難還地下甲也。又卯酉為行人門戶，天乙逆行，卯門上戌，戌加卯，為關格，戌中有辛，辛克寅，行人待過門還家，而門上神克年上神，天上寅難還地下寅也。

If there is no news of the person, and the three transmissions are unclear, one should examine the person's age and the day stem: the key is whether the day stem on the heaven plate can return to its original position on the earth plate. As for the direction of the return journey, it is determined by the movement of the nobleman. For example, on a Jiawu day, with Chou as the general and Wu as the hour, the three transmissions are You, Chen, and Hai. The person's age is on Wei, and Wei has Yin. This indicates the person will not return. Because the first transmission You is placed on Yin, You metal overcomes Jia wood, so the Jia on the heaven plate cannot return to the Jia on the earth plate. Moreover,卯 and 酉 are the gates of the person. In this case, the nobleman moves in reverse, and on the卯 gate there is Xu, which is placed on卯. This forms a 'gate and barrier' situation. Xu contains Xin metal, which overcomes Yin. The person must pass through this gate to return home, but the god on the gate overcomes the god on the person's age, so the Yin on the heaven plate also cannot return to the Yin on the earth plate.

又假如甲子日亥將丑時占，三傳戌申午，其行年在午，得上是辰，主必歸。日上子加寅，天上甲還得地下甲，天乙逆行，卯門上是丑，行年上辰，與門上丑不相剋，天上辰還地下辰，又不必過門，辰上寅與辰中乙又相比，故必歸。

Another example: On a Jiazi day, with the hour stem being Hai and the time being Chou, the three transmissions are Xu, Shen, and Wu. The person's year stem is on Wu, and Wu is occupied by Chen. This indicates that he will definitely return. Because the day stem is Zi, which is placed on Yin, the Heaven Plate's Jia can return to the Earth Plate's Jia. The nobleman moves in reverse, and the door of Mao is occupied by Chou. The person's year stem is Chen, which does not conflict with Chou on the door, so the Heaven Plate's Chen can return to the Earth Plate's Chen. Moreover, he does not need to pass through this door, and the寅 on Chen is of the same type as the hidden Bing Wood in Chen, which is a kind of mutual comparison. Therefore, it is concluded that he will definitely return.

行人年命入宅者，即歸。行年在支上而課發用入傳者歸。不入傳及入傳而與支不和者，不吉。行年臨孟吉，巳亥歸，寅申不歸，臨仲病，臨季凶。行年在六辛之下者，必逢盜賊劫奪。

If the person's year of birth falls into the day branch, they will immediately return. If the year of birth falls into the day branch and the initiating transmission enters the three transmissions, then they return; if it does not enter the three transmissions, or enters them but is incompatible with the day branch, it is not auspicious. If the year of birth is added upon the four young months, it is auspicious, with巳 and亥 indicating return, and寅 and申 indicating no return. If added upon the four middle months, it indicates illness; if added upon the four old months, it indicates misfortune. If the year of birth falls under the six辛 characters in the hidden stem, there will certainly be encounters with thieves and bandits on the way.

千里外與二三千里行人，視大將軍殺下之辰。大將軍，三年一移，寅卯辰在子，巳午未在卯，申酉戌在午，亥子丑在酉。如殺在卯，卯臨子，則決其子月歸。然必視行人天上行年度限了，方用此方推之。度限者，日月二馬為限，卯酉是也。又以陰陽出入之路為期，子午是也。

A person who is far away, even several thousand miles, should look at the branch that is opposite the "Great General"煞. The "Great General" moves to a new position every three years: when the Master Year is in the Year of the Rat, Ox, or Tiger, it resides in the position of the Rat; when the Master Year is in the Year of the Snake, Horse, or Goat, it resides in the position of the Rabbit; when the Master Year is in the Year of the Monkey, Rooster, or Dog, it resides in the position of the Horse; and when the Master Year is in the Year of the Pig, Rat, or Ox, it resides in the position of the Rooster. For example, if the "Great General"煞 is in the position of the Rabbit, and the Rabbit is placed over the position of the Rat, then it is predicted that the person will return in the month of the Rat. However, one must first check whether the person's year on the Heaven Plate has passed the "degree limit" before using this method. The "degree limit" refers to the boundary set by the daily horse and monthly horse, which are the positions of the Rabbit and Rooster. Additionally, it is determined by the fixed time of the entrance and exit of yin and yang, which are the positions of the Rat and Horse.

凡行年在寅、卯、辰、巳、午、未，或行人在東南方，則以地下酉為限，以子上神為至期。假如行年在未，視天上小吉過酉，為行人已發。子上見土神，戊己日至；見金神，庚午日或申酉日至也。

Whenever the person's age year falls within the section from寅 to未, or when the person is located in the southeast direction, use the Earth Plate's酉 position as the boundary, and determine the time of arrival based on the deity at the子 position. For example, if the age year is未, check whether the Heaven Plate's「Xiaoji」(Wei) has passed the酉 position, indicating that the person has already started moving. Then look at the deity at the子 position—if it is the earth deity, the arrival is on戊 day or己 day; if it is the metal deity, the arrival is on Gengwu day, or申 day or酉 day.

行年在申、酉、戌、亥、子、丑，或其人在西方，則以地盤卯為限，以午上神為至期。假如行年立酉，視天上從魁在西方，其人仍舊未動。在北方為已發，過卯為度限。而以午上所臨神決其歸之月數。

If the person's age falls within the section of the cycle covering Shen, You, Xu, Hai, Zi, and Chou, or if the person is located in the West, then the boundary is set by the卯 position on the Earth Plate, and the time of arrival is determined by the deity at the午 position. For example, if the person's age is at You, observe the 'Congkui' (You) on the Heaven Plate. If it is still in the West, it indicates the person has not yet started moving. If it has moved to the North, it means the person has already departed. Once it crosses the卯 position, it signifies that the limit has been fully passed. Then, the month of return is determined by the deity at the午 position.

千里視歲支下神，五百里視月建下神，百里外視日干下神，五十里視正時下神；末傳墓而乘虎者，歸當病；年命與三傳皆不遇財，或財落空亡，或財乘元武者，歸而無財。年命上乘敗氣者，歸不如意。雀虎交車臨卯酉上，主夜宿關外。訣云若逢關隔夜關門是也。

The selection of spirits depends on the distance traveled: for a journey of a thousand li, one looks at the spirit corresponding to the branch of the heavenly stem of the year; for a journey of five hundred li, one looks at the spirit beneath the month builder; for a journey of a hundred li, one looks at the spirit beneath the day stem; and for a journey of fifty li, one looks at the spirit beneath the exact hour. The final transmission is in the墓 position and is ridden by the White Tiger, indicating the person returns with illness. If the personal stem and the three transmissions do not show the wealth hexagram, or if the wealth hexagram falls in Kongwang or is ridden by the Black Tortoise, the person returns empty-handed. If the personal stem and the year stem are ridden by a declining energy, it indicates an unsatisfactory return. When the Vermilion Bird and the White Tiger are adjacent and fall on the卯 or酉 branches, it indicates staying overnight outside the pass—this is what the mnemonic 'If encountering a pass, stay overnight at the pass gate' refers to.

視天上行年下神，便知向何方去；視行年上神，則知從何方來。

If you do not know where the traveler is, look at the branch opposite the year plate to see the direction he has gone; look at the branch above the year plate to see the direction he has come from.

視其人年命上神一作行年所臨，以先天數子午九，巳亥四合定其路程一作上下相乘，如子九午九，二九十八斷。如近，則一進十，十進百。若在遠方，則一進百，十進千。若上神旺相，又當倍而進之，否則但進無倍，而程途之遠近明矣。

If the distance is unknown, look at the god riding on the person's birth year (also called the branch added to the birth year in some versions). Use the Earlier Heaven numbers to calculate the distance. In the Earlier Heaven numbers, Zi and Wu are both nine, Si and Hai are both four (some versions say multiply the upper and lower branches, such as Zi nine and Wu nine, resulting in eighteen). If the person is nearby, carry the ones place to the tens place and the tens place to the hundreds place. If the person is far away, carry the ones place to the hundreds place and the tens place to the thousands place. If the god is currently strong and prosperous, double the result; if not strong and prosperous, only carry the digits without doubling. Thus, the distance becomes clear.

假如命上見子，是九數，年上見亥則四數一作行年亥，下臨子，合成十三數，進作一百三十里，冬占水旺，倍作二百六十里。若又遠地方，則進而倍，作二千六百里也。

For example, if the person's birth stem shows Zi, the earlier heaven number of Zi is nine; and if the year stem shows Hai, the number of Hai is four (another version says the year stem is Hai, and below it is Zi). Adding nine and four gives thirteen, which is counted as one hundred thirty miles. If the divination is done in winter, when water energy is strong, it is doubled to two hundred sixty miles. If the person is even farther away, then another digit is added and it is doubled again, resulting in two thousand six hundred miles.

天乙落空，或成喜二神見而空陷，或支上陰陽不和，或日辰上天將入廟，或日克初傳，或日墓發用，或自墓傳生，或用神空亡，或類神或年上神空亡及不入傳，或二馬空亡，或馬臨長生如寅為馬，臨亥為戀廄，或馬入墓絕如寅馬入未墓，或入申絕，為縛足，或馬被合巳馬臨申，或剛日伏吟傳逆，柔日伏吟傳順，或進連茹；或天盤要歸地盤，而卯酉門上神剋日干與年，及日上神剋日與年者，皆主不歸。

Various signs indicating a person will not return: the "Heavenly Nobleman" falls into Kongwang; or the "Useful God" and "Joyful God" appear but fall into Kongwang or are trapped; or the yin and yang spirits on the day branch do not harmonize; or the heavenly generals on the day stem and day branch "enter their temple" (remain stationary); or the day stem overcomes the first transmission; or the Tomb Spirit (mound spirit) of the day stem serves as the initiating transmission; or the transmission moves from the mound to the growth position; or the useful god falls into Kongwang; or the class god and the year god fall into Kongwang or do not appear in the three transmissions; or both the Heavenly Horse and the Post-horse fall into Kongwang; or the Post-horse falls into the growth position - for example, if the horse is in the寅 position but appears on the亥, the horse loves its stable and does not move; or the Post-horse falls into the墓 or绝 position - for example, if the horse is in the寅 position but appears on the未 (mound) or申 (extinction), the horse is tied up and cannot move; or the Post-horse is caught by a combination - for example, if the horse is in the巳 position but appears on the申, and巳 and申 combine; or on a yang day, the Hidden Chant (hidden chant) occurs with the three transmissions in reverse order, while on a yin day, the Hidden Chant occurs with the three transmissions in forward order; or the three transmissions form a "connected transmission" (连茹课); or the heaven plate is supposed to return to the earth plate, but the gods on the卯 and酉 positions overcome the day stem and the year; and the gods on the day stem also overcome the day stem and the year - all these indicate the person will not return.

稽留而不得歸者，視類神上所乘之將決之。如類神是卯，卯上乘天乙，是為貴人所留；乘陰與後，是婦女所留也。以所至為樂地而不肯歸者，則類神臨長生，或旺祿與驛馬臨長生也。中道有阻而不能歸者，則剛日昴星，或加酉發用，與發用斬關，或犯天車煞，或馬在中傳，或課得間傳之類也。

If someone is detained and cannot return, look at the Heavenly General riding on the class god to determine the cause. For example, if the class god is卯, and卯 is ridden by「Tian Yi」, it means being detained by a nobleman; if ridden by「Tai Yin」or「Tian Hou」, it means being detained by women. If someone regards the place they have arrived at as a paradise and refuses to return, then the class god is in the growth place, or the prosperous energy, the禄神, and the post-horse are all in the growth place. If someone is blocked on the way and cannot return, then it is a Yang day with the「Mao Star Lesson」, or the useful god is placed on酉 and initiates the transmission, or the initiation is involved with「Zhang Guan」, or「Tian Che Sha」, or the post-horse is in the middle transmission, or the lesson is「Jian Chuan Ke」.

病而不歸者，則行人年上值病符乘凶將之類也。死而不歸者，則行人本命上值墓神，乘凶將，馬臨空絕，或犯往亡煞之類也。信神發用者，人未歸而信先至，更視信神下神。如信神是酉，酉臨子，遠在子月，近在子日。信神見而空亡者，雖寄信而不至家。若無書信而口傳口信，則必類神作信神，或日上神不傷辰上神者，為實。如蛇、虎、陰、空乘辰戌加日上，或見謾語煞者，為虛。

If the person does not return due to illness, it is because the person's year pillar is in the position of 'Bingfu' and is accompanied by a凶将. If the person has already died and does not return, it is because the person's birth pillar is in the position of the Tomb Spirit and is accompanied by an Inauspicious General, the Post-horse is in the Kongwang or the person has committed the 'Wangwang sha'. When 'Xinshen' is the initiating transmission, it indicates that the person has not returned yet but the message has arrived. Then look at the god that is opposite to 'Xinshen'—for example, if 'Xinshen' is You, and You is placed on Zi, then if the distance is far, the event should occur in the Zi month; if the distance is near, it should occur on the Zi day. If 'Xinshen' appears but falls in the Kongwang, it indicates that although a message was sent, it did not reach the destination. If there is no written message but only verbal communication, then another god should act as the 'Xinshen', or the god on the day stem should not harm the god on the day branch, then the message is true. If 'Tengshe', 'Baihu', 'Taiyin', or 'Tiankong' are on Chen or Xu and are placed on the day stem, or if the 'Manyu sha' appears, then the message is false.

用神與日生比者，有信。剋日者，亦有信。申為朱雀，音書必發於中途。若雀之陰見罡乘虎，主凶信，見龍常乙合，有好音。

The useful god and the day stem are in mutual generation or harmonious relationship, indicating there will be news; if the useful god overcomes the day stem, it also indicates there will be news. The position of Shen is the flourishing place of the Vermilion Bird, indicating the message is sent halfway. If the Yin Spirit of the Vermilion Bird meets the Tiangang (Chen) and is accompanied by the White Tiger, it indicates bad news; if it meets the Azure Dragon, Tai Chang, Tianyi, or Liu He, there will be good news.

其人近則以月將加正時，而視天罡，天罡加日辰者，如期而至。臨於日前，亦至。臨於日後，不來。遠期則視戲神，如戲神是巳，巳加子，則子日或本日子時到。

To determine if someone will arrive on time for a meeting: if the meeting is nearby, place the Month General on the exact hour and set up the chart. Check the Tiangang (Chen). If Tiangang falls on the Day Stem and Day Branch, the person will arrive as scheduled. If it falls before the Day Stem, they will come. If it falls after the Day Stem, they will not come. For distant appointments, look at the God of Drama. For example, if the God of Drama is Si, and Si falls on Zi, then the person will arrive on the day of Zi or at the Zi hour of that day.

其人遠則如占行人例，而兼視類神。要天上類神至地盤類神，若門上神及地盤類神上神不克類神者，必來。門上神及地盤類神上神克類神者，皆主不來。轉法順逆，視天乙所行旦順夜逆之例。

If a person is far away, then the divination should follow the usual method for traveling people, while also considering the class deities. The class deity on the Heaven Plate should be able to reach the original position of the class deity on the Earth Plate. If the deities on the卯 and酉 gates and the deities above the Earth Plate class deity do not overcome this class deity, then the person will surely come. If the deities on the gates and the deities above the Earth Plate class deity do overcome it, then it indicates the person will not come. As for the direction of the turning, follow the rule that the Heavenly Ethical Nobleman moves in the clockwise direction during the day and in the counterclockwise direction at night.

以月將加日支，視正時上所得神。辰、戌、子、午即至。寅、申、丑、未後到。卯酉半路而回。巳亥不來。墓神覆日，或發用占，家人則來，外人則否。

To determine if someone will come, call upon the servants to see if they will arrive. Place the Month General on the Day Branch to set up the chart, and look at the god associated with the hour of the day. If the god is Chen, Xu, Zi, or Wu, the person will arrive immediately. If the god is Yin, Shen, Chou, or Wei, the person will arrive later. If the god is Mao or You, the person will go halfway and then return. If the god is Si or Hai, the person will not come. If the buried god covers the Day Stem, or if the buried god is used as the Initiating Transmission for divination, then family members will come, but outsiders will not.

類神生日干者為父，生日支者為母。日干相比，陽兄弟陰姐妹。日干生者子孫，陽男陰女。日干克者正財妻，偏財妾。貴人視天乙，官吏文書視功曹朱雀。父母視太常。兄弟視太乙太陰。妻妾婦女視二后。朋友夫婿視青龍。子孫媒妁視六合。僕視河魁天空，婢視從魁太陰。軍卒視勾陳。僧道術士視太沖。醫巫視傳送。病人與喪殯視白虎。

Call upon which deity according to what category. According to the principles of generation and overcoming, the Six Relations are divided as follows: the one that is born from the Day Stem is the father, the one that is born from the Day Branch is the mother; those of the same type as the Day Stem, with a yang branch are brothers and with a yin branch are sisters; the one that is generated by the Day Stem is the child, with a yang branch is a son and with a yin branch is a daughter; the one that is overcome by the Day Stem, the official wealth is the wife and the miscellaneous wealth is the concubine. According to the deities and generals, the Nobleman is determined by 'Heavenly Empress', officials and documents are determined by 'Gongcao' (寅) and 'Vermilion Bird', parents are determined by 'Tai Chang', brothers by 'Taiyi' (巳) and 'Tai Yin', wives and women by 'Heavenly Empress' and the two yin empresses, friends and husbands by 'Azure Dragon', children and matchmakers by 'Liu He', male servants by 'Hekui' (戌) and 'Tian Kong', female servants by 'Congkui' (酉) and 'Tai Yin', soldiers by 'Gou Chen', monks and Taoist priests by 'Taichong' (卯), doctors and witches by 'Chuansong' (申), patients and funerals by 'White Tiger'.

紉齋斷案：昔一友人占一吏何以不到，課得貴人臨日，天后作支德加支，日辰上下交車作合，斷被婦人羈絆，後聞梅撫憲屬其帶眷回鄉，此課驗矣。

Li Renzhai recorded a case: Once a friend asked about why an official was absent, and the divination showed "Heavenly Empress" as the nobleman, overlying the day stem, and "Heavenly Empress" also served as the branch virtue, added to the day branch. The day stem and day branch formed a mutual combination. I concluded that he was held back by a woman. Later, it was heard that Mei the Inspector had ordered him to return home with his family, and the divination proved accurate.

日為人，辰為行意。辰上神生日干上神；或日干臨支；或魁罡臨日辰年命；或天馬驛馬及旬丁臨日辰發用；或日上旺相而斗罡加季；或巳亥加卯酉發用；或伏吟返吟見丁馬；或卯車午馬入傳；或卯午加申；或太常衣服行李乘午並白虎；皆主必行。

Divination for travel uses the day stem to represent the person and the day branch to represent the intention of travel. The following all indicate a definite journey: when the god on the day branch is the same as the god on the day stem; or when the day stem is added to the day branch; or when "Hekui" and "Tiangang" are added to the day stem, day branch, birth star, or current year; or when "Heavenly Horse" and "Post-horse" along with the "Ding god" of the current ten-day period are added to the day stem and day branch and serve as the initiating transmission; or when the day stem is prosperous and strong and "Tiangang" (Chen) is placed on the seasonal branches; or when巳 and亥 are placed on卯 and酉 and serve as the initiating transmission; or when "Fuyin" and "Fan Yin" are divined and the "Ding god" and "Post-horse" are seen; or when卯 (vehicle) and午 (horse) are in the three transmissions; or when卯 and午 are placed on申; or when "Tai Chang" represents clothing and luggage and rides on午, and appears together with "White Tiger".

白虎為道路之神，乘子午二馬入傳，在天乙前者，速行。訣云：白虎出行威風凜凜。又白虎臨戌亥為天地頭，臨辰巳為地足，不論入傳不入傳，並主行動。魁罡加本日者，不得已而行。戌加申，辰加寅，在日辰年命上發用者，出行吉。申作二馬，名馬帶金鈴，最利出行。

The White Tiger is the deity governing roads. It enters the Three Transmissions riding on the horses of Zi, Wu, and the Heavenly Horse and the Post-horse. It is positioned before the Nobleman, indicating a swift action. A mnemonic says: "The White Tiger going out, majestic and imposing." When the White Tiger is combined with Xu or Hai, it is called "Heaven and Earth Head," and when combined with Chen or Si, it is called "Earth Foot." Whether or not it enters the Three Transmissions, it mainly indicates travel. When Hekui and Tiangang are placed on the Day Stem, it indicates that the journey is undertaken reluctantly. If Xu is placed on Shen or Chen on Yin, and it falls on the Day Stem or Day Branch or the person's birth year and serves as the Initiating Transmission, the journey is auspicious. If Shen serves as the Heavenly Horse or Post-horse, it is called "Horse with Golden Bell," which is most favorable for travel.

辰剋日上神，或辰上剋日上，或干支墓日，或日上休囚，及斗罡加孟，或日辰上下互相剋而用起天乙，或日墓發用而無沖破，或二馬並三合六合，或值空亡及傳之戀廄，或伏吟返吟無丁馬者，皆主不行。關格或臺土當門，辰加支及關，可出行。

All the following indicate that one cannot go out: when the god in the day branch controls the god on the day stem; or when the god in the day branch controls the god on the day stem; or when the day stem and day branch form the burial place of the day stem; or when the day stem is weak and confined; or when the Tiangang (Chen) is placed on the four young branches; or when the day stem and day branch mutually control each other and the initiating transmission starts from the nobleman; or when the burial god of the day stem is used in the initiating transmission without being broken by a clash; or when the two horses, Heavenly Horse and Post-horse, are held by Triple Harmony and Liu He; or when it falls into Kongwang and the Post-horse in the three transmissions is reluctant to move; or when the divination shows Hidden Chant or返吟 without the presence of the Post-horse and丁神. If the divination involves 关格 or if the earth god is blocking the door, as long as the day branch is placed on its own branch and opens the door by a clash, one can still go out.

傳退逢馬，謂之回馬，不利行動。發用天盤地結申加辰戌巳亥，或元武乘日鬼發用者，防寇盜剽掠。六辛下不可行。朔日忌北行，望日忌南行，上弦忌西行，下弦忌東行。所出之方上神克行年，商賈無利，行兵征戰大凶。如行南方，午上見亥，行年在巳，乃方上克巳也。游都臨日辰行年，出行逢盜。辰戌乘六合加卯酉，官鬼乘元陰，加財爻，皆主私遁。

Three transmissions moving backward and encountering the post-horse is called "returning the horse," which is unfavorable for travel. If the initiating transmission involves "heavenly plate earth knot" (the hour of Shen added to the hours of Chen, Xu, Si, or Hai), or if "black tortoise" occupies the official ghost of the day stem as the initiating transmission, one should be cautious of thieves and robbery. The directions under the six hidden stems of Xin should not be traveled. On the first day of the month, one should avoid heading north; on the fifteenth day, avoid heading south; on the waxing moon, avoid heading west; and on the waning moon, avoid heading east. If the god at the direction one is going to is capable of overcoming the year stem, merchants will have no profit from this journey, and military campaigns will be extremely dangerous. For example, if one is going south and the position of Wei is occupied by Hai, and the year stem is Si, then the god at the direction being traveled will overcome Si. If "you du sha" is added to the day stem or day branch or the year stem, travel will encounter thieves. When Chen and Xu are combined with "liu he" on the positions of Mao and You, and when official ghosts are combined with "black tortoise" and "tai yin" on the wealth hexagram, it indicates secret escape.

日為陸，辰為水，日上神將吉，宜陸行。辰上神將吉，宜從水。太沖為舟車，旺相則完固，囚死則破損。太沖乘蛇虎入傳者，行輿壞。登明神后臨太歲或蛇臨地盤亥卯者，主翻船。巳加亥見元武，白浪滔天。酉加卯遇白虎，舟楫損折。傳月厭臨卯，風濤驚恐。

Should one travel by water or by land? The day stem represents land travel, and the day branch represents water travel. If the spirits on the day stem are auspicious, it is suitable to travel by land; if the spirits on the day branch are auspicious, it is suitable to travel by water. "Taichong" (Mao) represents ships and carts. If Taichong is prosperous and strong, the ships and carts are intact and sturdy. If Taichong is in captivity or dying, the ships and carts are damaged. If Taichong is accompanied by "Teng Snake" and "White Tiger" in the three transmissions, it indicates damage to the vehicles. If "Dengming" (Hai) and "Shenhou" (Zi) are added upon the sovereign year, or if "Teng Snake" is on the earth plate at Hai or Mao, it indicates a shipwreck. If Si is placed on Hai and "Yuanwu" is present, it indicates huge waves. If You is placed on Mao and "White Tiger" is present, it indicates broken oars. If "Yueyan" is in the three transmissions on Mao, it indicates a shocking storm.

登明加孟有風，加仲風緩，加季無風。又丙子、癸未、癸丑三日為觸水龍，不可渡江。又太歲為風波，月建見午亦是，月建為白浪，日建為覆舟，歲後一辰為河伯，月建見壬癸亦是。

The method of crossing rivers and lakes: "Dengming" (Hai) added to the four beginning months brings wind, added to the four middle months brings gentle wind, and added to the four seasonal months brings no wind. Additionally, the three days of Bingzi, Guiwei, and Guichou are called "Touch Water Dragon," and crossing rivers is not allowed on these days. Moreover, the Tai sui (Grand Time) causes waves and storms (the month builder showing Wu is the same), the month builder causes white waves, the day builder causes capsizing, and the position after Tai sui causes the river god (the month builder showing Ren or Gui is the same).

三傳純陽為晴，木神多者主風，純陰而土神多者陰，水神多者雨。

Weather on the road: if all three transmissions are yang branches, it indicates clear weather, and if there are many wood spirits, it suggests wind. If all three transmissions are yin branches and there are many earth spirits, it indicates overcast weather, and if there are many water spirits, it suggests rain.

日為客，辰為主，辰上神生日，或生日上神可留客；若值旺相，主人仁厚。辰上神剋日，更乘凶將，或日上見蛇、虎、魁、罡，或辰上見登明乘天空，或辰上見午酉，或行年命上見二后者，皆宜急去勿停。又月將加時，視天上丙巳壬亥上為宿處。視天盤丙壬下者，即在巳亥兩方。丙課在巳，壬課在亥。丙戊祿居巳，壬祿居亥。假如甲子日順數至寅見丙，申上見壬之例。

The method of choosing a place to stay overnight: use the day stem to represent the guest and the day branch to represent the host. If the god on the day branch is born to or generates the day stem, or the god on the day stem is born to the day branch, then it is suitable to stay overnight. If the god is also in its prosperous and strong state, the host is also kind. However, if the god on the day branch overcomes the day stem and is accompanied by an Inauspicious General (malevolent general), or if the day stem has the Teng Snake, White Tiger, Hekui, or Tiangang, or if the day branch has Dengming (Hai) accompanied by Tian Kong, or if the day branch has the hour of Wu or You, or if the person's birth year has the Heavenly Empress and Tai Yin, then one should leave quickly and not stay. Also, place the month general on the time of day to set up the chart. Look for the heaven plate hidden stem Jia and the earth branch Si, as well as the hidden stem Ren and the earth branch Hai. The places where these are located are suitable for staying overnight. Also, look at the heaven plate Jia and Ren below, which correspond to Si and Hai respectively, because Jia's luck is in Si, Ren's luck is in Hai, Jia and Wu share their luck in Si, and Ren's luck is in Hai. For example, on the day of Jiazi, count sequentially from Jiazi to the position of寅 to find Jia, and to the position of申 to find Ren, and take these two positions.

月將加正時，視天罡加孟路在左，加仲路在中，加季路在右。又罡加六陽宜左，加六陰宜右。又宜從中末方轉天罡而行，即得正路。又天盤寅申下亦可求路。

When lost, the method of divination is to place the Month General on the correct hour and set up the chart. Observe the "Tiangang" (Chen) — if it falls on the four beginning branches, the correct path is on the left; if it falls on the four middle branches, the correct path is in the center; if it falls on the four final branches, the correct path is on the right. Also, if the Tiangang falls on the six Yang branches, it is suitable to go left; if it falls on the six Yin branches, it is suitable to go right. One can also turn towards the direction indicated by the Middle Transmission and Final Transmission to the position of the Tiangang to find the correct path. Additionally, the directions opposite to the positions of the Heaven Plate under the branches Yin and Shen can also be used to ask for directions and find the way.

月將加正時，向丑未下可得飲食。又渴尋卯未，飢尋戊己謂日遁所臨辰也。又途中遇人饋憎酒食。當以月將加時視日辰上，見辰戌子卯巳者，不可食，餘無害。

The method of seeking food when hungry and drink when thirsty on the road: place the Month General on the starting hour and set up the chart. Then look at the directions corresponding to the positions of Chou and Wei, and you will find food. If thirsty, look towards the directions of Mao and Wei. If hungry, look towards the place where the hidden stem Wu or Ji is located (that is, the earthly branch corresponding to the hidden stem of the day). If on the road someone offers you food and drink, place the Month General on the hour of the event and set up the chart again. If the Day Stem and Day Branch show Chen, Xu, Zi, or Mao, do not eat the food. If they show any other branches, it is safe to eat.

月將加時視神后，加孟善人，加仲商賈，加季奸惡。來而持刀杖者，日辰上見亥、子、巳、卯為賊寇，見辰、戌、寅、申是吏卒，見酉午為逃亡之人，見丑未為送喪之人。若子加卯者，為冤仇也。

When someone is seen approaching from the front, the method of divination is as follows: place the Month General on the time of day and set up the chart to look at "Shenhou" (Zi). If Shenhou is placed on the four beginning (four Meng) positions, it indicates a good person; if on the four middle (four Zhong) positions, it indicates a merchant; if on the four end (four Ji) positions, it indicates a wicked person. If the person is holding a weapon, then look at the Day Stem and Day Branch: if it shows亥, 子, 巳, or 卯, it indicates a thief; if it shows 辰, 戌, 寅, or 申, it indicates an official or soldier; if it shows 酉 or 午, it indicates a fugitive; if it shows 丑 or 未, it indicates someone mourning a funeral. If Zi is placed on Mao, then the person approaching is an enemy or a rival.

月將加時，視鬧方上。見天乙太常是尊貴呼攏。龍合是歌樂。勾陳是爭鬥。朱雀為官吏口舌。天空是學館。白虎是殺傷，或為喪殯。太陰為禱祀。天后則為爭訟。

When hearing distant noisy sounds and drumming, the method of divination is to add the Month General to the time of the event and set up the chart. Then observe the direction of the noise to see which Heavenly General is present. If it is "Heavenly Empress" or "Tai Chang," it indicates a respected person calling people together. If it is "Azure Dragon" or "Liu He," it suggests music and dancing. If it is "Gou Chen," it indicates fighting and quarrels. If it is "Vermilion Bird," it suggests officials arguing. If it is "Tian Kong," it indicates sounds from a school. If it is "White Tiger," it suggests someone being killed or a funeral. If it is "Tai Yin," it indicates worship and prayer. If it is "Heavenly Empress," it suggests disputes between people.

直符，口舌論事；往亡，災厄死亡；劫奪，初臨懸胎；天車、天坑、天猴，車損馬倒，又爭訟；飛廉，凶傷禍災；轉煞，君子宜行赴任，小人家凶出門；游都、魯都，防盜；關神，謀事阻礙；空亡，失脫無成；鬼，災；墓，阻滯；螣蛇，憂驚頭痛；朱雀，口舌喧爭；勾陳，阻礙；白虎，傷；太陰，淹滯；元武、天空，盜賊及人失脫；六合、天后，婦女損害。

The various deities to be avoided when traveling: "Zhi Fu" indicates disputes and arguments; "Wang Wang" indicates calamity and death; "Jie Duo" is particularly dangerous if it appears in the first transmission along with "Xuan Tai"; "Tian Che", "Tian Kong", and "Tian Hou" indicate vehicle damage, horse overturning, and disputes; "Fei Lian" indicates danger, injury, and misfortune; "Zhuan Sha" is suitable for gentlemen to travel and take office, but not suitable for villains to leave home as it brings misfortune at home; "You Du" and "Lu Du" warn against theft; "Guan Shen" indicates obstacles in plans; "Kong Wang" indicates loss and failure; "Official Ghost" indicates disaster; "Mù Shen" indicates obstruction. Regarding the Heavenly Generals: "Teng Snake" indicates worry, fear, and headache; "Zhu Que" indicates disputes and arguments; "Gou Chen" indicates obstacles; "Bai Hu" indicates injury; "Tai Yin" indicates delay; "Yuan Wu" and "Tian Kong" indicate encountering thieves and loss of people and property; "Liu He" and "Tian Hou" indicate harm from women.

月將加時，視式中干傷及天罡加孟，勿往前；支傷及罡加後，勿退後；時傷及罡加仲，勿居中。

When in a dangerous situation, the method of divination is to place the Month General on the time of divination and set up the chart. Observe the pattern of the lesson - if the Day Stem is harmed, and the Tiangang (Chen) is placed on the four young months without moving forward; if the Day Branch is harmed, and the Tiangang is placed on the rear position without retreating; if the time of divination is harmed, and the Tiangang is placed on the four middle months, do not stay in the middle.

月將加時，視支神，上下旺相相生，或登明乘貴、合、龍、常、陰者，家中平安。支辰上下休囚相剋者，不安。或登明乘朱雀，主口舌火災。勾陳主爭訟。螣蛇主火燭驚恐。白虎主疾病死喪。元武主盜賊走失。

For divination about missing home, place the Month General on the time of day and set up the chart. Observe the deity on the Day Branch. If the deity is prosperous and strong, or if Dengming (Hai) is riding on Tianyi, Liuhe, Qinglong, Taichang, or Taiyin, it indicates peace and safety at home. If the deity is weak and confined, or if there is mutual control, it suggests unrest at home. If Dengming is riding on Zhuque, it indicates disputes and fire accidents. If it rides on Gouchen, there will be disputes. If it rides on Tengshe, there will be sudden fire alarms. If it rides on Baihu, there will be illness or death. If it rides on Yuanwu, there may be theft or someone missing.

天目酉下，天耳卯下察之。

Divination method for uncovering secrets: "Heaven's eye" is in You, so look at the direction corresponding to You; "Heaven's ear" is in Mao, so listen to the direction corresponding to Mao.

