Liu Ren Jing Wei (六壬經緯)

丹徒毛氏以數學名於鄉薦，紳士大夫咸欽其術。有毛生者，持《六壬經緯》來謁，請為序。其書六卷，曰演法，曰神煞，曰格局，曰斷占，曰類相，曰定式，條分縷析，皆其祖父所傳，秘不示人者。

The Mao family from Dantu County is well known in the local scholarly community for their expertise in "mathematics," which refers to the study of numerical calculations. The local gentry and those who have pursued official careers all hold great admiration for the family's skills. One young member of the Mao family came to visit me with a copy of The Warp and Weft of Liuren, asking me to write a preface for it. This book consists of six volumes, named sequentially as The Method, The Divine Stars, The Patterns, The Divination and Judgment, The Categories and Correspondences, and The Fixed Forms. Each section is clearly separated and thoroughly analyzed, presenting the content in a highly organized manner. All the material in the book comes from the family's scholarly tradition passed down through two generations, the grandfather and father, and has been kept secret throughout the years.

餘儒家也，儒者言數始《河圖》、《洛書》，大《易》之卦象、《尚書》之《洪範》並言數，而理即寓焉。《春秋左氏傳》所載龜筮之占，其理頗微妙，非有所授受，不得其解。漢以後，各自為家，如九流一十一家，傳其術者，各有師授，莫得而○考。

I am someone who studied Confucian texts. Confucianism discusses "numbers" (shu), originating from the River Chart (He Tu) and the Lo Book (Lu Shu). The hexagrams of the Zhou Changes (I Ching) and the nine categories (jiu chou) discussed in the Shang Shu's Hong Fan chapter also all involve "numbers," and the principles of heaven and earth are embodied within these numbers. The divination practices recorded in the Spring and Autumn Zuo Zhuan, such as oracle bone divination and yarrow stalk divination, are quite subtle. Without direct transmission from a teacher, outsiders would find it extremely difficult to understand. After the Han dynasty, various schools of divination established their own separate doctrines, similar to the nine streams of the Warring States period, dividing into eleven schools. Those who practiced these arts each had their own lineage of teachers, making it impossible for outsiders to trace their origins (the original text is missing one character, represented here by "○," and I dare not make up a replacement).

近世所傳，獨六壬占多奇中，考前代如《常陽經》、《金鑾密記》，亦有所授受。大都自隱其名，弗令人通曉，術家務秘其傳，以矜奇闢云爾。丹徒毛氏擅是術三世矣，毛生欲以是書傳諸人，其意蓋以數者天地自然之理，趨吉避凶亦儒家之道所宜通曉。毛生其不囿於術者歟！生祖一駒、父翥並以術名，生名志道，號鐵甕子，世居丹徒千秋橋畔雲。

Among the various divination methods passed down in recent times, only "Liuren" (Six Changes) has produced the most accurate and verified results. Examining ancient texts on Liuren such as the "Changyang Jing" and "Jinluan Mijì," they all have their own lineage and sources, but most authors conceal their names and do not allow people to fully understand them—this is merely the way of divination practitioners clinging to family traditions, using them to show off their peculiarities. The Ma family from Dantu has been skilled in this art for three generations, yet this Ma gentleman is willing to make his family's secret texts public to the world. His intention is probably to believe that "numbers" are the natural principles of heaven and earth, and that seeking good fortune and avoiding misfortune is a path that Confucian scholars should also be familiar with. This Ma gentleman can indeed be considered someone not confined by the limitations of divination itself! His grandfather was named Yiju, and his father was named Zhu, both well-known for their expertise in divination. The Ma gentleman himself is named Zhidao, with the courtesy name Tiewengzi, and his family has lived in the Qianqiu Bridge area of Dantu County for generations.

雍正三年乙巳五月。賜進士出身、翰林院庶吉士、特授江南鎮江府丹徒縣知縣金溪馮詠拜譔。

Written in the third year of Yongzheng, in the year Yisi (1725), in the fifth month. The compiler: Feng Yong, a person granted the title of Jinshi (imperial scholar), a candidate for the Hanlin Academy, specially appointed as the magistrate of Dantu County, Zhenjiang Prefecture, Jiangnan Province, from Jinxī, Jiangxi. He respectfully compiled this. ('Shujishi' is an official title for newly appointed Jinshi scholars undergoing further training in the Hanlin Academy; 'te shou' refers to an appointment made by imperial decree, not through the regular examination system.)

餘漢儒毛公諱萇裔也，自宋龍圖閣待制諱友公來任鎮江軍府，啟宇千秋橋畔，名曰歸與齋，宦跡居址兩載郡志，丹徒故里由此昉焉。溯友公及道，凡二十一世。

I am a descendant of Mao Chang, a Han dynasty scholar of the classics. Since my ancestor, named You, who held the official position of Dragon Pavilion Attendant during the Song dynasty, served in the military administration of Zhenjiang, built a residence by the Qianqiu Bridge and named it "Guiyu Study," his official career and place of residence were recorded in the county annals of Zhenjiang. It was from this time that the Mao family regarded Dantu as their ancestral home. Counting from my ancestor You down to me, Zhidao, there have been twenty-one generations.

先祖子千公幼習經史，兼精數學，隱茅山白雲觀中，與泰郵鐵山王公、吳門豈金公最契，二相國屢欲薦於朝，卒託疾弗起。吾父際生公敬承家學，為人卜休咎，其應如響。都統北平蔡公、總河長沙陳公知交尤其密，其隱逸事蹟載在郡志，彰彰可考。

My ancestor, Zi Qian Gong, studied classics and historical texts from a young age, and was also skilled in the study of divination. Later, he retired to live in seclusion at the Baiyun Guan in Mao Mountain. He had especially close relationships with Wang Gong from Tieshan in Taizhou and Gaoyou, and Qi Jin Gong from Suzhou. These two gentlemen, who later reached high positions in the government, repeatedly wanted to recommend him to the imperial court, but he always claimed to be ill and refused to come out of seclusion. My father, Ji Sheng Gong, respectfully inherited this family tradition, and practiced divination for others, with his predictions proving as accurate as an echo. He had especially close relationships with Cai Gong, the military commander from Beiping, and Chen Gong, the chief in charge of river channels from Changsha. His story of living in seclusion and refusing official posts is recorded in the local annals, clearly documented for reference.

餘於經史諸書未及肄業，惟專意六壬之法，嘗鑑群書，旁搜秘旨，見諸家簡內有演法而無定式，有格局而無神煞，有類相而無斷占，遂鍵戶潛心，錯綜經緯，條分縷析。一演法，以七例為衡；二定式，以七百二十局為法；三格局，以九十一款為度；四神煞，以四十四種為準；五類相，以綱領一十一門為規；六斷占，以一十三篇為則。

I have not studied enough classical texts and histories, but have instead concentrated my efforts on the art of Liu Neng. I have extensively examined various works on Liu Neng, searching for the essential principles from different schools. I found that some ancient writings only explained the method of casting a lesson 「Yan Fa」 without providing ready-made lesson patterns, some only discussed 「Ge Gu」 without mentioning 「Shen Sha」, and others only dealt with 「Lei Xiang」 (classification of human affairs and natural phenomena) without covering 「Duan Zhan」 (actual divination). Therefore, I secluded myself, integrating these aspects thoroughly, cross-referencing them, and analyzing them clause by clause, to compile this book into six volumes: The first volume, 「Yan Fa」, uses seven general principles to determine the method of casting lessons; the second volume, 「Ding Shi」, establishes seven hundred and twenty ready-made lesson patterns for comparison; the third volume, 「Ge Gu」, defines ninety-one types of patterns as standards; the fourth volume, 「Shen Sha」, selects forty-four kinds of divine influences as criteria; the fifth volume, 「Lei Xiang」, groups them into eleven categories; and the sixth volume, 「Duan Zhan」, establishes thirteen chapters as rules for divining events.

後更詳歸凡例，衍釋精微，公諸同好。乙巳歲太史金溪馮公出宰吾邑，以數學試餘，餘出是書就正，公贈以序，更編入郡志，以垂示將來，不可謂非餘之知遇也。在昔大易始於伏羲，成於文書周孔，天下宗之。六壬始於黃帝，雖有成書，尚未明備，余竊不自揣，纂成是帙，以坊友之請授，之梓人刊以問世，庶使遠近流傳。趨避之道，不可與有志者共喻哉。至於盡洩其傳，質直無隱，《經緯》出而知我罪，惟聽之斯世斯人而已。志道謹序。

After completing the entire book, I further summarized several 'example statements' to elaborate on its subtle points and made them public for those who share my interest. In the year of Yisi, Feng Gong, a man from Jinxī who had served as a Hanlin scholar, was appointed as the county magistrate of Dantu County. He tested me with the study of divination techniques, and I presented this book to him for his guidance. Feng Gong wrote an introduction for me and included the story of this book in the county annals, leaving it for future generations to see. This cannot be said not to be meeting a true understanding. Previously, the Zhou Changes began with Fuxi's hexagrams, and was compiled by King Wen, the Duke of Zhou, and Confucius, and was revered throughout the world. The art of Liuren began with the Yellow Emperor, although there have been books passed down through the ages, they have never been fully explained and made clear. Without measuring my own ability, I compiled this book, and also responded to the request of my publishing friends, entrusting it to the printer to be published, so that it may spread far and wide. The principles of seeking good fortune and avoiding misfortune, should not we explain them together with those who are dedicated to this path? As for revealing my family's teachings completely and without any concealment, once The Warp and Weft of Liuren is published, whether people understand me or blame me, I can only leave it to the judgment of contemporaries. Zhi Dao respectfully concludes.

卷之一　演法　卷之二　定式　卷之三　格局　卷之四　神煞　卷之五　類相　卷之六　斷占

The entire book is divided into six volumes in the following order: Volume One, "Yan Fa," explains the methods of divination; Volume Two, "Ding Shi," arranges various lesson patterns into fixed forms for comparison; Volume Three, "Ge Ju," discusses the names and methods of determining lesson patterns and structures; Volume Four, "Shen Sha," explains the methods of determining and the functions of various deities and spirits; Volume Five, "Lei Xiang," deals with the classification of images representing human affairs and all things; Volume Six, "Duan Zhan," provides categorized explanations of actual divination practices.