一視天目下，二視游神方，三視生氣方，四視戊己方如甲子旬中見辰巳，五支生旺方，六向天月德方，及天驛馬生旺之鄉。須與日辰相生合，不空亡刑害者，可隱避。又天盤丑及甲寅下可隱避。又天盤寅下為仙人道，申下為玉女道，皆可隱伏遁形。又春出寅入申，夏出申入寅，秋出午入子，冬出子入午，人尋不得。又子下最可藏形，卯下次之，酉下又次之。

To hide or conceal oneself, one may choose among six directions: first, the direction below the 'Heavenly Eye' (You); second, the direction where the 'Wandering Spirit' is located; third, the direction of 'Life Qi'; fourth, the direction of the hidden stem Wu and Ji (such as in the Jiazi cycle, Wu is in Chen and Ji is in Si); fifth, the direction of the Day Branch's generation and strength; sixth, the directions of 'Heavenly Virtue', 'Monthly Virtue', Heavenly Horse, and Post-horse's generation and strength. These directions must also be in harmony with the Day Stem and Day Branch, not falling into Kongwang, and not suffering from punishment or harm, in order to hide. In addition, the position of the Earthly Branch Chou on the Heaven Plate and the positions below the hidden stem Ji and the Earthly Branch Yin can also be used for hiding. Moreover, the position below the Heaven Plate Yin is called 'Xianren Dao', and the position below Shen is called 'Yünu Dao', both of which can be used for concealment. Also, in spring, one should leave from the Yin direction and hide in the Shen direction; in summer, leave from Shen and hide in Yin; in autumn, leave from Wu and hide in Zi; in winter, leave from Zi and hide in Wu. Others will not be able to find you. The most suitable direction for hiding is below Zi, followed by Mao, and then You.

惟魁罡不可往。歌曰：除定危開卯未方，龍常陰后可逃藏。傳進無鬼可進，有鬼當止。傳退有鬼莫退，無鬼可退。傳生旺宜遠，休囚宜近。魁罡爭走，丑未緩緩。避災宜向洩鬼方。如甲宜向壬癸亥子及丙丁巳午方吉，庚辛申酉方凶。最忌天盤空亡方、旬中六辛方、月厭游都方。若日辰刑剋，或三傳見鬼及生氣克天目，或白虎帶煞者，皆不能逃匿。

Only the places where "Hekui" and "Tiangang" are located should be avoided. The mnemonic says: on the four days of "Chu, Ding, Wei, Kai" among the twelve divine days of "Jianchu", as well as the directions of "Mao" and "Wei", plus the directions where "Qinglong", "Tai Chang", "Tai Yin", and "Tianhou" are located, one can take refuge. If the three transmissions advance without the presence of "Guan Gui", one can move forward; if "Guan Gui" is present, one should stop. If the three transmissions retreat and "Guan Gui" is present, one should not retreat; if "Guan Gui" is absent, one may retreat. When the three transmissions are in a state of prosperity and vitality, it is suitable to escape far away; when they are weak and confined, it is better to hide nearby. When encountering "Hekui" and "Tiangang", one should hurry to escape; when encountering "Chou" and "Wei", one can move slowly. To avoid misfortune, one should go in the direction that can release the energy of "Guan Gui": for example, if "Jia Wood" takes "Metal" as its ghost, one should go towards "Ren and Gui Hai Zi" (water that drains metal) and "Bing and Ding Si Wu" (fire that overcomes metal), which is favorable; going towards "Geng and Xin Shen You" (metal) is unfavorable. One should most avoid the direction of "Tianpan Kongwang", the six "Xin" characters in the current ten-day cycle, and the directions of "Yan" and "You Du". If the day stem and day branch mutually harm each other, or if "Guan Gui" appears in the three transmissions along with "Sheng Qi" countering "Tian Mu", or if "Baihu" is accompanied by Inauspicious Sha, then no matter what one does, one cannot escape.

假如甲以未為貴，龍廟於寅臨申地，先伏西隅過酉時，便向寅方尋所止。才過寅時再宜下，尊此施行當獲福，廟神鬼賊若同居，切莫前趨當退伏。有如甲乙見申酉，陰廟荒祠休奔走。其間若不見冤詈，也有胥徒來把守。

On a Jia day, the nobleman is at Wei. The Azure Dragon's temple is in寅 but at this time it is located in申. It should first hide in the western corner, then go to寅 to find a place to rest after the You hour. Just after the寅 hour, it should again find another place to hide. Following this method will surely bring good fortune. However, if the temple god and the ghost thief are in the same position, one must not move forward anymore, but retreat and hide. For example, on Jia or Yi days, if one sees申 or酉 (the official ghost of wood is in power), then one should not enter dark temples or abandoned shrines — even if one does not encounter vengeful spirits, there will be officials and guards there.

視發用勝光，若在天乙前則先行向前，在天乙後則遲延落後。

When separated from a companion and looking for them: examine the initiating transmission and "Shengguang" (Wu). If "Shengguang" comes before "Heavenly Ethical Nobleman," it indicates that the companion has already moved ahead. If it comes after "Heavenly Ethical Nobleman," it suggests that the companion is lagging behind.

日上財為外財，辰上財為內財，臨伏吟則近，臨丁馬則遠。日上神克命上神，為財神臨命。日干旺相有氣，則財可獲。囚死無氣，總屬空亡。水日逢丁，主財動，或得遠鄉財。遠行求財，要支上神克干上神，克必獲利。若干上神克支上神，不宜遠動，反有損失。

Divination for seeking wealth: the wealth hexagram on the day stem represents external wealth, while the wealth hexagram on the day branch represents internal wealth. If the wealth hexagram falls on 'Fu Yin', wealth is nearby. If it falls on 'Ding Shen' or 'Yi Ma', wealth is far away. When the day stem's god overcomes the native's god, it is called 'Cai Shen Lin Ming'. If the day stem is strong and prosperous, wealth can be obtained. If the day stem is weak and in decline, even if there is wealth, it is equivalent to Kongwang. On a water day encountering 'Ding Shen' indicates moving wealth or the possibility of obtaining distant wealth. For seeking wealth through travel, the god on the day branch should overcome the god on the day stem to be profitable. If the day stem's god overcomes the day branch's god, it is not advisable to travel, as it may result in loss.

居家求財，只視用神，如發用是支之財、干之鬼方，得財之象也。反此反遭破失。初傳財又乘中庫，財利十倍。若末傳不克中傳，更可世守。財臨月建並太歲，宜求大財。財附二馬，宜遠方求財。然必行年旺相剋龍合，乃得。若求小財，只視發用，或占時，或財臨命，即可得。

When seeking wealth at home, focus on the Useful God. If the Initiating Transmission is the wealth hexagram located in the Day Branch or the position of the official ghost of the Day Stem, this indicates a favorable sign for gaining wealth; conversely, it may lead to loss. If the First Transmission is a wealth hexagram and the Middle Transmission is also riding on the wealth repository, the wealth gained can be tenfold. If the Final Transmission does not overcome the Middle Transmission, this wealth can be preserved for generations. If the wealth hexagram is combined with the Month Builder and the Sovereign, it is suitable for seeking large wealth. If the wealth hexagram is associated with the Heavenly Horse and the Post-horse, it is suitable for seeking wealth in distant places — but this requires that the year's stem is prosperous and strong enough to overcome the Azure Dragon and Liu He. If one is seeking small wealth, one can look at the Initiating Transmission, or the time of the divination, or whether the wealth hexagram is located in one's own destiny, and thus obtain it.

求財喜財歸本庫，則財祿疊盈。如戊辰日子加辰，水歸本庫，財有餘而不散，忌自墓傳生。如辛亥日未加卯，三傳木局全作日財，然自庫傳出，先聚後散，財反歸他。忌財入鬼墓，主財消壞。如丁巳日，干上申，末傳戌為火庫，灼耗金財，財不能聚。更看墓上天將，審其破財之因。墓乘退悔殺，春未夏丑秋辰冬戌。

To seek wealth, it is most favorable for the wealth element to return to one's own storage. In this way, wealth and official rank accumulate layer by layer. For example, on a Wuchen day, if the Zi is placed on the Chen, the Wuchen earth is the storage for water, which is the wealth of the Wuchen earth. The water returns to the storage, so the wealth is abundant and does not scatter. Conversely, it is unfavorable for the wealth element to flow out from the storage: for example, on an Xinhai day, if the Wei is placed on the Mao, the three transmissions form a wooden pattern, which is the wealth of the Xinhai metal. However, this wealth flows out from the storage, first gathering and then dispersing, ultimately belonging to others. It is also unfavorable for the wealth element to fall into the storage of the official ghost, indicating loss and damage to property: for example, on a Dingsi day, the day stem is Shen (the metal is the wealth of the Dingsi fire), and the final transmission is Xu, which is the fire storage. The fire storage burns the metal wealth, so the wealth cannot be retained. One should also examine the heavenly generals on the storage. According to this, the cause of losing wealth can be investigated. If the storage is occupied by the 'retreating regret' (in spring it is Wei, in summer it is Chou, in autumn it is Chen, in winter it is Xu), losing wealth is inevitable.

視青龍所臨之地，乘寅卯臨申酉為折足，主破財。

To determine the direction for seeking wealth, look at the earthly branch that the Azure Dragon is added to; that direction is the wealth direction. However, if the Azure Dragon is on寅 or卯 (wood) and added to申 or酉 (metal), the wood is harmed by metal, called "broken foot," which instead indicates loss of wealth.

視財神所臨之辰，太歲以年計，月建月將以月計，干則本日，時則本時，節候依例而推。

When you want to know when you will gain wealth, look at the position of the wealth hexagram. If it is on the Tai Su, calculate according to the year. If it is on the Month Builder or the Month General, calculate according to the month. If it is on the Day Stem, then it happens on that day. If it is on the time of the divination, then it happens at that moment. As for the seasonal and climatic changes, they are also calculated in the same way.

財爻有正有遁有暗，甲日四季為正財。如甲子旬見太乙為遁財，旬遁己巳是也。又如酉以寅為財，而初傳是亥，亥雖水而寅木生於亥，或初傳是未，未雖土而寅木墓於未。又如丁以金為為財，而課傳無申酉，三傳是丑戌未土局，為丁之傷官食神，土能生金，則申酉之財自此出矣。皆所謂有暗財也。

The wealth hexagram is divided into three types: official wealth, hidden wealth, and concealed wealth. For a day of Jia, earth is considered wealth, and the branches of Chen, Xu, Chou, and Wei are the official wealth. Hidden wealth refers to situations like when in the Jiazi cycle, the Taiyi (Si) appears in the fourth position (Si). In this case, Si hides the Ji earth, which is the wealth of Jia, and this is called hidden wealth. Concealed wealth occurs when, for example, the metal of You is considered wealth. If the first transmission is Hai water, but the wood of Yin is born in Hai, then Yin wood is generated from Hai, and the wealth is hidden in Hai. Alternatively, if the first transmission is Wei earth, although Wei is earth, the wood of Yin is buried in Wei, so the wealth is also hidden in Wei. Another example is when the fire of Ding takes metal as wealth. If the course and transmissions do not contain Shen or You, but the three transmissions are Chou, Xu, and Wei, forming a earth group, earth is the official and food god of fire, and earth can also generate metal, so the wealth of Shen and You comes from this earth—these are all examples of concealed wealth.

課傳俱見財神；或日辰上及命上俱下賊上而為財；或發用是暗財，而貴神為青龍；或課傳無財，而三傳為傷官食神；或日傳見於青龍之陰，青龍第二傳為日所克也；或旺財臨於行年之上，如行年立酉，春占寅卯臨酉之類；或行年上神克所往方上神；或青龍乘日辰上神而神繫日本生日之神；或日克初而三傳遞克；或日克末傳；皆主求財必得。

All the following indicate that one will surely gain wealth: if the four lessons and three transmissions all contain the wealth hexagram; or if the day stem and day branch, as well as the native's destiny, are all governed by the lower deity and the upper deity, and this forms wealth; or if the initiating transmission is hidden wealth and the noble deity is exactly the Azure Dragon; or if there is no visible wealth in the lessons and transmissions, but the three transmissions are injurious officials and nourishing spirits (which can generate wealth); or if the Azure Dragon's hidden deity appears at the connection between the day stem and the three transmissions, meaning the Azure Dragon's second transmission is exactly what the day stem controls; or if the thriving wealth hexagram is placed upon the year of movement, for example, if the year of movement is set on酉, and in spring the寅 and卯 are placed upon酉; or if the deity on the year of movement controls the deity at the direction it is going to; or if the Azure Dragon is riding on the deity of the day stem and day branch, and this deity is exactly the one generated by the day stem; or if the day stem controls the first transmission and the three transmissions then successively control each other; or if the day stem controls the final transmission.

神將生吉如上例而落空亡；或三傳皆財，而財多化鬼，如金以木為財，而三傳寅卯辰財，木多生火，反化為日鬼；或發用是日財，而將是天空，財因奴僕者反不成，或用財傳洩氣；及貪生敗死之地；或課傳無財而青龍入廟寅、入墓未；或青龍空亡，而日辰比肩劫財者，皆主無財。

In reverse, all the following indicate a lack of wealth: although the spirits and generals are as in the previous example and benefit me favorably, they fall into Kongwang; or all three transmissions are wealth, but too much wealth turns into ghosts—such as when gold takes wood as wealth, and the three transmissions are寅, 卯, 辰, all wealth, but too much wood produces fire, and fire becomes the official ghost of gold, so wealth turns into harm; or the initiating transmission is wealth for the day stem, but the riding general is Tian Kong, intending to gain wealth through servants but failing; or the useful god is wealth, but the three transmissions drain my energy; or wealth falls in a place of greed for life and forgetting to restrain, or in a state of failure and death without energy; or there is no wealth in the class and transmission, but Qinglong is in its temple in寅 or in its tomb in未; or Qinglong falls into Kongwang, and the day stem and day branch are all rivals and wealth competitors that divide and take away.

土財忌見魁罡，如甲乙日見戌，戌中辛金刑剋，主因財惹禍，時加午未，主疾病。木財忌見朱雀，主紛爭。水財忌見四季，乘天乙遷移，勾陳訟，元武盜。火財忌四季刑剋，凶將主失利。歲月見劫沖破，主官傷。金財忌乘劫入墓，主老農訟田。

Five types of wealth each have their own taboos. For earth wealth (on days of Jia and Yi, earth is considered wealth), it is taboo to see "Hekui" and "Tiangang": for example, if on a Jia day or Yi day, the戌 (Xu) appears, the hidden Xin metal in Xu will harm Jia and Yi, leading to troubles caused by wealth; if the time is added on Wu or Wei, it also indicates illness. For wood wealth (on days of Geng and Xin, wood is considered wealth), it is taboo to see "Zhuque" (Vermilion Bird), which indicates disputes over wealth. For water wealth (on days of Bing and Ding, water is considered wealth), it is taboo to see the four seasonal earth branches (Chen, Xu, Chou, Wei) that come to harm: if it is accompanied by "Tianyi" (Heavenly Trust), it indicates moving; if accompanied by "Gou Chen", it indicates litigation; if accompanied by "Yuanwu" (Black Tortoise), it indicates theft. For fire wealth (on days of Ren and Gui, fire is considered wealth), it is taboo to have the four seasonal branches that come to harm; if it is also accompanied by malevolent generals, it indicates loss and failure; if the Tai sui (Great Year) and Month Builder also appear with "Jiesha" (Jie Sha) and are broken, it indicates damage from official matters. For metal wealth (on days of Wu and Ji, metal is considered wealth), it is taboo to be accompanied by "Jiesha" and to enter the tomb, which indicates disputes over land with old farmers.

財神旺相則多。休囚則少。發用見財神則多，中末見財則少。類神見則多，伏則少。太歲作財神而乘青龍則多。時日作財神而乘他將則少。定以先天之數，如子午則二九十八，加以倍減之法。如子屬水，在冬季則加，在夏季則減，而多少自決。

The amount of wealth depends on the strength of the wealth hexagram. If the wealth hexagram is prosperous and strong, there will be much wealth; if it is weak and confined, there will be little. If the wealth hexagram appears in the initiating transmission, there will be much wealth; if it only appears in the middle or final transmission, there will be little. If the class god associated with wealth is clearly present, there will be much wealth; if it is hidden, there will be little. If the sovereign year is the wealth hexagram and is accompanied by the Azure Dragon, there will be much wealth; but if the day stem is the wealth hexagram and is accompanied by other heavenly generals, there will be little. The exact amount is determined by the earlier heaven number. For example, Zi and Wu both have the number nine, so two nines make eighteen. Then adjust this number by doubling or halving, depending on the season. For instance, if Zi belongs to water, and water is strong in winter, double the number; if water is weak in summer, halve it. The amount of wealth will then be determined.

支來生日則易，支來剋日則難。財臨干則易，干臨財則難。財臨卯酉則易，臨關格則難。財臨發用則易，為末傳則難。日德日祿發用皆易；伏吟返吟入課並難。日上神和合則易，背馳則難。初剋日而日克中末，先難後易。日克初而中末剋日，則宜速取，緩則亡失。財爻害日生傳艱辛後得。

The difficulty of seeking wealth: if the day branch generates the day stem, it is easy; if the day branch overcomes the day stem, it is difficult. If the wealth hexagram is added to the day stem, it is easy; if the day stem goes to overcome the wealth hexagram, it is difficult. If the wealth hexagram is in the卯 or 酉, it is easy; if it is in the 「关格」, it is difficult. If the wealth hexagram is in the initiating transmission, it is easy; if it is in the final transmission, it is difficult. If 「日德」 or 「日禄」 are in the initiating transmission, it is easy; if 「伏吟」 or 「返吟」 are obtained and enter the four lessons, it is difficult. If the heavenly stem on the day is in harmony with me, it is easy; if it is opposite or conflicting, it is difficult. If the first transmission overcomes the day stem and the day stem overcomes the middle and final transmissions, it is difficult at first but easy later; if the day stem overcomes the first transmission but the middle and final transmissions overcome the day stem, one should go quickly to obtain it, as delaying will cause the wealth to be lost. If the wealth hexagram harms the day stem but generates the three transmissions, wealth will be obtained after enduring hardships.

發用為支之財、日之鬼，求財可得。若發用是日之財，支之鬼，財將外人，自主破損。三傳與日比者，原屬眾人之事。帶刑沖破害者，則或爭鬥而得。財神旺相，而值空亡者，則可空手而求。太陰乘神適作日財者，財或無心而獲。財乘青龍為自然之財及公門書籍，或錢帛柴薪，或出自侯門巨室，並羽衣煉客之財。

The method of inference for seeking wealth: If the initiating transmission is the wealth of the day branch and the official ghost of the day stem, then wealth can be obtained. If the initiating transmission is the wealth of the day stem and the official ghost of the day branch, then the wealth belongs to others, and the person himself may suffer a loss. If the three transmissions are of the same type as the day stem, indicating a companion, then the wealth originally belongs to the public. If there are conflicts, clashes, destruction, or harm, then the wealth can only be obtained after some struggle. If the wealth element is prosperous and strong but falls exactly into the empty void, then one can seek wealth without any capital and still gain profit. If the god ridden by Tai Yin exactly corresponds to the wealth of the day stem, it indicates gaining wealth unintentionally. If the wealth element is ridden by the Azure Dragon, it signifies natural wealth, which may come from official documents, money, cloth, firewood, or from wealthy families and moneylenders, including the wealth of Taoist priests and alchemists.

乘天乙為田宅、牛馬，或橋樑、遠處之財，或出貴官尊長。乘螣蛇為憂疑、驚恐、營運之財及賞賜、爐灶、管鑰、弓弩、婦人。乘朱雀為鬧市、口舌之財，及文字、六畜、交易，或尊長、宮娘、善人、使臣、土上。乘六合，為買賣、和合之財，及舟車、竹木或大夫商販、經行、術士、沙門。

The source of wealth depends on the Heavenly General it rides upon. If it rides on 'Heavenly Ethical Official,' the wealth comes from land, houses, cattle and horses, or from construction projects like bridges, or from distant sources, or from noble officials and elders. If it rides on 'Teng Snake,' the wealth is obtained through anxiety, suspicion, and fear, or through rewards, and it also comes from items like stoves, keys, bows and arrows, and women. If it rides on 'Vermilion Bird,' the wealth is obtained in bustling markets or through disputes and arguments, or from documents, contracts, livestock trade, and commerce, or from elders, palace women, virtuous people, envoys, and those who practice divination or are monks. If it rides on 'Six Harmonies,' the wealth comes from harmonious trade and from ships, vehicles, bamboo, and wood, or from officials, merchants, travelers, and those who practice divination or are monks.

乘勾陳，為魚鹽、田土之財及文書、印信、賓質鱗介等，或二千石、書吏、惡人。乘天空，為虛詐之財，及墳墓宅舍、印信、獄具，或出自宮府、長者、僕隸、空門。乘白虎為道路、死喪、屠宰之財，及田園、湖蕩、大麥，或兵卒、僧道、市賈、喪門。乘太常，為衣服、醫藥、借貸之財，或羊酒，或出自貴人、長者、女親、武職、老人。

Riding 'Gou Chen': This refers to wealth obtained from fish and salt, land and property, documents, seals, collateral, and fish, turtles, and shellfish, or from officials of the second rank, clerks, and wicked people. Riding 'Tian Kong': This refers to wealth obtained through deceit or falsehood, as well as from tombs, houses, seals, and prison equipment, or from government offices, elders, servants, and Buddhist monks. Riding 'Bai Hu': This refers to wealth obtained from roads, funerals, and slaughterhouses, as well as from farmland, lakes and swamps, and barley, or from soldiers, monks and Taoists, street merchants, and families holding funerals. Riding 'Tai Chang': This refers to wealth obtained from clothing, medicine, and loans, or from sheep and wine, or from noblemen, elders, female relatives, military officers, and old people.

乘元武，為樓臺、倉庫之財，或鱗介、畜物、溷廁，或小兒、經人、盜賊、防從中阻隔。乘天后，為水利及酒醋之財，或出自婦女妻妾。又《畢法賦》云：傳鬼乘財之險危。為不正之財，或先鬼後財，或傳鬼化財，或元武臨財，俱是從危險而出，以不正得之。

Riding the "Black Tortoise": This refers to wealth from towers, granaries, or from fish, turtles, shellfish, livestock, and profits from latrines, or from children, intermediaries, or thieves, but one must beware of obstruction in the middle. Riding the "Heavenly Empress": This refers to wealth from water-related sources and from wine and vinegar, or from women and concubines. Additionally, the "Bi Fa Fu" states, "Danger of the ghost riding the wealth," which refers to improper sources of wealth: either the three transmissions first show the official ghost and then the wealth, or the official ghost transforms into wealth, or the "Black Tortoise" is placed over the wealth爻 — all of these are obtained through dangerous means and improper methods.

日為財，辰為債主，正時為欠債人，時上神生日，日上神生辰，或俱比和，或俱乘吉將，或辰上神克時上神，或類神發用索之即得。反此則無。知一、三交、轉蓬、彈射、贅婿、重審課，俱主索債。

Appendix on methods of collecting debts: The day stem represents money, the day branch represents the creditor, and the hour of the day represents the debtor. If the god of the day stem is born on the day, or the god of the day stem is born on the day branch, or all three are like and harmonious, or all are accompanied by auspicious generals, or the god of the day branch controls the god of the day stem, or the class of gods related to wealth is used as the initiating transmission, then in these situations debts can be collected. Conversely, if these conditions are not met, debts cannot be collected. If the divination results in the classes "Zhi Yi," "San Jiao," "Zhuang Peng," "Tan She," "Zhu Xi," or "Chong Shen," it indicates that it is suitable to collect debts.

剛日視日上神，柔日視辰上神，丑寅乘吉將，可得。巳午緩而終得，酉戌乘吉將即得。未申無酉，卯辰男子嗔，亥子婦人阻。若類神財、爻旺相者，不拘此類。

The method of borrowing: On a yang day, look at the spirit on the day stem; on a yin day, look at the spirit on the day branch. If it is丑 or寅 and accompanied by a favorable general, the loan can be obtained. If it is巳 or午, although it may be slow, eventually the loan can be obtained. If it is酉 or戌 and accompanied by a favorable general, the loan can be obtained immediately. If it is未 or申 but without酉, the loan cannot be obtained. If it is卯 or辰, the man will be angry and refuse to lend. If it is亥 or子, the woman will block the loan. If the spirit of wealth and the wealth爻 are in command and prosperous, they are not subject to these restrictions.

辰為主，干為客；支上克干利主，干上克支利客；支上旺相，乘吉將吉神者勝。如吉將不得地，被凶將乘旺刑在者反負。更觀三傳及年上吉凶。旬空方為孤，對沖為虛。坐孤擊虛者勝。

Appendix on divination for gambling: the day branch represents the house (host), and the day stem represents the player (guest). If the god on the day branch overcomes the day stem, it is favorable for the house; if the god on the day stem overcomes the day branch, it is favorable for the guest. The side that is in its season, prosperous, and has a favorable general and auspicious god will win. If the favorable general is not in its proper position and is instead overcome by a malevolent general that is strong, then the side will lose. Also consider the fortune of the three transmissions and the year pillar. The direction of the empty and lost (kongwang) in this旬 is called "gu," and the direction opposite to it is called "xu." The person sitting in the "gu" direction and attacking the "xu" direction will win.

日為人，辰為物。買物則以辰為我，日為彼，用神為物。賣物則以日為我，辰為彼，用神為物。日傳辰則賣物成，辰傳日則賣物售。日辰俱吉，則物貴而宜賣。日辰俱傷，則物賤而宜買。日財旺相，物雖濫惡而必售。日辰上乘青龍而日辰克之，物雖珍異而必獲。

When divining about buying and selling, the day stem represents the person, and the day branch represents the goods. When buying, take the day branch as oneself and the day stem as the other party, with the useful god representing the item being purchased. When selling, take the day stem as oneself and the day branch as the other party, with the useful god representing the item being sold. The three transmissions should proceed from the day stem to the day branch, indicating a successful sale; if they proceed from the day branch to the day stem, the goods will be easily sold. If both the day stem and day branch are favorable, the price is high and suitable for selling. If both are harmed, the price is low and suitable for buying. If the wealth element of the day stem is prosperous and strong, the goods may be of poor quality but will still sell. If both the day stem and day branch are乘 by the Azure Dragon and can overcome it, even if the goods are rare and valuable, they can be obtained.

日用俱吉，貨物得利。日辰發用相傷，得物難售。日吉辰傷，物雖售而利少。日傷辰吉，售雖遲而利厚。元武剋日辰，買賣須防失脫。見六達刑沖，防物損。凡課傳用神、類神旺相者貴，休囚者賤。類神乘蛇而旺相，物雖賤而可居。乘蛇而囚死，價雖賤而勿取。

The day stem and the useful god are both favorable, indicating profitable trade. However, if the day stem and day branch are harmed by the initiating transmission, goods may be obtained but difficult to sell. If the day stem is favorable but the day branch is harmed, goods can be sold but profit is small. If the day stem is harmed but the day branch is favorable, sales may be slow but profit is high. If the Black Tortoise harms both the day stem and day branch, there is a risk of loss or fraud in business. If Liu He or six harms are present, with mutual conflict, there is a risk of goods being damaged. In general, if the useful god and related gods are prosperous and strong in the four lessons and three transmissions, prices will be high. If they are weak and confined, prices will be low. If related gods ride the Teng Snake and are strong and prosperous, even if goods are cheap, they are worth storing. If related gods ride the Teng Snake but are weak and without vitality, even if prices are low, do not buy.

類神與日辰相生，三傳旺相，又乘吉將，或見成神，其物或買或賣，俱易成而有利。若物類不見課傳，雖見而空亡入墓，休囚無氣，及與日辰相制害者，則買與賣均不成矣。交易之地，宜於青龍所臨之方。三交、元首、無依、贅婿、重審、知一等課，並主交易。四季為貨，及月將加日，為末經報稅私貨。見魯都加陰，或貴人乘馬加支，勾陳乘月將加日辰，不可漏稅。

The spirit associated with goods, if it is in harmony with the day stem and day branch through mutual generation, and the three transmissions are prosperous and strong, or if the "cheng shen" is present, then whether buying or selling the goods will be easy and beneficial. If the spirit associated with goods does not appear in the transmission, or if it appears but is in an empty state, buried, weak and confined, or if it is in mutual control and damage with the day stem and day branch, then neither buying nor selling will be possible. The location for transactions should be in the direction where the "qing long" is present. If the divination shows "san jiao", "yuan shou", "wu yi", "zhu xu", "chong shen", or "zhi yi", it is favorable for transactions. The branches of chen, xu, chou, and wei represent goods. The month general placed on the day stem represents unregistered private goods. If the "lu du sha" is combined with "tai yin", or if the nobleman rides the post-horse and is placed on the day branch, or if "gou chen" rides the month general and is placed on the day stem or day branch, then tax evasion is not allowed.

日為農，辰為田。支上所得神將為五穀類神。日辰上旺相相生吉，休囚刑害克戰凶。日克辰上神，是耕耘灌溉不得法，故禾稻不茂。辰剋日上神，禾稻雖茂，終成耗散，無益於農夫。初傳吉，宜早種。中傳吉，宜中種。晚傳吉，宜晚種。類神入傳旺相，收成者力。日干扶類神者，勤則有收。天盤丑為田，忌加臨刑剋休囚死絕之地。

Divination for agricultural affairs uses the day stem to represent the farmer and the day branch to represent the field. The deities and generals on the day branch represent the spirits of the five grains. If the day stem and day branch are prosperous and mutually generating, it indicates good fortune. If they are weak and confined, and further subjected to conflict, harm, control, or combat, it indicates bad fortune. If the day stem controls the deity on the day branch, it signifies improper farming and irrigation methods, leading to poor growth of rice. If the deity on the day branch controls the day stem, the rice may grow vigorously but will eventually wither, benefiting the farmer little. If the first transmission is favorable, it is suitable to plant early rice; if the middle transmission is favorable, it is suitable to plant mid-season rice; if the final transmission is favorable, it is suitable to plant late rice. For a successful harvest, the spirits of the five grains must appear in the three transmissions and be prosperous and strong. If the day stem supports the spirits of the grains, then diligent effort will result in a harvest. The Heaven Plate's 'Chou' represents the field, and it is most undesirable if it is placed in a position of conflict, control, weakness, or decline.

又以登明加寅，視家長行年上得寅、申、子、丑為稔。辰未旱，蟲災。巳亥官事。卯戌半熟。午歉，及佃戶欠租不償。土剋日干，將得勾陳、朱雀，必爭疆界。水剋日干，將得勾陳，必爭水池之類。

Another method: place 'Dengming' (Hai) on Yin and set up the chart. Look at the branch that corresponds to the parent's age year. If it is Yin, Shen, Zi, or Chou, it indicates a good harvest. If it is Chen or Wei, it indicates a drought and pestilence. If it is Si or Hai, it indicates legal disputes. If it is Mao or Xu, it indicates only half the crop is mature. If it is Wu, it indicates a poor harvest and also that tenant farmers fail to repay their rent. If the earth element overcomes the day stem and the Heavenly General is 'Gou Chen' or 'Vermilion Bird', there will certainly be disputes over land boundaries. If the water element overcomes the day stem and the Heavenly General is 'Gou Chen', there will certainly be disputes over water sources such as ponds.

立春日，月將加立春時定四課三傳，視太歲上何類神，乃以三傳消息論之。視方隅者，亦詳方上所得類神。木主谷及瓜果，土主麻棉大豆，水主稻及黑豆並菜，火主黍及赤豆，金主麥。

On the day of the Beginning of Spring, the Month General is added to the time of the solar term transition to establish the Four Lessons and Three Transmissions. Observe which class god is associated with the year's sovereign and then judge the harvest based on the waxing and waning of the Three Transmissions. To determine the abundance or scarcity of each direction, examine the class gods associated with each direction in the same way. The Five Phases govern the following crops: wood governs millet and fruits, earth governs hemp, cotton, and soybeans, water governs rice, black beans, and vegetables, fire governs millet and red beans, and metal governs wheat.

又月將加時視太歲上神，上下相生有氣大熟。天上太歲臨丑未及亥子之鄉，旺相之地，大熟。臨寅卯豐。臨空亡刑剋死絕，禾稼不登，蟲災。歲祿之方大熟。日上見魁罡歉收。又支傳歲上初合者，大熟。不合或空亡無氣者歉收。又天乙臨巳午大熟。臨申酉少收。臨戌亥荒，占圃更驗。又以太歲加正月節，功曹下為豐，傳送下為儉。再以月將加立春日時，視豐儉。入課傳者歲稔，不入課傳者歲歉。又視用神見火旱，見金無收成，見水澇，見木土皆熟。

The month general is placed on the time of the divination to arrange the chart and observe the gods on the year's stem. If the upper and lower elements are mutually generating and have vitality, it indicates a great harvest. If the heavenly plate's year stem falls in the directions of Chou, Wei, Hai, or Zi and is in a prosperous and strong position, there will be a great harvest; if it falls in Yin or Mao, there will be a harvest. If it falls in Kongwang, criminal punishment, or dead and exhausted positions, the crops will be poor and there will be pests. The direction where the year's luck god is located indicates a great harvest. If the day stem shows Hekui or Tiangang, it indicates a poor harvest. If the day branch transmits to the year stem and the first transmission matches it, there will be a great harvest; if they do not match or fall in Kongwang without vitality, there will be a poor harvest. If the nobleman god is located in Si or Wu, there will be a great harvest; if it is located in Shen or You, the harvest will be small; if it is located in Xu or Hai, it indicates a year of famine, especially applicable to the prediction of a vegetable garden. Also, place the year stem on the beginning of the year's solar term to arrange the chart. The direction below Gongcao (Yin) indicates a good harvest, and the direction below Chuansong (Shen) indicates a poor harvest. Then place the month general on the day and time of the beginning of spring to arrange the chart and observe whether the gods of abundance and scarcity enter the lesson transmission: if they enter the lesson transmission, it indicates a good harvest; if they do not enter the lesson transmission, it indicates a poor harvest. Also observe the useful god: seeing fire indicates drought, seeing metal indicates no harvest, seeing water indicates flooding, seeing wood or earth indicates a mature harvest.

午為蠶命，木為桑，巳為筐，辰為箔，寅為繭，卯為絲，申為綿，各要旺相，兼乘吉將者吉。忌見虎、雀、元、陰、後凶將，三傳與年命相生者大吉，命上或三傳見酉僵，戌黃，亥絕，子鼠傷，丑眠化，凡蠶命臨此五辰皆不利。又木神作朱雀，主爭桑口舌。

The divination gods related to sericulture and silk reeling are as follows: "Wu" is the inherent destiny of the silkworm, wood represents the mulberry tree, "Si" is the silkworm basket, "Chen" is the mulberry leaf frame, "Yin" is the silkworm cocoon, "Mao" is silk, and "Shen" is silk thread. These elements should all be prosperous and strong, and accompanied by auspicious generals, for good fortune. It is inauspicious to see the generals "Baihu" (White Tiger), "Zhuque" (Vermilion Bird), "Yuanwu" (Black Tortoise), "Taiyin" (Tai Yin), and "Tianhou" (Heavenly Empress). If the three transmissions are in mutual generation with the native's destiny, it is very auspicious. If the native's destiny or the three transmissions include "You," it indicates the silkworms will die. If it includes "Xu," it indicates the silkworms will suffer from yellowing disease. If it includes "Hai," it indicates the silkworms will be unable to reproduce and the harvest will be cut off. If it includes "Zi," it indicates the silkworms will be bitten by rats. If it includes "Chou," it indicates the silkworms will fail to emerge from their cocoon and will not form silk. Any of these five branches will be unfavorable for the silkworms. If the wood god assumes the role of "Zhuque" (Vermilion Bird), it indicates disputes over gathering mulberry leaves.

日為人，天盤類神臨處，地盤類神為物命。若類神臨生旺之方，或日干長生乘吉將，則吉。臨囚死墓絕之方，或乘凶將，則凶。類神電報局臨生日，或與日比，則畜當還主債。然自能長大，興旺有益。剋日耗損不利。日克物命，則難長大。日生物命，雖長大而無益於主。類神入傳為吉。類神臨刀砧屠灶者凶。酉為刀，卯為砧，子為屠，巳為灶，刀臨砧者死，砧臨刀者不死；屠加灶者死，灶加屠者不死。

Divination for livestock uses the Day Stem to represent the owner. The Heaven Plate's class god (类神) indicates the location of the livestock's life, while the Earth Plate's class god represents the livestock itself. If the class god falls in a direction of growth and prosperity, or if it is in the Day Stem's long life position and accompanied by a favorable general (吉将), it indicates good fortune. If the class god falls in a direction of captivity, death, tomb, or stagnation, or if it is accompanied by an unfavorable general, it indicates bad fortune. If the class god generates the Day Stem (note: the words "telegraph office" here are a later error and not part of the original text, as recorded without correction), or if it harmonizes with the Day Stem, it indicates that the livestock is coming to repay the owner's debt, but it can still grow and thrive, benefiting the owner. If the class god overcomes the Day Stem, it indicates loss and misfortune. If the Day Stem overcomes the livestock's life, the livestock will have difficulty growing. If the Day Stem generates the livestock's life, although the livestock can grow, it will not benefit the owner. If the class god appears in the Three Transmissions, it is favorable. If the class god falls on positions associated with knife, mortar, butcher, or kitchen, it is unfavorable. You represents the knife,卯 represents the mortar, 子 represents the butcher, and 巳 represents the kitchen. A knife on a mortar results in the death of the livestock; a mortar on a knife results in survival. A butcher on a kitchen results in death; a kitchen on a butcher results in survival.

類神乘螣蛇驚狂，非怪；乘白虎死亡；乘朱雀官司口舌；乘勾陳斗鬧是非；乘元武盜竄；乘天空虛耗無成。類神：丑為牛，寅為貓，卯為驢，辰為水族，午為馬，未為羊，申為鵝，酉為雞鴨，戌為犬，亥為豬。

The class spirits of livestock: "Chou" represents cattle, "Yin" represents cats, "Mao" represents donkeys, "Chen" represents fish and aquatic creatures, "Wu" represents horses, "Wei" represents sheep, "Shen" represents geese, "You" represents chickens and ducks, "Xu" represents dogs, and "Hai" represents pigs. If the class spirit of livestock rides upon "Teng Snake," the livestock will be startled and go mad, which is not really a strange occurrence; if it rides upon "White Tiger," it indicates death; if it rides upon "Vermilion Bird," it indicates legal disputes and verbal conflicts; if it rides upon "Gou Chen," it indicates quarrels and disputes; if it rides upon "Black Tortoise," it indicates theft or loss; if it rides upon "Tian Kong," it indicates wasted effort with no results.

占牛責大吉，臨木病，臨火驚，臨水伏耕，臨土家作，虎並自死，勾並觸人，蛇並時災，武並逃亡。占雞責從魁，臨金水可畜，臨未能斗，臨丑自死或被殺，臨辰戌祭祀，武並盜失。

Divination for cattle using "Daji" (Chou) as the main element: If it is in the wood position, the cattle will be sick; if it is in the fire position, the cattle will be startled; if it is in the water position, the cattle will be plowing in the fields; if it is in the earth position, the cattle will be working at home. If "White Tiger" is present together, the cattle will die by itself; if "Gou Chen" is present together, the cattle will injure someone; if "Teng Snake" is present together, the cattle will suffer from seasonal diseases; if "Black Tortoise" is present together, the cattle will be stolen or lost. Divination for chickens using "Congkui" (You) as the main element: If it is in the metal or water position, chickens can be raised; if it is in the "Wei" position, it is for fighting chickens; if it is in the "Chou" position, the chicken will die by itself or be killed by someone; if it is in the "Chen" or "Xu" position, this chicken is used for worship; if "Black Tortoise" is present together, the chicken will be stolen.

占犬責河魁，臨亥可畜，臨子善捕鼠，臨卯能獵，臨巳午善吠，臨戌咬人，帶天狗作怪，並大殺尤緊。占豬責登明，臨旺相之鄉，並太陰天乙為祀豕，臨金木可畜，臨土病死。虎並走失，蛇並驚亡，帶天豬自食其子。乘六丁主作怪。

Divination for dogs uses "Hekui" (Xu) as the key: if it is in the position of Hai, dogs can be raised; if in Zi, they are good at catching mice; if in Mao, they are good at hunting; if in Si or Wu, they are good at barking and guarding the house; if in Xu (their native position), they will bite people; if accompanied by "Hei Gou Sha" (Heavenly Dog), it indicates strange behavior; if combined with "Da Sha" (Great Sha), it is especially important. Divination for pigs uses "Dengming" (Hai) as the key: if it is in a prosperous and strong position, and appears together with "Tai Yin" and "Tian Yi", this pig is suitable for worship; if it is in the position of metal or wood, pigs can be raised; if in the position of earth, pigs will fall ill and die. If it appears together with "Bai Hu" (White Tiger), the pig will run away; if it appears together with "Teng Snake", the pig will be startled to death; if it carries "Tian Zhu Sha" (Heavenly Pig Sha), the sow will eat her own piglets; if it is accompanied by the hidden dry branch "Liu Ding", it indicates the pig will behave strangely.

各視類神所臨之地為方向，離辰遠者路遠，旺相者尤遠，離辰近者路近，囚死者尤近。一說從類神所臨辰至地盤類神本位，以休旺定其裡數。天乙順以螣蛇為盜，天乙逆以元武為盜。視日辰上神能制螣蛇、元武則可尋，不能制則不得尋也。若三傳內有螣蛇、元武及日鬼者，有人盜；傳中不見，為自走失也。類神臨日辰，當自歸來。類神克地盤神者，脫逸。類神被下克者，拘繫。若在被克囚死之地，更與虎蛇相併者，傷死。

Divination for lost livestock: Determine the direction based on the class god that is approaching the day. If the class god is far from the day branch, the animal has gone far; if it is also prosperous and strong, it has gone even farther. If the class god is close to the day branch, the animal has gone near; if it is also weak and confined, it has gone even closer. Another method: Count from the branch that the class god is added to, to the position of the class god on the earth plate, then determine the distance based on whether it is weak, confined, prosperous, or strong. When "Heavenly Nobleman" moves in the forward direction, "Teng Snake" indicates the thief; when it moves in the reverse direction, "Black Tortoise" indicates the thief. Check whether the gods on the day stem and day branch can control "Teng Snake" or "Black Tortoise"—if they can control them, the animal can be found; if not, it cannot be found. If "Teng Snake," "Black Tortoise," and the day stem's official ghost appear within the three transmissions, the animal was stolen; if these are not present, the animal ran away on its own. If the class god is added to the day stem or day branch, the animal will return on its own. If the class god overcomes the earth plate's god, it indicates the animal has escaped; if the earth plate's god overcomes the class god, it indicates the animal is tied up. If it falls in a position that is overcome and weak, and "White Tiger" and "Teng Snake" appear together, it indicates the animal is injured or dead.

戌為奴，酉為婢。太歲臨奴婢或奴婢臨太歲，大不利，非多病即遭刑。以酉戌所臨辰為奴婢宮，而視地盤之神生今日之辰者，可用，刑剋則凶。酉戌臨之辰生干，勤力可用。克支懶惰無功。四課不備，進退兩心。發用空亡，留亦不久。

Divination about servants and maidservants uses 'Xu' to represent male servants and 'You' to represent maidservants. If the Sovereign Year is added to You or Xu, or if You or Xu is added to the Sovereign Year, it is very unfavorable, indicating either illness or punishment. Take the branch that You or Xu is added to as the servant's palace. Observe the Earth Plate's god that can generate the Day Branch; if such a god exists, the servant is useful. If there is a conflict or destruction, it is ominous. If the branch that You or Xu is added to generates the Day Stem, the servant is diligent and useful. If it destroys the Day Branch, the servant is lazy and unproductive. If the Four Lessons are not complete, it indicates the servant is fickle-minded and uncertain about staying or leaving. If the Initiating Transmission falls in the Kongwang, even if the servant is kept, they will not stay long.

日辰陰陽中有類神，或天空戌、太陰酉旺相生干，干乘龍常，方得其力。酉戌陰干克干，僕欲害主。臨支克支，作事過分。支遙克干，所主不仁。干遙克支，他意要去。辰酉相加，奴婢私和。德合刑同位，奴婢奸欺。德勝刑下人畏怯，刑勝備犯上害主。乘虎家宅驚恐，空亡盜走鄉鄰。螣蛇心懷不善。罡乘六合隱形。見蛇有疾。見武逃亡。

If the spirits of the day stem and day branch contain the class spirit of servant or slave, or if the spirit 'Sky Void' is paired with戌 or the spirit 'Tai Yin' is paired with酉 and is prosperous and strong enough to support the day stem, and the day stem is also occupied by the spirits 'Azure Dragon' and 'Tai Chang', then the servant will truly exert effort. If the Yin spirits of酉 and戌 attack the day stem, it indicates that the servant wants to harm the master. If these spirits also attack the day branch, it indicates that the servant oversteps his bounds. If the day branch remotely attacks the day stem, it indicates that the master is unkind to his subordinates. If the day stem remotely attacks the day branch, it indicates that the servant is thinking of leaving. If the combination of辰 and酉 occurs, it indicates that the servants secretly conspire together. If the spirits 'De', 'He', and 'Xing' are all in the same position, it indicates that the servants are deceitful and deceive the master. If the power of 'De' is stronger than 'Xing', the servants will be fearful and obedient; if the power of 'Xing' is stronger than 'De', the servants will rebel and harm the master. If the spirit 'White Tiger' is present, it indicates that the household will be frightened. If the day stem falls into 'Kongwang', it indicates that someone has stolen something and fled to a neighboring village. If the spirit 'Teng Snake' is present, it indicates that someone has evil intentions. If the spirit 'Tiangang' (辰) is combined with 'Liu He', it indicates that someone is hiding their actions. Seeing 'Teng Snake' indicates illness, and seeing 'Yuan Wu' indicates fleeing.

不知奴婢行年，月建上神可代。從魁臨太乙，婢能有為。戌空加寅午，奴僕有力。進氣生旺，龍常祿馬，縱移千里可托。丑未加臨，倚勢猖狂。破敗空亡，穢濁僭濫。太陰加本日，無不合入傳，沖剋破空，必主淫亂。傳送加日辰，外有私通。類神並虎雀，防其不善。退氣囚死，蠢懶難言。

It is not known whether the servant's age is appropriate, so the gods on the month builder can be used instead. "Congkui" (You) added to "Taiyi" (Si) indicates that a female servant is capable of work. "Xu" and "Tian Kong" added to寅 and 午 indicate that a male servant has strength. If the relevant god is in a position of increasing energy and prosperity, and also has "Qinglong," "Tai Chang," "Lu," and "Ma," then even if sent a thousand miles away, he can be trusted. If "Chou" and "Wei" are added to the position, it indicates that he will act arrogantly and recklessly. If encountering destruction, decline, or emptiness, it indicates he is corrupt and behaves improperly. If "Tai Yin" is placed on the day stem, and the relevant god does not match but enters the three transmissions, and also meets conflict, overcoming, destruction, or emptiness, it indicates he is lustful. If "Chuansong" (Shen) is placed on the day stem and day branch, it indicates he has private affairs outside. If the relevant god appears together with "Baihu" and "Zhuqiao," be cautious of his wrongdoing. If the relevant god is in a position of decreasing energy, captivity, or death, he is dull and lazy, not worth mentioning.

視酉戌所臨之方。酉戌臨支，則自歸。酉戌在日之陰，則匿於鄉鄰。在辰之陰，則匿親戚。酉戌不在日辰二課者，遠出。酉戌不入傳，或乘丁馬，及課斬關者，不獲。酉戌所臨，即其止處。若被克刑者，易獲。

For divination on the loss of servants or slaves: look at the directions where You (酉) and Xu (戌) are located. If You and Xu are added to the day branch, he will return by himself. If You and Xu are on the hidden spirits of the day stem, he is hidden in the same neighborhood. If You and Xu are on the hidden spirits of the day branch, he is hidden in the relatives' homes. If You and Xu are not within the day stem and day branch lessons, it means he has gone far away. If You and Xu are not in the three transmissions, or if they are accompanied by the 'Ding spirit' or 'Post-horse', or if the lesson is 'Cutting the Gate', he cannot be recovered. The place where You and Xu are located is where he rests. If he is harmed or restrained, it is easy to capture him.

又日與初傳為家主，辰與末傳為逃奴婢。日上克辰上，初克末則易獲。見空亡、歲月二破，逃者死於中途。天上三奸神方，追亡必獲。月將加時，視天罡。加孟，巳為奸神；加仲，末為奸神；加季午為奸神。宜就所臨之下索捕。又陽作元武子寅辰午申戌，男子逃，當退數四位就其方尋之，即如閉口卦體。陰神作元武丑卯巳未酉亥，男子逃順視天秤之方尋之。若女子逃，俱就元武本位尋之。

The day stem and the first transmission represent the master's household, while the day branch and the final transmission represent the runaway servant. If the god on the day stem overcomes the god on the day branch, and the first transmission overcomes the final transmission, it is easy to catch the person. However, if there is an encounter with kongwang, "sui po" or "yue po," the runaway will die on the way. To search, go to the direction where the "three corrupt gods" on the heaven plate are located. The method is to place the month general on the time of divination and arrange the plate to find the "tiangang" (Chen). If the tiangang is placed on the four young positions, take si as the corrupt god; if on the four middle positions, take wei as the corrupt god (the original text says "mo"); if on the four old positions, take wu as the corrupt god. Search in the branch corresponding to the corrupt god. If a yang branch (zi, yin, chen, wu, shen, xu) serves as the "black tortoise," it indicates a male runaway, and one should count back four positions from the black tortoise to find the direction, similar to the method used in the "closed mouth lesson." If a yin branch (chou, mao, si, wei, you, hai) serves as the black tortoise, and a male is running away, follow the direction indicated by the heaven plate. For a female runaway, search directly at the position of the black tortoise.

又以月將加逃時，男責勝光，女責神后，各就其下追尋之。又以三合墓加時，視魁罡臨處尋之。假如亥卯日逃，以未，甲子日以辰加正時之例。

Another method: place the month general on the time when the person went away and set up the chart. For a male, use 'Shengguang' (Wu) as the basis, and for a female, use 'Shenhou' (Zi) as the basis. Then go to the direction corresponding to each. Another method: add the storage of the triple harmony of the day when the person went away to the time of the event and set up the chart. Look where 'Hekui' and 'Tiangang' fall and go to those directions. For example, if the day is亥 or卯, the triple harmony is Hai-Mao-Wei (Wood triad), and the storage is in未, so use未; if the day is Jiazi, the triple harmony is Shen-Zi-Chen (Water triad), and the storage is in辰, so use辰 and add it to the main time.

空亡發用，逃亡不亡，逃日制武易獲。元武剋日，難獲。加臨刑剋，未必歸家。若是相生，早晚自至。天盤相生，尚且在彼；若見刑剋，彼懼他往。天將入廟，勉強住彼。類臨空亡，人行不住。傳進長往，傳退思往。乘馬不定，乘丁不還。

Divination on escape: If Kongwang is the initiating transmission, it suggests he has tried to escape but has not succeeded. If the day stem can control the Black Tortoise, he is likely to be caught; if the Black Tortoise controls the day stem, it is difficult to catch him. If there are punishments or conflicts in the added elements, he may not return home; if there is mutual generation, he will return eventually. If the Heaven Plate and Earth Plate are in mutual generation, it indicates he is still there; if there are punishments or conflicts, it suggests he is afraid and has moved elsewhere. If the Heavenly General is in its proper position, it means he is still staying therewith difficulty. If the class god falls into Kongwang, it means he has been moving around continuously without stopping. If the three transmissions progress forward, it indicates he will not return; if they retreat, it means he still wants to return. If he rides the Post-horse, his movements are unpredictable; if he rides the Ding god, he will not return.

蛇乘丁走失。武乘丁遠行。神后乘丁，人當遠去。天后乘丁，婦人逃走。空陰乘丁，奴婢逃亡。六合乘丁，子孫遠遁。青龍乘丁，萬里飛騰。三傳純陽主動，純陰伏匿。武能生日自歸舍，武若生辰向友親。三傳元武賊中處，剛日在中柔本辰。凡不備、八專、元武自克、天乙日辰制元武者，逃不遠；時加四季，逃者不脫。天網課見勝光，逃在目前。

The Teng Snake is riding the Ding God, indicating something is lost; the Black Tortoise riding Ding indicates a long journey; the Shenhou (Zi) riding Ding indicates that a person will go far away; the Heavenly Empress riding Ding indicates a woman will run away; the Tian Kong and Tai Yin riding Ding indicate servants will run away; the Liu He riding Ding indicates grandchildren will go far away; the Azure Dragon riding Ding indicates a long journey of thousands of miles. If all three transmissions are yang, movement is indicated; if all are yin, hiding is indicated. The Black Tortoise can nourish the day stem, so the person who ran away will return on their own; if the Black Tortoise nourishes the day branch, the person has gone to visit relatives. The place where the Black Tortoise is located in the three transmissions is where the thief hides: on a yang day, look at the middle transmission; on a yin day, look at the day branch position. If the divination is "Bu Bei Ke" or "Ba Zhuan Ke," or if the Black Tortoise is itself weakened, or if the Tian Yi Nobleman and the day stem and branch can control the Black Tortoise, the person who ran away will not go far; if the time is added on the seasons of Chen, Xu, Chou, or Wei, the person cannot escape. If the divination is "Tian Wang Ke" and the Shengguang (Wu) appears, the person who ran away is right in front of you.

視末傳所沖辰及地盤月建上，數至子位，為獲期。又天乙所臨辰，為敗露日地。伏吟為近元下位，反吟遠避元沖辰。旺相行急死囚緩，用起比神陰在鄰。傳終下神尋必得，刑勝德神不可尋。德合刑沖逃自返，魁罡日墓莫追人。

To determine the date of capture: look at the branch that is opposed by the final transmission, and count from the earth plate's month builder to the Zi position, which indicates the time of capture. Also, the branch where the nobleman is located shows the day and place where the person is revealed. The rhyme says: if it is a hidden chant, the person is hidden near the branch following the black tortoise. If it is a reverse chant, the person is far away, hiding in the branch opposed by the black tortoise. If the person is prosperous and strong, they flee quickly; if they are in a dead or weak state, they move slowly. The initiating transmission starts with the god that harmonizes with the day stem, and its hidden god is nearby. Go to the god opposite the final transmission; you will surely find the person. If the punishment is stronger than the virtue, there is no need to search. If there is a virtue and punishment together, the person will return by themselves; if the river ghost, the heavenly beam, and the day stem's buried god are present, do not pursue.

走時月將加臨視，丑未子下捉之佳。壯夫丑下小兒未，婦人子下可追孥。寅午戌日戌加時，申子辰兮辰用之。亥卯未日未為準，巳酉丑日從丑施。此是妙門須記取，魁罡之下捉無疑。

The continuation of the rhyme says: According to the time when the person went away, add the Month General to the chart and look at the directions corresponding to the hours of Chou, Wei, and Zi to search for the person. A middle-aged man is found under Chou, a child under Wei, and a woman under Zi, and they can be recovered. The specific method is: on days of Yin, Wu, and Xu, use Xu added to the time; on days of Shen, Zi, and Chen, use Chen added; on days of Hai, Mao, and Wei, use Wei added; on days of Si, You, and Chou, use Chou added. This is a refined method, so remember it well: go to the place corresponding to "Hekui" and "Tiangang" to search, and there is no doubt.

欲知離者行多少，則以天罡用為要。魁去戌前若四辰，約行四里得官道。假令戌加丑位上，五八十三不謬妄。旺相倍因囚死半，休當本數非虛誑。占逃若須看其數，戌奴酉婢後武陰。太陰淫亂蛇橫走，六合親眷家莊住。天乙好人家裡藏，天空朋黨引誘去。白虎遠行及死亡，勾陳勾干人留住。朱雀相生去投軍，太常隨卻商人去。年作六合娼婦家，太陰隱匿變形骸。青龍雜藝邪黨牽，神將類推逃亡路。

To determine how far an escaped person has traveled, the key lies in the "Tiangang" (Chen). The "Hekui" (Xu) is measured by counting four "Chen" positions forward from the Xu position, which indicates the person has traveled about four li and has entered the main road. For example, if Xu is placed on the position of Chou, the number for Xu is five and for Chou is eight. Adding five and eight gives thirty-three, which is accurate. If the situation is prosperous and strong, the number doubles; if it is in captivity or death, the number is halved; if it is in rest, the original number is used. This is not empty talk. When predicting an escape, one must also consider the associated deities. Xu represents a male servant, You represents a female servant, "Heavenly Empress," "Black Tortoise," and "Tai Yin" represent women. Riding on "Tai Yin" indicates a scandalous escape, riding on "Teng Snake" indicates a chaotic and sudden escape, riding on "Liu He" indicates staying at a relative's estate, riding on "Tian Yi" indicates hiding in a good person's home, riding on "Tian Kong" indicates being lured away by friends, riding on "Bai Hu" indicates a long journey or death, riding on "Gou Chen" indicates being detained by officials, riding on "Zhu Que" with mutual generation indicates joining the army, and riding on "Tai Chang" indicates following a merchant. If the person's year is associated with "Liu He," it indicates staying at a prostitute's home; if associated with "Tai Yin," it indicates hiding under a new name and changing appearance; if associated with "Qing Long," it indicates being led away by a group of tricksters or villains. All other deities and generals should be interpreted in the same way to determine the direction of the escape.

日為己，辰為他人，所失之物則視類神。日上神克辰上神，又辰乘天空、元武，乃外盜也。辰乘太陰、六合，乃內盜也。天乙順行，元武不入課傳，不臨年命，及元武臨處上克下，或下生上，乃自失也。天乙逆行，元武入傳或臨年命，及元武坐處下克上或上生下，乃人盜也。

When divining about lost items, the day stem represents oneself, and the day branch represents others. The type of the lost item is determined by its class god. If the god on the day stem overcomes the god on the day branch, and the day branch is accompanied by 'Tian Kong' or 'Black Tortoise', it indicates that the item was stolen by someone outside the family. If the day branch is accompanied by 'Tai Yin' or 'Liu He', it suggests that the item was lost by a family member. If 'Tian Yi Gu Ren' moves in the forward direction, and 'Black Tortoise' is not present in the four lessons or three transmissions, nor does it overlap with the personal year, and the place where 'Black Tortoise' is located is where the upper god overcomes the lower god or the lower god generates the upper god, then the item was lost by oneself, not stolen. If 'Tian Yi Gu Ren' moves in the reverse direction, and 'Black Tortoise' is present in the three transmissions or overlaps with the personal year, and the place where 'Black Tortoise' is located is where the lower god overcomes the upper god or the upper god generates the lower god, then the item was stolen by someone else.

類神與日辰生合者易得。三傳有類神，或日干克類神者，易覓。不克者俱難尋。類神見於課傳而不乘元武，不落空亡者，當於類神所臨之地求之。如失金器，類神是酉，酉加子，當於房內尋之。子為房故也。子加卯，則於房內東方尋之，卯屬東方故也。

If the deity associated with the lost object is in harmony or mutual generation with the day stem and day branch, it is easier to recover the lost item. If the Three Transmissions contain the deity associated with the lost object, or if the day stem can overcome the deity associated with the lost object, it is easier to find it; if not, it is difficult to find. If the deity associated with the lost object appears in the transmission but is not riding on the Black Tortoise and is not in the empty position, then search in the direction corresponding to the deity associated with the lost object. For example, if the lost item is made of metal, the associated deity is You (酉). If You is placed on Zi (子), search inside the bedroom, because Zi represents the bedroom; if Zi is placed on Mao (卯), search to the east of the bedroom, because Mao belongs to the east.

類神或見或不見，而乘元武者，物為人竊。又視元武所臨，在卯、辰、巳、午、未、申為白日盜，在酉、亥、戌、子、丑、寅為黑夜盜也。又類神臨旺相長生，物現在。臨衰敗囚死物不存。凡傳見盜氣，主失耗。若三傳見盜氣，而年命上神能制之，則先失而後得。

If the class god appears or not, as long as it is riding on the Black Tortoise, the things will be stolen. Now look at the branch that the Black Tortoise is on: if it falls on卯, 辰, 巳, 午, 未, or 申, the theft happens during the day; if it falls on 酉, 亥, 戌, 子, 丑, or 寅, the theft happens at night. Also, if the class god is in a prosperous and strong position or in the growth position, the things are still there; if it is in a declining, imprisoned, or dying position, the things have already been stolen. If the Three Transmissions contain "stealing qi," it indicates loss or damage. If the Three Transmissions do contain "stealing qi," but the god on the native's year and destiny can control it, then the things are first lost and then recovered.

此人在處兩非求，彼自亡財疑爾偷。且將太乙加年上，其次便去看星頭。虛星立也為真盜，參宿加焉莫漫尤。用神若比亦云是，無比何須結怨仇？

The first verse of the Lost Gate song explains what to do when someone suspects you of theft. A person is clearly present but cannot find the lost items, and he accuses you of stealing. At this time, place the Taiyi (Si) on his year pillar and set up the chart. Then check the Twenty-Eight Mansions. If it stands on the Emptiness Mansion, there is indeed a thief. If it stands on the Three Stars Mansion, do not wrongly accuse the person. If the useful god harmonizes with the suspect, it confirms it is him. If they do not harmonize, why create this enmity?

欲知失物何人取，陽是男人陰是女。老翁與少看日辰，旺相休囚相類舉。丑物貴賤若為之，此則專心尋正時。吉神並者良家子，凶神臨者是貧由。一家之內十人居，一人失物九人籲。以將加時看各命，行年元武復無疑。

To determine who took the item: if the category god is a yang branch, it indicates a man; if it is a yin branch, it indicates a woman. To determine the age, look at the day stem and day branch, and deduce accordingly based on prosperity and strength or weakness and confinement. To discern the value or quality of the item, focus on the hour of the event. If the hour god is accompanied by auspicious deities, the person taking the item is from a respectable family; if it is accompanied by inauspicious deities, the person is from a poor family. Within a family of ten people, nine will complain if one loses something. At this time, place the month general on the hour of the event and set up the chart. Then examine each person's birth year in sequence. The one whose row year exactly falls on 'Black Tortoise' is the one who took the item.

凡占財陷空亡者，元物臨酉、戌、亥、子、丑、寅者，必因失盜。捕賊之法，專責元武，然必先詳課傳，決其可捕與否，而後推之。勾陳為捕人，朱雀為報信者，元武順行賊奔逃，逆行則隱伏。元武不得有克之路，畏追捕也。若得生旺之鄉，若前有天乙，則不敢行耳。

When divining about property and the wealth hexagram falls on Kongwang, and the lost item also falls on the branches of You, Xu, Hai, Zi, Chou, or Yin, it is definitely stolen. To catch the thief, we use Gou Chen as the main element. However, we must first examine the four lessons and three transmissions to determine whether the thief can be caught or not, and then proceed further. Gou Chen represents the officers, while Zhu Que represents the messenger. If Yuan Wu moves in the forward direction, the thief is fleeing; if it moves backward, the thief has already hidden. Yuan Wu cannot move along a path that is overcome by another element, because it fears being pursued; if it is in a favorable and strong position, it could escape far away, but if Tian Yi Guiren is blocking the way ahead, it will not dare to go.

又生元武之處為來路，元武不行絕地。元武臨地盤月將上，宜急捕。《畢法賦》云：太陽照武宜擒賊。是也。若日入以後時，則不以此斷。發用行年不能制蛇，或反見蛇者，賊既難攻，反多纏擾。克盜神或剋日鬼之辰為獲盜之期。

The one that can generate the Black Tortoise is the direction from which the thief comes, and the Black Tortoise does not enter a dead end. When the Black Tortoise is placed over the Earth Plate and the Month General (Sun), it is advisable to hurry in capturing the thief — this is exactly what the "Bi Fa Fu" says: "When the Sun illuminates the Black Tortoise, it is suitable to capture the thief." However, if the time is after sunset, this interpretation does not apply. If the Initiating Transmission and the year pillar are unable to control the Teng Snake, or if they are instead overcome by the Teng Snake, then the thief will not be easy to capture and may instead cause trouble. The day when the branch that can overcome the thief god or the day stem's official ghost is encountered is the day of capture.

元武內戰，主分贓不均，自相告發。勾陳臨日生旺，主盜賊自首。元武乘協助煞，易捕。空亡自敗，乘死氣三日內敗獲。囚氣一月方獲。日辰克元武，一旬內獲。

The Black Tortoise is involved in a conflict between the Five Phases above and below, indicating many thieves who divide loot unequally and betray each other. When Gou Chen is placed on the Day Stem and is in a favorable or strong position, it suggests that thieves will surrender themselves. If the Black Tortoise is riding the Helping Harm, it is easy to capture the thieves. If the Black Tortoise falls into Kongwang, the thieves will reveal themselves on their own. If it rides Death Qi, the thieves will be caught within three days. If it rides Prison Qi, it will take a month to capture them. If the Day Stem and Day Branch can overcome the Black Tortoise, the thieves will be captured within a ten-day period.

元武在戌亥子，為度關過海，難捕。入墓難尋。乘二馬元遁。辰戌立於干支之上，而課名斬關者；在庚辛申酉日，尤真。三傳見日鬼而上乘龍合陰，及發用丁馬者。元武及三傳皆相生比和者。課體得遊子者。元武第二傳為盜神，盜神上乘吉將者。盜神遁旬也。而天地盤比和者。元武作日刃又臨卯酉或剋日者，皆不可捕。

All the following divination signs indicate that the thief cannot be captured: "Yuanwu" (Black Tortoise) falling on Xu, Hai, or Zi indicates crossing a river or sea, making it difficult to capture; Yuanwu entering its tomb makes it hard to find; Yuanwu riding both Heavenly Horse and Post-horse indicates that Yuanwu has fled far away. If Chen or Xu are placed on the Day Stem and Day Branch, and the lesson is called "Zhanguan" (Cutting the Gate), it is especially accurate on days of Geng and Xin, and on days of Shen and You. If the three transmissions contain the Day Stem's official ghost, and it is riding on "Qinglong" (Azure Dragon), "Liuhe" (Six Harmonies), or "Taiyin" (Great Yin), or if the initiating transmission is "Ding Shen" (Ding God) or "Yi Ma" (Post-horse), then the thief cannot be captured. If Yuanwu and the three transmissions are mutually generating or harmonious. If the lesson pattern is "Youzi Ke" (Wandering Son Lesson). If the second transmission of Yuanwu is "Dao Shen" (Thief God), and Dao Shen is riding on a favorable general; or if Dao Shen is strong in the current ten heavenly stems, and the Heaven Plate and Earth Plate are harmonious. If Yuanwu serves as the "Yangren" (Yang Blade) of the Day Stem and is located on Mao or You, or if it is attacking the Day Stem, then the thief cannot be captured.

傳送猿猱，傳見火神，可制。勾陳旺而克武，吏卒捕之不難。伏吟多藏。反吟多散。如逢隔角，隔手捕。課得連珠，賊眾，或伏鄰居。傳貴順進而難捕。傳貴逆退而可追。武與日辰相合，家人引盜。武在日辰左右，鄰里往來。元武克戰空亡，不久自敗。若入長生旺地，不可捕追。朱雀剋制，鳴官。日辰制武，私捕。每月執破定危，元武乘之，敗露。日辰見刃帶煞，人物破損被傷。日辰俱被其傷，捕人不能自保。武不脫傳，賊隱目前。三合為傳，家親為盜。陽男陰女，少旺老囚，休囚人必中年。孟少仲中季老。

"Chuansong" (Shen) represents the image of a monkey. If fire deity appears in the three transmissions, it can control it. When "Gou Chen" is strong and overcomes "Black Tortoise," it is easy for the officers to capture the thief. If "Hidden Chant" is obtained, the thief is likely hiding and not moving; if "Reverse Chant" is obtained, the thief is likely scattering and fleeing. If "Isolated Angle" occurs, someone else should be sent to capture the thief. If "Connected Beads" is obtained, there are many thieves, or they may be hiding in the neighboring house. If the three transmissions and nobleman move in the same direction, it is difficult to capture; if they move in the opposite direction, the thief can be caught. If "Black Tortoise" combines with the day stem and day branch, the thief is brought by a relative; if "Black Tortoise" is on the left or right of the day stem and day branch, it is someone from the neighborhood. If "Black Tortoise" is defeated, fighting, and falls into "Kongwang," it will soon be exposed; if it falls into a place of growth and strength, it is not advisable to pursue. If "Vermilion Bird" overcomes "Black Tortoise," one should report to the authorities; if the day stem and day branch can overcome "Black Tortoise," it is possible to capture the thief secretly. When "Black Tortoise" rides on the four gods "Zhi, Po, Ding, Wei" among the twelve month gods, the thief will be exposed. If the day stem and day branch meet "Yangren" and are accompanied by Inauspicious Sha, both the person and the property will suffer damage; if both the day stem and day branch are injured by it, even the officers themselves may not be safe. If "Black Tortoise" does not escape from the three transmissions, the thief is hiding in front of the eyes. If the three transmissions form a "Triple Harmony Formation," the thief is a relative. Yang branches represent males, Yin branches represent females; the young and strong are vigorous, the elderly are in captivity, if one meets the period of rest, that person is middle-aged. If "Black Tortoise" falls in the four beginning sections, it represents a young person; if it falls in the four middle sections, it represents a middle-aged person; if it falls in the four final sections, it represents an elderly person.

視元武陰神，若依閉口卦，又視元武逆數四神所臨地上。盜神為賊處，元武所臨為賊去。如武乘巳加申，陰得功曹，主賊從北來，往西南方，偷歸東北之例。盜神乘丁馬，越屋而來。無馬，則穿窬而進。乘戌亥從上而下，乘辰巳，從水道坑廁中來。

To determine where the thief is hiding, look at the "Black Tortoise" (Yuanwu) and its yin spirit. If following the method of "Closed Mouth Lesson" (Bikou Ke), also check the earthly branch under the fourth position counted backward from Yuanwu. The location of the "Thief God" (Daoshen) is where the thief has taken refuge, while the direction Yuanwu points to is where the thief has fled. For example, if Yuanwu is on Shen (申) and is riding on Si (巳), its yin spirit is "Gongcao" (寅). Then it is concluded that the thief came from the north, went to the southwest, and returned to hide in the northeast. If the Thief God is riding on the "Ding Spirit" and "Post-horse" (Yimashu), it indicates the thief entered by climbing over walls or roofs. If it does not have the Post-horse, it means the thief entered by digging through walls or holes. If the Thief God is riding on Xu (戌) or Hai (亥), it means the thief came from above. If it is riding on Chen (辰) or Si (巳), it means the thief entered through waterways or sewers.