一、演法傳述皆訛，學者難以遵守，謹更定七例，為初學之津樑。 二、傳課裝訛，占斷不驗，今立成七百二十局，使學者觀此瞭然，庶幾無惑。 三、格局推設多端，瑕瑜互見，爰增減別成九十一格，其講斷一一載之集中。

The first rule: The method of casting a divination lesson "Yan Fa" has been passed down through generations with many errors, making it difficult for learners to follow. Therefore, I have redefined seven general principles to serve as a bridge for beginners. The second rule: When arranging the "Three Transmissions" and setting up the "Four Lessons," if they are incorrectly arranged, the divination's interpretation will not be accurate. Now I have established all 720 types of lesson patterns in ready-made forms, so learners can understand them at a glance and will not have much doubt. The third rule: In the past, there were many names for divination patterns, with both good and bad ones mixed together. Therefore, I have added some and deleted others, and established 91 new patterns. The explanations and interpretations for each pattern are all included in this book.

四、神煞異說紛紜，並無理據，謹刪定四十四種，增著解義，其無用者皆去之。 五、類相不能盡述，但諸家互相是非，今提綱挈領，只著十一門，覽者由此引申觸類。 六、斷法不可勝紀，然諸家秘旨未傳，謹著一十三篇，如規矩準繩以資幼學，至於變化通微，尤在識者神而明之。

Article four: "Spiritual omens" have always had conflicting interpretations among different schools, and most lack logical basis; I have carefully selected forty-four types and written explanations for each, removing all useless ones. Article five: "Classification of phenomena" (the categorization of human affairs and all things) cannot be fully explained, and different schools often criticize each other; now I have established eleven main categories, allowing readers to extend and apply them through these categories. Article six: There are many methods for divination, too numerous to remember, but the secret techniques of each school have never been made public; I have carefully written thirteen chapters, like the rules and measuring tools of a carpenter, for beginners to follow. As for the myriad changes and subtle understanding in actual situations, that depends on the insight of those who practice it.

目錄：干支　占時　月將　四課　三傳　本命　貴神。正文

This volume contains seven topics: Heavenly Stems and Earthly Branches, Time of Divination, Month General, Four Lessons, Three Transmissions, Personal Destiny, and the Twelve Heavenly Generals (also known as the Noble Spirits). These seven topics explain in order the entire process of casting a divination chart. First, the Heavenly Stems and Earthly Branches are determined as the main elements. Then the time of divination is set, followed by determining the Month General and arranging the Heaven Plate. From the Heaven Plate, the Four Lessons are selected, and from the Four Lessons, the Three Transmissions are derived. A separate Personal Destiny is established to represent the person being divined, and finally, the Twelve Heavenly Generals (Noble Spirits) are placed on the plate. The following is the main content of this volume.

干支 演六壬數，先以本日干支為主，而陰陽五行生剋由是推之。其陽干，甲丙戊庚壬；陽干，乙丁己辛癸。陽支，子寅辰午申戌；陰支，丑卯巳未酉亥。五行，甲乙寅卯屬木，丙丁巳午屬火，庚辛申酉屬金，壬癸亥子屬水，戊己辰戌丑未屬土。生克，水生木，木生火，火生土，土生金，金生水；水克火，火克金，金克木，木克土，土克水。凡占某事，以本日之干為人，本日之支為事。若占某人，則以本日之干為我，本日之支為人。此干支、陰陽、五行、生克之辨也。

The Heavenly Stems and Earthly Branches: To calculate the Six壬 (Six Changes) divination, one must first take the Day Stem and Day Branch of the day of the question as the main reference. All interactions of yin and yang and the Five Phases, including mutual generation and mutual control, are derived from this pair of Day Stem and Day Branch. The ten Heavenly Stems are divided into yin and yang: Jia, Bing, Wu, Geng, and Ren are yang stems; Yi, Ding, Ji, Xin, and Gui are yin stems (the second occurrence of 'yang stem' in the original text is a carving error and is recorded as is). The twelve Earthly Branches are also divided into yin and yang: Zi, Yin, Chen, Wu, Shen, and Xu are yang branches; Chou, Mao, Si, Wei, You, and Hai are yin branches. The assignment to the Five Phases is as follows: Jia and Yi, along with Yin and Mao, belong to wood; Bing and Ding, along with Si and Wu, belong to fire; Geng and Xin, along with Shen and You, belong to metal; Ren and Gui, along with Hai and Zi, belong to water; Wu and Ji, along with Chen, Xu, Chou, and Wei, belong to earth. The order of mutual generation is water generates wood, wood generates fire, fire generates earth, earth generates metal, and metal generates water. The order of mutual control is water controls fire, fire controls metal, metal controls wood, wood controls earth, and earth controls water. When divining about a particular matter, the Day Stem represents 'person' and the Day Branch represents 'matter'; if divining about a particular person, the Day Stem represents 'self' (the person asking the question) and the Day Branch represents 'the other person'. The above explains the distinctions of Heavenly Stems and Earthly Branches, yin and yang, the Five Phases, and their interactions of generation and control.

占時 取時之法，用雷劈棗木，擇十一月壬子日子時制成小盒，圓廣五寸，上下相連，內周圍刻十二塘。用赤珊瑚為珠，從左旋轉，盒面周圍刻十二孔，觀珠所落之處。中雕太極圖，以離坎兩分子午，定其某某時。

"The method of determining the time for divination involves a specific procedure to select the appropriate hour. The family tradition specifies using wood from a jujube tree struck by lightning, carving a small round box in the eleventh month on a Renzi day and hour. The box has a diameter of five inches, with two interlocking layers. The inner layer has twelve recesses around its circumference, corresponding to the twelve earthly branches. A red coral bead is placed inside the box and rotated from left to right. Twelve holes are drilled around the outer edge of the box, and after stopping the rotation, the position where the bead falls determines the corresponding earthly branch for the 'time of divination'. A Taiji diagram is carved in the center of the box's surface, using the positions of the Li and Kan trigrams to fix the 'zi' and 'wu' directions as coordinates for the twelve branches, thus determining the specific hour of divination. (This is the family tradition of the Mao clan for determining the time, differing from the common practice of directly using the time of the question as the 'time of divination' in the system of壬."

月將 正月亥，二月戌，三月酉，四月申，五月未，六月午，七月巳，八月辰，九月卯，十月寅，十一月丑，十二月子。月將既明，則以值月之將加臨，運定之時，餘將左轉，依此周流順布，至於更換值月之將，不可拘定月分，當按歷家中氣交節時刻換之。

The "Month General" is the palace where the sun resides each month, matched in reverse order with the months: the first month uses Hai, the second month uses Xu, the third month uses You, the fourth month uses Shen, the fifth month uses Wei, the sixth month uses Wu, the seventh month uses Si, the eighth month uses Chen, the ninth month uses Mao, the tenth month uses Yin, the eleventh month uses Chou, and the twelfth month uses Zi. After determining the Month General for the month, the Month General for that month is added to the position of the hour determined by the "占时" (hour divination). The remaining eleven generals are then arranged in order to the left, continuing in a cycle, thus completing the Heaven Plate. As for the time when the Month General changes each month, one should not be bound by the start and end dates of the month in the calendar. Instead, it should be based on the moment of the "middle qi" (中气) as determined by the calendar experts. The Month General is changed only after the middle qi has passed.

四課 甲同寅，乙同辰，丙戊同巳，丁己同未，庚同申，辛同戌，壬同亥，癸同丑。其法：先取日干所同之位上之將加於日干上，為第一課。又以第一課位上之將加於第一課上為第二課。次取日支位上之將加於日支上為第三課，又以第三課位上之將於第三課上為第四課。占事者以第一課干陽應人，第三課支陽應事。占人者，以第一課干陽應我，第三課支陽應人。其第二課干陰、第四課支陰，不必論。其支與干所同者，即亦以干論之。

The "Four Lessons" are four paired groups extracted after the Heaven Plate is set. The Heavenly Stems do not have a fixed position on the Earthly Branches, so they must first be assigned to a "Lodging Palace": Jia is assigned to Yin, Yi to Chou, Bing and Wu to Si, Ding and Ji to Wei, Geng to Shen, Xin to Xu, Ren to Hai, and Gui to You. The method of taking a lesson is as follows: first look at the palace where the Day Stem is assigned, and note which general is located on the Heaven Plate above that palace, writing it above the Day Stem; this is the "First Lesson." Then look at the position of that general on the Earth Plate, and note which general is located on the Heaven Plate above that position, writing it above the First Lesson; this is the "Second Lesson." Next, look at the position of the Day Branch, and note which general is located on the Heaven Plate above that position, writing it above the Day Branch; this is the "Third Lesson." Then look at the position of that general from the Third Lesson, and note which general is located on the Heaven Plate above that position, writing it above the Third Lesson; this is the "Fourth Lesson." When divining about an event, the First Lesson (which belongs to the Day Stem and is yang) corresponds to "person," and the Third Lesson (which belongs to the Day Branch and is yang) corresponds to "matter." When divining about a person, the First Lesson corresponds to "self," and the Third Lesson corresponds to "the other." The Second Lesson belongs to the yin aspect of the Day Stem, and the Fourth Lesson belongs to the yin aspect of the Day Branch; they do not require separate discussion. There is another situation: if the Day Branch happens to be the same palace as where the Day Stem is assigned (such as Jia Day encountering Yin Day or Geng Day encountering Shen Day), then this lesson is directly attributed to the Day Stem for analysis.

三傳 四課中取五行上下相剋為初傳，初傳位上之將為中傳，中傳位上之將為末傳，謂之三傳。但四課中先取一下克上為初傳，縱有二三上克下，亦勿論。如無一下克上，方取一上克下為初傳。

The Three Transmissions are three generals derived from the Four Lessons, respectively called the First Transmission, Middle Transmission, and Final Transmission, used to observe the beginning, middle, and conclusion of an event. The method is: among the Four Lessons, find the one where the upper and lower characters belong to the Five Phases and mutually control each other, taking the general that is being used as the First Transmission; the general occupying the position of the First Transmission on the Heaven Plate is the Middle Transmission; and the general occupying the position of the Middle Transmission on the Heaven Plate is the Final Transmission. The three together are called the Three Transmissions. However, the selection has a specific order: among the Four Lessons, if there is any lesson where the lower character controls the upper one (lower controls upper), it is taken first as the First Transmission, even if there are two or three other lessons where the upper controls the lower, they are all disregarded; only when there are no lessons with lower controlling upper, then the lesson with upper controlling lower is taken as the First Transmission. This is known in the school of Ren as the "Thief Control Method" — first looking at the thief (lower controlling upper), then looking at the control (upper controlling lower).

四課中有二三下克上，則取將與干陰陽相比為初傳，或有二三上克下，亦取將與干陰陽相比為初傳。四課中有二三四下克上或二三四上克下，將與干陰陽俱比俱不比，則取寅申巳亥位上為初傳，如無寅申巳亥所乘，則取子午卯酉位上為初傳。或俱是寅申巳亥所乘，或俱是子午卯酉所乘，陽日干則取干兩課，屬日中先見之時為初傳。陰日干則取支兩課屬日中先見之時為初傳。

If there are two or three lessons among the four lessons where "the lower overcomes the upper," and it is not possible to determine immediately, then select the lesson that shares the same yin-yang attribute as the day stem to be the first transmission. "Comparing" means both being yin or both being yang. Similarly, if there are two or three lessons where "the upper overcomes the lower," choose according to the comparison of yin-yang attributes. If there are two, three, or even four lessons where either "the lower overcomes the upper" or "the upper overcomes the lower," and these all share the same yin-yang attribute with the day stem or none do, making it impossible to choose, then look at the positions on the Earth Plate. First, select the one sitting on the positions of寅, 申, 巳, or 亥 (the four beginning positions). If none are on these positions, then select the one sitting on the positions of子, 午, 卯, or 酉 (the four middle positions). If all these lessons are on the four beginning positions or all on the four middle positions and still cannot be distinguished, then look at the yin-yang of the day stem. For a yang day stem, choose the first of the two lessons (the first and second lessons) that appear earlier in the twelve hours of the day. For a yin day stem, choose the first of the two lessons (the third and fourth lessons) that appear earlier in the twelve hours of the day.

四課中若上下俱無克，則取二三四課克干為初傳。如二三四課不克干，則取干克二三四課為初傳。或二將克干，干克二將，亦擇將與干陰陽相比為初傳。四課中上下俱無克，二三四課不克干，干不克二三四課，陽日干取酉上之將為初傳，中傳則取支上將，末傳則取干上將。陰日干取酉下之將為初傳，中傳則取干上將，末傳則取支上將。

If there is no mutual control between the four lessons, look further: select the general from the second, third, and fourth lessons that can control the day stem to serve as the first transmission. This is called "remote control" because the control comes from a distance. If none of these three lessons control the day stem, then take the general that the day stem controls as the first transmission. If there are two generals that control the day stem or the day stem controls two generals, choose one based on the yin and yang relationship with the day stem. If all else fails and there is no control among the four lessons, and neither the day stem nor the day branch control each other, then use the "昴星 method." On a yang day stem, take the general on the heaven plate that is at the earth plate's酉 position as the first transmission, the general on the day branch as the middle transmission, and the general on the day stem as the final transmission. On a yin day stem, take the general on the earth plate that is under the heaven plate's酉 position as the first transmission, the general on the day stem as the middle transmission, and the general on the day branch as the final transmission.

四課中若支加干，或干加支，上下俱無克，二三四課不克干，干不克二三四課，戊辰、戊午日取丑上之將為初傳，丙辰日取戌上之將為初傳，辛丑日取巳為初傳，辛未日取亥為初傳，辛酉日取丑為初傳，中末兩傳俱取干上之將。四課中干支相同，若上下俱無克，不取二三四課克干，不取干克二三四課。甲寅、庚申日取第一課，順數第三將為初傳；丁未、己未、癸丑日第四課逆數第三將為初傳，中末兩俱取干上之將。

In addition to the aforementioned methods, there are two other cases requiring separate rules. The first case occurs when the day branch is added to the day stem's palace or the day stem is added to the day branch's palace (mutual addition of stem and branch), and there is no mutual conflict among the four lessons, nor do the second, third, and fourth lessons conflict with the day stem, nor does the day stem conflict with them. In such cases, the initial transmission is determined based on the day: on Wuchen and Wuwu days, the general at the Earth Plate's Chou position is taken as the initial transmission; on Bingchen day, the general at the Earth Plate's Xu position is taken as the initial transmission; on Xinchou day, the general at the Earth Plate's Si position is taken as the initial transmission; on Xinwei day, the general at the Earth Plate's Hai position is taken as the initial transmission; on Xinyou day, the general at the Earth Plate's Chou position is taken as the initial transmission. The middle and final transmissions are all taken from the general at the day stem's position. The second case occurs when the palace where the day stem resides coincides exactly with the position of the day branch (as previously mentioned, 'the branch and stem are in the same position'), and there is no mutual conflict above and below, nor is there any conflict between the second, third, and fourth lessons and the day stem, nor does the day stem conflict with them. In such cases, on Jiayin and Gengshen days, the third general from the first lesson is taken as the initial transmission; on Dingwei, Jiwei, and Guichou days, the third general counted backwards from the fourth lesson is taken as the initial transmission. The middle and final transmissions are also taken from the general at the day stem's position.

四課中諸將各臨本位，勿論上下有克無克，六甲日三傳寅巳申，六丙日六戊日巳申寅，六庚日申寅巳，壬申日亥申寅，壬午日亥午子，壬辰日亥辰戌，壬寅日亥寅巳，壬子日亥子卯，壬戌日亥戌未，六癸日丑戌未，丁卯、己卯、辛卯日卯子午，丁巳、己巳、辛巳日巳申寅，丁酉、己酉日酉未丑，丁亥、己亥日亥未丑，丁未、己未、辛未日未丑戌，丁丑、己丑、辛丑日丑戌未，辛亥日亥戌未，辛酉日酉戌未，乙丑日辰丑戌，乙亥日辰亥巳，乙酉日辰酉卯，乙未日辰未丑，乙巳日辰巳申，乙卯日辰卯子。

If all the heavenly stems in the four lessons are placed on their own positions (where the heaven plate and earth plate have the same character, i.e., 'Hidden Chant' lesson), then regardless of whether there is a conflict above or below, the three transmissions are taken according to the following fixed patterns. For the six days of Jia, the three transmissions are寅, 巳, 申; for the six days of Bing and the six days of Wu, the three transmissions are巳, 申, 寅; for the six days of Geng, the three transmissions are申, 寅, 巳. For the day of Renshen, the three transmissions are亥, 申, 寅; for the day of Renwu, the three transmissions are亥, 午, 子; for the day of Renchen, the three transmissions are亥, 辰, 戌; for the day of Renyin, the three transmissions are亥, 寅, 巳; for the day of Renzi, the three transmissions are亥, 子, 卯; for the day of Renxu, the three transmissions are亥, 戌, 未; for the six days of Gui, the three transmissions are丑, 戌, 未. For the days of Dingmao, Jimao, and Xinmao, the three transmissions are卯, 子, 午; for the days of Dingsi, Jisi, and Xinsi, the three transmissions are巳, 申, 寅; for the days of Dingyou and Jiyou, the three transmissions are酉, 未, 丑; for the days of Dinghai and Jihai, the three transmissions are亥, 未, 丑; for the days of Dingwei, Jiwei, and Xinwei, the three transmissions are未, 丑, 戌; for the days of Dingchou, Jichou, and Xinchou, the three transmissions are丑, 戌, 未; for the day of Xinhai, the three transmissions are亥, 戌, 未; for the day of Xinyou, the three transmissions are酉, 戌, 未. For the day of Yichou, the three transmissions are辰, 丑, 戌; for the day of Yihai, the three transmissions are辰, 亥, 巳; for the day of Yiyou, the three transmissions are辰, 酉, 卯; for the day of Yixu, the three transmissions are辰, 未, 丑; for the day of Yisi, the three transmissions are辰, 巳, 申; for the day of Yimao, the three transmissions are辰, 卯, 子. In the 'Hidden Chant' lesson, heaven and earth are in the same position, so there is no way to start with a conflict. Therefore, the transmissions mostly come from self-刑 and mutual-刑, and can only be looked up in a separate table.

四課中諸將各臨沖位，若上下俱無克，二三四課不克干，干不克二三四課，辛未日三傳巳丑辰，辛丑日亥未辰，丁丑、己丑日亥未丑，丁未、己未日巳丑丑。凡占人占事以初傳應初，中傳應中，末傳應末。

If all the four lessons fall in positions that are directly opposite to their original positions (heavenly plate covering the opposite position on the earth plate, known as 'reverse echo' lesson), and there is no mutual overcoming between upper and lower, and also the second, third, and fourth lessons do not overcome the day stem, and the day stem does not overcome them, then the three transmissions are determined according to the following fixed patterns: for a day of Xinwei, the three transmissions are Si, Chou, and Chen; for a day of Xinchou, they are Hai, Wei, and Chen; for days of Dingchou and Jichou, they are Hai, Wei, and Chou; for days of Dingwei and Jiwei, they are Si, Chou, and Chou. After determining the three transmissions in this manner, when divining about people or matters, the first transmission corresponds to the beginning of the matter, the middle transmission corresponds to the middle stage, and the final transmission corresponds to the conclusion.

本命 當事者屬相謂之本命，本命即如本人之身。本命位上所乘之神將如日干所乘之神將論焉。

"Benming" refers to the earthly branch of the zodiac corresponding to the year a person is born, for example, someone born in the year of Zi has a benming of Zi. The position of benming is equivalent to the person's own body, and during divination, it is regarded as the person's embodiment. When determining the situation of the person, one should examine the heavenly plate elements that fall on the position of the benming, as well as the deities that ride upon them, using the same method as for the day stem: the day stem represents "I" in terms of circumstances, while the benming represents "I" in terms of personal circumstances, and the two are compared with each other to achieve a comprehensive interpretation.