子賊在北方水澤之地，東有橋樑墓。丑西有水畔樓臺。亥前有神廟。午其家有兒女悲啼、不明之事。丑賊在北方，近東或外邑之旁，或風伯雨師之廟，或前賢將軍詞內，或倉庫之側。若曠野則橋樑、平田、墳墓之前。

By the earthly branch where the thief's spirit lands, one can determine the thief's hiding place. If the thief's spirit is in 'Zi' (the rat), the thief is in the northern water area, with bridges and tombs to the east; on the northeast side, there are pavilions by the water to the west; on the northwest side, there is a temple in front; facing due south, the household has children crying and unresolved matters. If the thief's spirit is in 'Chou' (the ox), the thief is in the north-east, or near another county, or in the temple of the wind god and rain god, or in the shrine of a former virtuous general, or near the granary; if in the open field, then in front of bridges, flat fields, and tombs.

寅賊在東北方，林木之中，曲堤之所，或大木枯木、沽賣之家、城郭市觀之旁。如作本日貴人，則吏家也。卯賊在東方，大林茂竹間，屈曲水徑，前有舟車，或近寺院，其家為竹木之工，或舟車之匠。

The thief god is "寅": the thief is in the northeast direction, hiding in the woods, along winding embankments, or near old trees, by a wine seller's house, or near the city walls, markets, and temples. If "寅" is exactly the nobleman of the day, then the thief is in the household of an official. The thief god is "卯": the thief is in the east, hiding among large forests and dense bamboo thickets, or along winding waterways, where there are boats and carts in front of the door, or near a monastery. The family involved is one that works with bamboo and wood, or a craftsman who builds boats or carts.

賊居辰，亦屬東方，在隔岡嶺處及冢阜之中，東有池塘，旁有漏澤之場。或潭沼漁獵之所，丹青彩畫之家。巳，賊在東南方，窯灶之所，或近卜筮孝服處，更有樹木，其家繫婦人主事。

The thief god is "Chen": it belongs to the East, and the thief is located across hills and ridges, or within grave mounds. There is a pond to the east, and beside it is a cemetery (leizu yuan). Alternatively, the thief may be found in areas with ponds and marshes where fishing and hunting take place, or in the homes of painters and artists. The thief god is "Si": the thief is in the southeast, hiding in kiln and stove areas, or near the homes of fortune tellers and those who handle funerals, with trees nearby. The household is run by a woman.

午，賊在南方爐冶，鐵匠，門側有牛馬之物賊其中，或其家販鬻驢馬，或巫家。未，賊在南方近西，隱伏古冢內，向東四步或有井園，當聞歌唱，或其家牧羊，供奉鬼神，或沽賣之家。

The thief god is "Wu" (午): the thief is in the southern iron forge, near the gate there are cattle and horses, and the thief is among them; or the family deals in donkeys and horses, or it is a witch's house. The thief god is "Wei" (未): the thief is in the south-west, hiding in an old tomb, walking four steps east there may be a well and a vegetable garden, and one can hear someone singing; or the family keeps sheep, worships ghosts and spirits, or it is a place that sells wine.

申，賊在西南方，近則州縣城牆，遠則鄉野衝要之地，大路之口，或郵亭馬舍之側，其家乃金石之匠。酉，賊在西方，近則州邑城垣，或坑冶酒務之所，或近娼婦人家，或膠漆工匠之所，或近陵阜寺觀。

The thief god is "Shen" (申): the thief is in the southwest, nearby near the city walls of the prefecture and county, and far away in the strategic points of the countryside, at the main roads, or by the驿站 and stables. The family involved is a craftsman who works with metal and stone. The thief god is "You" (酉): the thief is in the west, nearby near the city walls of the prefecture or county, or near the mines and smelting works, the wine workshops and tax offices, or near the houses of prostitutes and women, or near the workshops of glue and lacquer makers, or near hills and temples and shrines.

戌，賊在西北方，州縣營寨之所，壘土岡隴旅店，門前有豬犬，或奴婢之家。亥，賊在北方，略近西，水邊，或地名氵旁，及雙溪雙港之類。其家或曾為獄吏，內有樓臺，或門首小兒趕豬，可向而得之。而以天盤類神推之，然必視盜神天地盤比和，方可以此為據。如上下相剋，則賊不敢留住，再觀元武第三傳可也。

The thief's spirit is "Xu": the thief is in the northwest, hiding in military camps, villages, or fortified areas, or on elevated hills, and may be found near places with pigs and dogs, or in the homes of servants. The thief's spirit is "Hai": the thief is slightly west of the north, near water, or in places with names containing the radical for water, such as double streams or double harbors; the household may have previously served as jailers, have a pavilion in the courtyard, or have children herding pigs at the gate. The above are all determined by the Heaven Plate's class of spirits. However, it is necessary for the Heaven Plate and Earth Plate to be in a harmonious relationship for these to be reliable. If they are in mutual control, the thief will not stay there, and one must then look at the third transmission of "Yuanwu."

盜神上見天乙，旺相相生合，賊在宦家；囚死在貧民家。見螣蛇旺相生合，賊在富豪家；囚死在兇頑喪屠家，驚恐之則獲。見朱雀旺相，賊在技藝家，相剋在公吏家，囚死在兵卒家。見六合，旺相生合，賊在市人侍從家，囚死在九流技術家，或婦女門前私情家，利誘則獲之。

You also need to use the Heavenly General riding on the God of Theft to determine which household the thief is hiding in. If the God of Theft is accompanied by 'Heavenly Ethical General,' and is prosperous and strong with mutual generation and harmony, the thief is hiding in an official's household; if it is in captivity or dead with no vitality, the thief is in a poor household. If it is accompanied by 'Teng Snake,' and is prosperous and strong with mutual generation and harmony, the thief is in a wealthy household; if it is in captivity or dead, the thief is in the home of a wicked person, someone holding a funeral, or a butcher, and can be captured by frightening them. If it is accompanied by 'Vermilion Bird,' and is prosperous and strong, the thief is in a craftsman's household; if it is controlled by the other, the thief is in the household of a government official; if it is in captivity or dead, the thief is in the household of a soldier. If it is accompanied by 'Six Harmonies,' and is prosperous and strong with mutual generation and harmony, the thief is in the household of a commoner or a servant; if it is in captivity or dead, the thief is in the household of a wandering performer or a woman who has an affair, and can be captured by offering rewards.

見勾陳，旺相生合，賊在吏典書生家；相剋在囚徒家；囚死在善人長者家，或寺觀中；相剋必爭財物，囚飲食而獲；囚死在故吏家。見天空旺相生合，賊在牙行幹辦之家，囚死或奴僕匿之，將自出。見白虎，旺相生合，賊在兵卒押班家；相剋在有喪之家；囚死，在囚徒家，或欲自殺。

When "Gou Chen" appears, if it is prosperous and strong, mutually generating, or harmonious, the thief is in the home of a government clerk or a scholar. If it is mutually controlling, the thief is in the home of a prisoner. If the prisoner is dead, the thief is in the home of a virtuous elder or in a temple or monastery. When mutually controlling, the thief must have started the crime for the purpose of fighting over property, and he can be trapped and captured by offering food and drink. If the prisoner is dead, the thief is in the home of a former official who has left his post. When "Tian Kong" appears, if it is prosperous and strong, mutually generating, or harmonious, the thief is in the home of a broker or merchant. If the prisoner is dead, the thief might be hidden by a servant and will eventually come out on his own. When "White Tiger" appears, if it is prosperous and strong, mutually generating, or harmonious, the thief is in the home of a soldier on duty. If it is mutually controlling, the thief is in the home of someone holding a funeral. If the prisoner is dead, the thief is in the home of a prisoner, or the thief may be intending to commit suicide.

見太常，旺相生合，賊在善人九流家；相剋必因酒食財帛交關獲之；囚死在僧道家，或喪服人家。見太陰，旺相生合，賊在婦人家，囚死，在師巫尼姑家。見天后，旺相生合，賊在貴婦家；相剋在妻家知蹤跡；囚死，在婦家，或在娼妓家，因朋友獲。又元武作太歲，賊在京師。作月建，在州縣，或在勾欄。作祿馬，在本處市井。又亡神天目下，亦為盜之所在。至於遠年大夥，而不得其方向者，當於天目下索之。如天目在辰，辰加子，則盜在北方之例。

When encountering 'Tai Chang', if it is prosperous, strong, mutually generating, or harmonious, the thief is in the home of a good person or among the nine streams of people; if it is mutually controlling, the thief will certainly be captured due to dealings involving wine, food, wealth, and goods; if it is in captivity or death, the thief is in a Buddhist or Taoist household, or in a family mourning for a relative. When encountering 'Tai Yin', if it is prosperous, strong, mutually generating, or harmonious, the thief is in a woman's home; if it is in captivity or death, the thief is in a sorcerer's or nun's home. When encountering 'Heavenly Empress', if it is prosperous, strong, mutually generating, or harmonious, the thief is in the home of a noblewoman; if it is mutually controlling, the thief's trail can be traced through the wife's family; if it is in captivity or death, the thief is in a woman's home or a brothel, and can be captured through friends. Furthermore, if 'Yuan Wu' acts as the year's ruler, the thief is in the capital; if it acts as the month's ruler, the thief is in a prefecture or county, or in a brothel; if it acts as 'Lu' or 'Ma', the thief is within the local town. Also, the places indicated by 'Wang Shen' and 'Tian Mu' are where thieves are located. For large groups of thieves who have been around for a long time and are difficult to track, one should search under 'Tian Mu'—for example, if 'Tian Mu' is in Chen, and Chen is placed over Zi, then the thief is in the north.

亦以盜神天盜，用先天數定之。假如盜神是子，加亥，則子九亥四，旺則相乘為三十六里，相則合倍為三百六十里，休則本數為十三里，囚死減半，為六七里之類。亦有此自元武數至盜神，一辰為一里者，然必須因盜之久近而定方向道里，或以官司為主，或以失家為主，如被盜未久，在旬內者，則以失家為主，而詳其地裡。若被盜日遠，則以捕官司為主而詳之。

To determine the distance of the thief's escape, the earlier heaven numbers of the Heaven Plate are used. For example, if the thief's god is Zi and is placed on Hai, the number of Zi is nine and the number of Hai is four: when they are in the旺 phase, they are multiplied, resulting in thirty-six, which is thirty-six li; when they are in the相 phase, they are added and then doubled, resulting in three hundred and sixty li; when they are in the休 phase, the original numbers are added, resulting in thirteen li; when they are in the囚 or 死 phase, the number is halved, resulting in six or seven li, and so on. Another method is to count from the Black Tortoise to the thief's god, with each hour counted as one li. However, the direction and distance must be determined according to the time of the theft: if the theft is recent and within the current cycle, the calculation is based on the victim's home; if the theft is old, the calculation is based on the official responsible for the investigation.

克盜神之辰，生日干者，獲原贓。贓匿何處，則視盜神所生之神。寅為盜神，生巳，物藏廚灶爐冶中。卯為盜神，生午，物藏窯炕窠櫃中。辰為盜神，生酉，物藏碓磨碑石下。巳為盜神，生辰戌，物藏近廁浴堂、廊廡垣下。午為盜神，生丑未，物藏墓田橋井中。

Divination for stolen property: The branch that can overcome the "Thief God" and also generates the day stem indicates that the original stolen property can be recovered. As for where the stolen property is hidden, look at the god that the "Thief God" generates. If the Thief God is "Yin" (寅), Yin generates "Si" (巳), so the stolen property is hidden under the kitchen stove or in the furnace area. If the Thief God is "Mao" (卯), Mao generates "Wu" (午), so the stolen property is hidden in a cave, heated bed, hollow, or cabinet. If the Thief God is "Chen" (辰), Chen generates "You" (酉), so the stolen property is hidden in a stone mortar, stone mill, or under a stone monument. If the Thief God is "Si" (巳), Si generates "Chen" (辰) and "Xu" (戌), so the stolen property is hidden near the toilet, bathhouse, or under the corridor wall. If the Thief God is "Wu" (午), Wu generates "Chou" (丑) and "Wei" (未), so the stolen property is hidden in the graveyard, under a bridge, or in a well.

未為盜神，生申，物藏城牆、神祠、羽毛之間。申為盜神，生亥，物藏樓柱、廩、廁之間。丑為盜神，生申，物藏窗楹、城庫之側。酉為盜神，生子，物藏溝渠、水道、石灰、籠匣之間。戌為盜神，生酉，物藏門戶窟穴內。亥為盜神，生寅，物藏柱磉、神櫥下。子為盜神，生卯，物藏舟車之間。丑為盜神，生申，物藏窗楹之側，其方向亦就所生神與位決之。如寅生巳，巳位東南，探求東南之廚冶。

The thief god is "Wèi" (未), which generates "Shēn" (申), so stolen goods are hidden in city walls, temples, or piles of feathers. The thief god is "Shēn" (申), which generates "Hài" (亥), so stolen goods are hidden between building pillars, granaries, and toilets. The thief god is "Chǒu" (丑), which generates "Shēn" (申), so stolen goods are hidden near window lattices and pillars, beside city walls and warehouses. The thief god is "Yǒu" (酉), which generates "Zǐ" (子), so stolen goods are hidden in ditches, water channels, lime heaps, cages, and boxes. The thief god is "Xū" (戌), which generates "Yǒu" (酉), so stolen goods are hidden in doors and caves. The thief god is "Hài" (亥), which generates "Yín" (寅), so stolen goods are hidden under column bases and altars. The thief god is "Zǐ" (子), which generates "Mǎo" (卯), so stolen goods are hidden between carts and boats. The thief god is "Chǒu" (丑), which generates "Shēn" (申), so stolen goods are hidden near window lattices and pillars (this entry repeats the previous one, as in the original text). As for direction, it is determined by the direction of the god it generates— for example, "Yín" (寅) generates "Sì" (巳), and "Sì" (巳) is in the southeast, so search the southeast kitchen and stove.

視元武所乘本位之神。乘寅為吏人或道士，或作彩畫工事。乘卯為經紀人，或僧尼，或漁獵。乘辰戌為兇徒惡黨，或軍卒，或僕隸下人。乘巳為藝人，或爐冶人。乘丑午為旅客，或為巫，或為軍官過路人及道途遊食人。乘未為熟識人或道人。乘申為過犯人，或道人及商賈、奔走、役徒。乘酉為金銀匠人及賭博花酒人，或人家婢妾。乘亥子為水澤人，或舟子，或積賊及曾相識婦女。

To determine the identity of the "zhe" (thief), one should look at the deity associated with the position of "Yuanwu" (Black Tortoise). If it is on "Yin," it refers to officials or Taoist priests, or those engaged in painting and decorating. If it is on "Mao," it refers to brokers, monks, nuns, or hunters. If it is on "Chen" or "Xu," it refers to villains, soldiers, or servants. If it is on "Si," it refers to artisans or blacksmiths. If it is on "Chou" or "Wu," it refers to travelers, witches, officers, passersby, or beggars. If it is on "Wei," it refers to acquaintances or Taoist priests. If it is on "Shen," it refers to those with a criminal record, Taoist priests, merchants, messengers, or servants. If it is on "You," it refers to gold and silver craftsmen, gamblers, drunkards, or servants. If it is on "Hai" or "Zi," it refers to people from water areas, boatmen, habitual thieves, or women who were once known.

又如旺相為少壯，休囚為衰老。陽為男，陰為女。吉將並者，豪縱之人；惡將並者，貧猾之子。其夥伴多寡，則視盜神隔武之位而數之。如辰為元武，加酉為初傳，二傳亥加辰盜神，中隔六辰，則定為六人。所謂盜去本家知伴數是也。盜謂神本家為元武，詳盜神之旺相休囚而或損或減，或稱本數焉。

Furthermore, when the Black Tortoise is prosperous and strong, it indicates a young and strong thief; when it is weak and confined, it indicates an old thief. If it is mounted on a yang branch, it represents a male; if on a yin branch, it represents a female. If it appears together with a favorable general, it indicates a reckless and unrestrained person; if it appears together with an evil general, it indicates a poor and cunning person. As for the number of accomplices, count the number of branches between the 'Thief God' and the Black Tortoise. For example, if the Black Tortoise is on the Chen branch and serves as the first transmission, and the second transmission is the Hai branch on the Chen branch as the Thief God, with six branches in between, it is determined to be six people. The mnemonic says, 'The thief's home knows the number of companions' — the 'home' refers to the original position of the Black Tortoise. Then, according to the prosperity, strength, weakness, and confinement of the Thief God, the number may be increased or decreased, or it may simply use the original number.

亦視元武所乘神以定之。乘子是眼小身細人，面色青，體肥，女相，著黑衣，下淡黃而青。乘丑是大腹闊口人，顏丑唇撅，多髭，年方雄壯，著皂衣，下黃。乘寅是短矮美髯，大眼，面痣，或抱斑貓，或騎青馬，青布。乘卯是骨瘦快走人，或面青唇缺齒露，身大頭小，目大耳細，腳小，著深青衣，假作文人墨士之象。

The appearance of a thief is determined by the deity riding on the "Black Tortoise." Riding "Zi": small eyes, thin body, pale blue complexion, slightly fat, somewhat feminine features, wearing black clothes, with lower body color of light yellow with a blue tinge. Riding "Chou": large belly, wide mouth, ugly appearance, pouting lips, thick beard, in prime youth, wearing black clothes, with lower body color yellow. Riding "Yin": short stature, a good beard, big eyes, with a mole on the face, or holding a white cat in the arms, or riding a green horse, wearing blue cloth clothes. Riding "Mao": thin and quick in movement, or with a blue complexion, missing a lip, showing teeth, large body with small head, big eyes and small ears, small feet, wearing dark blue clothes, pretending to be a scholar.

乘巳是瘦長面赤，能歌唱之人，或好詈罵訕謗。乘午是斜視身長人，面紫棠色，能疾走，若捕時，先見一赤馬，後遇著青色衣人，頭戴紫色物，便是。乘辰是目大骨粗須長，或腹大面長，相凶身偉人，著黃衣，中見絳青衣漁獵人之象。乘未是眼露頭白，面黃腹大，須長好歌，妻能作酒。

Riding "Si": thin and tall, with a red face, able to sing, or prone to scolding others and speaking ill of people. Riding "Wu": slanting eyes, tall stature, a purple-red face, fast runner; when capturing him, first see a red horse, then meet someone wearing blue clothes with something purple on his head, and that is the person. Riding "Chen": big eyes, thick bones, long beard, or big belly and long face, fierce appearance, strong build, wearing yellow clothes, with someone in the middle wearing red and blue clothes, looking like a hunter. Riding "Wei": protruding eyeballs, white hair, yellow face, big belly, long beard, and fond of singing; his wife is good at making wine.

乘申是身材長大，而有痿痞病，面瘦少須，遊手好閒，著黃衣，或著淡白衣。乘酉是身長面上有斑，小頭闊口，聲響，著雪白衣，黃兜肚。乘戌是顏惡多須，長頸大口，赤色，少發聲，著半黃半白衣。乘亥是肥大丑面，青色，斜眼禿頸，駝背人，著破衣執傘。以上所乘十二支論法，如遇數多，則以此等形狀為盜首。子屬商姓，氵旁，或耿汪之類見類神。

Riding "Shen": tall in stature but suffering from paralysis and tumors, thin face, little beard, idle, wearing yellow clothes or light white clothes. Riding "You": tall, with spots on the face, small head and wide mouth, loud voice, wearing white clothes with snow-like color, and a yellow waistcloth. Riding "Xu": fierce appearance, much beard, long neck, big mouth, red face, seldom speaking, wearing clothes half yellow and half white. Riding "Hai": large body, ugly face, blue face, slanting eyes, bald neck, hunchbacked, wearing ragged clothes and carrying an umbrella. These are the methods of judging appearance based on the twelve earthly branches according to Yuanwu; if there are several thieves, this person is considered the leader. As for surnames, for example, "Zi" belongs to the Shang tone surname, mostly characters with the radical of water, or surnames like Geng and Wang—these should be determined by referring to similar deities.

則視末傳與勾陳所乘之神，然亦不可並觀也。三傳中勾陳見，則視勾陳乘神；克元武乘神者，捕必得。勾陳作日刃或日德，或天罡，則捕人得力。勾陳生元武，或與元武比和，主捕人私通釋放，受賄縱逃。勾陳與元武同，主捕人與盜為親族，知情預縱。

To determine whether the officers can capture the person, look at the god associated with the final transmission and 「Gou Chen」. However, these two should not be considered together. If 「Gou Chen」 appears in the three transmissions, then look at the god it is riding. If it can overcome the god associated with 「Yuanwu」, then the officers will definitely capture the person. If 「Gou Chen」 serves as the 「Yangren」 or 「Ride De」 of the day stem, or acts as 「Tiangang」 (Chen), it indicates that the officers have the support needed for the capture. If 「Gou Chen」 instead nourishes 「Yuanwu」 or is harmonious with it, it suggests that the officers collude with the thief, release the person secretly, and take bribes to let him escape. If 「Gou Chen」 and 「Yuanwu」 are in the same position, it means the officers and the thief are relatives who knew beforehand and let the person go.

勾陳雖克元武，而彼旺相此休囚者，主賊黨夥眾，捕怯難獲。勾陳元武作三合、六合，如此甲而彼己，此子而彼丑，及寅午戌之類，主捕人與盜同黨，而不可得。彼作太歲，此作日時者，主貴賤尊卑不敵，而捕不得。彼生旺此墓死，主捕人病亡而不可得。元武克勾陳者，必不能捕。元武克勾陳而兼作日刃者，主捕人被盜殺害。

Gou Chen though able to overcome Yuan Wu, if Yuan Wu is prosperous and strong while Gou Chen is weak and confined, it indicates that the bandits are numerous and powerful, and the officers are afraid and unable to catch them. Gou Chen and Yuan Wu form a triple harmony and a Liu He, for example, if one side hides Jia and the other hides Ji (Jia and Ji harmonize), one side is Zi and the other is Chou (Zi and Chou harmonize), or Yin, Wu, Xu form a triple harmony, which indicates that the officers and the bandits are in collusion, and thus cannot be caught. If Yuan Wu acts as the Tai Su and Gou Chen only acts as the day or hour stem, it indicates a great disparity in status and rank between the two sides, and the officers are unable to overcome the bandits, thus cannot catch them. If Yuan Wu is in a position of birth and prosperity while Gou Chen is in a position of death and burial, it indicates that the officers will suffer illness and death, thus cannot catch them. If Yuan Wu overcomes Gou Chen in reverse, it definitely means that the officers cannot catch them. If Yuan Wu overcomes Gou Chen and also acts as the 'Yang Ren' of the day stem, it indicates that the officers will be killed by the bandits.

三傳中不見勾神，則視末傳。蓋初傳為賊，中為贓，末為吏，此舊式也。初傳不得地，中末又能制，其賊必敗。中傳旺相比和，其物尚在；空亡休囚刑剋者，其物不存。末克初者，捕可得。初克末，或末與初比和，及相生者，捕不得。詳不得之例，則當改捕，或添差而後可。又必審元武之神，如元武是酉，當遣丁命人捕之，火克金也，丙則合辛而不可捕。

In the three transmissions, if Gou Chen is not present, look at the final transmission. According to old methods, the first transmission represents the thief, the middle transmission represents the stolen goods, and the final transmission represents the captor. If the first transmission does not have the right location, but the middle and final transmissions can control it, the thief will certainly be caught. If the middle transmission is prosperous and strong and harmonious with me, the stolen goods are still there. If the middle transmission is in empty void, weak, or suffers from punishment, the stolen goods are gone. If the final transmission overcomes the first transmission, the thief can be caught. If the first transmission overcomes the final transmission, or if the first and final transmissions are harmonious or mutually generating, the thief cannot be caught. In such cases, one should change the person responsible or increase the number of people involved. Additionally, one must examine the deity that the Black Tortoise is riding on. For example, if the Black Tortoise is of the metal element of You, then a person with a birth year of Ding should be sent to catch the thief, because Ding fire can overcome You metal. If a person with a birth year of Bing is sent, Bing and Xin are compatible, and thus the thief cannot be caught.

當視元武加臨。加子，賊方在廟還願，有女同行，捕者行九里見女子欲泣而立，手擁瓶缶，問而知信；其賊輕盈若女。加丑，賊在東北平田之中，有牛數頭，與殘疾人同居喪禍之家。捕者行八里，必有一陣旋風，或遇魚鱉等物。

Signs on the path of capturing a thief indicate where the "Black Tortoise" is added to the earthly branch. If it is added to "Zi": the thief is in a temple making vows, accompanied by a woman; the pursuer should walk nine li and will see a woman standing there, about to cry, holding a jar, and upon questioning, will obtain the information; the thief's figure is light and resembles a woman. If it is added to "Chou": the thief is in the northeastern field, where there are several cows, and he lives with a disabled person in a house that has suffered a calamity; the pursuer should walk eight li and will certainly encounter a whirlwind or meet fish and turtles.

加寅，賊人奉道或看書籍。在大林茂樹之中，捕者行七里，見一隊貓兒，又遇一道士，問之方的。加卯，捕者出門知信，行六里，有一人持傘來，似行者術士，問而知之，時有雷雨，或見兔狸過，或見新船車。加辰，其賊裹頭巾，著青鞋，自崗嶺而來，項上亦有須。捕者行五里，見人持秤來，問而知信。

Adding to 「寅」: The thief believes in Taoism or is studying, hiding in a thick forest; the pursuer walks seven li and will see a group of cats, then meet a Taoist who will confirm the truth. Adding to 「卯」: The pursuer gets the news as soon as he leaves, walking six li, someone comes with an umbrella, looking like a traveling monk or a sorcerer, and upon asking, the information is obtained; at this time there are often thunderstorms, or one sees rabbits or cats running by, or new boats and carts. Adding to 「辰」: The thief is wearing a headscarf and wearing green shoes, coming from the hillside, with a beard on his neck; the pursuer walks five li and meets someone with a scale, and upon asking, gets the information.

加巳，賊為爐鑄鐵工，住居大澤之內，雙港之中。捕者行四里，必有赤蛇當道，或穿赤色衣人，旋舞而來，問之得信。加午，賊在窯冶中，與善人說騾馬事。捕者行九里，見人騎馬舉鞭而知音。加未，賊在園林邊住，三人共一歸，門前有楊柳，有石塊，後門有爐灶。捕者行八里，見人手把楊柳牧羊，問而得信。

Adding to 「Si」: The thief is a blacksmith working with iron, living in the middle of a large marsh between two rivers; when the officer goes out four miles, there will certainly be a red snake blocking the way, or a person wearing red clothes will come dancing by, and by asking him, the information will be obtained. Adding to 「Wu」: The thief is in a kiln, discussing the matter of donkeys and horses with a good person; when the officer goes out nine miles, he will see someone riding a horse and whipping it, and by asking him, the information will be obtained. Adding to 「Wei」: The thief lives by the edge of a garden, three people sharing one place, with willows and stones in front of the door, and a stove in the back door; when the officer goes out eight miles, he will see someone holding a willow branch to drive away sheep, and by asking him, the information will be obtained.

加申，賊住深源造彈弓。捕者行七里，見貧子手執竹枝，問而知信。有獵師見，知其處，良久花馬至，賊就擒矣。加酉，賊夥中有姓陳者，住西方，有岩石，或出金銀坑，或地名金鋃，近寺觀。捕者行六里，見一小兒騎牛，有數只鴉噪報信，良久有人打刀砧自敗。

Adding to "申": The thief lives deep in the water source, making a living by making slingshots; the pursuer goes seven li and sees a poor child holding a bamboo branch, and by asking he gets the information; later meeting a hunter, he also knows where the thief is; after a while a horse with flowers comes, and the thief is captured. Adding to "酉": Among the thieves there is one surnamed Chen, living in the west, where there are rocks, or a mine producing gold or silver, or a place name containing the character "gold," near a temple or shrine; the pursuer goes six li and sees a child riding a cow, with several crows noisy about to report; after a while someone is hammering on a anvil, and the thief reveals himself.

加戌，賊在西方大路開店，後者行五里，見牧羊人問之，見女婢知信。賊欲遁，惡犬傷，乃止。加亥，賊好養豬，門前有惡犬，並有官者文書告未貼門上。捕者於四里內，遇人手把兩魚，問而知信。賊亦能漁，臨獲時有豬突身而來。

Added to 「Xu」: The thief is setting up a shop by the western main road; the officers will go out five li and meet a herdsman who can be questioned, and then see a servant girl to get the real information. The thief wants to escape but is bitten by a vicious dog and has to stop. Added to 「Hai」: The thief likes to raise pigs, there is a vicious dog in front of the door, and there are official notices posted on the door. The officers will meet someone carrying two fish within four li, and by asking them they will get the information. The thief also knows how to fish, and when they are about to catch him, a pig will rush in.

占訟家人論尊卑，日為尊為客，辰為卑為主。外人論先後，日為先起者，辰為後對者。日上神克辰，客勝，利先動，及尊長。辰上神剋日，主勝，利後動及卑幼。日辰上下或比和或相生者，講和。更詳旺相休囚言之。用傳為勘問官，剋日利主，克辰利客。若主客比或相生者，宜和。

When divining a lawsuit, if the parties involved are family members, the hierarchy is considered: the day stem represents the elder or the plaintiff (the guest), and the day branch represents the younger or the defendant (the host). If the parties are strangers, the order of action is considered: the day stem represents the one who initiates the lawsuit first, and the day branch represents the one who responds later. If the god in the day stem overcomes the god in the day branch, the guest side wins, which is favorable for the one who acts first and the elder. If the god in the day branch overcomes the god in the day stem, the host side wins, which is favorable for the one who responds later and the younger. If the day stem and day branch are in a harmonious or mutually generating relationship, both sides are likely to reconcile. These situations should also be further analyzed based on whether the gods are prosperous and strong, weak and confined. The useful god and the three transmissions represent the officials handling the case: if the useful god overcomes the day stem, it is favorable for the host side; if the useful god overcomes the day branch, it is favorable for the guest side; if the host and guest are in a harmonious or mutually generating relationship, reconciliation is favorable.

用上賊下，先起者勝。下賊下，後對者勝。忌魁、罡、巳、亥四神臨行年日上，主囚繫。三傳剋日凶，得沖則凶變為吉。末傳墓無沖者，囚繫。自墓傳生者出獄。伏吟未出獄，須在官鬼休囚及四絕之期。如寅申相加，巳亥相加之類。忌見合多，主事不正及理難明，或官司不明，非理牽合，輕者成重。

The Useful God above is strong and attacks the Useful God below; the one who initiates the attack will win. If the Useful God below attacks the Useful God above (the original text says 'lower thief lower' but should be 'lower thief upper'), the one who responds later will win. It is most undesirable for the four spirits 'Hekui' (Xu) and 'Tiangang' (Chen), along with the hours Si and Hai, to be added upon the year and day stems. This mainly indicates being imprisoned. If the three transmissions attack the day stem, it is ominous, but if there is a冲 (confrontation) to break it, the ominous becomes auspicious. If the final transmission is in the墓 (grave) and there is no冲, it indicates being confined. If the transmission moves from the墓 to the生 (nourishing) place, it indicates being released from imprisonment. If the divination is 'Hidden Chant', one cannot be released from imprisonment yet; one must wait until the official ghost is weak and confined and the four extremes period arrives, such as on days when Yin and Shen are paired, or Si and Hai are paired. It is also undesirable if there are too many harmonious spirits in the divination, which indicates matters being unjust, difficulties in reasoning, or the authorities being confused and making unreasonable decisions, leading to serious punishment for minor offenses.

用傳見太歲，事必經年；見月建，事必經月。又歲為敕旨，月為州司，日為縣官。太歲得理遇赦，我生太歲小事成大，不可深犯。太歲克我者，災固難解。我克太歲者，凶罪尤重。太歲入傳，吉則寬宥，凶必禁錮。訟方起，責朱雀；既具，責勾陳。入詞而朱雀空亡無氣，先訟者不利，被告者倖免。

In the three transmissions of the useful god, if the sovereign year appears, the legal case will certainly be delayed for more than a month; if the month builder appears, it will be delayed for more than a month. The sovereign year represents the imperial decree, the month builder represents the provincial and prefectural offices, and the day stem represents the county magistrate. If the sovereign year and I have a harmonious relationship, it indicates a possibility of pardon; if I generate the sovereign year, a small matter may escalate into a major one, and I should not deeply offend. If the sovereign year overcomes me, the disaster is already difficult to resolve; if I overcome the sovereign year, the punishment will be even heavier. If the sovereign year appears in the three transmissions, if it is auspicious, it will lead to leniency, but if it is inauspicious, it will certainly result in being confined. When a legal case first arises, take the Vermilion Bird as the useful god; after the petition has been submitted, take the Gou Chen as the useful god. If the Vermilion Bird falls into Kongwang and lacks vitality, the party who filed the complaint will be at a disadvantage, while the defendant will have the chance to escape punishment.

勾陳剋日，理難申雪。日克勾陳，控訴得伸。勾陳之陰，為天乙而生日者，必有尊貴憫憐。日上旺相，而勾陳白虎無氣，可上書申雪。天空加辰年命發用，或勾陳發用剋日者，或用傳見天獄、天牢、關管神，及臨日辰年命者，必入獄。用傳見鑰神、德神，或臨日辰年命者，必釋放。未遭囚禁，而用傳先見鑰神乾，主入而後出。

Gou Chen controls the day stem, indicating injustice that cannot be cleared; if the day stem controls Gou Chen, the complaint can be successfully presented. If the hidden spirit of Gou Chen is Tian Yi Guiren and it is born to the day stem, there will certainly be a noble person who shows mercy and helps. If the day stem is in command and prosperous, and both Gou Chen and Bai Hu are weak, one can appeal to higher authorities. If Tian Kong is added to the day branch, birth year, or is the initiating transmission, or if Gou Chen is the initiating transmission and controls the day stem, or if the three transmissions of the useful god include Tian Yu, Tian Lou, or Guan Guan and they are added to the day stem, day branch, birth year, or the person's age, one will certainly be imprisoned. If the three transmissions of the useful god include Ye Shen or De Shen, or if they are added to the day stem, day branch, birth year, or the person's age, one will certainly be released. If one has not yet been imprisoned but the three transmissions of the useful god first encounter Ye Shen, it indicates that one will be imprisoned first and then released.

訣云：用關終鑰無凶咎，用鑰終關主禁制。魁罡臨是日，多主迅速移動，未禁者防禁，已決者迨決而出，更乘凶將，及帶血支、血忌等煞，主速遭刑見血。丑未臨日，主淹滯。丁酉日，酉加丁，名雙丁插目，不利訴訟。主貴人咄目相視，反詰治罪。

The mnemonic says: if the initiating transmission is "Guanshen" and the final transmission is "Yueshen," there will be no misfortune (first closed then opened); if the initiating transmission is "Yueshen" and the final transmission is "Guanshen," it indicates being restrained (first opened then closed). When "Hekui" and "Tiangang" are added to the day, the case tends to change quickly: if the person has not yet been detained, they should be cautious of being detained; if already sentenced, they can be released after the sentence is completed. If further combined with Inauspicious General (malevolent generals) and accompanied by "Xuezhi" and "Xueji" (blood branches and blood taboos), it indicates that the person will soon face punishment and bloodshed. If "Chou" and "Wei" are added to the day stem, the case will be delayed and unresolved. On a Dingyou day, if "You" is placed on "Ding," it is called "Shuangding Chamumu" (double Ding inserting eyes), which is unfavorable for lawsuits, indicating that the nobleman will look angrily and question the person who is being punished.