貴神 貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后為十二神。至演法則有陰陽配合、順逆之道。故六甲、六戊、六庚日丑為陽貴，未為陰貴；六乙六己日子為陽貴，申為陰貴；六丙六丁日亥為陽貴，酉為陰貴；六壬六癸日巳為陽貴，卯為陰貴；六辛日午為陽貴，寅為陰貴。陰陽之道如此。

"The 'Gu Shen' refers to the Twelve Heavenly Generals, consisting of twelve positions: Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. These twelve are placed on the board according to three rules: 'yin and yang', 'coordination', and 'order of direction'. First, the rule of 'yin and yang': the Heavenly Nobleman has two positions for day and night. The one used during the day is called 'Yang Gu', and the one used at night is called 'Yin Gu', determined by the day stem. For six Jia days and six Wu days, 'Chou' is Yang Gu and 'Wei' is Yin Gu; for six Yi days and six Ji days, 'Zi' is Yang Gu and 'Shen' is Yin Gu; for six Bing days and six Ding days, 'Hai' is Yang Gu and 'You' is Yin Gu; for six Ren days and six Gui days, 'Si' is Yang Gu and 'Mao' is Yin Gu; for six Xin days, 'Wu' is Yang Gu and 'Yin' is Yin Gu. This is how the Heavenly Nobleman is divided into yin and yang."

若運定卯辰巳午未申六時者，即以貴人乘其陽貴。運定酉戌亥子丑寅六時者，即以貴人乘其陽貴。配合之道如此。若貴在亥子丑寅卯辰六位，餘神依此左傳加臨。若貴在戌酉申未午巳六位者，餘神依此右傳加臨。順逆之道如此。夫然後三傳、四課、占時一一加乘，凡占人占事，以神乘將，將乘神，相參論斷。

Now regarding the aspect of coordination: if the time determined earlier falls within the six daytime hours of卯, 辰, 巳, 午, 未, and 申, then the nobleman is placed at the 'Yang Noble' position of that day; if the time falls within the six nighttime hours of 酉, 戌, 亥, 子, 丑, and 寅, then the nobleman is placed at the 'Yin Noble' position of that day (the original text writes 'Yang Noble' for both sentences, but the latter should be 'Yin Noble', which is a printing error, and we follow the original text as written). This is the rule for coordinating day and night. Now regarding the aspect of direction: if the nobleman falls within the six positions of 亥, 子, 丑, 寅, 卯, and 辰, then the remaining eleven spirits are arranged in sequence from the nobleman to the left in a clockwise manner; if the nobleman falls within the six positions of 戌, 酉, 申, 未, 午, and 巳, then the remaining eleven spirits are arranged in sequence from the nobleman to the right in a counterclockwise manner. This is the rule for direction. After these three rules are properly established, the three transmissions, four lessons, and the time of divination are then matched one by one with the corresponding spirits; for any divination concerning a person or matter, one examines which spirit is under which general, and which general is carrying which spirit, and considers them together for interpretation.

卷二定式取四課三傳略去。

This book originally had Volume Two, titled "Dingshi" (Fixed Forms), which contained the four lessons and three transmissions of the seven hundred and twenty types of divination cases arranged in ready-made formats for reference. However, the current transmitted edition does not include this volume, leaving only a single line indicating that the four lessons and three transmissions in Volume Two have been omitted. Therefore, the six-volume structure mentioned in the preface of this book is actually readable only as five volumes.

目錄：乾坤、知一、涉害、遙取、昴星、別擇、斷金、伏吟、返吟、歸定、俯就、脫我、歷虛、欺我、取辱、招夫、贅婿、壯基、培本、歸合、求合、連茹、間斷、懸胎、關隔、稼穡、金局、木局、水局、火局、印綬、傷官、官訟、妻財、劫財、遐齡、潔己、凶服、衣祿、崇位、荒淫、從患、昧死、禁繫、決絕、孕兒、異產、刑傷、搖動、破損、仇害、和合、前程、天恩、天禍、及時、失時、既往、將來、時泰、時否、孤寡、螟蛉、鰥居、孀居、失群、干貴、恐懼、文書、交合、爭訟、喜慶、朝天、災喪、宴會、逃脫、闇昧、干婦、斫輪、鑄印、軒蓋、斬關、六陰、六陽、迴環、一體、斬首、斷橋、刖足、始終。正文

This volume establishes ninety patterns of divination, which can be grouped into nine categories according to their nature. The first group consists of nine patterns—Qian and Kun, Zhī Yī, She Hài, Yáo Qǔ, Mǎo Xīng, Bié Zhé, Duàn Jīn, Fú Yín, and Fǎn Yín—which are classified based on different methods of determining the first transmission. These can be called "Nine Doors of Fixed Lessons." The second group includes twelve patterns—Guī Dìng (the text title reads "Guī Fú"), Fǔ Jiù, Tuō Wǒ, Lì Xū, Qī Wǒ, Qǔ Rǔ, Zhāo Fū, Zhuì Xù, Zhuàng Jī, Péi Běn, Guī Hé, and Qiú Hé—which discuss the relationships of generation, overcoming, comparison, and union between the day stem and the day branch. The third group comprises nine patterns—Lián Rú, Jiān Duàn, Xuán Tāi, Guān Gé, Jià Sè, Jīn Jú, Mù Jú, Shuǐ Jú, and Huǒ Jú—which discuss the arrangement of the three transmissions in a sequence or a pattern. The fourth group includes five patterns—Yìn Shòu, Shāng Guān, Guān Sòng, Qī Cái, and Jié Cái—which are the five "Useful Gods" (Six Relations). The fifth group consists of twelve patterns—Xiá Líng, Jié Jǐ, Xióng Fú, Yī Lù, Chóng Wèi, Huāng Yín, Cóng Huàn (the text reads "Jiǔ Huàn"), Mèi Sǐ (the text reads "Àn Sǐ"), Jīn Xì, Jué Jué, Yùn Ér, and Yì Chǎn—which are the twelve Long Lives each paired with a Heavenly General. The sixth group includes five patterns—Xíng Shāng, Yáo Dòng, Pò Sǔn, Chóu Hài, and Hé Hé—which discuss the concepts of punishment, conflict, destruction, harm, and union. The seventh group comprises nine patterns—Qián Chéng, Tiān Ēn, Tiān Huò, Jí Shí, Shī Shí, Jì Wǎng, Jiāng Lái, Shí Tài, and Shí Fǒu—which discuss the relationships between the post-horse, the sovereign, the month builder, and the seasonal strength and decline. The eighth group includes five patterns—Gū Guǎ (the text reads "Gū Āi"), Míng Líng, Guān Jū, Shuāng Jū, and Shī Qún—which discuss the five Useful Gods falling into the empty period of the ten days. The ninth group consists of twelve patterns—Gān Guì, Kǒng Jù, Wén Shū, Jiāo Hé, Zhēng Sòng, Xǐ Qìng (the text title reads "Chóng Qìng"), Cháo Tiān, Zāi Sāng, Huì Yàn, Táozhuō, Àn Mèi, and Gān Fù—which are the twelve Heavenly Generals each associated with the twelve palaces in their interpretations. The remaining twelve patterns—Zhuó Lún, Zhù Yìn, Xuān Gài, Zhǎn Guān, Liù Yīn, Liù Yáng, Huí Huán, Yī Tǐ, Zhǎn Shǒu, Duàn Qiáo, Yuè Zú, and Zhōng Sh始终—are classified as miscellaneous patterns. The following is the main text of this volume. (This list actually contains ninety names, one less than the "ninety-one patterns" mentioned in the preface, which is likely due to an omission in the printing.)

乾坤 取一上克下，一下克上為初傳，曰乾坤。凡占人占事，上克下以尊動卑論；下克上以卑動尊論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 知一 二三上克下、二三下克上，取將與干陰陽相比者為初傳，曰知一。凡占人占事，以兩端擇一論，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Qian and Kun": Among the four lessons, if only one lesson is an upper overcoming lower or only one lesson is a lower overcoming upper, then the general of that lesson is taken as the first transmission. This type of lesson pattern is called Qian and Kun—Qian represents superiority and Kun represents inferiority, signifying the relationship between upper and lower. In divination concerning people or matters, if it is an upper overcoming lower, it is interpreted as "the superior initiates and controls the inferior," meaning the superior party such as superiors, elders, or authorities acts first. If it is a lower overcoming upper, it is interpreted as "the inferior initiates and offends the superior," meaning the inferior party such as subordinates, juniors, or outsiders acts first. As for fortune or misfortune and their severity, it still needs to be determined by examining the general that the first transmission is riding upon, the type of divine spirit it belongs to, and the position it occupies among divine spirits. These three factors must be considered together. "Zhi Yi": If among the four lessons, two or three lessons are upper overcoming lower, or two or three lessons are lower overcoming upper, then the general that shares the same yin-yang attribute as the day stem is taken as the first transmission. This type of lesson pattern is called Zhi Yi—among many, only one is taken. In divination concerning people or matters, it is interpreted as "between two extremes, only one can be chosen," meaning the matter has two paths, and one must be chosen. Fortune or misfortune is still determined by examining the general that the first transmission is riding upon, the type of divine spirit it belongs to, and the position it occupies among divine spirits. These three factors must be considered together.

涉害 二三四上克下、二三四下克上，將與干陰旨俱比俱不比，先取寅申巳亥位上為初傳。無寅申巳亥所乘，次取子午卯酉位上為初傳。俱是寅申巳亥所乘、俱是子卯午酉所乘，陽日干取干兩課屬日中先見之時為初傳；陰日干取支兩課屬日中先見之時為初傳，曰涉害。凡占人占事，以見機論，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The method of 'Involving Harm' is applied when among the four lessons, the number of instances where a superior element harms an inferior one reaches two, three, or even four lessons, or the number of instances where an inferior element harms a superior one reaches two, three, or even four lessons. In such cases, all these elements share the same yin or yang attribute as the day stem, making it impossible to choose between them. At this point, one should first look at the positions these elements occupy on the Earth Plate. The one sitting on the four young positions—寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai)—is selected as the first transmission. If none of them are on these four young positions, then the one sitting on the four middle positions—子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You)—is selected as the first transmission. If all the lessons are on the four young positions or all on the four middle positions and it is still impossible to determine which is superior, then for a yang day stem, the one that appears earlier in the twelve hours of the day among the two lessons related to the day stem is selected as the first transmission. For a yin day stem, the one that appears earlier in the twelve hours of the day among the two lessons related to the day branch is selected as the first transmission. This type of lesson pattern is called 'Involving Harm'—meaning that multiple harms are involved, and the one suffering the most harm is chosen. In divination, whether for people or matters, one should follow the principle of 'acting according to the situation as it arises': when the situation is complicated, one must weigh the advantages and disadvantages and make a choice oneself. The fortune or misfortune is still determined by three factors: the heavenly generals riding the elements, the affiliated divine omens, and the accompanying divine omens."

遙取 四課上下剋剋，取二三四課克干、干克二三四課為初傳，曰遙取。凡占人占事將克干以官與夫遙遠論，干克將以財與妻遙遠論。二將克干、干克二將亦以兩而擇一論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 昴星 四課上下無克，二三四課不克干，干不克二三四課。陽日干取酉上將，陰日干取酉下將為初傳，曰昴星。凡占人占事，以鋒刃、驚險論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Remote Taking": When there is no mutual overcoming between the four lessons, take the general that overcomes the day stem from the second, third, or fourth lesson, or the general overcome by the day stem, as the first transmission. This type of lesson is called "Remote Taking" - the overcoming comes from a distance. In divination for people or matters, if the day stem is overcome by another, it is interpreted as "official position and husband are far away," indicating matters related to fame and spouse are distant. If the day stem overcomes another, it is interpreted as "wealth and wife are far away," indicating matters related to wealth and marriage are distant. If there are two generals overcoming the day stem, or the day stem overcomes two generals, choose one from both. The fortune is determined by the general ridden, the inherent divine omens, and the divine omens present. "昴 Star": When there is no mutual overcoming between the four lessons, and neither the day stem nor the lessons overcome each other, on a yang day, take the general on the earth position of You (酉) that is ridden by the heaven plate as the first transmission; on a yin day, take the general on the earth position under the heaven plate You as the first transmission. This type of lesson is called "昴 Star" - You belongs to metal, which is the position of the White Tiger and the mansion of昴. In divination for people or matters, it is interpreted as "a blade strikes the body, danger arises suddenly," indicating matters come suddenly and are dangerous. The fortune is still determined by the general ridden, the inherent divine omens, and the divine omens present.

別擇 支加干、干加支，上下無克，二三四課不克干，干不克二三四課。戊辰、戊午日取丑上將為初傳，丙辰日取戌上將為初傳，辛丑日取巳為初傳，辛未日取亥為初傳，辛酉日取丑為初傳，曰別擇。凡占人占事以另謀別取論，視所乘何神、所屬何煞、所臨何煞定其吉凶。 斷金 甲寅、庚申、丁未、己未、癸丑日，支干相同，曰斷金。凡占人占事以爾我同心論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Separation and Selection": When the day branch is placed into the day stem's palace or the day stem is placed into the day branch's palace, and there is no mutual overcoming among the four lessons above and below, with the second, third, and fourth lessons not overcoming the day stem, and the day stem not overcoming them, this situation has no overcoming to consider. In such cases, the initial transmission is determined by the day's position: on Wuchen day and Wuwu day, the general at the Earth Plate's Chou position is taken as the initial transmission; on Bingchen day, the general at the Earth Plate's Xu position is taken as the initial transmission; on Xinchou day, the general at the Si position is taken as the initial transmission; on Xinwei day, the general at the Hai position is taken as the initial transmission; on Xinyou day, the general at the Chou position is taken as the initial transmission. This type of lesson is called "Separation and Selection"—when the main path is blocked, another path is chosen. When divining about people or matters, it is interpreted as "the original plan is not feasible, and one must consider alternative plans and seek another way." The fortune or misfortune is determined by the heavenly general it rides, the inherent divine omens it belongs to, and the divine omens it is accompanied by. "Breaking Metal": On Jiayin day, Gengshen day, Dingwei day, Jiwei day, and Guichou day, the palace where the day stem resides coincides exactly with the day branch (Jia resides in寅 and the branch is寅, Geng resides in申 and the branch is申, Ding and Ji reside in未 and the branch is未, and Gui resides in丑 and the branch is丑). The stem and branch merge into one, and this type of lesson is called "Breaking Metal"—a phrase taken from the "Great Treatise" of the "Zhou Changes" ("Two hearts in harmony can cut through metal"). When divining about people or matters, it is interpreted as "you and I are in harmony as one." This indicates mutual agreement and the possibility of success through cooperation. The fortune or misfortune is still determined by the heavenly general it rides, the inherent divine omens it belongs to, and the divine omens it is accompanied by.

伏吟 課傳諸將各臨本位，曰伏吟。凡占人占事皆以俯伏勿動論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 返吟 傳課諸將各臨沖位，曰返吟。凡占人占事皆以擊動返復論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Hidden Chant" refers to a situation where in both the Four Lessons and the Three Transmissions, each general remains in its original position, with the Heaven Plate and Earth Plate showing the same character, not moving at all. This type of lesson pattern is called Hidden Chant, meaning it is hidden and motionless, like a person bending down in pain. When predicting human affairs or events, it is generally advised to follow the principle of "security and stillness, not to act recklessly": affairs remain stagnant, plans are delayed, staying put brings no harm, but action leads to loss. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens, and the divine omens it encounters. "Reversed Chant" refers to a situation where in both the Four Lessons and the Three Transmissions, each general falls into the position opposite to its original position, with the Heaven Plate entirely placed in the opposite palace of the Earth Plate, resulting in a complete reversal of the entire chart. This type of lesson pattern is called Reversed Chant, meaning it is a mutual clash and back-and-forth movement, with things going away and returning again. When predicting human affairs or events, it is generally advised to follow the principle of "movement and impact, instability and fluctuation": affairs are repeatedly troubled, what goes away comes back, what is fixed becomes moving; it is advisable to act rather than remain still, and stillness leads to being controlled. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens, and the divine omens it encounters.

歸福 支加干生干，曰歸福。凡占人占事以就我助我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 俯就 干加支受生，曰俯就，凡占人占事以彼助我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 脫我 支加干受生曰脫我，凡占人占事以就我脫我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 歷虛 干加支生支曰歷虛，凡中人占事以就彼脫我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

The following twelve categories all examine the relationship between the Day Stem and the Day Branch after they influence each other in terms of the Five Phases. The Day Stem represents "me," and the Day Branch represents "the other party or matter." "Branch influencing Stem" means the other party comes to me, while "Stem influencing Branch" means I go to the other party. "Returning Blessing": When the Day Branch influences the Day Stem and generates it, it is called returning blessing. In divination about people or matters, it is interpreted as "the other party actively approaches me and helps me," meaning external blessings come to me naturally. "Submissive Approach": When the Day Stem influences the Day Branch and is generated by it, it is called submissive approach. In divination about people or matters, it is interpreted as "I bend down to approach the other party, and the other party agrees to help me," although I must first lower myself, eventually gaining benefits. "Detaching Me": When the Day Branch influences the Day Stem but is generated by me (I generate it), it is called detaching me. In divination about people or matters, it is interpreted as "the other party comes close, but actually comes to drain me." The other party is eager, but in reality, they are seeking benefits, and my wealth leaks out. "Going Through Void": When the Day Stem influences the Day Branch and generates it, it is called going through void. In divination about people or matters, it is interpreted as "I approach, but the other party consumes me." It means going in vain, wasting effort and money (the original text says "凡中人占事" which should be "凡占人占事"). The fortune or misfortune of these four categories should also be judged together with the Heavenly General, the affiliated divine spirits, and the accompanying divine spirits.

欺我 支加干克干曰欺我，凡占人占事以就我欺我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 取辱 干加支受克曰取辱。凡占人占事以就彼欺我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 招夫 支加干受克曰招夫，凡占人占事以妻財就我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 贅婿 干加支克支曰贅婿，凡占人占事以我就妻財論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Qu me": When the day branch is added to the day stem's palace and it comes to overcome the day stem, it is called "Qu me." In divination, this is interpreted as "the other party comes to me to oppress me." It indicates that the other party is not friendly and initiates trouble, placing me in a passive and defensive position. "Qu ru": When the day stem is added to the day branch's palace and is overcome by the day branch, it is called "Qu ru." In divination, this is interpreted as "I go to the other party, but am instead insulted." It indicates that by seeking others, one suffers humiliation, which is self-inflicted. "Zhao fu": When the day branch is added to the day stem's palace and is overcome by the day stem (i.e., the day stem overcomes the day branch), it is called "Zhao fu." In the system of six relations, what is overcome by me is considered "wife and wealth," hence the name. In divination, this is interpreted as "wife and wealth come to me on their own." It indicates that seeking wealth will bring wealth, and discussing marriage will lead to success, as the other party comes to me. "Zhu xu": When the day stem is added to the day branch's palace and it overcomes the day branch, it is called "Zhu xu." Like a man marrying into a woman's family, one must go to the other party. In divination, this is interpreted as "I go to obtain wife and wealth." It indicates that both wealth and marriage can be obtained, but one must personally make efforts and cannot wait idly. The fortune or misfortune of these four patterns should also be considered in conjunction with the heavenly generals, the affiliated divine omens, and the accompanying divine omens.