太歲乘馬，訟達朝廷；青龍乘馬，勾陳用事，訟遍天下。天乙帶刑合受克，入獄大凶。臨寅卯，不理事。旺相事速了，朱雀閉口臨旬尾也，冤曲難伸。勾陳與日同類比和，牽連留事。白虎閉口，訟不入期罹罪。青龍刑剋為捧杖，六合刑剋為枷鎖。

The Supreme Sovereign is riding the Post-horse, indicating that legal disputes will be taken all the way to the imperial court. When the Azure Dragon rides the Post-horse and the Gou Chen holds power, the case will involve the whole country. The Nobleman of Heaven is accompanied by punishment and harmony but is also subject to being overcome, indicating a great misfortune of imprisonment. When the Nobleman of Heaven is added to the寅 or卯, the nobleman will not be involved in the case. If the Nobleman of Heaven is prosperous and strong, the case will be resolved quickly. The Vermilion Bird is blocked by the Closed Mouth Evil, meaning that grievances cannot be appealed. When the Gou Chen is of the same type and harmonious with the day stem, the case will involve others and remain unresolved for a long time. When the White Tiger is blocked by the Closed Mouth Evil, the petition cannot be submitted and the person will instead be punished. When the Azure Dragon is subject to punishment, the person will suffer beatings. When the Liu He is subject to punishment, the person will be put in shackles and chains.

歌曰：末逢囚墓而遭罪，死氣傳終必害身。日克勾陳訟必解，勾陳剋日每遭刑。朱雀相生事得理，受制空亡可暫停。白虎並墓或刑日，獲罪須知重不輕。遊子帶刑並克殺，千里徒流是遠行。晝貴入夜貴不明，夜貴在日暗復明。空在貴上貴空脫，青龍生旺訟方興。

The song says: If the final transmission falls in a prison or tomb position, there will certainly be a crime; if death qi falls on the final transmission, it will certainly harm oneself. If the day stem overcomes Gou Chen, the case will certainly be resolved; if Gou Chen overcomes the day stem, one will often be punished. If the Vermilion Bird mutually generates with me, the matter can be explained; if the Vermilion Bird is restrained or falls in Kongwang, the case can be temporarily postponed. If the White Tiger appears together with the tomb god, or if punishment falls on the day stem, the crime will certainly be severe. If the "Wandering Son Lesson" is taken with punishment and accompanied by Inauspicious Sha, the main person will be sent far away and suffer hardship in distant travel. If a daytime divination uses night nobleman, the matter will remain unclear; if a nighttime divination uses night nobleman as the day's value, it will turn clear in secret. If Kongwang falls on the nobleman, the nobleman is also empty, and one cannot escape; if the Azure Dragon is in a thriving position, the case has just begun.

冬蛇掩目休興訟，更有凶神是昴星。六合刑害遭枷鎖，生氣加身不禁身。夾定三傳須要了，天喜乘時旺吉生。太常喜神恩救至，天德加臨事已平。陰陽不備純無畏，劫災三煞最為凶。白虎丑上多疏失，天后天門關節通。

The continuation of the rhyme says: if the divination shows "Winter Snake Covering Eyes," one should not go to court; similarly dangerous is the "昴 Star Lesson." If "Liu He" is subjected to punishment and harm, one will be put in chains and locked up; if "Life Qi" is on oneself, one will not be detained. If the three transmissions are enclosed from both sides, the case must be resolved; if "Heavenly Joy" is strong at the time, auspicious energy will arise. If "Tai Chang" and "Joy God" come together, it means mercy and rescue have arrived; if "Heavenly Virtue" is present, the matter has already been settled. If the "Incomplete Lesson" lacks harmony between yin and yang, and is pure without mixture, there is no need to fear; the most dangerous are "Jiesha," "Zaisha," and "Three Evils." If "White Tiger" is in the position of Chou, there will be many errors and omissions in the case records; if "Heavenly Empress" is in the position of Hai (Heaven Gate), the case can be resolved.

官鬼乘天乙因公事，乘螣蛇因借貸，乘朱雀因文書，乘六合因交易，乘勾陳因爭鬥或田土事，乘青龍因錢財，乘天空因虛詐脫賺，乘白虎因死喪或爭鬥殺喪，乘太常因財帛及衣服，乘元武因偷盜事，乘太陰天后因陰私、孝服及婦人相爭或姦淫事。

What causes a legal dispute? Look at the heavenly generals accompanying the official ghost: if accompanied by 'Heavenly Empress', it is due to official business; if accompanied by 'Teng Snake', it is due to loans; if accompanied by 'Vermilion Bird', it is due to documents; if accompanied by 'Liu He', it is due to trade; if accompanied by 'Gou Chen', it is due to disputes or land matters; if accompanied by 'Azure Dragon', it is due to money; if accompanied by 'Heavenly Void', it is due to fraud or deceit; if accompanied by 'White Tiger', it is due to death or fatal fights; if accompanied by 'Tai Chang', it is due to money, cloth, and clothing; if accompanied by 'Black Tortoise', it is due to theft; if accompanied by 'Tai Yin' or 'Heavenly Empress', it is due to private matters, mourning clothes, or disputes between women or adultery.

勾陳、白虎、朱雀剋日辰年命者，有罪。歲月刑日、辰、年、命者罪輕；勾虎雀及歲月五馬俱刑剋者極刑。四重刑剋者死罪。三重刑剋者，軍流，或獄病。兩得刑剋者，徒。一重刑剋者杖。若三凶將化為吉神，有解救。三凶將遞互相剋者，無解化者各視末二傳陰神也。傳中見天后生日干，或日辰命年上見皇書天喜，有恩赦。

The rules for determining guilt: If Gou Chen, Bai Hu, and Zhu Que control the day stem, day branch, birth year, or current year, it indicates guilt. If Tai Su or Yue Jian harm the day stem, day branch, birth year, or current year, the guilt is lighter. If Gou Chen, Bai Hu, Zhu Que, Tai Su, Yue Jian, and the five horses all harm the day stem, day branch, birth year, or current year, the punishment is capital punishment. If four harms occur, it is a death sentence; if three harms occur, it is exile or death in prison from illness; if two harms occur, it is imprisonment; if one harm occurs, it is corporal punishment. If these three Inauspicious General (malevolent generals) transform into benevolent deities, there is a possibility of relief. If the three Inauspicious General (malevolent generals) mutually control each other, there is no way to resolve the situation—look at the last two transmissions' yin deities. If the three transmissions contain Heavenly Empress benefiting the day stem, or if the day stem, day branch, birth year, or current year contain Huang Shu and Heavenly Joy, there is a possibility of mercy.

月將加時，問官宜坐功曹或青龍下，置囚犯於天罡或勾陳白虎下，各視剋制以定其位，更得元武無氣而畏日旺，則囚不敢欺妄，吐實治罪。

The method of judging cases and determining guilt involves placing the Month General on the time of the case to set up the chart. The official conducting the interrogation should sit in the direction opposite to "Gongcao" (Yin) or "Qinglong" (Azure Dragon). The accused should be placed in the direction opposite to "Tiangang" (Chen) or "Gou Chen" and "Baihu" (White Tiger). The seating arrangement should be based on the principle of mutual restriction. If "Yuanwu" (Black Tortoise) is weak and fears the strength of the Day Stem, the accused will not dare to lie or conceal the truth, and will confess and accept punishment.

日為漁獵具，辰為蟲獸水族。日上有氣，辰上無氣，斗加四季者大獲。日上無氣，辰上有氣，斗加四孟者不獲。登明加日辰者多獲。又日為獵人，辰為捕具，時下為鳥獸，時傷大獲。日辰時俱傷少獲。太沖加日辰不獲，加午逢猛獸，昴星伏吟無獲。

When divining about fishing and hunting, the day stem represents the tools used for fishing or hunting, and the day branch represents the animals such as insects, beasts, fish, and turtles. If the day stem has strength but the day branch does not, and the Tiangang (Chen) is added to the branches of the four seasons, there will be a great harvest. If the day stem lacks strength but the day branch has strength, and the Tiangang is added to the branches of the four beginning months, then there will be no success in hunting. If the Taichong (Mao) is added to the day stem and day branch, there will be no success in hunting; if it is added to Wu, there will be a meeting with a fierce beast. If the divination results in the "Mao Star Lesson" or the "Hidden Chant Lesson," there will be nothing gained. Another method is to take the day stem as the hunter and the day branch as the trapping tool. When divining, the branch opposite the time represents the birds and beasts. If the time is injured (being overcome), there will be a great harvest; if the day stem, day branch, and time are all injured, the harvest will be small.

辰上若逢勾與虎，登明神后事皆同。釣綸繞下便應獲，不向灘頭枉費工。用起青龍並六合。初傳天后作絲綸。釣鉤入水吞其餌，後被洪波掣錦鱗。傳送為鉤寅作竿，為緣天后合成圈。太沖若見名舟楫，上下相生取不難。垂鉤撒網在漢湖，戌寅之地也應張。

The song says: if the Day Branch encounters "Gou Chen" and "Bai Hu", or if "Dengming" (Hai) and "Shenhou" (Zi) appear, the situation is the same (both indicate success). Once the fishing line is cast, there will be a catch, without needing to waste effort on the shore. The initiating transmission starts from "Qinglong" and "Liuhe", and the first transmission is "Tianhou", which can be regarded as the fishing line. The fish hook goes into the water, the fish takes the bait, and then the golden fish is pulled up from the big waves. "Chuansong" (Shen) is the fishing hook, "Yin" is the fishing rod, relying on "Tianhou" to combine them into a complete fishing set. If "Taichong" (Mao) appears, that is the boat; with mutual generation between upper and lower, catching fish is not difficult. Casting a hook and spreading a net in rivers and lakes, also set nets in the positions corresponding to Wu and Yin.

日為病人，辰為病及病者所居。用傳為醫藥。又官鬼為病症及祟，白虎為病神。凡尊占卑、父占子、夫占妻、兄占弟，視支上，生旺吉，刑害空亡凶。日上神克辰吉，辰上神剋日凶。日辰上下相生，不藥自愈，日上旺相有氣，及初末傳克中傳者，有病無妨。支盜干氣，虛危之至，未有不死。三傳制鬼克虎者，雖重有救。用傳剋日凶。

In divination for illness, the day stem represents the patient, the day branch represents the illness and the place where the patient resides, and the useful god and the three transmissions represent medicine. The official ghost represents the illness and malevolent spirits, while the White Tiger represents the disease spirit. When an elder divines for a younger relative, a father for his son, a husband for his wife, or an older brother for his younger brother, one should look at the day branch: if it is in a prosperous and strong state, it is auspicious; if it is punished, harmed, or in an empty and lost state, it is inauspicious. If the god on the day stem overcomes the day branch, it is auspicious; if the god on the day branch overcomes the day stem, it is inauspicious. If the day stem and day branch mutually generate each other, the patient can recover without medicine. If the day stem is prosperous and strong, and if the first and final transmissions overcome the middle transmission, even though there is illness, there will be no harm. If the day branch steals and drains the energy of the day stem, it indicates extreme depletion, and death is inevitable. If the three transmissions can control the official ghost and overcome the White Tiger, although the illness is severe, there is a chance of recovery. If the useful god and the three transmissions overcome the day stem, it indicates a凶 portent.

見三合六合及課得涉害者，病難瘥。三傳皆財，病沉重。自夜傳旦吉，自旦傳夜凶。進連茹病癒，而傳生旺者吉。退連茹病將退，然退入鬼鄉絕地者凶。退入空亡者必死。三傳俱日鬼者，病狂。末傳見青龍者，有變症。

In the divination, if there are triple harmonies, Liu He, and the course is "She Hai Ke," the illness is difficult to cure because the qi is blocked and entangled. If all three transmissions are wealth hexagrams, wealth hexagrams can damage the seal and injure the body, indicating a serious illness. If the three transmissions move from night position to dawn position (from darkness to light), it is auspicious; if they move from dawn to night (from light to darkness), it is inauspicious. If the three transmissions are advancing "Lian Ru Ke," the illness will improve; if the transmitted positions are also favorable, it is even more auspicious. If the three transmissions are retreating "Lian Ru Ke," the illness will subside; but if the retreat leads to the official ghost hexagram area or the terminal position, it becomes inauspicious; if it retreats into Kongwang, death is certain. If all three transmissions are the day stem's official ghost hexagrams, it indicates madness. If the final transmission shows the Azure Dragon, it indicates a change in the illness and the emergence of other symptoms.

四課日辰俱墓，發用覆墓，或年命上乘墓者，刑沖吉，無沖昏沉，凶。用神入墓，日干入墓，及登三天凶。用神及日上年上空亡凶。鬼在鬼方無所畏，鬼落空亡不用憂，惟辰上空亡為病空，患者自愈。又須分別，暴病見空亡者愈，久病見空亡者凶。墓作空亡者死，墓空則空以待死。

In the four lessons, if both the day stem and day branch fall into the墓 (burial), and the initiating transmission also falls into the墓, or if the native's year pillar is occupied by the墓 god, then if there is a刑冲 (punishment and clash) to open the墓, it is auspicious. If there is no冲 to open the墓, the patient will be unconscious and confused, indicating misfortune. If the useful god falls into the墓, or the day stem falls into the墓, or the "three heavens" pattern appears, all are inauspicious. If the useful god, the day stem, or the year pillar falls into the空亡 (void), it is also inauspicious. If the official ghost falls into its own native land, there is no need to worry; if the official ghost falls into the空亡, there is also no need to worry. However, if the day branch falls into the空亡, it is called "病空" (illness void), and the patient will recover on their own. It is also necessary to distinguish: if an acute illness meets the Kongwang, it indicates recovery, but if a chronic illness meets the Kongwang, it indicates misfortune. If the墓 god also falls into the Kongwang, it indicates death—since the墓 is already empty, it is like being empty and waiting for death.

凡病者，十歲以下，五旬以上，得旺相氣必死，休囚氣無慮。日上神克辰吉，辰上神剋日凶。白虎生日干，或作日德解神者易瘥。日辰及年命上神克白虎，或白虎克日，而日上神克白虎，或白虎空亡，或白虎入墓，或白虎旺相不刑害，白虎乘申加午燒身，並吉。

If a patient is under ten years old or over fifty, receiving a prosperous and strong energy in the divination will inevitably lead to death, because the vital energy of the elderly and young is inherently weak and cannot withstand the strong energy. Receiving a weak and confined energy is not something to worry about. If the deity on the day stem overcomes the day branch, it is favorable; if the deity on the day branch overcomes the day stem, it is unfavorable. If the White Tiger is born on the day stem, or if the White Tiger exactly serves as the Day Virtue or Relief Deity, the illness is likely to recover. If the deities on the day stem and day branch can overcome the White Tiger, or if the White Tiger although overcomes the day stem, the deity on the day stem can overcome the White Tiger, or if the White Tiger falls into Kongwang, or if the White Tiger is in its tomb, or if the White Tiger although prosperous does not cause punishment or harm, or if the White Tiger is on Shen and placed on Wu and is burned by fire, these are all favorable.

白虎臨日臨入傳剋日辰或克年命，或辰上作白虎克日，或白虎乘死氣死神剋日，或白虎休囚帶刑害，並凶。白虎辰克病輕，日及日上神或年命上神生白虎病難愈。太歲作白虎主重喪，《龍首經》云：歲刑白虎主重喪，來克干支必傷亡。歲克宅兮宅不祥，年命空亡禍未央。白虎陰神能制虎，生者安寧病自愈。白虎之陰不宜助，助生於虎終喪命。干同虎類久淹纏，陽神作虎病在左，陰神作虎病在右。

The White Tiger attacking the day stem, or appearing in the three transmissions to overcome the day stem and day branch, or overcoming the native's birth year, or the day branch acting as the White Tiger to overcome the day stem, or the White Tiger combined with death qi or death deity to overcome the day stem, or the White Tiger being weak and confined along with punishment and harm—all these are ominous. If the day branch can overcome the White Tiger, the illness is less severe. If the day stem or the spirits on the day stem or the native's birth year spirits instead nourish the White Tiger, the illness is hard to recover from. If the sovereign year acts as the White Tiger, it indicates continuous funerals. The Dragon Head Classic says: if the sovereign year punishes the White Tiger, there will be serious mourning; if it overcomes the day stem and day branch, there will be casualties. If the sovereign year overcomes the house position, the family dwelling is inauspicious. If the native's birth year falls into kongwang, misfortunes will continue. If the hidden spirit of the White Tiger can control the White Tiger, the living will be safe and the sick will recover. However, the hidden spirit of the White Tiger should not assist it; if it does, it will eventually lead to death. If the day stem shares the same category as the White Tiger, the illness will persist. If the yang spirit of the day branch acts as the White Tiger, the illness is on the left side of the body; if the yin spirit acts as the White Tiger, the illness is on the right side of the body.

虎上克下，及下生上，病在外或在下部。下賊上及上生下，病在內，當主上身。虎乘金肺病，乘木肝病，乘土脾病，乘水腎病，乘火心病。九丑、三陰、魄化、天獄、察微、冬蛇掩目、二煩、龍戰、鬼呼、鬼作日墓，此等課皆防病。

The White Tiger is located where the upper god overcomes the lower god, and the lower god generates the upper god, indicating illness on the body surface or in the lower body. If the lower god overcomes the upper god, and the upper god generates the lower god, the illness is internal, mostly in the upper body. When the White Tiger rides metal, it indicates lung disease; when it rides wood, liver disease; when it rides earth, spleen disease; when it rides water, kidney disease; and when it rides fire, heart disease. If the divination results in the lessons 'Nine Disgrace,' 'Three Yin,' 'Spirit Transformation,' 'Heavenly Prison,' 'Observing the Subtle,' 'Winter Snake Covering the Eyes,' 'Two Troubles,' 'Dragon Strife,' 'Ghost Cry,' or if the official ghost exactly matches the day stem's burial, one should beware of illness.

忌見六墓：用神入墓，三月用起水土神，六月用起木神，九月起火神，十二月用起金神，臨地盤墓上，或日辰用起水上神之類。日干入墓，壬癸臨辰之類。支入墓，申酉臨丑。行年入墓，病者行年戌午寅而天盤午寅加戌，傳得三合入墓。六墓中以用神、日干、行年三者為重。

Divination for illness is most unfavorable when encountering the "Six Graves." The first is the Useful God entering the grave: in the third month, the Initiating Transmission starts from the Water God and Earth God; in the sixth month, it starts from the Wood God; in the ninth month, from the Fire God; and in the twelfth month, from the Metal God. This is further combined with the Earth Plate's grave position, or when the Day Stem and Day Branch Initiating Transmission starts from the Water God. The second is the Day Stem entering the grave, such as Jia and Yi combined with Chen. The third is the Day Branch entering the grave, such as Shen and You combined with Chou. The fourth is the year of travel entering the grave, such as the patient's year of travel being Xu, Wu, or Yin, while the Heaven Plate's Wu or Yin is placed on Xu. The fifth is the three transmissions forming a Triple Harmony Formation and returning to the Storage. Among these six graves, the most important are the Useful God entering the grave, the Day Stem entering the grave, and the year of travel entering the grave.

又忌見白虎銜尸臨伏尸、白虎扛尸乘死神死氣之類、哭神下淚臨水位、浴盆有水見元武、元武收魂剋日干、子持孝服臨子孫爻、弔客持財臨財類、喪車接軫臨巳位、枯骨露形見白虎、伏殃纏繞，皆屬凶格。

In addition, these ominous patterns should be avoided: "White Tiger Bites Corpse" (White Tiger combined with "Corpse" evil sign), "White Tiger Carries Corpse" (White Tiger combined with "Death Deity" or "Death Qi" and so on), "Weeping God Cries" (Weeping God falls in the water position), "Bath Tub with Water" (Bath Tub evil sign appears with Black Tortoise), "Black Tortoise Seizes Soul" (Black Tortoise overcomes the Day Stem), "Wearing Mourning Clothes" (Mourning Clothes evil sign falls on the子孙爻), "Funeral Guest Holds Wealth" (Funeral Guest evil sign falls on the wealth爻), "Funeral Car Meets the Wagon" (Funeral Car evil sign falls on the巳 position), "Dry Bones Exposed" (Dry Bones evil sign appears with White Tiger), and "Hidden Harm Envelops" — all of these belong to ominous patterns.

六處忌多見土木神將，丑未為墓田，寅卯為棺槨，魁罡為鍬鋤。傳中見六合所乘神剋日年命，亦為棺槨。行年上屬元辰並白虎加臨元辰即毛頭煞，其法取陽男陰女本命對沖前一辰，陰男陽女本命對沖後一辰。

The six key elements: the hour of the day, the day stem, the day branch, the three transmissions, the native destiny, and the year of birth, should avoid seeing many earth and wood spirits: Chou and Wei are graveyards, Yin and Mao are coffins, and "Hekui" and "Tiangang" are shovels and spades for digging earth. If the spirit riding on "Liuhe" in the three transmissions comes to overcome the day stem and the native destiny and the year of birth, it also represents the image of a coffin. The year of birth is exactly "Yuan Chen," and with "Baihu" added to "Yuan Chen," it becomes the "Mao Tou Sha." The method of determining "Yuan Chen" is: for a man born in a yang year and a woman born in a yin year, take the branch opposite to the native destiny and move forward one position; for a man born in a yin year and a woman born in a yang year, take the branch opposite to the native destiny and move backward one position.

又久病忌見斫輪、驛馬，蓋修車以行，乘馬以逝也。更見天乙入傳者難治。制虎則吉。以日干推求，遇子孫日為瘥，遇官鬼日為凶期。又神后為九泉之神。神后加歲支，男視罡，女視魁下，為死期。又酉為殮神，視酉下所臨神為死期。又十干之死神亦為死期。

Long illness should avoid the 'Zhuo Lun' divination and the appearance of 'Yi Ma', because repairing a cart requires movement and riding a horse means going away, both indicating separation from the world. If the 'Tian Yi Guiren' enters the three transmissions, the illness becomes difficult to cure; however, if the 'Bai Hu' can be controlled, it remains auspicious. According to the day stem, if the day is ruled by the 'Zi Sun' yao, the illness can be cured; if the day is ruled by the 'Guan Gui', it is a dangerous period. Also, 'Shen Hou' (Zi) is the master of the underworld spirits. To determine the time of death, place 'Shen Hou' on the branch of the current year's stem and arrange the chart. For men, look at the branch under 'Tian Gang' (Chen); for women, look at the branch under 'He Kui' (Xu). These branches indicate the time of death. Additionally, 'You' is the spirit of burial, and the branch under 'You' determines the time of death. Moreover, the day of the death deity corresponding to each of the ten heavenly stems also indicates the time of death.

十干死絕，甲乙日申酉作青龍六合，名同類臨絕受傷，凶。加日辰行年，亦凶。寅卯作龍合，病作申酉，亦凶，金囚。未加甲乙為天獄，凶。太陰並白虎傷日凶。亥加幹父凶，子加幹母凶，俱日木脫氣。辰戌丑未祖父母凶，支剋日本，大凶。有水制則吉。子女凶，食神乘凶將故也。

Each of the ten heavenly stems has its own忌 (taboo) related to death and decline. For Jia and Yi days, which belong to wood, the hours of Shen and You serve as "Qinglong" and "Liuhe" (two generals belonging to wood), which is called like-kind falling into the place of decline and thus being harmed, which is凶 (unfavorable). If these hours also overlap with the day stem, day branch, and the year of birth, it is also凶. When寅 and卯 serve as Qinglong and Liuhe, but the illness falls on申 and酉, it is also凶, because the metal energy restrains the wood. When the hour of Wei is added to Jia or Yi, it is called "Tianyu" (heavenly prison), which is凶. When "Taiyin" and "Baihu" (White Tiger) both harm the day stem, it is凶. When the hour of Hai is added to the day stem, it indicates danger for the father; when the hour of Zi is added to the day stem, it indicates danger for the mother—this is because there is too much water, causing the wood to float, and the wood energy of the day stem is thus drained. The hours of Chen, Xu, Chou, and Wei indicate danger for the grandparents, because the earth of the day branch overcomes the fundamental wood of the day stem, which is very凶. If there is water to control the earth, it becomes favorable. It is also凶 for children, because the food god is being taken by the凶 generals.

丙丁日亥子作蛇雀傷日凶，巳午作蛇雀亦凶。亥子乘元武神后加日辰，或傷日辰凶。四季加日更乘土將大凶。寅卯乘龍合加丙丁，父母凶，年老自占亦凶。巳午乘元后臨囚墓之地凶。四季乘凶將子息凶。

On days of Jia and Yi (fire stems), the branches Zi and Chou (water and earth) act as Teng Snake and Vermilion Bird to harm the day stem, which is unfavorable. The branches Si and Wu (fire) also act as Teng Snake and Vermilion Bird (fire on top of fire), which is also unfavorable. If the branches Zi and Chou (water and earth) are accompanied by Yuan Wu and Shenhou and affect the day stem and branch, or harm the day stem and branch, it is unfavorable. If the branches Chen, Xu, Chou, and Wei (earth) are placed on the day stem and accompanied by earth nature generals, it is extremely unfavorable (the fire energy is completely drained by earth). If the branches Yin and Mao (wood) are accompanied by Qing Long and Liu He and affect Jia and Yi (fire), it indicates danger for parents; it is also unfavorable for elderly people predicting their own fate. If the branches Si and Wu (fire) are accompanied by Yuan Wu and Tian Hou and fall in a prison or tomb position, it is unfavorable. If the seasonal branches are accompanied by evil generals, it indicates danger for children.

戊己日，寅卯作乙勾常空加寅卯，或入墓，大凶。寅卯作白虎傷日，又克年命而無制，凶。寅卯並龍合加日，凶。申酉兼從革脫日，凶，或云土生於申，可禱祀。巳午螣蛇加戊己，父母凶；申作白虎父母，亦凶。申作蛇虎空勾，子息凶。

On days of the stems Wu and Ji, which belong to earth: the trigrams Yin and Mao act as the "Heavenly Ethical" (Tian Yi), "Gou Chen", "Tai Chang", and "Tian Kong", which are earth generals, and they are placed on Yin and Mao, or they enter the tomb, which is extremely凶. Yin and Mao act as the "White Tiger" to injure the day stem, and they also overcome the person's destiny year without being restrained, which is凶. When Yin and Mao appear together with "Azure Dragon" and "Liu He", they are placed on the day stem, which is凶. When Shen and You are combined with the "From Metal Transformation Lesson" (Cong Ge Ke) to drain the day stem's energy, it is凶; there is another view that earth's growth is in Shen, so one can pray and make offerings to avert disaster. When Si and Wu are accompanied by "Teng Snake" and placed on Wu and Ji, it indicates misfortune for parents; when Shen acts as the "White Tiger" and is placed on the parents'爻, it is also凶. When Shen acts as "Teng Snake", "White Tiger", "Tian Kong", and "Gou Chen", it indicates misfortune for children.

庚辛日巳午並蛇雀加日，或傷日，無救大凶。遇申酉入墓凶。巳加日父凶。午加日母凶。亥子乘元后加日，及課得潤下脫氣凶。亥子乘凶將，子息凶。壬癸日辰、戌、丑、未加日，子亥帶休囚，墓作乙勾常空在克。亥子乘天后加臨辰戌丑未凶。墓加壬癸無刑沖及作空亡凶。寅卯或加龍合，或課得曲直脫氣，占子孫凶。

On days of Geng and Xin, which belong to metal: the hour of Si and Wu, along with Teng Snake and Vermilion Bird, are placed on the day stem, or they attack the day stem without any support, which is extremely dangerous. If the hour of Shen or You is in the墓 (burial), it is also dangerous. If the hour of Si is placed on the day stem, the father is in danger; if the hour of Wu is placed on the day stem, the mother is in danger. If the hour of Hai or Zi is accompanied by Inauspicious General (malevolent generals) and placed on the day stem, or if the "Runxia Ke" (a type of divination class) is used and it drains the metal energy, it is dangerous. If the hour of Hai or Zi is accompanied by Inauspicious General, it indicates danger for children. On days of Ren and Gui, which belong to water: the hours of Chen, Xu, Chou, and Wei are placed on the day stem, and the hours of Zi and Hai also carry the energy of weakness and confinement. The Tomb Spirit (burial spirit) acts as Tianyi, Gou Chen, Tai Chang, or Tiankong (celestial void), which are all earth elements, and they come to control the water, which is dangerous. If the hours of Hai and Zi are accompanied by Tianhou (Heavenly Empress) and placed on Chen, Xu, Chou, or Wei, it is dangerous. If the Tomb Spirit is placed on Ren or Gui without being punished or clashed with, and it falls into Kongwang (void), it is dangerous. If the hours of Yin or Mao are placed together with Qinglong (Azure Dragon) or Liuhe (Six Harmonies), or if the "Quzhi Ke" (another type of divination class) is used and it drains the water energy, it is dangerous for descendants.

十干配屬人身：甲膽、乙肝、丙小腸、丁心、戊胃、己脾、庚大腸、辛肺、壬膀胱、癸腎。十二支配屬人身：子腎，子午頭面，丑未脾，丑未寅申背肩，丑主左足。寅膽，卯肝，卯酉口齒，辰戌胃胳膊，巳小腸三焦，巳亥為胞臍脅足，午心包絡，未右肩，申太陽，酉肺膻中，亥膀胱。

The ten Heavenly Stems correspond to the internal organs of the human body: Jia corresponds to the gallbladder, Yi to the liver, Bing to the small intestine, Ding to the heart, Wu to the stomach, Ji to the spleen, Geng to the large intestine, Xin to the lungs, Ren to the bladder, and Gui to the kidneys. The twelve Earthly Branches also correspond to the human body: Zi corresponds to the kidneys, and Zi and Wu also govern the head and face; Chou and Wei correspond to the spleen, and Chou, Wei, Yin, and Shen also govern the back and shoulders, with Chou also governing the left foot; Yin corresponds to the gallbladder, Mao to the liver, and Mao and You also govern the mouth and teeth; Chen and Xu correspond to the stomach, and also govern the arms; Si corresponds to the small intestine and triple warmer, and Si and Hai also govern the uterus, navel, ribs, and feet; Wu corresponds to the pericardium; Wei governs the right shoulder; Shen governs the Taiyang meridian; You corresponds to the lungs, and also governs the膻中 (a region in the chest); Hai corresponds to the bladder.

類病：干臨支生支，或生三傳者，皆不善調攝，自取之病。四課不備者，氣脈弱病。

The types of illness: if the day stem approaches the day branch and generates the day branch, or if the day stem generates the three transmissions, the vital energy is entirely leaking out, which indicates poor self-care and illness caused by oneself. If the four lessons are not complete, it signifies weakness in qi, blood, and meridians.

用傳見金主肺及筋骨。症為氣滿、癆瘵、瘡毒，如加火為肺傷；用金終木，肝肺相殘，流血。用木主肝及四肢，症為風患，加土為走注，用木終土，為壅腫結聚。用土主脾胃，症為腹痛水腫，加水為昏沉，用土終水為腸紅瀉痢。

According to the Five Phases of the Initiating Transmission and the Three Transmissions, if the element is Metal, it indicates illness in the lungs and bones, with symptoms such as distension and oppression, tuberculosis cough, and sores; if Metal is combined with Fire, it is Fire overcoming Metal, causing damage to the lungs; if the Initiating Transmission is Metal and the Final Transmission is Wood, it indicates mutual injury between the liver and lungs, leading to bleeding. If the element is Wood, it indicates illness in the liver and limbs, with symptoms such as wind disease; if Wood is combined with Earth, it causes wandering pain; if the Initiating Transmission is Wood and the Final Transmission is Earth, it leads to obstruction, swelling, and accumulation of masses. If the element is Earth, it indicates illness in the spleen and stomach, with symptoms such as abdominal pain and edema; if Earth is combined with Water, it causes confusion and unconsciousness; if the Initiating Transmission is Earth and the Final Transmission is Water, it leads to bloody stools and dysentery.

用水為腰、腎、膀胱、足，症為寒病及下部暗疾，加火為往來寒熱，喘息氣急。加金為上氣，加木為脾胃痛。加土為嘔吐，用水終火為癨。用火主心胸上膈，症為吐逆、發熱、瘡癆，加金為骨蒸潮熱，加水為奔豚，用火終金為虛癆羸瘦。

Belonging to Water: It indicates ailments of the waist, kidneys, bladder, and feet, with symptoms of cold diseases and hidden disorders in the lower body. If Water is combined with Fire, it indicates alternating chills and fever, shortness of breath and difficulty in breathing. If combined with Metal, it indicates upward rushing of Qi. If combined with Wood, it indicates pain in the spleen and stomach. If combined with Earth, it indicates vomiting. If the initiating transmission belongs to Water and the final transmission belongs to Fire, it indicates cholera. Belonging to Fire: It indicates ailments of the heart and chest and the upper diaphragm, with symptoms of vomiting, regurgitation, fever, sores, tuberculosis, and injuries. If Fire is combined with Metal, it indicates bone-steaming fever. If combined with Water, it indicates a rushing upward condition from the lower abdomen. If the initiating transmission belongs to Fire and the final transmission belongs to Metal, it indicates weakness, wasting, and emaciation.

天乙臨仲，病勢重疊，加行年因憂勞致疾，臨辰乘木為痔漏。螣蛇臨年，驚怪憂疑，更視下臨神類，推其所致。朱雀加年，憂愁致病，狂熱煩躁。巳午日乘雀加亥，患目，罡加巳同。六合加年，筵會酒食致病。剋日及年者死。勾陳加午，爭訟憂病，以滿傷脾胃，吐痰涎。

By examining where the Heavenly Generals are placed, one can determine the illness. When "Tianyi" (Heavenly Ethical) is placed over the four cardinal directions (Zi, Wu, Mao, You), the condition becomes progressively severe. If it is placed over the year stem, the illness is caused by worry and fatigue. If it is placed over Chen and accompanied by the Wood deity, it indicates a problem with hemorrhoids or fistulas. When "Teng Snake" is placed over the year stem, the illness is caused by fright, strange occurrences, worry, and unease. One should also look at the deity beneath it to determine the cause of the illness. When "Zhu Que" (Vermilion Bird) is placed over the year stem, the illness is caused by worry, with symptoms of mania and irritability. On the day of Si or Wu, if "Zhu Que" is placed over Hai, it indicates an eye disease. Similarly, if "Tiangang" (Chen) is placed over Si, the same applies. When "Liu He" (Six Harmonies) is placed over the year stem, the illness is caused by feasting and drinking. If it overcomes the day stem and the year stem, it indicates death. When "Gou Chen" is placed over Wu, the illness is caused by disputes and worry, with overeating damaging the spleen and stomach, leading to vomiting of phlegm and saliva.