壯基 支加干比干曰壯基，凡占人占事以就我培我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 培本 干加支比支曰培本，凡占人占事以就彼培彼論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 歸合 支加干合干曰歸合，凡占人占事以就我和好論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 求合 干加支合支曰求合，凡占人占事以就彼和好論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Zhuang Ji": When the day branch is added to the day stem's palace and shares the same five phases as the day stem (meaning "similar" or "same type"), it is called Zhuang Ji. In divination about people or matters, it is interpreted as "the other party comes to join forces with me, strengthening my foundation": indicating assistance from peers or colleagues, leading to increased influence and strength. "Pei Ben": When the day stem is added to the day branch's palace and shares the same five phases as the day branch, it is called Pei Ben. In divination about people or matters, it is interpreted as "I go to help the other party build and strengthen their foundation": the effort is mine, the benefit is theirs, suitable for supporting others' affairs. "Gui He": When the day branch is added to the day stem's palace and forms a Liu He (mutual support) with the day stem, it is called Gui He. In divination about people or matters, it is interpreted as "the other party turns back to reconcile and be friendly with me": indicating successful negotiations, resolution of old grievances, and especially favorable for marriage. "Qiu He": When the day stem is added to the day branch's palace and forms a六合 (mutual support) with the day branch, it is called Qiu He. In divination about people or matters, it is interpreted as "I go to the other party to seek reconciliation": harmony can be achieved, but it requires me to be the first to show humility and make the request. The fortune of these four patterns still needs to be considered together with the accompanying heavenly generals, the affiliated divine omens, and the overlying divine omens.

連茹 三傳亥子丑、子丑寅、丑寅卯、卯辰巳、辰巳午、午未申、申酉戌、戌亥子，曰進茹。亥戌酉、戌酉申、酉申未、申未午、未午巳、午巳辰、巳辰卯、辰卯寅、卯寅丑、寅丑子、丑子亥曰退茹。凡占人占事進茹以牽連引進論，退茹以牽連引退論。視所乘何神、所屬何煞、所臨何煞定其吉凶。若進茹末空，返以退論，退茹末空，返以進論。二者初空以不進不退論。

"The term 'Lian Ru' refers to a lesson pattern where the three transmissions are connected in sequence, with the earthly branches forming a continuous chain. The name is derived from the phrase 'Ba Mao Ru Yi Qi Hui' in the first line of the Tai Hexagram in the Zhou Changes, which means 'pulling out the reeds, their roots are connected together.' If the three transmissions are connected in the order of the twelve earthly branches, it is called 'Jin Ru,' such as Zi Chou Hai, Chou Yin Mao, Yin Mao Chen, Mao Chen Si, Chen Si Wu, Si Wu Wei, Wu Wei Shen, Shen You Xu, You Xu Hai (the original text lists only eight groups, missing four groups: Yin Mao Chen, Si Wu Wei, Wei Shen You, You Xu Hai, which can be supplemented from the following text on Jin Ru divination). If the three transmissions are connected in reverse order of the twelve earthly branches, it is called 'Tui Ru,' such as Hai Xu You, Xu You Shen, You Shen Wei, Shen Wei Wu, Wei Wu Si, Wu Si Chen, Si Chen Mao, Chen Mao Yin, Mao Yin Chou, Yin Chou Zi, Chou Zi Hai (the original text omits the group 'Zi Hai Xu'). In general, when interpreting 'Jin Ru,' the events are considered to proceed one after another forward, indicating continuous progress. When interpreting 'Tui Ru,' the events are considered to move backward one after another, indicating continuous regression. The fortune or misfortune should be determined by the heavenly generals accompanying each of the three transmissions, their associated divine omens, and the divine influences they carry. There are also cases of reverse interpretation: if the final transmission of 'Jin Ru' falls into the旬空 (a void period), there is no forward direction, and it should be interpreted as 'Tui Ru'; if the final transmission of 'Tui Ru' falls into the旬空, there is no backward direction, and it should be interpreted as 'Jin Ru'; if both 'Jin Ru' and 'Tui Ru' have the initial transmission falling into the旬空, then the matter is considered to be stagnant, remaining in place without progress."

進茹：亥子丑曰龍潛，陽光在下，空懷寶以迷邦；子丑寅曰含春，和氣積中，勿炫玉以求售；丑寅卯曰將泰，有虛名而未蒙實惠；寅卯辰曰正和，展經略而果沐恩光；卯辰巳曰離漸，利用賓于王家；辰巳午曰升階，親觀光於上國；巳午未曰鋟陽，名實相須；午未申曰勵明，威權獨盛；未申酉曰回春，若午夜殘燈；申酉戌曰流金似霜橋走馬；酉戌亥曰革故從新，小人進而君子退；戌亥子曰隱明就暗，私事吉而公事凶。

The interpretations for the twelve sections of the "Jin Ru" system are as follows. The section for亥, 子, and 丑 is called "Dragon in Concealment": Yang energy is still concealed beneath, like a person holding a precious jade in his arms while allowing the state to be in disorder (based on the saying from the "Analects of Confucius" "carrying his treasure and letting his country be in confusion"), possessing talent but having nowhere to display it. The section for 子, 丑, and 寅 is called "Containing Spring": warm energy is accumulated internally but has not yet emerged, warning people not to rush to display their treasures for sale, but to conceal their abilities and wait for the right time. The section for 丑, 寅, and 卯 is called "Approaching Prosperity": prosperity is about to arrive but has not yet come, at present one can only have a hollow reputation, with real benefits still to come. The section for 寅, 卯, and 辰 is called "Correct Harmony": spring energy is just right, suitable for displaying one's ambitions and planning, and indeed receiving the grace and favor of the court. The section for 卯, 辰, and 巳 is called "Gradual Separation": taken from the "Zhou Changes" "Observing the brilliance of the state, it is suitable to serve as a guest of the king," suitable for entering officialdom and serving as a guest of the royal family. The section for 辰, 巳, and 午 is called "Ascending the Steps": climbing step by step, personally going to the capital to observe the brilliance of the state, indicating advancement in the court. The section for 巳, 午, and 未 is called "Yang in Full": Yang energy reaches its peak, with name and reality mutually supporting each other, both matching. The section for 午, 未, and 申 is called "Stimulating Brightness": brightness and vigor, authority prevailing at one time. The section for 未, 申, and 酉 is called "Reviving Spring": with autumn energy already arrived, yet talking about reviving spring, like the last flickering light of midnight, with limited brightness, only a hollow reputation. The section for 申, 酉, and 戌 is called "Flowing Metal": metal energy is spreading, like galloping on a frost-covered bridge, extremely slippery and dangerous, strictly avoiding impatience. The section for 酉, 戌, and 亥 is called "Renewing the Old and Embracing the New": at the time of discarding the old and embracing the new, villains are promoted while the virtuous retreat. The section for 戌, 亥, and 子 is called "Concealing Brightness and Entering Darkness": concealing brightness and entering darkness, private matters are auspicious, while public matters are inauspicious.

退茹：亥戌酉曰回陰，心懷闇昧之私；戌酉申曰返駕，主行肅殺之道；酉申未曰出獄，離丑離群，疏者親而親者疏；申未午曰臨陰，行險僥倖，安者危而危者字；未午巳曰漸晞，脫凡俗而漸入高明；午巳辰曰登庸，舍井蛙而旋登月闕；巳辰卯曰正己，人物咸亨；辰卯寅曰返照，行藏攸利；卯寅丑曰聯芳，須知否極泰來；寅丑子曰游魂，坐看事成立敗；丑子亥曰入墓，有收藏之態，仕進無心；子亥戌曰重陰，安嘉遁之貞，寧肯沒齒。三將或空一二，勿以此名實論。

The interpretations for the twelve sections of the "Tui Ru" divination system are as follows. The section named "Hui Yin" (returning to darkness) refers to a reversal of Yin energy, with hidden and improper intentions in the heart. The section named "Fan Jia" (returning to the chariot) indicates turning back, following a path of severe punishment and strict justice. The section named "Chu Yu" (leaving prison) signifies escaping from confinement, leaving behind evil and old company, and gradually moving away from the close to the distant and the distant to the close. The section named "Lin Yin" (approaching darkness) refers to taking desperate risks in pursuit ofby chance (侥幸 means侥幸, which can be translated as "侥幸" or "侥幸" as a term, but here it refers to a chance or luck). The stable turns dangerous, and the dangerous turns stable (the original text mistakenly uses "危者字" where "字" should be "安"). The section named "Jian Xi" (gradually fading) describes like dew gradually drying and the sun rising, moving away from worldly affairs and gradually entering a higher realm. The section named "Deng Yong" (being promoted) indicates being recommended and promoted, leaving behind narrow-minded views and suddenly ascending to the Central Palace in the moon. The section named "Zheng Ji" (rectifying oneself) means first rectifying one's own conduct, thus making both people and things smooth and harmonious. The section named "Fan Zhao" (returning light) refers to the setting sun reflecting, indicating benefits for both entering officialdom and retiring. The section named "Lian Fang" (blossoming in pairs) signifies flowers blooming in pairs, knowing that although currently in difficulty, the extreme of misfortune will turn to good fortune. The section named "You Hun" (wandering soul) refers to a soul wandering outside, only able to watch passively the success or failure of affairs. The section named "Ru Mu" (entering the grave) indicates a sign of concealment and concealment, with no interest in advancing in officialdom. The section named "Chong Yin" (double darkness) refers to an accumulation of darkness, adhering to the proper retreat as described in the "Zhou Yi" (I Ching) "Dun Gua" (Retreat Hexagram), "Jia Dun Zhen Ji" (a proper retreat is auspicious), choosing to remain in retreat for life. For these "Tui Ru" sections, if one or two of the three generals fall into the旬空 (a void period), then these names should not be taken as fixed to make a judgment.

間斷 三傳亥丑卯、子寅辰、丑卯巳、寅辰午、卯巳未、辰午申、巳未申、午申戌、未酉亥、申戌子、酉亥丑、戌子寅曰進間斷。亥酉未、戌申午、酉未巳、申午辰、未巳卯、午辰寅、巳卯丑、辰寅子、卯丑亥、寅子戌、丑亥酉、子戌申曰退間斷。凡占人占事進間以前時隔斷論，退間以退後隔斷論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"Intermittent" is a lesson pattern in the Three Transmissions where the three earthly branches are connected by skipping one position each time - unlike continuous clusters which are adjacent, here there is a gap in between, hence the term "intermittent." Counting forward with each step skipping one position is called "forward intermittent," and there are twelve such patterns: Hai-Chou-Mao, Zi-Yin-Chen, Chou-Mao-Si, Yin-Chen-Wu, Mao-Si-Wei, Chen-Wu-Shen, Si-Wei-You (the original text reads "巳未申," which should be "酉"), Wu-Shen-Xu, Wei-You-Hai, Shen-Xu-Zi, You-Hai-Chou, Xu-Zi-Yin. Counting backward with each step skipping one position is called "backward intermittent," also with twelve patterns: Hai-You-Wei, Xu-Shen-Wu, You-Wei-Si, Shen-Wu-Chen, Wei-Si-Mao, Wu-Chen-Yin, Si-Mao-Chou, Chen-Yin-Zi, Mao-Chou-Hai, Yin-Zi-Xu, Chou-Hai-You, Zi-Xu-Shen. When divining for a person or a matter, "forward intermittent" is interpreted as "moving forward yet being interrupted in the middle," indicating that although the matter progresses, there are obstacles. "Backward intermittent" is interpreted as "retreating also results in being cut off," meaning that even though the matter recedes, it does not reach a clean conclusion. Whether the outcome is auspicious or inauspicious depends on the heavenly generals accompanying the three transmissions, their associated deities, and the accompanying divine influences.

進間，亥丑卯為溟濛而事多闇昧，子寅辰向三陽而漸望光明，丑卯巳為出戶春雷震蟄，寅辰午出三陽金鯉波中，卯巳未迎陽者鳴高岡之鸞鳳，辰午申登三天得雲雨之蛟龍，巳未酉曰變盈秋場登稼，午申戌出三天似鳴鶴之在天，未酉亥為人局主心勞而日拙，申戌子涉三淵當隱於山林，酉亥丑乃凝陰而憂不可解，戌子寅入三淵而枉不能伸。

The interpretations for the twelve branches of the "Jin Jian" system are as follows. Hai, Chou, and Mao are called "Ming Meng": the sky is dark and unclear, and the matters encountered are mostly obscure and indistinct. Zi, Chen, and Wu are called "Xiang San Yang": gradually turning towards the yang energy, the light can be gradually seen. Chou, Mao, and Si are called "Chu Hu": like the spring thunder shaking, the hibernating creatures break the ground and go out, and those who have been lying dormant begin to move. Chen, Wu, and Shen are called "Chu San Yang": like a golden carp leaping out of the center of the waves, it is the time to rise to the surface. Mao, Si, and Wei are called "Ying Yang": like the phoenixes calling from the high hill, their voices are heard outside, and they are in the right time and position. Wu, Shen, and Xu are called "Deng San Tian": like the dragon getting the clouds and rain, rising upward with the wind. Si, Wei, and You are called "Bian Ying": the peak of prosperity is about to change, like the autumn harvest on the field, it is suitable to harvest in time. Wu, Shen, and Xu are called "Chu San Tian": like the crane calling in the sky, its voice is heard in the deep valley, and its status and position are prominent. Wei, You, and Hai are called "Ren Ju": falling into the trap of human affairs, the mind and strength are exhausted, and the situation is getting worse day by day. Shen, Xu, and Zi are called "She San Yuan": crossing the deep abyss, at this time one should retreat into the mountains and forests to protect oneself. You, Hai, and Chou are called "Ning Yin": the yin energy is condensed and does not dissipate, and the worries cannot be resolved. Xu, Zi, and Chen are called "Ru San Yuan": deeply trapped at the bottom of the abyss, wronged and unable to seek justice.

退間，亥酉未為時遁無出潛之意。戌申午曰悖戾有追悔之心。酉未巳勵明者出入從其所便，申午辰凝陽者動止罔戾於心。未巳卯為回明利有悠往，午辰寅為顧祖喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉凝入禍福雙關之道。卯丑亥名斷澗義利分明，寅子戌為冥陽善人是寶。丑亥酉為極陰如月隱西山，子戌申名偃蹇似馬馳棧道。 三將或空一二，勿以此名實論。

The interpretations for the twelve intermittent sections are as follows. The section named "Shi Dun" (Time Retreat) refers to a time of retreat, with no intention of showing oneself. The section named "Bei Li" (Contradiction) indicates actions that go against the right way, leading to regret afterwards. The section named "Li Ming" (Strive for Light) suggests brightness and effort, allowing one to move forward or retreat as convenient. The section named "Ning Yang" (Accumulated Yang) means that yang energy is gathered, so whether one moves or stays still is in accordance with one's true nature. The section named "Hui Ming" (Returning Light) implies a turning back of light, suitable for long-term actions. The section named "Gu Zu" (Looking Back to Ancestors) indicates returning to the root, bringing happiness and peace to the family. The section named "Zhuan Bei" (Turning to Contradiction) means a shift from favorable to unfavorable, being in a state of both good and bad possibilities. The section named "She Ning" (Entering Stagnation) suggests entering a stagnant situation, walking on a path that brings both good and bad outcomes. The section named "Duan Jian" (Broken Stream) is like a stream that has broken, with clear boundaries, distinguishing between righteousness and profit. The section named "Ming Yang" (Hidden Yang) means that there is yang energy even in darkness, so it is valuable to associate with good people. The section named "Ji Yin" (Extreme Yin) indicates that yin has reached its peak, like the moon disappearing behind the western mountain. The section named "Yan Jian" (Obstacle) means a difficult and obstructed situation, like driving a horse along a narrow mountain path. If any of the three generals fall into the旬空 (ten-day void) among these sections, one should not rely on these names to make definite judgments.

懸胎 三傳亥寅巳、寅巳申、巳申寅、申寅亥曰順懸胎，亥申巳、申巳寅、巳寅亥、寅亥申曰逆懸胎。凡占人占事以隱匿懷胎、繼先傳後論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"The 'suspended embryo' is a lesson pattern where all three transmissions fall in the four beginning positions of the twelve earthly branches, namely寅, 申, 巳, and 亥. These four positions are the beginnings of the four seasons, like a fetus suspended and forming within but not yet born, hence the name. When the order is arranged in sequence, it is called 'ascending suspended embryo,' with four patterns:亥寅巳, 寅巳申, 巳申寅, and 申寅亥. When the order is arranged in reverse, it is called 'descending suspended embryo,' with four patterns:亥申巳, 申巳寅, 巳寅亥, and 寅亥申. In divination for people or matters, it is always interpreted according to two meanings: 'something hidden, like a pregnant woman who has not yet revealed her condition' and 'succession from predecessors, passed down to later generations.' This indicates that the matter is still in the stage of incubation and concealment, not yet revealed. In human affairs, it signifies continuation of lineage, inheritance of family business, and similar matters. Whether it is auspicious or inauspicious depends on the heavenly generals accompanying each of the three transmissions, their affiliated deities, and the accompanying deities."

順懸胎：春玄胎者生意已萌於中，夏勵陽者機關略見於外，秋占四牡驅馳不息，冬占全福行止亨通。 逆懸胎：春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含義而無中生有，冬待慶而暗事將明。 三將或空一二，勿以此名實論。

The interpretation of the suspended fetus (xuan tai) is divided according to the four seasons. In spring, it is called "Xuanyu" (Dark Fetus), indicating that vitality has already begun to stir, though it has not yet emerged. In summer, it is called "Liyang" (Strengthening Yang), meaning that the internal mechanisms are already slightly revealed. In autumn, it is called "Simo" (Four Strong Horses), a reference to the poem "Small Ya: Four Strong Horses" from the Book of Songs, suggesting continuous effort without rest. In winter, it is called "Quanfu" (Complete Blessing), meaning that whether traveling or staying, everything will be smooth and favorable. The reverse suspended fetus (ni xuan tai) is also divided according to the four seasons. In spring, it is called "Kangyu" (Excessive Growth), indicating a beginning of vigorous effort followed by slackness. In summer, it is called "Hongjun" (Great Wheel), referring to the wheel of creation and transformation, showing a dignified and balanced state with the ability to govern and judge. In autumn, it is called "Hanyi" (Hidden Meaning), implying that the meaning is concealed and not yet revealed, yet it can generate something from nothing. In winter, it is called "Daiqing" (Awaiting Favor), meaning to quietly wait for good fortune, as hidden matters are about to become clear. If any two of the three generals fall into the旬空 (ten-day void), then these names should not be used to make definitive interpretations.

關隔 三傳子卯午、卯午酉、午酉子、酉子卯曰順關隔；子酉午、酉午卯、午卯子、卯子酉曰逆關隔。凡占人占事以門戶破敗論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"Guan Ge" is a lesson pattern where all three transmissions fall on the four central branches: Zi, Wu, Mao, and You. The four central branches represent the gates of the four directions, and when all three transmissions are at these gate positions, they mutually conflict and block each other, hence the name "Guan Ge." When the transmissions are arranged in order, it is called "Shun Guan Ge," with four patterns: Zi-Mao-Wu, Mao-Wu-You, Wu-You-Zi, and You-Zi-Mao. When the transmissions are arranged in reverse order, it is called "Nie Guan Ge," with four patterns: Zi-You-Wu, You-Wu-Mao, Wu-Mao-Zi, and Mao-Zi-You. In divination for people or matters, it is always interpreted as "gates blocked and family residence ruined": movement is obstructed, internal and external communication is cut off, for residences it indicates damage to the gates, and for human affairs it suggests blocked connections and many obstacles. The fortune or misfortune depends on what heavenly generals each of the three transmissions are riding, what deities they belong to, and what divine omens they are associated with.

順關隔：春占關隔若羝羊觸藩，夏占觀瀾似游魚之吞餌，秋占四季平，日逢望弦晦朔名曰三光不仁，冬占匿陽，時遇卯酉辰戌號為四門俱閉。 逆關隔：春占陷井如鳥投籠，夏占正煩若牛受刃，秋失友既散離而復合，冬出漸名陰極而陽生。 三將或空一二，勿以此名實論。

The interpretation of the "Shun Guan Ge" and "Ni Guan Ge" is divided according to the four seasons. In spring, if "Guan Ge" is drawn, it is like a male sheep using its horn to push against a fence, with the horn stuck in the fence, unable to advance or retreat (based on the phrase from the "Zhou Yi · Da Zhuang" "Dili Yang Chu Fan, Lei Qi Jiao"). In summer, if "Guan Lan" is drawn, it is like a fish seeing the bait on the hook and swallowing it, seeing only benefit and not the harm. In autumn, if "Si Ji Ping" is drawn, if the day falls on the waxing moon, waning moon, full moon, or new moon, it is called "San Guang Bu Ren," meaning the three lights of sun, moon, and stars do not show mercy. In winter, if "Ni Yang" is drawn, yang energy is hidden; if the time also coincides with the hours of卯 (Mao), 酉 (You), 辰 (Chen), or 戌 (Xu), it is called "Si Men Ju Bi," meaning all four gates are closed. For "Ni Guan Ge," in spring, if drawn, it is called "Xian Jing," like a flying bird falling into a cage, trapping itself in a net. In summer, if drawn, it is called "Zheng Fan," like an ox suffering from a blade, restless and uneasy. In autumn, if drawn, it is called "Shi You," meaning lost friends separate first but reunite eventually. In winter, if drawn, it is called "Chu Jie," meaning when yin reaches its extreme, yang energy begins to emerge, and difficulties gradually ease. If among the three generals, one or two fall into the旬空 (a period of emptiness or void), then these names should not be used for definite interpretation.