青龍加年，因財物憂愁，或喜慶傷酒食，剋日為遊行煞，凶。天空加年，卒暴得病，或血痢腸鳴，臨未加酉，宿病見怪，壬癸日丑作天空，元武帶休囚氣，主陰小脾胃吐瀉。白虎加年，肺及大腸病，或肢脅，或因弔喪沾染。乙己日返吟，虎加亥，主眼及咽喉痛。辰作虎加酉，陰小災。乘死氣死神者不救。死氣後一辰，即是死神。十二月順行。又亥為虎，小兒病。

The term 'Qinglong' (Azure Dragon) added to the year's position indicates worries about wealth or problems with food and drink during celebrations. If it overcomes the day stem, it becomes 'Youxing Sha' (Wandering Evil), which is凶 (dangerous). The term 'Tiankong' (Heavenly Void) added to the year's position indicates sudden illness or bloody dysentery with intestinal noises. If 'Tiankong' is on Wei and added to You, it indicates a recurrence of old illness and strange phenomena. On Ren day and Gui day, Chou serves as 'Tiankong', and if 'Yuanwu' (Black Tortoise) has a weak and confined energy, it indicates illness in the stomach and intestines of women and children. The term 'Baihu' (White Tiger) added to the year's position indicates illness in the lungs and large intestine, or pain in the limbs and sides of the ribs, or contracting disease from mourning. On Yi day and Ji day, if 'Fan Yin' (Reversal) is obtained and 'Baihu' is on Hai, it indicates pain in the eyes and throat. If Chen serves as 'Baihu' and is on You, it indicates disaster for women and children. If 'Baihu' is accompanied by 'Siqu' (Death Qi) and 'Sishen' (Death Deity), there is no salvation. 'Siqu' is followed by 'Sishen' in the order of the months. The position of Hai is occupied by 'Baihu', indicating illness in children.

太常加年，因停積留飲，或因外家飲食致病，或作風癱。元武加年，因盜賊憂病，或體虛洩精，及水病。臨卯酉及行年日上凶。剋日者即死。伏吟凶，魁罡作元武大凶。罡作元武加日辰，小便不通；寅卯為太陰、元武，病者死。

"Tai Chang" added to the year of birth indicates illness caused by food stagnation, retained alcohol and water, or disease from the wife's or mother's family's diet, or paralysis from wind. "Tai Yin" added to the year of birth indicates illness from theft, fear, worry, or physical weakness, seminal discharge, and diseases related to water and dampness; if it is added to the卯 or酉 and sits on the day stem, it is ominous; if it conquers the day stem, death occurs immediately. "Fu Yin" is ominous. "He Kui" and "Tian Gang" acting as "Tai Yin" are even more ominous; if "Tian Gang" acts as "Tai Yin" and is added to the day stem and branch, it indicates difficulty in urination. If 寅 or 卯 act as "Tai Yin" or "Tai Yin," the patient will die.

太陰加年，主心胸氣結逆冷，骨痠痛。伏吟發用，致時疫，失音不語，乘血支、血忌，宅母多患血症。作空亡加月日時，或休囚死無氣，主目昏。發用加孟憂父母，加仲憂己身及兄弟，加季憂妻妾及子孫。

Tai Yin combined with the year stem indicates stagnation of qi in the chest and abdomen, cold qi rising upward, and pain in the bones and joints. If 'Fu Yin' is obtained and Tai Yin serves as the initiating transmission, it indicates contracting a seasonal epidemic and losing the ability to speak. If Tai Yin is combined with 'Xue Zhi' and 'Xue Ji', it suggests that the main wife in the family is likely to suffer from blood disorders. If Tai Yin falls into Kongwang and is added to the month builder, day stem, or the time of divination, or if it is weak and confined without vitality, it indicates blurred vision. If Tai Yin serves as the initiating transmission and is added to the four beginning months, it indicates concern from parents; if added to the four middle months, it indicates concern from oneself and siblings; if added to the four final months, it indicates concern from wife, concubine, and descendants.

天后加年，因婦人吵嚷致病，及房欲傷風。臨天罡作六合害暴病。乘血支、血忌臨日辰，婦人血崩漏及血脈不通。乘金氣婦爭。臨子加戌，女病凶。庚辛日返吟，婦病頭風。丙丁日發用，女子冷血病。臨丑加戌，婦女癆病。

The Heavenly Empress added to the year stem indicates illness caused by quarrels among women and illness after sexual activity. The Heavenly Empress added to Tiangang (Chen) and acting as Liu He, which causes mutual harm, indicates sudden severe illness. If the Blood Branch and Blood Taboo are used, added to the day stem and day branch, it indicates women's blood disorders and blocked blood flow. If accompanied by metal energy, it indicates disputes between women. If it approaches Zi and is placed on Xu, it indicates severe illness in women. On Geng and Xin days, if the return echo is obtained, it indicates women suffering from headaches. On Bing and Ding days, if the Heavenly Empress is the initiating transmission, it indicates women suffering from cold blood disease. If it approaches Chou and is placed on Xu, it indicates women suffering from tuberculosis.

傳中見日鬼者，有祟。無日鬼及鬼落空亡者，無祟。其有作今日之德者，則不能鬼論也。欲知何祟，當視鬼及鬼所臨之位，並天將決之。子為傷亡了神，丑為土神，寅為五道，卯為雷神、五道、自縊，辰為太歲七煞，巳為灶神雷電，午為家廟，未為井神，申為殤司，酉為瘟神、婢鬼，戌為土煞僕鬼，亥為北斗星官，臨水為河道溺鬼，臨火為火判焚燒鬼，又為城隍司命，臨金為傷鬼或神廟佛堂。

Divination on illness caused by ghosts: If the Three Transmissions contain the Day Stem's official ghost, there will be ghosts causing trouble; if there is no official ghost, or if the official ghost falls in Kongwang, there will be no ghosts. If the official ghost is exactly the day's "Day Virtue," it should not be considered as a ghost. To determine what kind of ghost it is, look at the official ghost itself, the position it occupies, and combine it with the Heavenly General. According to the Earthly Branches: "Zi" is the god of lost wishes, "Chou" is the earth god, "Yin" is the five-way god, "Mao" is the thunder god, the five-way god, and the ghost of someone who committed suicide by hanging, "Chen" is the Tai Sui and the seven evils, "Si" is the kitchen god and the thunder and lightning god, "Wu" is the family temple ancestors, "Wei" is the well god, "Shen" is the god of infant deaths, "You" is the plague god and the ghost of a servant girl, "Xu" is the earth evil and the ghost of a servant, "Hai" is the北斗 star officials. If the official ghost is at a water position, it is the ghost of someone drowned in a river; if at a fire position, it is the fire judge and the ghost of someone burned to death, and also indicates the city god and the Director of Destiny; if at a metal position, it is the ghost injured by weapons or the god in a shrine or temple.

乘天乙為天神及祖先。乘螣蛇為五沖鬼。乘朱雀為野死詛鬼。乘六合為自死及眷屬鬼。乘勾陳為吏卒及司廚。乘青龍為貴宦鬼。乘天空無鬼。乘白虎為兵疫及哭死鬼。乘太常為新鬼。乘元武為盜賊及坑廁鬼。乘太陰為無嗣孝婦鬼。乘天后為女鬼，為魘毒鬼。

Determine the nature of the ghost based on the twelve heavenly generals it rides: riding "Tian Yi" indicates heavenly spirits and ancestors; riding "Teng Snake" indicates ghosts from the five directions causing disturbances; riding "Zhu Que" indicates ghosts who died in the wilderness or were cursed; riding "Liu He" indicates ghosts who committed suicide and their family ghosts; riding "Gou Chen" indicates ghosts of officials and soldiers and the kitchen god; riding "Qing Long" indicates ghosts of high-ranking officials; riding "Tian Kong" actually indicates no ghost; riding "Bai Hu" indicates ghosts who died by weapons or plague and ghosts who died crying; riding "Tai Chang" indicates recently deceased ghosts; riding "Yuan Wu" indicates ghosts of thieves and ghosts from latrines; riding "Tai Yin" indicates the ghost of a virtuous widow without descendants; riding "Tian Hou" indicates female ghosts and ghosts causing nightmares and poisoning.

長生為婆鬼五道，沐浴為河伯水官，冠帶功德未酬，臨官因訟許願，旺為家廟宅神，衰為林木下鬼，病為小冢，死為先亡，墓為墳墓不安，絕為道亡病鬼，胎為胎產死鬼，養為近處廟神或褻瀆毀謗神祗。

According to the twelve positions of growth, when the official ghost falls in these positions, the nature of the ghost is determined as follows: falling in 'Growth' indicates the ghost of an old woman and the Five Roads God; falling in 'Bathing' indicates the River God and water official; falling in 'Capping' indicates vows made but not fulfilled for promised meritorious deeds; falling in 'Officialdom' indicates vows made but not fulfilled for legal cases; falling in 'Prosperity' indicates ancestral spirits in the family shrine and the household deity; falling in 'Decline' indicates ghosts beneath trees; falling in 'Sickness' indicates ghosts in small graves; falling in 'Death' indicates deceased ancestors; falling in 'Burial' indicates an unstable grave; falling in 'Cutting Off' indicates a sick ghost who died on the road; falling in 'Pregnancy' indicates a ghost who died from difficult childbirth; falling in 'Nurturing' indicates nearby temple deities, or ghosts summoned due to disrespect or defamation of deities.

有天醫、地醫、日醫，三者擇一吉神良將，有氣德合相生者用之。或其方避病亦吉。又必醫神剋制白虎，藥有功效。若醫神乘白虎，不可用藥。魁罡不可迎醫。又求醫，男以罡加行年宜功曹下。女有魁加行年，宜傳送下。如寅加午，宜在南方，申加子，宜在北方也。醫神臨木上，宜刃散，臨水宜湯煎，臨火宜灸，臨金宜針。

The method of seeking medical treatment involves three types of medical deities: "Tianyi," "Diyi," and "Riyi." Choose one that is accompanied by a favorable deity and general strength, and is harmonious with the day stem through mutual generation. Alternatively, one may avoid illness by going to that direction, which is also favorable. It is essential that the medical deity can control the "Baihu" (disease deity), for the medicine to be effective. If the medical deity is instead controlled by the Baihu, medicine should not be used. One should not seek medical treatment when "Hekui" or "Tiangang" are in charge. When seeking medical treatment, men should place "Tiangang" (Chen) on their age and arrange the chart, and it is favorable to go to the direction opposite "Gongcao" (Yin). Women should place "Hekui" (Xu) on their age and arrange the chart, and it is favorable to go to the direction opposite "Chuansong" (Shen). For example, if Yin is placed on Wu, it is favorable to go south; if Shen is placed on Zi, it is favorable to go north. If the medical deity is in the wood position, use pill or powder medicine. If in the water position, use decocted medicine. If in the fire position, use moxibustion. If in the metal position, use acupuncture.

月將加時視神后所臨辰，加子鼠怪及水蟲，又主血光與乾上神不安。加丑鬼神為祟，牛羊橫死。加寅卯，風雷，及赤色四足聲音怪，主產難。加辰水族之怪。加巳灶及甑釜鳴，灶光或婦女手中物。加午赤物，及六畜。又司命不安，光焰沖天。加未井及羊，或墓道坍塌，灶作聲，嫁娶之鬼。加申，刀仗血光及獸走。加酉，影象，白光怪及飛鳥血光，願未還喪。加戌領土鳴及狐犬怪，又浴堂下骸骨。加亥豬怪及異物入廁。

Divination for strange occurrences in the household: place the Month General on the time of divination and set up the chart. Observe where "Shenhou" (Zi) falls. If it falls on Zi, it indicates rat ghosts and water creatures causing trouble, also blood light, and the spirit of the Heaven direction is restless. If it falls on Chou, it indicates ghosts and spirits causing disturbances, and cattle and sheep die suddenly. If it falls on Yin or Mao, it indicates strange wind and thunder phenomena, and strange sounds from red four-legged animals, also difficult childbirth. If it falls on Chen, it indicates fish and turtles causing trouble. If it falls on Si, it indicates the stove and cooking vessels making noises by themselves, light appearing in the stove, or objects in women's hands causing trouble. If it falls on Wu, it indicates red objects and domestic animals causing trouble, also the Director of Destiny and the Kitchen God are restless, and there is a blazing fire. If it falls on Wei, it indicates wells and sheep causing trouble, or collapse of the tomb passage, or the stove making noise, indicating ghosts from marriage-related deaths causing disturbances. If it falls on Shen, it indicates weapons, blood light, and wild animals running about. If it falls on You, it indicates seeing images, white light, and birds with blood light, also funeral matters arising before vows are fulfilled. If it falls on Xu, it indicates the land spirit making noise and foxes and dogs causing trouble, also bones beneath bathhouses. If it falls on Hai, it indicates pigs causing trouble and strange things entering the toilet.

未為鬼宿，子為鬼神，寅為鬼門，太乙螣蛇互見主怪。四課中有螣蛇，則為真怪，無則非怪。年命上神將吉，雖怪無害。有蛇則視蛇所乘神，逐類決之。午作蛇加酉，野獸入宅。戌加午，乘丁，怪犬上床。辰加午，犬上床帳驚人，上乘螣蛇，怪異。天空臨未，井怪。朱雀臨酉，鳥鵲雞怪。太陰臨午，釜甑鳴；光怪乘丁，火驚。大吉乘螣蛇，牛怪。

"Wei" is the Ghost Mansion, "Zi" is the ghost and spirit, and "Yin" is the gate of ghosts; "Taiyi" (Si) and "Teng Snake" meeting each other indicate strange occurrences. If "Teng Snake" is present among the Four Lessons, it is a true strange occurrence; if not, it is not strange. If the divine general at the person's age is auspicious, even though there is a strange occurrence, it will not cause harm. If there is "Teng Snake," observe the divine power it is riding upon and determine the type of strange occurrence accordingly: if "Wu" serves as "Teng Snake" added to "You," it indicates wild animals entering the house. If "Xu" is added to "Wu" and also rides "Ding" divine power, it indicates a strange dog climbing onto the bed. If "Chen" is added to "Wu," it indicates a dog climbing onto the bed and frightening people; if "Teng Snake" is also present, it is a strange occurrence. If "Tian Kong" is added to "Wei," it indicates a strange occurrence from the well. If "Zhu Que" is added to "You," it indicates strange occurrences from birds, magpies, and chickens. If "Tai Yin" is added to "Wu," it indicates the pot, cauldron, and cooking vessel making noises; if the strange occurrence rides "Ding" divine power, it indicates a fire alarm. If "Da Ji" (Chou) rides "Teng Snake," it indicates a strange occurrence from a cow.

貴神當位作神頭，只為豬羊許願求。功德外來渾被損，遠迎官貴出追遊。螣蛇損失及驚憂，飛鳥曾鳴幾度愁。婦不良兮病久纏，鬼來先見屋影頭。朱雀神現當焰焰，斗打官災病久纏。見血損財娼婦應。家中槍刃有多年。六合神主立幡竿，櫃破門傷上下看。木料鎖鋸香爐碎，結錢龍樹鬼來纏。

The Strange Song Verses. When "Tian Yi Gui Shen" is in position and serves as the main deity, it is because a vow of pigs and sheep was made but not fulfilled; all external good deeds are ruined, and this indicates distant welcoming of officials and officials, and traveling away from home. When "Teng Snake" is in charge, it signifies loss and worry, with birds flying and crying repeatedly bringing troubles; the wife at home behaves improperly, and illness persists for a long time; when ghosts appear, they first show themselves at the top of the shadow of the house. When "Zhu Que" appears, it indicates fierce fires, with fights, legal troubles, and prolonged illness; it also indicates seeing blood and losing money, which should be related to a prostitute, and there are old guns and knives hidden at home. When "Liu He" is in charge, the main thing is to set up a banner pole for exorcism; broken cabinets and damaged doors and windows should be carefully checked; it also indicates broken wood, locks, saws, and incense burners, as well as ghosts纠缠 on the dragon tree with colored decorations and offerings of money.

青龍倒影列堂前，大木損伐久不安。家內火光頻作祟，外來功德數年間。天后宅中有非凶，元武功德在家中。水放出門戶山現，婦人投井或私遁。太陰火光常入門，明師指破金區分。只為婦來將鬼鏡，破磨怪石眼災迍。元武曠子列門前，只願豬羊賽先完。銅鐵杯盞及井灶，甑鳴必定患風癲。白虎凶喪孝子來，絲蠶損減血財災。家中虛花何曾了，門外石獅曾破來。天空甑甕破傷身，托缽懸空壁上行。更有四足來趕人，宅驚屋震甑常鳴。

The term "Qinglong" is in charge, indicating that there are inverted reflections arranged in front of the hall, large trees have been cut down causing long-term unrest, and there are frequent ghostly fires within the household. In the coming years, there will be an external merit to be accomplished. When "Tianhou" is in charge, although strange events occur within the house, they are not considered ominous. When "Yuanwu" is in charge, it indicates that the merit and wishes of the household remain unfulfilled; it also signifies that water flows out of the door and mountain-like shapes appear at the entrance, suggesting that a woman may fall into a well or flee secretly. When "Taiyin" is in charge, there is constant firelight coming from inside the door, requiring the guidance of a skilled master to resolve the issue and using metal vessels to separate the space. This is because a woman has brought in a mirror that reveals ghosts, along with broken grinding stones and strange rocks, leading to eye diseases and misfortunes. When "Yuanwu" is in charge, the front gate is open and empty, requiring the fulfillment of previous vows to offer pigs and sheep to the gods. It also indicates that copper and iron cups and bowls, along with the well and stove, will have strange occurrences, and the cooking pots will make noises, inevitably leading to mental illness. When "Baihu" is in charge, it indicates misfortune, the arrival of a mourning family, reduced silk production, bloodshed and financial loss; there is continuous loss within the home, and the stone lions outside the door have been damaged before. When "Tiankong" is in charge, the cooking pots and jars will break and injure people, with monks walking on walls in midair; there will also be four-legged creatures chasing people, causing disturbances within the house, making the house tremble, and the cooking pots will constantly make noises.

陽年正月起酉，逆地；陰年正月起未，順行。主虛聲釜鳴，禽鳥惡聲。

The method for calculating "Xusheng Sha" is as follows: in a yang year, start from You in January and arrange in reverse order on the Earth Plate; in a yin year, start from Wei in January and arrange in forward order. This evil influence signifies hearing false sounds, such as pots and cauldrons making noises on their own or birds emitting ominous sounds.

月將加時，視所落方上，吉將為使命，凶將為兵起。就十二宮分野決之。假如星落卯方，卯上見午，得吉將，周分遣使入宋地；得凶將，周分出兵入宋地之例。又分別從西而東，從北向南，為使，反向為兵。應期則視末傳之神。又在貴前，應今歲；用在貴後，應來年。

Divination on falling stars: Place the Month General on the time of divination and set up the chart. Observe the Heavenly General associated with the direction where the star falls. A favorable general indicates envoys being sent, while an unfavorable general indicates military action. Determine the region based on the twelve palaces. For example, if the star falls in the卯 direction and the午 is on the卯, if a favorable general is present, it is interpreted as envoys from the Zhou state entering the Song state; if an unfavorable general is present, it is interpreted as the Zhou state sending troops to attack the Song state. Also distinguish the direction: movement from west to east and from north to south indicates envoys, while the opposite direction indicates military action. The time of fulfillment is determined by the Final Transmission. If the Initiating Transmission comes before the Nobleman, the fulfillment is this year; if it comes after the Nobleman, the fulfillment is next year.

雷初發聲，暴猛或非時轟烈，以月將加正時，視登明上所臨神。亥為天門主雷，木稔多風，水澇，火旱薄收，土土功疫癘，金刀兵。雷起方位以地盤所加為應期，如震在酉，則應在八月也，兆不出百里。

Divination for Thunder: If thunder first sounds, or if the thunder is fierce and out of season, place the Month General on the exact hour and set up the chart. Look at the deity governing the position of "Dengming" (Hai). Hai is the Heaven Gate, which governs thunder. If the deity belongs to wood, it indicates a good harvest but much wind; if it belongs to water, it indicates flooding; if it belongs to fire, it indicates drought and a poor harvest; if it belongs to earth, it indicates large-scale construction and an outbreak of disease; if it belongs to metal, it indicates warfare. The direction of the thunder is determined by the position added to the Earth Plate. For example, if thunder occurs in You, the event should happen in the eighth month. The signs will not extend beyond a hundred li.

風起，即以月將加正時，視日上：見天乙，長吏有罪；白虎兵起；勾陳戰陣；天空天后，人民疾病；太陰元武，盜賊之類。以風之來方為應期，如來自寅，則應正月也。

Divination for a violent storm: When the wind starts, immediately place the Month General on the initial hour and set up the chart. Look at the Heavenly General riding on the Day Stem — if it is 'Heavenly Empress', it indicates the local official is guilty; if it is 'White Tiger', it indicates military action; if it is 'Gou Chen', it indicates warfare; if it is 'Heavenly Void' or 'Heavenly Empress', it indicates illness among the people; if it is 'Tai Yin' or 'Black Tortoise', it indicates theft or bandits. Determine the time of occurrence based on the direction the wind comes from. For example, if the wind comes from the寅 direction, the event should occur in the first month.

又視風來方上天將，見天乙，貴宦出遊；螣蛇，火光驚駭；朱雀，口舌官訟；六合，小口不安；勾陳，宜避惡人；青龍，吉人相召；天空，卑小訟獄；白虎，疾病死喪，或虎狼為患；太常當慎飲食；元武須防盜賊；太陰奸私事起；天后婦女有災。又視日辰上神，陽神刑剋，官符火災，陰人刑剋，陰私口舌。無刑剋而乘吉將者，有喜。

Now looking at the Heavenly General in the direction where the wind comes: seeing "Heavenly Empress" indicates a noble official going out; seeing "Teng Snake" indicates alarm from firelight; seeing "Vermilion Bird" indicates disputes over words and lawsuits; seeing "Liu He" indicates children being restless; seeing "Gou Chen" suggests avoiding wicked people; seeing "Azure Dragon" indicates a fortunate person inviting you; seeing "Tian Kong" indicates disputes among younger family members; seeing "White Tiger" indicates illness, death, or danger from wild beasts; seeing "Tai Chang" suggests being cautious about food and drink; seeing "Black Tortoise" warns of theft; seeing "Tai Yin" indicates private misconduct; seeing "Heavenly Empress" indicates disaster for women. Also, examine the spirits on the day stem and day branch: if a yang spirit causes conflict, it indicates official troubles and fire; if a yin spirit causes conflict, it indicates private disputes and verbal conflicts. If there is no conflict and the auspicious generals are present, it instead indicates good news.

天炮如雷下九霄，國王傷敗見凶妖。正時日上相殘害，千里兵殘血染刀。何方落地定災危，神將加臨看正時。月破歲刑火煞下，政荒民叛戶逃離。喪在喪門死病方，大人喪死易僕王。醫蒿滿室人行役，國敗交鋒例戰聲。天炮常憂墮落者，萬民擾亂似油煎。假令戌亥臨於日，也與天門落一般。

Divination on Heavenly Thunder (a phenomenon of thunder-like explosions in the sky): Heavenly Thunder falls from the ninth heaven like thunder, indicating the defeat and injury of the sovereign and the appearance of malevolent spirits. When the hour stem and the day stem mutually harm each other, it signifies severe warfare within a thousand li, with blood staining the swords. Wherever Heavenly Thunder falls, disaster and danger will be determined there. Observe the addition of the general spirit on the hour stem. If it falls under 「Month Breaker」, 「Annual Punishment」, and Fire Evil, it indicates the neglect of state affairs, the rebellion of the people, and the fleeing of families. Funerary matters should be considered in the direction of 「Mourning-and-Condolence spirit」 and the place of death and illness, indicating the death of great persons and the change of dukes and marquises. Medicinal herbs fill the houses while people are conscripted for service, the state falls, and the sound of warfare never ceases. The omen of Heavenly Thunder often causes anxiety about falling calamities, with the people in turmoil as if boiling in oil. If戌 and亥 are added to the day stem, it is the same as if Heavenly Thunder fell on the Heaven Gate (亥).

月將加正時，視天罡。加孟口舌，加仲失財，加季得財。辰上勾陳白虎，可斷死喪孝服。

Divination on a bird dropping falling on clothing: place the Month General on the starting hour and set up the chart. Observe 'Tiangang' (Chen). If placed on the four beginning sections, it indicates disputes. If placed on the four middle sections, it indicates loss of wealth. If placed on the four end sections, it indicates gaining wealth. If the Day Branch is 'Gou Chen' or 'White Tiger', it indicates matters related to death, mourning, and mourning attire.

月將加正時，歲上刑破、大煞臨，大荒歉。無端野獸入軍城，多主年荒及戰爭。太歲上逢諸惡將，元戎悲泣不安寧。傷物悲鳴井邑旁，獄多迎冤橫內城荒。刑殺破害當其上，人叛流離出故鄉。

Divining about wild animals entering the city: place the Month General on the hour of the day and set up the chart. If the position of the Grand Duke of Years encounters刑, 破, and Great Sha, it indicates a great famine. The verse says: if wild animals enter the city without cause, it often indicates a year of famine and warfare; if various evil generals appear on the position of the Grand Duke of Years, it indicates the commander's sorrow and unrest in the army; if a wounded wild animal cries near a well and town, it indicates many wrongful cases in the prison and the city being abandoned; if 刑, 杀, 破, and 害 all press upon the position of the Grand Duke of Years, it indicates the people rebelling and fleeing to other places.

路遇大鼠，及家中鼠作異聲，月將加時，視日上及用神。見元武，防盜賊埋伏，林間搜之可獲。太陰為婦人事。青龍等吉將，為錢財之類，主三日內應。

Divination for a rat spirit: if you meet a large rat on the way or hear unusual noises from rats at home, add the Month General to the time and set up the chart. Look at the Day Stem and the Useful God— if it shows the Black Tortoise, beware of thieves hiding, and searching in the woods can catch them; if it shows the Tai Yin, it relates to matters concerning women; if it shows the Azure Dragon or other auspicious generals, it relates to money matters. All these indicate that the outcome will occur within three days.

月將加正時，視鳴處所臨神或天日上，在登明下，更來神后下，師巫、女人來。大吉下，親故攜酒食來；功曹，歡喜慶賀；太沖下，酒食事；天罡下，官府文書鬥訟；太乙下，吏人來；勝光下，詔命事，或勾攝事；小吉下，婦人酒食事；傳送下，索債人來；從魁下，女子酒食；河魁下，胥吏至。若好鳥飛鳴德方，主君王徵召喜信，及酒食、饋獻、財帛、婚姻諸喜。若惡鳥四集屋上，百日內防回祿、死喪、官訟。

Divination on abnormal bird calls: Place the Month General on the starting hour and set up the chart. Observe the deities under which the place of the bird call falls, or the deities on the Heaven Plate and Day Stem. If it falls under 'Dengming' (Hai), then a witch or a woman will come. If it falls under 'Shenhou' (Zi), the same applies. If it falls under 'Daji' (Chou), relatives and friends will bring wine and food. If it falls under 'Gongcao' (Yin), there will be joy and celebration. If it falls under 'Taichong' (Mao), there will be matters of food and drink. If it falls under 'Tiangang' (Chen), there will be official documents, disputes, and lawsuits. If it falls under 'Taiyi' (Si), officials will come. If it falls under 'Shengguang' (Wu), there will be imperial orders or being summoned. If it falls under 'Xiaoji' (Wei), there will be matters concerning women and food and drink. If it falls under 'Chuansong' (Shen), debt collectors will come. If it falls under 'Congkui' (You), a woman will bring food and drink. If it falls under 'Hekui' (Xu), officials will come. If a good bird flies and calls in the direction of 'Day De', it indicates a joyful message from the king, along with food, drink, gifts, wealth, and marriage. If evil birds gather in groups on the roof, there will be fire, death, and lawsuits within a hundred days.

月將加正時，視鳴處所臨神。魁罡訟起，巳亥吏迫，丑貴人、銅鐵至，未婦人羊酒至，寅家延客，申出逢乞丐，子師巫，午口舌，酉文書，卯陰私。

When predicting based on the cries of crows or magpies, place the Month General on the hour of the event and set up the chart. Observe the deity corresponding to the location where the sound occurs. If it is Hekui or Tiangang, it indicates the possibility of disputes. If it is Si or Hai, it suggests that officials will come to demand things. If it is Chou, it means a nobleman will arrive and there will be metal or iron items. If it is Wei, it indicates that a woman will bring sheep and wine. If it is Yin, it suggests that a banquet will be held at home. If it is Shen, it means encountering beggars when going out. If it is Zi, it indicates that a shaman will come. If it is Wu, it suggests disputes. If it is You, it means there will be documents. If it is Mao, it indicates some secret matters.

月將加正時，視日上所臨身。辰有人持兵器行刺，巳盜賊暴風起，未人不見酒食，申酉子皆主鬼神，戌惡人，亥虎豹野獸，丑空伏吟木折，寅木動及貓來。

Divination for a dog barking: place the Month General on the correct hour and set up the chart. Look at the branch that is on the Day Stem — if it is Chen, it indicates someone with weapons coming to attack; if it is Si, it indicates thieves coming or a strong wind rising; if it is Wei, it indicates someone coming but no food or drink is available; if it is Shen, You, or Zi, it indicates ghosts or spirits causing trouble; if it is Xu, it indicates wicked people coming; if it is Hai, it indicates tigers, leopards, or wild animals; if it is Chou and falls into Kongwang with Hidden Chant, it indicates trees breaking; if it is Yin, it indicates movement of grass and trees and the coming of a cat.

月將加正時，視日辰上神辨吉凶。吉者生子孫添丁、升遷、報捷、市利三倍；凶者宅動、損人口，又主遷移。

Divination for a pot or cauldron making a sound by itself: Place the Month General on the correct hour and set up the chart. Determine the fortune by the deity associated with the Day Stem and Day Branch. If it is favorable, it indicates the birth of children, an increase in family members, promotion in official position, receiving good news, and gaining three times the profit in business. If it is unfavorable, it indicates instability in the household, loss of people, and the need to move house.

家中井泉沸湧，月將加正時，視日上得吉神良將，旺相生旺，主官祿榮貴，士庶亦進財喜。反此不祥。

Divination for boiling well water: If the well in the family suddenly starts boiling, place the Month General on the exact hour and set up the chart. Look at the Day Stem— if it is accompanied by auspicious deities and good generals that are prosperous and strong, it indicates official rank, honor, and wealth; even common people will gain fortune and joy. Conversely, if it is not the case, it is inauspicious.

月將加正時，視行年上，見功曹太沖有文書陰私事；天罡河魁，有疾病；太乙勝光，憂驚口舌；大吉小吉，咒詛事；傳送從魁，有兵器事，遠行者將至；登明神后，有哭泣事，及客相招。年上有旺氣，並吉將及傳見救神，解凶，反此憂危。見乙合龍常陰，吉，餘將凶。日辰忌天地二獄加臨，不吉。

Divination for palpitations and anxiety: Place the Month General on the hour of the day and set up the chart. Look at the position of the year stem. If it meets 'Gongcao' (Yin) or 'Taichong' (Mao), it indicates matters related to documents or private affairs. If it meets 'Tiangang' (Chen) or 'Hekui' (Xu), it indicates illness. If it meets 'Taiyi' (Si) or 'Shengguang' (Wu), it indicates worry, fear, and disputes. If it meets 'Daji' (Chou) or 'Xiaoji' (Wei), it indicates being cursed or slandered by others. If it meets 'Chuansong' (Shen) or 'Congkui' (You), it indicates matters involving weapons and the arrival of travelers. If it meets 'Dengming' (Hai) or 'Shenhou' (Zi), it indicates crying and the invitation of guests. If the year stem has a strong and favorable energy and is accompanied by auspicious generals, and the three transmissions also include 'Jieshen', then harmful matters can be resolved. Conversely, if these conditions are not met, there will be worries and dangers. Seeing 'Tianyi', 'Liuhe', 'Qinglong', 'Taichang', and 'Taiyin' is considered auspicious, while other generals are considered inauspicious. The Day Stem and Day Branch should avoid the evils of 'Tianyu' and 'Diyu'. If these evils are present, it is not favorable.

月將加時視年上，見寅卯巳午，有喜；申酉亥子，有憂；旺相，吉；囚死，凶。更辨天將類神，詳定吉凶。

Divination for twitching eyelids and hot ears: place the Month General on the time of divination and set up the chart. Look at the position of the year stem. If it is in the positions of寅, 卯, 巳, or 午, it indicates good fortune. If it is in the positions of申, 酉, 亥, or 子, it indicates worry. Prosperous and strong (旺相) is auspicious, while imprisoned or dead (囚死) is inauspicious. Further distinguish the class spirits of the Heavenly General to determine the exact nature of good or bad fortune.

日上神為己身，辰上神為他人。日上神制辰上神，人有怨言；辰上神制日上神，人將害己。日上並年命上見蛇、虎、魁、罡，其謀已成。空亡德解，可免。辰上見者，謀不成，空有其意。

If someone fears being schemed against, the gods on the day stem represent oneself, while those on the day branch represent others. If the god on the day stem controls the god on the day branch, others may only have grievances; but if the god on the day branch controls the god on the day stem, others may really intend to harm oneself. If the terms "Teng Snake," "White Tiger," "Hekui," and "Tiangang" appear on the day stem and the current year stem, it indicates that their schemes have already been set in motion. If "Kongwang" and "Day De" are present to resolve the situation, harm can be avoided. However, if these terms only appear on the day branch, their schemes will not succeed, and they are merely harboring such intentions without action.

日上神為來人，辰上神為主人。日上神克辰上神，虛妄；辰上神剋日上神，可信。日上見魁、罡、蛇、虎、空、陰，詭誕欺詐。課得八專昴星，亦然。又云：天上地下非空亡，言傳不實事乖張。傳凶事，視白虎，與日干比和者，為實，否則虛。傳吉事，則視青龍。

To determine if someone's words are true or false: the god on the day stem represents the speaker, and the god on the day branch represents the owner. If the god on the day stem overcomes the god on the day branch, the words are false. If the god on the day branch overcomes the god on the day stem, the words are trustworthy. If the day stem has the gods 'Hekui', 'Tiangang', 'Teng Snake', 'White Tiger', 'Tian Kong', or 'Tai Yin', it indicates deceit and concealment. If the divination is 'Bazhuan Ke' or 'Mao Xing Ke', the same applies. It is also said that if neither the heaven plate nor the earth plate falls into 'Kongwang', the information may not be accurate and the situation may be abnormal. If the news is bad, look at 'White Tiger'. If 'White Tiger' is harmonious with the day stem, it is true; otherwise, it is false. If the news is good, look at 'Azure Dragon'.

月將加時，視年上與月上，各得吉神將，旺相相生者，為善人，反此為惡人。日辰上克下者，人慾求財；下克上，人送物至。見登明為征戰人，魁罡為吏役兇徒，從魁為女子借索；傳送為僧道，及行客過往問路；龍、常送喜慶筵宴；小吉人索飲食，並龍則持酒、米、錢、食來；勝光相招宴遊，太乙乞丐，太沖為傭工人，功曹吏相覓，大吉貴人召。神后奸盜。

Divination on someone knocking at the door: Place the month general on the time of divination and set up the chart. Observe the person's age and the month builder. If both are accompanied by auspicious deities and generals that are prosperous and strong, the person is a good one. Conversely, if they are not, the person is evil. If the day stem and day branch show the upper deity overcoming the lower deity, the person is seeking wealth. If the lower deity overcomes the upper deity, the person is giving something. Seeing "Dengming" (Hai) indicates a soldier or warrior. Seeing "Hekui" and "Tiangang" indicates a messenger or a dangerous person. Seeing "Congkui" (You) indicates a woman borrowing or demanding something. Seeing "Chuansong" (Shen) indicates a monk or Taoist, or a traveler asking for directions. Seeing "Qinglong" and "Tai Chang" indicates someone coming to celebrate or invite to a banquet. Seeing "Xiaoji" (Wei) indicates someone asking for food. If "Qinglong" is also present, it means they are bringing wine, rice, money, or food. Seeing "Shengguang" (Wu) indicates an invitation to a banquet or entertainment. Seeing "Taiyi" (Si) indicates a beggar. Seeing "Taichong" (Mao) indicates a worker. Seeing "Gongcao" (Yin) indicates an official looking for someone. Seeing "Daji" (Chou) indicates a nobleman summoning someone. Seeing "Shenhou" (Zi) indicates a dishonest thief.

人來寄物，或相投靠，當視第四課，辰上陰神遙生日者，可留。遙剋日及日上神者，不得留。更視支神所臨地盤之神生日吉，剋日凶。其所緣事，則以天將類推。

If someone comes to leave things or to rely on another, look at the fourth lesson. If the yin spirit on the day branch is far away and is born to the day stem, it is acceptable to take them in. If it remotely harms the day stem or harms the spirit on the day stem, then they should not be taken in. Also examine the spirit on the day branch that is under the earth plate. If it is born to the day stem, it is auspicious; if it harms the day stem, it is inauspicious. As for the reason they came, refer to the heavenly general's corresponding spirit for interpretation.

月將加時，視從魁，臨處孟為始釀，臨種為正熟，臨季為已盡。雙以大吉加時，視日上，功曹魁罡為新熟，神后小吉古釀。又小吉臨旺相之地，為有酒；囚死之地，為無酒。又從魁加木，青而酸，加金白而辛，加火赤而苦，加水黑而淡，加土黃而甜。

To determine whether there is good wine to buy, first place the Month General on the time of divination and set up the chart. Look at 「Congkui」 (You), which represents wine. If it falls in the first quarter, the wine is just beginning to ferment; if it falls in the middle quarter, the wine is fully matured; if it falls in the last quarter, the wine has already been sold out. Then place 「Daji」 (Chou) on the time of divination and set up the chart again. Look at the Day Stem: if it gets 「Gongcao」 (Yin) and 「Hekui」 and 「Tiangang」, it is newly matured wine; if it gets 「Shenhou」 (Zi) and 「Xiaoji」 (Wei), it is aged wine. Also, if 「Xiaoji」 (Wei) falls in a prosperous and strong position, there is wine available; if it falls in a restrained or dying position, there is no wine available. Finally, look at where 「Congkui」 (You) is placed: if it is added to the wood position, the wine is green in color and sour in taste; if added to the metal position, it is white in color and pungent in taste; if added to the fire position, it is red in color and bitter in taste; if added to the water position, it is black in color and bland in taste; if added to the earth position, it is yellow in color and sweet in taste.

月將加正時，視行年上神將，以旺相休囚、生合刑害決之。又用陽神憂在外，用陰神憂在內。罡臨陽憂男，臨陰憂女。更視月厭並何神將，可以預知其應。

Divination of dreams: Place the month general on the hour of the day and set up the chart. Observe the god and general on the year pillar, and determine according to their prosperity and strength, weakness and confinement, and their relationships of generation, union, conflict, and harm. For the initiating transmission, take the yang god to indicate worries outside, and the yin god to indicate worries within. If the tiangang (Chen) falls on a yang branch, it indicates concern for a man; if on a yin branch, concern for a woman. Then observe what god or general is present with the month aversion, and thus predict the matter to which this dream refers.

伏藏之法妙幽元，地盤所臨不在藏。如能合命為財喜，方使鍬鋤下地源。物類視天將，色視日干。

To find where something is hidden: the method of concealment is profound and subtle. The place indicated by the Earth Plate is not the actual location. If the branch under which it falls can harmonize with the birth branch to form wealth or joy, then one may use a spade to dig downwards. As for what kind of object it is, look at the Heavenly General; as for its color, look at the Day Stem.

月將加時，視死者年上。見登明在原溺處，見天罡流去可見，見傳送難見。又日辰上俱吉，即日撈得，干傷可得，支傷不可得。

Divination for the body of someone who drowned: place the Month General on the time of the divination and set up the chart. Look at the position corresponding to the person's age at the time of death. If it shows 'Dengming' (Hai), the body is still at the original place where the person fell into the water. If it shows 'Tiangang' (Chen), the body has floated away but can still be found. If it shows 'Chuansong' (Shen), the body will be difficult to find. If both the Day Stem and Day Branch are auspicious, the body can be recovered on the same day. If the Day Stem is injured, the body can still be recovered. If the Day Branch is injured, the body cannot be recovered.

日為弟子，辰為所學，時下辰為師。日上神生日，或得生氣者，從師有益，所學必成。日辰欲得吉將，有旺相氣，上下相生，更得末傳吉神將旺相，吉。忌辰上神上下相賊。末傳入墓，所學不遂。

Divination for a student seeking a teacher: The day stem represents the student, the day branch represents the subject of study, and the branch under the hour represents the teacher. If the god on the day stem is born on the day stem or receives 'life qi', it is beneficial to learn from this teacher and the student will surely succeed. Both the day stem and day branch should be favored by auspicious generals, have prosperous and strong energy, and have mutual generation between them. Additionally, the final transmission should be an auspicious god or general that is currently strong and prosperous, which is favorable. It is inauspicious if the god on the day branch has mutual control or conflict with the upper and lower elements. If the final transmission is in a state of burial, the student's studies will not succeed.

干加支相生乘吉將，主進人口。或乙合龍常乘天喜加支亦同。支加干相傷乘凶將主退人口。凡此皆不以入傳不入傳論。祿前一位為羊刃，三傳或日辰上見之，占官必被刑。占病必見血光。加蛇作白虎，主家中陰人血症，或墮胎。

There are various mnemonic rules. If the day stem is placed on the day branch and they mutually generate, and are accompanied by favorable generals, it indicates an increase in family members. Alternatively, if "Heavenly Joy," "Liu He," "Azure Dragon," or "Tai Chang" accompanied by "Heavenly Joy" are placed on the day branch, it also indicates the same. If the day branch is placed on the day stem and they mutually damage each other, and are accompanied by unfavorable generals, it indicates a decrease in family members. These rules apply regardless of whether they enter the three transmissions. The禄神 (Lushen) is preceded by "Yangren"; if it appears in the three transmissions or on the day stem or day branch, predicting official matters indicates punishment, and predicting illness indicates bloodshed. If it is combined with "Teng Snake" and acts as "White Tiger," it indicates women in the family suffering from blood disorders or miscarriage.

白虎帶喪門弔客加支，占者有喪。三傳見之，有外孝。占病者死。白虎作月厭加支，主死亡哭聲。占病必重，更乘死氣在傳，其家當有三人喪死。又天后在傳而天后陰神作白虎者，所占不拘何事，數已先現，將有克妻之凶。若占妻病，如上更驗。占婚姻，不久必克妻。又申酉作六合者，數當損子，以六合為子孫，申酉為絕地也。亥子作白虎，小口災厄。

The White Tiger together with the Mourning-and-Condolence spirit and the Guest spirit on the Day Branch indicates that the person being divined has a funeral in his family. If these appear in the Three Transmissions, it signifies mourning for a relative from another family. If divining about illness, the patient will die. When the White Tiger acts as the Month Aversion on the Day Branch, it indicates there will be cries of mourning and death, and if illness is divined, the condition will be severe. If the White Tiger also combines with Death Qi in the Three Transmissions, there will be the death of three family members. If the Heavenly Empress appears in the Three Transmissions and the spirit of the Heavenly Empress acts as the White Tiger, regardless of what is being divined, the fate has already been revealed, and there will be a misfortune of harming the wife. If this is specifically about the wife's illness, it will be even more accurate. If divining about marriage, the wife will be harmed soon. When Shen and You act as Liu He, there will be damage to children, because Liu He represents descendants, and Shen and You are the dead ground for wood. When Hai and Zi act as the White Tiger, it indicates disaster for children.

家長命前五位為宅，上見寅、申、巳、亥，乘乙、空、常、勾，其家必有孀婦。見辰、戌、丑、未，乘蛇、虎、武、龍，其家每出鰥夫。凡行年上見傳送者，主服藥。

From the parent's heavenly stem, count forward five positions to determine the house position. If this position shows寅, 申, 巳, or 亥 and is accompanied by 天乙, Tian Kong, Tai Chang, or Gou Chen, the family is sure to have a widow. If this position shows 辰, 戌, 丑, or 未 and is accompanied by Teng Snake, White Tiger, Black Tortoise, or Azure Dragon, the family often has widowers. If the year stem shows Chuansong (Shen) (Shen), it mainly indicates the need for medication and medical treatment.

日為陽，為天，為尊長；辰為陰，為地，為卑幼。剛日視干上之神，柔日視支上之神，兼用神合而決之。月將加時，專取發用，不論中末，如發用在日辰，其物堪食，更詳五行之類。月起月建為正發，後一辰為已過，前一辰為未來。

In divination for guessing the contents of a covered box, the day stem represents yang, heaven, and authority, while the day branch represents yin, earth, and juniors. On a yang day, examine the god associated with the day stem; on a yin day, examine the god associated with the day branch. Then combine this with the useful god to make a judgment. Set up the chart by adding the month general to the time of divination, focusing only on the initiating transmission and ignoring the middle and final transmissions. If the initiating transmission falls on the day stem or day branch, the covered object is something edible, and its five phases should be further analyzed. Starting from the month builder, the one corresponding to the current month is called 'zheng fa' (correct transmission), the next one is already past, and the one before is yet to come.

用在日辰上亦為正發，用神旺相加臨本方，為近貴堪食之物。囚死加臨休、廢、墓、絕，其物不堪用。旺相而加休囚之地，其物先可用，今則廢棄。日辰入傳，主物有表裡。如甲午日三傳寅午戌，或戌午寅，其物外青內赤之類。天乙臨日辰為尊人衣物。若休囚死，為不堪用者。螣蛇臨日辰，或發用，在春夏其物形長，在秋冬其物盤曲。

The useful god falling on the day stem and day branch is also considered "correct initiation." If the useful god is prosperous and strong and adds to its own native element, the covered thing is valuable and useful; if the useful god is weak and confined and adds to the places of rest, decay, burial, or decline, then the thing is useless. Even if the useful god is prosperous and strong but is placed in a weak or confined position, the thing was once useful but has now become obsolete. When the day stem and day branch enter the three transmissions, it indicates that the thing has both inside and outside aspects—such as in the case of a Jiawu day where the three transmissions are寅, 午, 戌 or 戌, 午, 寅, which would represent something with an outer green and inner red. "Tianyi" adding to the day stem and day branch represents the clothing of a superior; if it is weak, decayed, dead, or in decline, it represents old and unusable items. "Teng Snake" adding to the day stem and day branch or initiating the transmission, in spring and summer covers things that are long and slender, while in autumn and winter covers things that are coiled and twisted.

天空發用落空亡，為無物。天空作空亡，臨日辰，說然。若無天空，但空亡，為有物。

When 'Sky' is the initiating transmission and also falls into Kongwang, it indicates that there is nothing inside; if 'Sky' takes on the role of Kongwang and also affects the day stem and day branch, the result is the same. If the chart does not contain 'Sky' but only falls into Kongwang, then there is still something inside.

旺相臨日辰發用者，為新物。遇休囚死氣，為舊物。又天罡主新，大吉主舊。

Divination on whether an object is new or old: If the useful god is prosperous and strong, and it approaches the day stem and day branch and initiates transmission, it is a new object. If it meets weak and confined conditions and 'death qi', it is an old object. Also, 'tiangang' (Chen) indicates new, and 'daji' (Chou) indicates old.

四課陰陽俱備，不值刑破，其物完好。又壁宿主圖書，翼宿主斑文，皆不備之象。

Divination of an object's completeness: If the four lessons have both yin and yang without encountering punishment or destruction, the object is intact. Additionally, among the twenty-eight mansions, the Wall mansion governs books and the Wings mansion governs mottled patterns, and these two mansions indicate incomplete forms.

日辰上用起旺相，堪食。囚死者已壞而不堪食。若非日辰發用，得小吉旺相有氣乘吉將，為堪食物。囚死乘凶將，為不堪食物。又發用吉神乘龍合常，旺相有氣，亦是可食之物。若魁罡，其物有毒，不可食。

To determine if an object is edible, start from the day stem and day branch to initiate the transmission. If the transmission is in its prosperous and strong state, it is edible. If it is in a state of captivity or death, it has lost its vitality and is not edible. If the transmission does not originate from the day stem and day branch, then look at "Xiao Ji" (Wei), which governs food and drink. If "Xiao Ji" is prosperous and strong and is accompanied by auspicious generals, it is edible. If it is in a state of captivity or death and is accompanied by inauspicious generals, it is not edible. If the transmission is a beneficial deity and is accompanied by "Azure Dragon," "Liu He," or "Tai Chang," and is prosperous and strong, it is also edible. However, if it is "Hekui" or "Tiangang," the object is poisonous and should not be eaten.

不論剛柔，並視辰上神及發用。若旺相相生，其物必活。休囚死氣相剋，其物必死。數目則以上下相乘定之。

To determine if an object is alive or dead, regardless of whether it is a yin or yang day, examine the deity in the day branch and the initiating transmission. If it is prosperous and strong and mutually generating, the object is alive. If it is weak and confined, accompanied by death qi, and mutually controlling, then it is dead. For the number, use the earlier heaven numbers of the upper and lower branches and multiply them together.

火神臨日辰為虛，水神為實。日辰得水神，發用為火神，為半虛半實。

Divination on whether an object is hollow or solid: If the fire deity is added to the day stem and day branch, it indicates something hollow. If the water deity is added, it indicates something solid. If the day stem and day branch receive the water deity but the initiating transmission is the fire deity, then it is half hollow and half solid.

火土木神，自相加臨發用，臨日辰，其物出陸地。寅午戌、亥卯未及辰戌丑未是也。金水神，自相加臨發用，臨日辰，其物出水中。又巳酉丑金神相加，在日辰者，多主金石，出山谷中。申子辰臨發用日辰上者，主水中物。日辰發用，上下加臨，雖少一字，亦可吉局。

To determine whether an object originates from water or land: when the gods of fire, earth, and wood mutually exert influence and initiate transmission, and also exert influence on the day stem and day branch, the object originates from land — the fire trinity (Yin-Wu-Xu), the wood trinity (Hai-Mao-Wei), and the earth trinity (Chen-Xu-Chou-Wei) all belong to this category. When the gods of metal and water mutually exert influence and initiate transmission, and also exert influence on the day stem and day branch, the object originates from water. When the metal trinity (Si-You-Chou) exerts influence and falls on the day stem and day branch, it often indicates metallic or stone objects originating from mountain valleys. When the water trinity (Shen-Zi-Chen) exerts influence and falls on the initiating transmission and the day stem and day branch, it indicates objects originating from water. If these trinities fall on the day stem and day branch and the initiating transmission, even if one character is missing, they can still be considered as auspicious trinities.

潤下為水中物，或形象屈曲之物。曲直為曲木器物，或斜長草木物。炎上為煙火虛心之物，或尖銳器。稼穡為近土可食物，或圓厚泥土物。從革為山中所生物，及方形、堅硬、雕鏤物。伏吟為近處伏匿之物，返吟為遠路往來之物。用孟物方，有稜角，亦為題。用仲物本直，有口，亦為箸。用季物圓實，或尖長，亦為缽。陽為碗，陰為碟。

When interpreting the lesson pattern to determine the nature of an object: if the pattern is "Renyi Lesson," it refers to objects in water or those with curved shapes. If the pattern is "Quzhi Lesson," it refers to objects made from bent wood or slanting plants. If the pattern is "Yanshu Lesson," it refers to objects associated with fire, hollow items, or sharp tools. If the pattern is "Jiasu Lesson," it refers to things close to earth that can be eaten or round, thick earthy objects. If the pattern is "Congge Lesson," it refers to objects produced from mountains, square, hard, or carved items. If the pattern is "Fuyin Lesson," it refers to things hidden nearby. If the pattern is "Fan Yin Lesson," it refers to items traveling over long distances. When the initiating transmission takes the four initial terms, the object is square, angular, or something written on. When the initiating transmission takes the four middle terms, the object is straight, has an opening, or is like a chopstick. When the initiating transmission takes the four seasonal terms, the object is round and solid, or pointed and long, or like a bowl. The yang branches indicate bowls, while the yin branches indicate plates.

木主園林草木、田蟲、木蟲、木器、繒帛，色青，味酸，蒼谷。加日辰發用，旺相為林木，休囚為蒿萊，死為朽腐器用之餘。附：木上見木竹木器，見水帶花生物，見金冶鑄刀劍物，見土凶具物，見火焦枯物。

According to the Five Phases to infer objects. Belonging to Wood: it governs gardens, grasses, insects in fields, wood-boring insects, wooden objects, silk and cloth. Its color is green, its taste is sour, and grains belonging to the green category. When Wood is added to the Day Stem and Day Branch and serves as the Initiating Transmission, it is prosperous and strong as forests and trees, weak and confined as weeds and vegetables, and dead or exhausted as rotten objects and remnants. Note: Wood combined with Wood indicates bamboo and wooden objects; combined with Water indicates flowering creatures; combined with Metal indicates cast iron swords and knives; combined with Earth indicates funeral and mourning utensils; combined with Fire indicates withered and dried objects.

水主珍珠，醬汁，鱗蟲，水日，色黑，味咸，元谷，旺相為水中所產，休囚為流轉圓曲之物。附，水上見水，其物中足好走；見金生命物，見土土器故物；見火半實半虛，見木輪轉、活動物。

Belonging to water: it governs pearls, sauce, and fish with scales, and should appear on water days, with black color and salty taste. Grains belong to the category of black. When prosperous and strong, it refers to things produced in water; when weak and confined, it refers to round and curved objects. Note: if water appears again on water, the thing in the middle has feet and is good at moving; if it meets metal, it is a living thing; if it meets earth, it is old earthenware; if it meets fire, it is a semi-real and semi-virtual thing; if it meets wood, it is a movable and active thing.

金主五金，毛蟲，磚石，刀劍，利刃。色白，味辛，白谷，旺為金銀，相為銅鐵，休囚為鉛錫，死為磚石瓦碟。附，金上見金成器之物，見土瓦石物、爐冶物，見木雕刻物，見水沙石玲瓏物。

Metal: Governs silver, gold, copper, iron, tin, and the five metals; hairy animals; bricks and stones; knives and sharp weapons. The color is white, and the taste is pungent. Grains belonging to the white category are associated with metal. The flourishing phase is silver, the phase of growth is copper and iron, the weak and confined phase is lead and tin, and the dead and extinct phase is bricks, stones, tiles, and dishes. Note: If metal is seen again with metal, it refers to cast objects; if seen with earth, it refers to pottery, stone, and furnace-related items; if seen with wood, it refers to carved objects; if seen with water, it refers to sand and stone that are delicate and transparent.

土主泥土、石子、螺蟲、蛇蚓、塵沙；色黃，味甘，黃谷。旺相為土神及土物，休囚死為塵埃。附，土上見土牆壁物，見火光明物，見木堅牢物，見水桑扣原文如此物，見金瓦石。

For earth: it represents soil, stones, snails, insects, snakes, earthworms, dust and sand, with the color yellow and a sweet taste; grains belong to the yellow category. When earth is prosperous and strong, it refers to the earth god and earth-made objects; when weak and confined, it refers to dust. Note: if earth meets another earth, it refers to walls; if it meets fire, it refers to bright objects; if it meets wood, it refers to strong objects; if it meets water, it refers to 'sangkou' objects (the original text here notes 'as written', with the character possibly being a mistake or missing, so I dare not make up any explanation); if it meets metal, it refers to tiles and stones.

火主光明毛羽，錦物，燈燭，煙煤，心虛，上炎。色赤，味苦，丹谷。附，火上見火好行之物，見金花果物，見水破損物，見金冶鑄物，見土碑碣石塊等物。

Fire element: it governs bright things, feathers, silk and brocade, lamps and candles, smoke and soot. Its nature is hollow and upward burning, its color is red, its taste is bitter, and grains belong to the red category. Note: Fire with another Fire indicates something good at moving; encountering Metal indicates flowers and fruits; encountering Water indicates broken things; encountering another Metal indicates casting and smelting; encountering Earth indicates stone tablets and blocks.

子為純水主毛，兼絲帛物，有爪竅，或水生，或音樂中所用，或在沙石中及婦女裁帛之物，為螺、蛤、魚、龜水族，為大豆，味咸。丑為土中雜金，主土兼鐵、穀物，有皺縐，似有眉目，土金所產，或出自冢墓中，及瓦石物，為牛肉油酥，為蟹，為杓，味甘。

By using the twelve Earthly Branches to guess an object, "Zi" (子) represents pure water, and it is associated with animals with fur, silk and brocade, things with claws and holes, or things born in water, or used in musical instruments, or found in sand and stone, or materials used by women for cutting cloth. It could be snails, clams, fish, turtles, or other aquatic creatures, or soybeans, which have a salty taste. "Chou" (丑) represents earth mixed with metal, and it is associated with earthy objects, metal tools, and grains. This object has wrinkles on its surface, seems to have eyebrows and eyes, is produced by earth and metal, comes from tombs, or is made of tiles and stones. It could be beef, clarified butter, crabs, or a ladle, which have a sweet taste.

寅為大木，又為竹木，兼衣服，其物叢雜，似手足，貴重有稜角及斑點，或結實細長。旺為花果，為文書，為羽族，屬碗，味酸。卯為純木，主草，兼絲綿物，有口腹，水陸逆轉動用，或無根，或園林，或盤盒、絲輪及門戶動用，為驢兔，為果碟，味酸。

"Yin" represents a large tree, also governing bamboo and wood, and is associated with clothing; this substance is miscellaneous and numerous, in shape resembling hands and feet, valuable and having edges and spots, or being solid and long; when strong, it is flowers and fruits, documents, birds, or a bowl, with a sour taste. "Mao" represents pure wood, governing grass, and also relates to silk and cotton; this substance has a mouth and a belly, can move both on water and land, or is rootless, or comes from a garden, or is a tray, a silk reel, or something that moves on doors and windows; specifically, it can be a donkey, a rabbit, a dish for fruits, with a sour taste.

辰為雜水，主藥，兼皮角，其物水土所成，近水而堅剛，囚死為火熏焦破物，為形方圓，為魚咸海味，為羅網，樽鐺，味咸。巳為雜金，主火，兼氣其物造，似多手足，或不完，或弓駑鎖鑰之餘，或出自爐冶、煅煉，為盞子，為臭物，味苦。

"Chen" is a combination of water and earth, representing medicine and leather and animal horns; it is something that is near water and hard, and when it is captured or dies, it is burned and scorched by fire. Its shape may be square or round; specifically, it can be salted fish and seafood, nets, wine vessels, and cooking pots, with a salty taste. "Si" is a combination of miscellaneous metal, representing fire, and also things formed by qi transformation; it is something that appears to have many hands and feet, or is incomplete, or consists of broken parts of bows, crossbows, locks, and keys, or comes from smelting and forging; specifically, it can be small wine cups, or things with a foul smell, with a bitter taste.

午為太陽純火，果品兼文書，其物偏斜，頭有孔竅，彩色光明，或書畫絲蠶，為馬，為獐鹿，為小豆之類。為盞，味苦。未為雜木，主酒食，兼衣服之物，有甜味，堪食。或細碎塵土，及絹帛女衣，或女子所成，庖丁所用，或祭祀酒饌之餘，為羔鷹，為碓物，味苦。

"Wu" is pure fire, representing fruits and documents; this thing is oblong in shape, has a hole on top, is brightly colored, or may be something related to calligraphy, paintings, or silk and sericulture; specifically, it can be a horse, a musk ox, a deer, small beans, or a wine cup, with a bitter taste. "Wei" is a mixed wood, representing wine and food, and also clothing; this thing has a sweet taste and is edible; or it may be fine dust, silk, women's clothes, or something made by women and used by cooks, or leftovers from sacrificial banquets; specifically, it can be a lamb, an eagle, or something pounded and crushed, with a bitter taste.

申為少陰金，主銅鐵堅鋼之物，有四角，或硬而心虛，從道路中來，為寶器，為兵器，為砂石，磁器、鐵器及絲綿，或為骨殖，藥餌，碓磨之物，為糟物，甌，味辣。酉為純金，兼主珠玉，其物堅硬，有耳目，叢雜，形或尖圓，斫削所用，為錢刀錐鑽，金玉，或倉庫小麥之餘，為雞鳥，為魚酢醬，為純鋼利器，細花磁器，味辣。

「Shen」is a metal of lesser yin, governing copper, iron, and hard steel; this type of thing has four corners, or is hard on the outside and hollow inside, and comes from the road; specifically, it can be treasures, weapons, sand and stones, porcelain, ironware, and silk and cotton, or bones, medicine, and grinding tools, or also wine lees and clay pots, with a spicy taste. 「You」is pure metal, also governing pearls and jade; this type of thing is hard, has ears and eyes, has a complex shape, either sharp or round, and is used for cutting and carving; specifically, it can be money, knives, needles, and drills, or gold and jade, or the remaining wheat in granaries, or chickens and birds, or fish, pickled fish, and condiments, or pure steel weapons and fine porcelain, with a spicy taste.

戌中雜火，主瓦物，兼谷角，其物堅硬，土虛而經火氣，為印位，兵器，塑畫細碎物，為五穀，鐵石，磁器，為犬，為樽瓶甕，味甘。亥為重陽雜木，主墨，兼屑細，其物無定，逐人情意，或近水曲形之物，及小兒戲耍物，為管鑰圖車，為豕，魚鱉，蝦鱟水族，為水果，為臺格磁器，味咸。

The branch 戌 contains fire, governing tiles, and also grains and animal horns; this substance is hard, with loose earth that has been burned; specifically, it can refer to the position of seals, weapons, clay figurines and painted decorations, grains, iron and stone, porcelain, dogs, and wine vessels and jars, with a sweet taste. The branch 亥 represents heavy and miscellaneous wood, governing ink, and also fine particles; this substance has no fixed form, changing according to human will, or curved objects near water, and toys for children; specifically, it can refer to keys, books, carts, pigs, fish, shrimp, crabs, and lobsters, fruits, porcelain with frameworks, and has a salty taste.

甲青，乙碧，丙赤，丁紫，戊黃，己紅，庚白，辛縹，壬黑，癸綠。剛日視日上，柔日視辰上，陽辰則視陽干之色，陰辰則從陰干之色，兼以四時五行為斷，旺從本色，相從子色，死從妻色，囚從鬼色，休從母色。

According to the ten Heavenly Stems, the colors of objects are determined as follows: Jia is green, Yi is emerald green, Bing is red, Ding is purple, Wu is yellow, Ji is red, Geng is white, Xin is light green (piao), Ren is black, and Gui is green. On a yang day, the color is determined by the Day Stem; on a yin day, it is determined by the Day Branch. If it falls on a yang branch, use the color of the yang Heavenly Stem; if it falls on a yin branch, use the color of the yin Heavenly Stem. Then combine with the Five Phases of the four seasons: when the element is in its prime, use its own color; when in the phase of mutual generation, use the color of "son" (what I generate); when in the phase of death qi, use the color of "wife" (what I overcome); when in the phase of imprisonment, use the color of "ghost" (what overcomes me); and when in the phase of rest, use the color of "mother" (what generates me).

凡用神旺，主圓軟，相主方嫩，死主僵直，囚主細碎，休主輕缺，長生新小，沐浴滑澤，冠帶色枯，臨官新壯，帝旺近貴爭用物，自衰至養皆廢棄舊物。

The flexible approach to the game of shooting a covered object: if the useful god is in its prosperous state, the object is round and soft; if it is in its auxiliary state, the object is square and tender; if it is in death qi, the object is stiff and straight; if it is in captivity, the object is fragmented; if it is in rest qi, the object is light and broken. Then, according to the twelve positions of growth: "growth" indicates something new and small; "bathing" indicates something smooth and moist; "capping" indicates something with dull color; "officialdom" indicates something new and strong; "prosperity" indicates something that is competing for use by the nobleman; from "decline" down to "nourishment," all indicate discarded old objects.

罡加孟，物在右手，加仲季，物在左手。年為萬，月為千，日為百，辰為十，時為零，錢一為一，人十為一。獸八為一，獸八為一，禽五為一，旺數倍，相數因，囚數乘，休本數，死無氣及空亡減半，孤空十減三。

The Tiangang (Chen) is placed on the four beginning months; the direction is in the right hand. If it is placed on the four middle months and the four seasons, the direction is in the left hand. The numerical positions are: year is ten thousand, month is thousand, day is hundred, day branch is ten, and hour is one. The calculation method is: money is counted as one for one, people as ten for one, animals as eight for one (this sentence is repeated in the original text and is recorded as is), birds as five for one. Then adjust according to the qi: the flourishing qi is doubled, the thriving qi is counted as the original number, the imprisoned qi is multiplied, the resting qi is counted as the original number, the death qi has no qi and the ones that fall into kongwang are halved, and the "gu" and "kong" are calculated by subtracting three from ten.

以月將加正時，於方位上傳成四課，天官為體段，月將為物類，人元定顏色，方位驗其真偽，尤當變通言之。五行、十干分配顏色已引於上。

The general method for divining covered objects and things: place the Month General on the correct time, and arrange them according to directions to form the Four Lessons. The Heavenly General determines the form and structure of the object, the Month General determines its category, the hidden heavenly stem determines its color, and the direction is used to verify the accuracy of the divination. Especially, one must be flexible and adaptable, not rigid. The colors associated with the Five Phases and the ten heavenly stems have already been listed above.

水主柔軟細碎之物，當旺亦為水類。詩：平生柔軟賴梳頭，冗雜紛紛不肯休。恰待修為清淨節，倏然功相一時休。火主其物有花紋，經手火氣，其形尖峭也。詩：溫柔性格有文花，生長炎炎富貴家。誤落貧寒禁不得，英雄端的向誰誇？

The Five Phases each govern certain things. Water governs soft and delicate objects; when it is strong, it also governs water-like things. The poem says that it is always soft and needs to be combed, chaotic and never stops; wanting to cultivate a clean and pure character, suddenly its achievements and appearance vanish at once—this refers to things like silk threads and hair combs. Fire governs things with patterns that have been processed by fire, with sharp and steep shapes. The poem says that it is gentle in nature with patterns, growing in hot and wealthy households; once it falls into poor places, it cannot endure, even heroes have no one to boast to—this refers to patterned and sharp fabrics made by fire.

木主其物柔長，或竟是木類。詩：本來形貌自柔綿，矯糅辰為意惘然？異日功成長幾許？昂昂端不負蒼天。金主其物堅剛，亦是方物。詩：頭角崢嶸得自由，須妝體態性風流。莫將方正終身恃，若遇紅光一旦休。

Wood: Represents soft and long objects, or simply wood itself. The poem says it originally has a soft and elongated form, and when it is bent and straightened by people, it feels a sense of melancholy; one day when it becomes useful, how tall can it grow? Standing upright will never disappoint the heavens — this refers to wood that is flexible and can be shaped. Metal: Represents hard and strong objects, as well as square and upright objects. The poem says it has a prominent and unrestrained appearance, and needs to be shaped to show elegance; do not rely solely on being square and strong to remain rigid forever, for once it meets red-hot fire, everything is lost — this refers to metal objects that melt when exposed to fire.

土主變化裝造之物，其形圓如包裹。詩：形體團圓變化妝，層層包裹亦非常。若還參透其中意，只好呵呵笑一場。

Earth: It represents things that undergo transformation and creation, with a round shape like something wrapped up. The poem says that its form is round and its adornments are varied, wrapped in layers in an unusual way; if one can comprehend its meaning, one can only laugh and say so—referring to things that are wrapped in layers and round like a ball.

旺藏袖中之物，當從本屬斷之。詩：形體周全氣象新，成材何用掌中珍？東君收拾身無恙，莫向人前亂惹塵。相主懷中之物，從子屬斷之。如水生木，木乃水之子也。詩：器具修來形貌方，生從水土近山岡。主人少失些兒意，漫向人前說短長。

According to the twelve positions of growth, the interpretation of things is determined. "Prosperity" refers to objects hidden in the sleeves, which are interpreted based on the Five Phases of the Useful God itself. The poem says it is complete in form and has a fresh appearance; once it has been made, why should it still be treated as a treasure in the palm? If the owner keeps it properly, it will be safe and sound, and should not be unnecessarily exposed to dust in front of others. "Appearance" refers to objects carried in the bosom, which are interpreted based on the "child" element generated by the Useful God. For example, water generates wood, so wood is the child of water. The poem says this object, after being made, has a square shape and is born from the land and water, near a hill; if the owner is slightly dissatisfied, he will talk about it freely in front of others.

休主藏置之物，從母色斷。如金生水，金乃水之母也。詩：捫形已覺身如削，惆悵王孫後乖約。首尾狼籍已不堪，誰人肯與平復藥？囚亦藏置之物，從妻屬斷。如水克火，火乃水之妻也。詩：此物從來本自稀，積積塊壘自相依。只因頑鈍如銅鐵，久在人前說是非。

"Xiu" refers to things that are stored away, and it is interpreted according to the color of the "mother" that generates it—such as gold generating water, so gold is the mother of water. The poem says that when touched, it feels as if the form has been thinned out, and the惆怅 (melancholy) of that gentleman who later broke his promise is evident; the beginning and end are in disorder and no longer in shape, so who would be willing to give it a remedy to restore it. "Qiu" also refers to stored things, but it is interpreted according to the "wife" that is overcome by it—such as water overcoming fire, so fire is the wife of water. The poem says that this thing has always been scarce, piled up piece by piece relying on each other; only because it is dull like copper and iron, it has been long displayed in front of people, causing disputes.

天官與月將相剋，藏細之物必是形狀空虛，其中多有損壞。行藏坦坦腹中虛，年貌虺羸就似蕪。莫到偽枯人不取，也曾終日伴侏儒。

When the Heavenly General and the Month General are in mutual control, the hidden essence is a small object, its shape is definitely hollow, and it is mostly broken inside. The poem says it moves and stops with ease but has an empty interior, its appearance weak and thin like wild weeds in a wasteland; do not say it is dry, rotten, and false, for it once accompanied a short person all day—this refers to small hollow and easily damaged objects.

子午占，遇子卯午酉相臨，多是可食之物。子午主斜頭，有孔竅。詩：不扁不方又不圓，慝慝側側易中難。休將頭面人前去，孔竅叢叢不忍看。卯酉占，遇太沖，謂之木鄉臨仲，歲置之物，多是果食。亦主團圓，口有損傷。詩：生意真從樹上來，味中清馥最為魁。食餘留得些兒種，好向園林取次栽。

Divination by the direction of the Month General determines the nature of the object. For the directions of Zi and Wu, if Zi, Mao, Wu, or You are added to the direction, it is mostly about edible things. Zi and Wu indicate a head that is crooked with openings. The poem says it is neither flat, square, nor round, but slanted and awkward to look at, yet easy to handle. Do not show this face to people, as the openings are numerous and unpleasant to look at. For the directions of Mao and You, if Taichong (Mao) is added, this is called Wood Country added to the four middle directions, indicating stored items for the year, mostly fruits. It also suggests a round shape with damage to the mouth. The poem says its vitality truly comes from the tree, with a fragrant taste that is excellent. After eating, leave some seeds to plant in the garden in order.

寅申遇寅申，其物四角，亦是尋常，所有必是貴人手中來也。詩：四角方方縞素身，不論高下總相親，而今體骨如柴瘦，盡為多情亂識人。巳亥占遇巳亥，其物不完，多手足，必自私心乞索中來也。詩：手足叢叢有許多，不圓不扁任推呵。休將氣局歸無用，好向闈中戰睡魔。

Divination by the directions of the Yin and Yang branches: when encountering the direction of Yin or Shen, this thing has four corners and is quite common, surely coming from the Nobleman. The poem says it has four square corners and is entirely white, willing to be close to anyone regardless of their status; now it is thin and frail like firewood, all because of being overly sentimental and recognizing too many people — this refers to a white object with four corners. When encountering the direction of Si or Hai, this thing is incomplete and has many limbs, surely obtained through private begging. The poem says it has many limbs and is neither round nor flat, easily pushed and rolled by others; do not consider this state as useless, it is just right to bring into the examination hall to drive away drowsiness — this refers to an object with many limbs that is incomplete.

辰戌占遇辰戌，其物肩皮帶角，或是獄中及刑法印信、鎖鑰等。詩：杳杳從來未可為，嶄然露出更誰推？總教皮骨當身裹，切忌相逢惹是非。丑未占遇丑未，必主其物有眉目文縐。詩：盡力描摩貌不揚，紋紋縐縐卻顛狂。腰中或勾閒文字，漫向人前說短長。

The directions of Chen and Xu are associated with things that have skin on their shoulders and horns on their bodies, or items used in prisons and legal punishments such as seals and keys. The poem says that these things are always obscure and lack prominence, but once they suddenly appear, who would recommend them? In the end, they are merely covered by skin and bones, so one should be cautious to avoid encountering them and causing trouble. The directions of Chou and Wei are associated with things that have eyebrows and wrinkles. The poem says that even if one tries hard to describe their appearance, they are not outstanding, but the wrinkles make them seem wild. Perhaps they carry some idle writings around their waists, and they often talk much about others in front of people.

功曹旺臨旺，從本屬木類斷之。詩：身居巖谷有名聲，作用全憑刀斧成。半富半貧人不解，空排四柱說枯榮。又當旺受克，或本課化成金，或將金遇伏，當斷以銅鐵錢物。詩：形色蒼蒼扁且圓，曾將絲縷腹中穿。上清童子君知否，一見交人守不堅。又值休囚，必是近廚所放之物。詩：可堪萬事轉頭空，不見嗇兮不見豐。終日庖丁來使役，盛寒時節暖烘烘。

The "Gongcao" (Yin) is strong and flourishing when it is in its旺 position and also rests on a flourishing ground, so it should be interpreted according to its inherent wood category. The poem says it resides in a mountain valley yet has a reputation, and becomes a finished object only through the cutting and chiseling of axes and saws; half rich and half poor, others do not understand, and they merely arrange the four pillars to discuss its prosperity or decline — this refers to wood in the mountains. If "Gongcao" is strong but is overcome, or if the original lesson transforms into metal, or if the metal ruler is subdued, then it should be interpreted as copper or iron money. The poem says it has a dark green color, is flat and round, and was once threaded through its belly with silk; do you know that "Shangqing Tongzi" is another name for copper money? Seeing it immediately makes one unable to hold on — this refers to copper money. If "Gongcao" is in a state of weakness and confinement, it must be something placed near the kitchen. The poem says all things in the end turn to emptiness, neither frugality nor abundance can be seen; it is all day long used by the cook, and even in cold weather it remains warm — this refers to kitchen utensils.

太沖遇相，則為木類。若臨四仲，卻是果品可食。詩：圃內生來體質圓，清香味美自天然。誰知青帝生生意，反作肩斜口有傷。又為絲竹之類，音書之用。詩：朱門錦帳得身遊，功業蕭曹不定休。老邁於今雖莫用，幽闈終日見人羞。又為草箕之類。詩：頭焦髮禿但心存，力盡塵埃不隱淪。記得當年曾貴重，賢人擁抱立柴門。又為竹器或簫笛。詩：當時得意喜填心，一曲君前值萬金。今日不如亭下竹，風來猶得學龍吟。

"Taichong" (Mao) encountering a harmonious energy belongs to the category of wood; if it is placed on the position of the four central directions, it becomes edible fruit. The poem says it grows in the garden, round in shape, naturally fragrant and delicious; who would think that the spring deity's endless vitality ultimately becomes something that causes shoulder pain and mouth injury—referring to the fruit in the garden. Taichong also governs silk and bamboo, used for music and correspondence. The poem says it once roamed among red gates and silk canopies, its achievements not less than Xiao He and Cao Can; yet now, though old and useless, it feels ashamed to be seen all day in the deep palace—referring to stringed instruments. Taichong also governs woven bamboo baskets and winnowing pans. The poem says it has a bald head and sparse hair yet still retains a bit of heart, even when its strength is exhausted and it falls into dust, it refuses to disappear; remembering the days when it was once valuable, held by a virtuous person at the wooden gate—referring to baskets and winnowing pans. Taichong also governs bamboo vessels or flutes and pipes. The poem says it was once prosperous and full of joy, a single melody before the emperor was worth ten thousand gold; today it is no better than the bamboo under the pavilion, which can still imitate a dragon's roar when the wind blows—referring to flutes and pipes.

天罡值相為土類，乃造化所成，又為磁甕之分。詩：陶冶場中幾度難，而今始得至仙壇。酸鹹諸味皆當過，只是空虛口腹乾。又為藥物，又骨角鹽酒。詩：毛類生從玉版坡，蒼公採取用以過。只因性格剛如鐵，春碾成膏內外科。又為蒲、柳、藤、葵、綿織之器。詩：昔時曾住一邱田，資用千金不記季。半儉半豐從子便，也應終日到華筵。

The Tiangang (Chen) meets the harmonious element and belongs to the earth category, formed through the process of shaping and refining, and can be further divided into ceramic jars and pots. The poem says it has undergone many hardships in the kiln, and now it is placed on the immortal altar; it has held various flavors of sour and salty, but its belly is empty and its mouth and stomach are dry—this refers to jars and pots. The Tiangang also governs medicines, bones, horns, salt, and wine. The poem says this creature grows on the jade tablet slope, and was collected by the old hermit who gathers herbs; due to its hardness like iron, it is crushed in spring to make ointments for internal and external medicine—this refers to medicinal herbs. The Tiangang also governs hemp grass, willow branches, vines, sunflower leaves, and woven textiles. The poem says it once grew on a piece of land, and its use cost thousands of gold, with the years unknown; whether in times of scarcity or abundance, it is always available all day for grand banquets—this refers to woven items made from hemp, willow, vines, and sunflower leaves.

太乙旺相近火氣之物，或燒鑄陶冶之器。詩：居近炎炎兩淚垂，終朝煩惱著蒸炊。近來身體猶狼狽，卻要為時不得為。若帶休囚，則為鋼鐵，經火煅成。詩：形圓身著上清裳，貴賤相親愈不忌。文字眼看能幾許，終得開口論九黃。以下又擬：詩：拔宅徙來謂水濱，賢愚不論總相親。只因顏色經人眼，致使王孫逐後塵。

Taiyi (Si) is prosperous and strong, representing things close to fire or objects made through smelting and pottery. The poem says it resides in a hot place, with tears flowing down both cheeks, constantly troubled by boiling and cooking; recently its body has become even more miserable, wanting to do something but unable to accomplish it—this refers to cooking utensils on the stove. If Taiyi is weak and confined, it refers to iron and steel forged through fire. The poem says it has a round shape, wearing clothes of "Shangqing," and both the noble and the humble are willing to be close to it without any hesitation; the little amount of words in front of it can only be so much, yet it ultimately speaks about the nine yellow numbers—this refers to copper coins and iron objects. The following poem is another: the poem says it moves its whole family to live by the water, treating both the wise and the foolish equally close; just because its color catches the eye, it causes even the noble young master to follow after it—this refers to things that attract people's attention.

勝光旺相，火土之氣凝結而成。詩：貴重將軍籠內收，有時筵席東優遊。樓閣用盡渾無事，只恐收場火蓋頭。又臨仲位而值旺相，為可食之物，或顆粒之餘。詩：碧干青枝葉更蒼，發榮處處競芬芳。而今結果成何用，只好臨風任箕揚。

"Shengguang" (Wu) is prosperous and strong, being something formed by the convergence of fire and earth energies. The poem says it is valuable enough to be kept in a cage by a general, sometimes wandering freely at banquets; even if used up in buildings there is no harm, but fear comes when fire descends upon the head at the end — referring to precious objects made through fire. If Shengguang is placed on the four cardinal positions and is prosperous and strong, it becomes edible, or leftover grains. The poem describes it as having green trunks, blue branches, and even more vibrant leaves, blooming everywhere in competition; now that it has borne fruit, what use is it, but to be carried by the wind and scattered — referring to grain grains.

小吉旺相，原從土氣所生，其物必是婦人筵會上拿來，或是食殘之物。詩：裸體匆匆入上都，轉為衙內作奚奴。主人退卻嫌生硬，好去暄燃問火廚。以下又擬：詩：紋紋縐縐逞嬌情，運轉全憑土內成。知味迎歡人不舍，愛人不亞孔方兄。

"Xiaoji" (Wei) is prosperous and strong, originally born from the earth's energy. This thing must have been brought by a woman from a banquet or left over from a meal. The poem says it came into the capital barefoot in a hurry, soon becoming a servant to the official's son; the master sent it back because it was too raw, so it had to go to the warm kitchen to be cooked—this refers to ingredients that need further processing. Then another poem is written: it says the thing shows off its wrinkles with a charming expression, able to reach this state thanks to growing in the soil; connoisseurs welcome it with joy and are reluctant to let it go, its appeal is no less than that of money—this refers to delicious delicacies grown from the earth.

傳送旺相，主為金銀銅鐵之類，亦主遠路上拿來之物，或貴人，或軍兵，刑法之餘。詩：徵袍藍褸久生塵，不近人君不近神。看透世間興廢事，朱門難當不如貧。以下又擬：詩：來往經營笑語頻，不相親處也相親。佇看才入東鄰富，舍我西鄰卻又貧。

"Chuansong" (Shen) is prosperous and strong, indicating things such as gold, silver, copper, and iron, as well as items brought from afar, or originating from a nobleman, soldiers, or remnants of instruments of punishment. The poem says that this military robe is old and dusty, neither close to the king nor to the gods; having seen the rise and fall of the world, one realizes that wealth is hard to maintain and that contentment with poverty is better—this refers to old items brought back from a distant journey. The following poem is also composed: it says that it travels frequently, with continuous laughter, and even places that were not close become close; looking at it, it enters the eastern neighbor's house and becomes rich, but leaves the western neighbor's house and becomes poor again—this refers to circulating money.

從魁旺相，主為金玉銅鐵之物。臨仲，或為飲食之器，更為妝鏡可知之物。詩：軒帝洪爐早煉成，斑痕磨落月輪生。澄澄表裡虛明體，一掛當前邪魅驚。又為珠石錢物，若臨仲位，必是剛氣，或酒食。詩：山川精蘊氣偏榮，合浦曾交為政榮。堪笑家人懷燕石，卻羞趙璧匪連城。

"Congkui" (You) is prosperous and strong, ruling over metal objects such as gold, silver, copper, and iron; if it is positioned over the four central directions, it may indicate food and utensils, and can be interpreted as a mirror used for grooming. The poem says it was forged long ago in the great furnace of the Yellow Emperor, its blemishes worn away to reveal a bright moon; inside and out clear and transparent, it shines brightly in front of one, causing evil spirits to flee — this refers to a bronze mirror. Congkui also governs pearls, gems, and money; if it is positioned over the four central directions, it certainly carries a hard and rigid energy, or indicates wine and food. The poem says it is the essence of mountains and rivers, with a particularly flourishing aura, and the pearls of Hupo once brought about commendable achievements; it is laughable how people carry ordinary stones as treasures, shamefully surpassing the priceless He Shi Bi — this refers to pearls and gems.

河魁旺相，為火土合成之物。詩：體象端由泥土成，曾居窯內費柴薪。邇來得用入珍重，不記從前在水濱。若帶休囚，主為竹木棉帛之物。詩：蒲葵也解歸掌握，絹素本應捐篋中。莫把暗塵浣明月，好驅大暑來消風。

The "Hekui" (Xu) is prosperous and strong, representing something made from fire and earth combined. The poem says its form was originally made from mud, and used up a lot of firewood in the kiln; recently it has been valued and put to use, forgetting it was once mud by the water's edge—this refers to ceramic wares. If Hekui is weak and confined, it signifies bamboo, wood, cotton, and silk. The poem says the palm-leaf fan also knows to be held in the palm, white silk should be put into the chest; do not use dark dust to wash the bright moon, but rather properly drive away the heat of summer and bring in a cool breeze—this refers to fans and silk.

登明旺相，為細碎柔綿，如絲綿紙料。詩：生長名圓本姓桑，身遇蠶母任顛狂。邇來變化真無比，福將綿綿慶自長。若帶生氣，必是樹木，或園圃中所來之物。詩：春歸閒院綠陰生，極是枝疏未見清。幾度斜易新雨過，鳴蟬聒耳不堪聽。

"Dengming" (Hai) is in its prosperous and strong phase, ruling fine and soft things, such as silk, cotton, and paper. The poem says it grows in a place called Yuan, with the surname Sang, and is at the mercy of the woman who raises silkworms; recently, its transformation is truly remarkable, with continuous good fortune—this refers to silk, cotton, and paper. If Dengming carries "Life Qi," it must be a tree or something from a garden. The poem says spring returns, and green shade appears in an empty courtyard, but the branches are sparse and the elegance is not yet visible; after several slanting winds and new rains, the noisy cicadas become unbearable—this refers to trees in the garden.

神后旺相，為細軟之物，亦主竹木。詩：微渺修長軟且嬌，黑身細體怕風腰。憑人手段難乘器，到底還慶被火燉。又臨於仲位，若帶生氣，其物可食。詩：身在田疇已有時，拾來貧士可充飢。而今有此腌臢病，形體虺羸不可醫。若帶休囚，主為磚瓦銅鐵之屬。詩：可嘆從前未得安，赤身無倚近效原。有時得意翻青眼，便把親朋白眼看。

"Shenhou" (Zi) should be prosperous and strong, indicating fine and soft things, as well as bamboo and wood. The poem describes it as delicate and slender, soft and delicate, with a black body and a slender form, its waist afraid of wind; it is hard to shape into something great by human skill, and in the end must be cooked in a pot — referring to edible fine and soft things. If Shenhou is added to the four cardinal positions and accompanied by "Life Qi," this thing can be eaten. The poem says it has grown in the field for some time, and even a poor scholar can eat it when picked up; now it has caught this dirty illness, its body is so thin it is untreatable — referring to edible things in the field. If Shenhou is weak and confined, it indicates bricks, tiles, copper, and iron. The poem says it is pitiful that it has never been at peace before, lying naked and helpless on the outskirts; sometimes it shows a green eye, but turns its white eye to friends — referring to bricks, tiles, copper, and iron.

大吉旺相，為變化妝造之物，其形如包裹，出園林也。或並作土類推之。詩：園林深處是家鄉，今日身輕入大荒。性躁心粗身不檢，被人舞毒每郎當。若見休囚，則為鋼鐵之物。詩：頑梗非鋼秉性堅，寒泉才隔急趨炎。向來槌打方成器，一得人拈卻帶賢。以下又擬：詩：不藉斧斤惟務入，全憑鑽引亦休嫌。鼎新深去無抽拔，革故歸與有鐵鉗。

"Big吉利" (Chou) when prosperous and strong, signifies things that have undergone transformation and are shaped like packages, originating from gardens; it can also be analyzed according to the earth element. The poem says its homeland is deep within the garden, and today it lightly floats into the wilderness; it is impetuous, crude-minded, and unscrupulous, often being manipulated and in a state of embarrassment - this refers to things shaped like packages from the garden. If "Big吉利" meets a weak and confined state, it refers to metal objects. The poem says it is stubborn but not genuine steel, with a firm nature; it leaves the cold spring eager to approach the furnace; it has always needed hammering to become a tool, and once held in the hand, it appears capable - this refers to metal tools. Then another poem is composed: the poem says it doesn't rely on an axe but just drills inward, relying solely on its drilling power without needing to be嫌弃; during renewal it goes deep and cannot be pulled out, and during change it returns needing iron pliers - this refers to things like nails.

天乙，土神也。四季旺，夏相，秋休，春死，冬囚，旺相為貴重之物，或自貴人手中來，亦由土氣而成。詩：潤澤光明價若鼎，山輝川媚用心求。漢宮解處因情弊，不遇知音莫相揣。若帶休囚，為剛硬之物，或近神祠佛座之物，亦稟庚辛之氣而成。詩：生來細碎接庚辛，剛硬全憑火煅成。曾向神祠依附坐，而今始近孔方兄。

"The Heavenly Stem 'Tian Yi' is the earth deity, which is strong and prosperous in the months of Chen, Xu, Chou, and Wei, the four earthly branches. In summer it is in a secondary position, in autumn it is weak and confined, in spring it is dead, and in winter it is in a state of captivity. When 'Tian Yi' is strong and prosperous, it signifies valuable things, or items coming from the nobleman, formed by the earth's energy. The poem says it is moistening and luminous, its value comparable to a precious cauldron; mountains and rivers shine because of it, and one should seek it with care. Once, in the Han palace, the place where jade was polished had problems due to human relationships; if one does not meet a true understanding person, do not make assumptions—this refers to jade. If 'Tian Yi' is in a state of weakness and confinement, it represents hard objects, or things near shrines and Buddhist seats, formed by the energy of Geng and Xin metal. The poem says it is born fine and fragmented, receiving the energy of Geng and Xin; its hardness is formed through the forging of fire. Once it sat near shrines and Buddhist seats, now it has become close to money—this refers to incense burners and bronze wares."

螣蛇旺相，遇火氣，其物可食。又臨旺為火土合成之類，非貴也。詩：昔日炎炎火煉成，鴛鴦鳩尾立高明。如今拋棄長街裡，何日良士為我營。若課內帶生氣，必為蠢動之物，而撲取以藏置也。詩：兩手如常把美須，從前鏖戰不曾輸。留侯縱有千般計，真待淮陰為婦除。

The Teng Snake should be prosperous and strong when encountering fire qi; whatever it covers can be eaten. If it is placed over a prosperous and strong position, it is like fire and earth combining, which does not count as valuable. The poem says it was once forged in fierce fire, made into swan-like roof tiles and dove-tail roof ridges standing high; now it is discarded on the long street, when will a good craftsman come to repair me? This refers to roof tiles. If the lesson includes 'Life Qi', it must be a living creature that can crawl and move, caught by someone and imprisoned. The poem says it still holds its beautiful whiskers in both hands, never losing in fierce battles before; even if Lord Liu's strategies are countless, one still has to wait for Lord Han Yin to eliminate it—this refers to crabs and shrimps, creatures with whiskers.

朱雀為火神，夏旺、秋囚、春相、冬死、四季休，若旺相為絲綿文綃之物，或花文之類，經火氣而成，亦窯灶所出之物。詩：眾類隨時色不同，雲霞幻出奪天工。文章今古人相比，只恐將來不令終。又為毛羽紙竹之物。詩：光明翠黛一身輕，作用人將手內擎。千古才名憶諸葛，貔貅百萬指揮中。

The Vermilion Bird is the deity of fire, flourishing in summer, in captivity in autumn, in prosperity in spring, and dying in winter. In the months of the four seasons, it rests. When it is prosperous and strong, it presides over silk and patterned thin silk or any object with patterns, things formed through fire, and also over kilns and stoves. The poem says that various things change with the seasons, like clouds and霞changing endlessly; the beauty of literature is compared to these things throughout history, but it is feared that it may not end well—this refers to colorful brocades and silk. The Vermilion Bird also presides over things made of feathers, paper, bamboo, etc. The poem says it is bright, emerald-black, light and delicate, held in the hands of people when used; the enduring fame of a thousand generations reminds one of Zhuge Liang, with a million fierce beasts under his command—this refers to the feather fan.

六合木神也，春旺冬理，秋死夏休，四季囚。旺相為竹木盤盒上攜來之物，或是門戶上取下之物，亦為筐籠已壞之物。詩：團圓體象甚於親，生木全憑矯揉為。莫道胸中空落落，用時一飽自巍巍。或帶休囚，主火土之物，亦是草木之灰。詩：濟用誰知不自昌，傍人門戶倚人牆。近來形體如柴瘦，反被兒童削木榔。

"The六合" is the wood deity. In spring it is prosperous and strong, in winter it is prosperous and strong (the original text says "winter is governed" but it is recorded as "winter is prosperous and strong," so it is kept as is), in autumn it is dead, in summer it is weak, and in the four seasonal months it is confined. When Liu He is prosperous and strong, it signifies things stored in bamboo and wooden trays or items taken from doors and windows, and also things that have already broken or damaged baskets and cages. The poem says its shape is round and it is more intimate than relatives; all wood is made by bending and straightening; don't say it is hollow inside, for when used it can be full and dignified—this refers to bamboo and wooden trays. If Liu He is in a state of weakness and confinement, it signifies fire and earth objects, which are also the ashes of burned grass and wood. The poem says it is useful to people but no one knows it is not prosperous; it is by the door and leans against the wall; recently its form is thin like firewood, and it is even cut into sticks by children—this refers to firewood ashes.

勾陳土神也，同天乙，旺相為土類，亦主硬物磚石等名。詩：泥土陶成性格堅，堆堆積積滿山川。莫言在世無遭架，入海曾經神將鞭。青龍木神也，同六合，旺相為錢貨鐵木之類，亦擬喜慶中來者。詩：舉世昏昏名利間，方兄氣勢自滔天。只因久貯黃金窟，今日偏能化紫蟬。又：詩：卯酉真形兩配合，剛柔成器任琢磨。邇來變化將成用，不似從前怨斧柯。

"Gou Chen" is the earth deity, with its prosperity and strength in the four seasons matching that of "Tian Yi"; when prosperous and strong, it governs earth-related matters and also brick and stone-like hard objects. The poem says it is formed from clay and has a hard nature, piling up to fill mountains and rivers; don't say it has never been used as a structure in the world, for once it entered the sea, it was once driven by the divine general's whip—this refers to bricks and stones. "Qing Long" is the wood deity, with its prosperity and strength in the four seasons matching that of "Liu He"; when prosperous and strong, it governs money and iron and wood, and can also be interpreted as things coming from festive occasions. The poem says that all people are confused and disturbed in the pursuit of fame and fortune, so the气势 of the "Kong Fang Xiong" naturally reaches the heavens; only because it has been long hidden in the golden cave, can it today transform into a purple cicada and fly away—this refers to money. Another poem: the poem says that the true forms of卯 wood and酉 gold combine, with soft and hard elements complementing each other to form objects, ready for shaping at will; recently, these changes are about to be put to use, unlike before when it was resentful of the axe handle—this refers to wooden handles and iron tools.

天后水神，冬旺秋相，夏囚春休，四季死。旺為水族，或絲竹雜項，自婦女手中所成者。詩：溪邊低首隱形蹤，玉體修長興自濃。待得春雷驚蟄兆，此中自有萬般龍。太陰，金神也，秋旺冬囚，春休夏死，四季相。旺則為堅剛銅鐵之物。詩：歐冶當年獨鑄錘，從來形瘦強安排。庖丁不解誰能使，留與馮諼取次彈。

"The Heavenly Empress" is a water deity, which is most prosperous in winter, strong in autumn, restrained in summer, resting in spring, and dead in the four seasonal months. When it is prosperous and strong, it governs aquatic creatures or items made from silk, bamboo, and miscellaneous materials, which are crafted by women. The poem says it hides its form by bowing low by the stream, with a jade-like body that is slender and full of interest; when the spring thunder and the Awakening of Insects arrive, there are myriad dragons within—this refers to aquatic creatures. "Tai Yin" is a metal deity, which is most prosperous in autumn, restrained in winter, resting in spring, dead in summer, and strong in the four seasonal months. When it is prosperous and strong, it governs hard and strong metal objects such as copper and iron. The poem says that Ou Yezi once forged it alone; it has always been slender in form andwith difficulty arranged for use; the cook does not understand it, and who could wield it, so it was left for Feng Xuan to play with casually—this refers to a long sword.

又為絲絹，或手帕四方之物。詩：端的平平軟且方。腹中雲雁自成行，推將蜀錦頻珍重。屢向人前斗寵光。又詩：誰道胸中方斛寬，因何形象小團圓。有時舒展高樓上，貴重人家自取看。

"Tai Yin" also governs silk and satin, or handkerchiefs and other square objects. The poem describes it as flat, soft, and square, with clouds and geese formations woven inside, arranged in order; it elevates shu-jin repeatedly, and is often competed for in public to display its brilliance—this refers to silk handkerchiefs and brocades. Another poem says: who says its chest is square and spacious like a measure? Why does its form appear as a small round lump? Sometimes it is spread out on a high building, and the wealthy will take it to view—this refers to a rolled-up silk painting.

元武水神，旺相為柔軟之物，亦主紙筆之具，要與天后相稱，更是陰人攜帶之物。詩：身樣輕輕冗更長，蒙恬未遇不為良。有時攢戲憑揮灑，廢棄還應作冢藏。詩：能教音信通千里，解使文章運入邊。惆悵江郎驚夢裡，姻緣自負好文章。

"Yuanwu" is a water deity, and when prosperous and strong, it governs soft things, as well as paper, pens, and writing implements, which should be consistent with the symbolic representation of "Heavenly Empress." It also presides over items that women carry with them. The poem describes its form as light and slender, and it is not considered good unless it is associated with Mengtian; sometimes it gathers together for people to use, and after being discarded, it should be buried as a pen冢—referring to the writing brush. Another poem says it can enable messages to reach thousands of miles and allow writings to be sent to the frontier; regrettable is Jiang Yan being startled awake from a dream, thus losing a romantic relationship and wasting his excellent writings—referring to paper and letters.

太常土神也，同天乙，旺相主物生土中，或食物從婦女手中來。詩：物類端從婦女來，不妨庖內自安懷。還經火氣成時用，莫去匆匆亂照埃。又主絲綿之物。詩：雙股攜來軟且長，人人用汝繫輕狂。有時腐凍還留得，送入他人作豬漿。

"Tai Chang" is the earth god, whose prosperity and decline over the four seasons match that of "Tian Yi"; when prosperous and strong, it governs things growing from the earth or food given by women. The poem says this thing comes straight from the hands of women, so it is safe to stay in the kitchen; it still needs to be cooked over fire to become useful, so do not hastily illuminate the dust—this refers to ingredients produced from the earth. "Tai Chang" also governs silk and cotton. The poem says it comes in two strands, soft and long, used by everyone to tie up light-hearted things; sometimes it freezes and rots but is still kept, given to others as feed for pigs—this refers to silk and cotton ropes.

白虎金神也，同太陰，旺相為剛硬之物，或銅鐵刀刃之類。若帶休囚之氣，主角骨尾舌。詩：頑鐵人言剛且奇，而今扯得嫩如絲。良工買取妝花樣，且向風前折樹枝。天空土神也，同天乙，旺相亦為土類，或自僧道中來。若帶水火金氣，為爐冶所成之物。詩：一氣呵成體益堅，空空如也出新鮮。雖然不作佳賓用，終日房中不宜閒。又藥物之類。詩：腰細尼姑腹痛忙，紅紅產下幾兒郎。心靈計巧團圓了，更是消災赴道場。

The White Tiger is a metal deity, with its prosperity and decline in the four seasons matching that of the Tai Yin. When it is prosperous and strong, it signifies hard objects or items such as copper and iron blades; if it carries the quality of being weak and confined, it refers to animal horns, bones, tails, and tongues. The poem says that people all say this stubborn iron is both hard and strange, now drawn out so tenderly like silk; a good craftsman buys it to embellish patterns, temporarily taking it to the wind to bend branches—this refers to iron wire and hooks. The Tian Kong is a soil deity, with its prosperity and decline in the four seasons matching that of the Tian Yi. When it is prosperous and strong, it signifies soil-related things or items obtained from monks and Taoists; if it carries the qualities of water, fire, or metal, it refers to items forged in a furnace. The poem says it is formed in one continuous motion, its form becoming increasingly firm, appearing hollow yet fresh; although not used to entertain distinguished guests, it remains idle all day in the room—this refers to daily wares made from clay fired in a kiln. Tian Kong also governs medicines. The poem says a thin-bodied nun is busy with stomach pain, and red soil gives birth to several children; she skillfully rolls them into round shapes, even more so to use them for dispelling calamities and attending religious ceremonies—this refers to pills.

子丑寅卯，此四支屬足，遇一發用，即以此斷。詩：蛟宮織就染血青，不用珠穿步步輕。可愛東廊行雪裡，半彎蟾跡印縱橫。卯酉辰戌，此四支屬於腰膝，遇一亦可類推。詩：滿懷異氣飄飄起，曾向宮中寒月嬌。形象曲彎團數尺，平時最喜沉郎腰。午未巳申，此四支為衣領，更屬網巾等物。詩：功成清品駐蓬山，不在澗兮不在巔。近嶺一彎隨處有，任他名利不相干。

Shooting a covering over a person's clothing. The branches Zi, Chou, Yin, and Mao belong to the feet. If any of these branches act as the initiating transmission, then the interpretation should be based on the items on the feet. The poem says it is woven in the dragon palace, dyed a deep blue, without the need for pearls, yet light and graceful with every step; it is adorable as it walks through the snow on the eastern corridor, leaving behind half-moon shaped footprints in all directions — this refers to shoes and socks. The branches Mao, You, Chen, and Xu belong to the waist and knees. If any of these branches act as the initiating transmission, then the interpretation should be based on the items on the waist and knees. The poem says it carries a strange fragrance and rises gracefully, once having been beautiful in the palace against the cold moon; its shape is curved, and when rolled up, it is several feet long, usually favored to be tied around Shen Lang's slender waist — this refers to a sash. The branches Wu, Wei, Si, and Shen belong to the collar, and also indicate headgear such as nets and headscarves. The poem says after achieving success, it is ranked among the refined items, remaining in the蓬 mountain; it is neither in the mountain stream nor on the mountain peak; near the mountain ridge, there is a curve everywhere, regardless of fame and fortune — this refers to headgear such as nets and headscarves.

以所用時及初傳神將決之。子為雲雨或鼠燕。丑為牛馬或車蓋。寅為貴人或書吏。卯為風雷或狐兔。辰為微雨或惡人。巳為晴明或赤雲，或緋衣賓客。午為南方絳云，或人乘馬驢及紫衣。未為老人，或人攜酒食，及羔鷹。申為白雲，或白衣人送物。酉主西方有鳥飛過，或白雲，或白衣人送物。戌為胥吏，及驢犬，或爭訟。亥為黑雲，或皂衣人、豬、犬。

To determine the signs that will manifest in the near future, use the chosen hour and the first transmission's deity. According to the earthly branches: "Zi" indicates clouds and rain, or the appearance of mice or swallows. "Chou" indicates cattle and horses, or a carriage. "Yin" indicates a nobleman, or a clerk. "Mao" indicates wind and thunder, or foxes and rabbits. "Chen" indicates light rain, or the arrival of an evil person. "Si" indicates clear skies, or red clouds, or guests wearing red clothes. "Wu" indicates red clouds in the south, or people arriving on horses or donkeys, or someone wearing purple clothing. "Wei" indicates an old person, or someone bringing wine and food, or lambs and eagles. "Shen" indicates white clouds, or someone wearing white clothes bringing something. "You" indicates birds flying over the west, or white clouds, or someone wearing white clothes bringing something. "Xu" indicates clerks, or donkeys and dogs, or disputes. "Hai" indicates black clouds, or someone wearing black clothes, or pigs and dogs.

天乙五色云，或貴官，及異服尊長。螣蛇驚怕、憂戚事。朱雀南方鳥鳴，或南方有人將文字來。六合風雷，兼買賣交易，或彩服親朋，及美色婦人。勾陳爭鬥田土事，或褐衣喧譁。青龍人送錢物，或僧道至。天空奴婢持物，或欺詐之事。白虎病人，或喪服人。太常貴官醫儒，或贈酒食。元武黑雲陰雨，或皂衣人，或失物。太陰孝服，或白衣人，或送物。天后微云，或命婦，及異服婦人、僧道。旺相推詳則應，休囚天空空亡皆不應。

The Twelve Heavenly Generals: "Tianyi" indicates the appearance of multicolored clouds, or the arrival of an official of high rank or a respected elder dressed specially. "Teng Snake" indicates fear, alarm, or worries. "Zhu Que" indicates a bird calling in the south or someone sending documents from the south. "Liu He" indicates the occurrence of wind and thunder, and also matters of trade or the arrival of a relative dressed in colorful clothes or a beautiful woman. "Gou Chen" indicates disputes over land or property, or a person dressed in brown clothes making a loud noise. "Qing Long" indicates someone bringing money or goods, or the arrival of a monk or Taoist. "Tian Kong" indicates servants bringing something or fraud occurring. "Bai Hu" indicates the arrival of a sick person or someone in mourning clothes. "Tai Chang" indicates the arrival of an official, a doctor, or a scholar, or someone offering wine and food. "Yuan Wu" indicates dark clouds and rain, or the arrival of a person dressed in black clothes, or something being lost. "Tai Yin" indicates matters related to mourning clothes, or the arrival of a person dressed in white clothes, or someone offering something. "Tian Hou" indicates thin clouds in the sky, or the arrival of a woman who has received an official title, or a woman dressed specially and monks or Taoists. These should be carefully interpreted when they are in a prosperous and strong state; if they are weak and confined, or if they meet "Tian Kong" or Kongwang, they will not be valid.

維揚舊本六壬銀河棹真本卷終

The true original version of the Yuzhou edition of "Liunin Yinhedao" concludes here with the complete text.