稼穡 三傳丑辰未、辰未戌、未戌丑、戌丑辰曰順稼穡，丑戌未、戌未辰、未辰丑、辰丑戌曰逆稼穡。凡占人占事以田園植物論。詳稼穡屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The 'Jia Se' pattern refers to a lesson type where all three transmissions fall on the four earthly branches of Chen, Xu, Chou, and Wei, which are the seasonal earth positions. Earth governs farming and harvesting (planting is called 'Jia', gathering is called 'Se'), hence the name. When the order is arranged in sequence, it is called 'Shun Jia Se', with four arrangements: Chou-Chen-Wei, Chen-Wei-Xu, Wei-Xu-Chou, and Xu-Chou-Chen. When the order is reversed, it is called 'Nie Jia Se', with four arrangements: Chou-Xu-Wei, Xu-Wei-Chen, Wei-Chen-Chou, and Chen-Chou-Xu. Whenever divining about people or matters, this pattern is interpreted along the line of 'fields, crops, and planting of grass and trees': the matter in question is usually related to land, property, farming, and harvest, and its nature is slow, steady, and calm. When interpreting, one should first carefully determine which type of divine spirit (such as official, wealth, or ghost) this Jia Se pattern belongs to on the current day, then examine what heavenly generals each of the three generals are riding, what type of divine spirit they belong to, and what divine spirit they are accompanied by, to determine fortune or misfortune."

順稼穡：春稼穡而生長以時，夏遊子而漂流不定，秋地角據一隅而忘天下，冬五墓舍朝市而守丘墟。 逆稼穡：春占越庫，散財不以其道；夏曰轉魁，委任不得其人；秋殺墓勢，將興而將起；冬伏陰，機漸收而漸藏。 三將或空一二，勿以此名實論。

In the context of the "Jia Se" (Jia and Se) divination system, the interpretation varies according to the seasons. In spring, if "Jia Se" is drawn, it is called "Jia Se" again, indicating timely sowing and the growth of crops according to the seasons. In summer, it is called "You Zi," symbolizing a traveler wandering without a fixed destination, with uncertain movements. In autumn, it is called "Di Jiao," suggesting a person confined to a corner, unaware of the vast world, with limited vision. In winter, it is called "Wu Mu," as the earthly branches Chen, Xu, Chou, and Wei are all "mu" (tombs), indicating withdrawal from the world, retreating to desolate places, and a sign of retreat. In the reverse "Jia Se" system, the interpretations also vary by season. In spring, it is called "Yue Ku," meaning exceeding the storage, leading to the wasteful dispersal of wealth without proper direction. In summer, it is called "Zhuan Kui," indicating a change in the person in charge, but the appointment is not suitable. In autumn, it is called "Sha Mu," suggesting the rise of a harsh and destructive force. In winter, it is called "Fu Yin," indicating the gradual withdrawal of vitality and the concealment of life force. If any two of the three generals fall into the "shen kong" (ten-day void), then these names should not be used to make definitive judgments.

金局 三傳巳酉丑、酉丑巳、丑巳酉曰順三合金局，巳丑酉、丑酉巳、酉巳丑曰逆三合金局。凡占人占事以鋒刃、殺氣、金姓、金物、金事、三人、三事、謀合論。詳金局屬何煞，視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"The Gold Formation" refers to the three transmissions (San Chuan) exactly forming the three branches Si, You, and Chou, which constitute the Triple Harmony of Metal. When arranged in order, it is called "Ascending Triple Harmony of Metal," with three possible arrangements: Si-You-Chou, You-Chou-Si, and Chou-Si-You. When arranged in reverse order, it is called "Descending Triple Harmony of Metal," with three possible arrangements: Si-Chou-You, Chou-You-Si, and You-Si-Chou. When divining about people or matters, one should interpret based on the nature of Metal: weapons and blades, a sharp and severe atmosphere, people with surnames containing the radical for metal or belonging to the Metal element, metal objects, and matters related to metal weapons. Since the three branches form a single formation, it also indicates three people or three matters coming together, as well as situations involving a group conspiring or discussing together. When making a judgment, one should first carefully determine which type of celestial demon (shen sha) this Gold Formation belongs to on the given day—whether it is an official (印), wealth (财), ghost (鬼), or robbery (劫)—then examine the three generals (tian jiang) each riding what celestial generals, their own attributes as celestial demons, and their positions on which celestial demon positions, combining all these factors to determine fortune or misfortune.

順局：巳酉丑為從革宜革故鼎新，酉丑巳為獻刃遠近俱被其傷，丑巳酉曰藏金因事而韜。 逆局：酉巳丑為反射懷殺伐以酬恩，巳辰酉為法罡防肅殺之威，酉巳丑曰操會既得莫失。 三將或空一二，勿以此名與合局實論。

The interpretations for the three methods of arranging the "Gold Formation" in a favorable sequence are as follows: Si-You-Chou is called "From Reform," a term originating from the "Book of Documents · Hongfan" which states "Gold is called From Reform," suitable for removing the old and establishing the new, changing the old ways for the new. You-Chou-Si is called "Presenting the Blade," like presenting a blade to others, causing harm to both near and far. Chou-Si-You is called "Hidden Gold," with gold hidden in the earth, requiring concealment and restraint rather than display. For the three methods of arranging the "Gold Formation" in an unfavorable sequence: You-Si-Chou is called "Reflection," like an arrow reflecting back, harboring a desire for revenge while repaying a favor, resulting in resentment within the favor. Si-Chen-You is called "Method and Authority" (the original text refers to "Si-Chen-You," which does not align with the three branches of the Gold Formation, suggesting a possible error where "Chen" should be "Chou"), one should beware of the impending severity. You-Si-Chou is called "Control and Possession," once something is in one's possession, it should not be lost. If among the three branches in the Gold Formation, one or two fall into the旬空 (a void period), then these names and the assumption of a complete formation should not be used for interpretation.

木局 三傳亥卯未、卯未亥、未亥卯曰順三合木局，亥未卯、未卯亥、卯亥未曰逆三合木局。凡占人占事以枝葉、發生、木姓、木物、木事、三人、三事、謀合論。詳木局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The Wood Bureau": When the three transmissions exactly form the three branches Hai, Mao, and Wei, it is called the Wood Bureau, which is the Triple Harmony of the Earthly Branches for Wood. If arranged in order, it is called "Harmonious Triple Harmony Wood Bureau," with three possible arrangements: Hai-Mao-Wei, Mao-Wei-Hai, and Wei-Hai-Mao. If arranged in reverse order, it is called "Reverse Harmonious Triple Harmony Wood Bureau," with three possible arrangements: Hai-Wei-Mao, Wei-Mao-Hai, and Mao-Hai-Wei. In divination, whether for people or matters, the characteristics of Wood are used to interpret the situation: branches and leaves, growth and development, people with surnames containing the radical for Wood or belonging to the Wood element, wooden objects, and matters related to trees or vehicles. Since the three branches form a bureau, it also indicates the gathering of three people, three matters, and conspiracies among many. When interpreting, first determine which type of spirit demon this Wood Bureau belongs to on the given day, then examine the Heavenly Generals each of the three transmissions is riding, their respective spirit demons, and the spirits they are associated with, to determine the fortune or misfortune.

順局：亥卯未曰曲直舉直措枉，卯未亥曰合縱彼我懷仇，未亥卯曰從吉待時而動。 逆局：亥未卯曰轉輪顛蹶自反，未亥卯曰正陽遵發生意，卯亥未曰先春未萌先動。 三將或空一二，勿以此名與合局實論。

The interpretations for the three arrangements of the Wood trinity: Hai-Mao-Wei is called "Quzhi," derived from the "Shangshu · Hongfan" which states "Wood is called Quzhi," indicating the use of upright and righteous people and the dismissal of corrupt and wicked individuals (based on the "Lunyu · Weizheng" which says "Promote the upright and set the crooked aside"). Mao-Wei-Hai is called "Hezong," like the alliances formed during the Warring States period, where alliances were made on the surface but there were lingering resentments between the parties. Wei-Hai-Mao is called "Congji," following the path of good fortune and waiting for the right moment before taking action. For the reverse arrangements of the Wood trinity: Hai-Wei-Mao is called "Zhuannü," like a wheel turning, after falling one must reflect on one's own actions. Wei-Hai-Mao is called "Zhengyang," with righteous yang energy, one should follow the natural tendency of growth. Mao-Hai-Wei is called "Xianchun," acting before the spring season begins, which is premature. If any of the three trigrams in these Wood trinity arrangements fall into the旬空 (a void in the ten-day cycle), then these names and the idea of a complete trinity should not be used for interpretation.

水局 三傳申子辰、子辰申、辰申子曰順三合水局，申辰子、辰子申、子申辰曰逆三合水局。凡占人占事以淵流不息、水姓、水物、水事、三人、三事、謀合論。詳水局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。申子辰曰潤下和順為義，子辰申曰出奇改過自新，辰申子曰呈斗玩其天象。逆局申辰子曰間斗懷中聚秀，辰子申曰循順毋懷躐等，子申辰曰仰玄宜守其困。 三將或空一二，勿以此名與合局實論。

"The Water Bureau": When the three transmissions exactly form the three branches of Shen, Zi, and Chen, it is called the Water Bureau of Triple Harmony, which is the Triple Harmony of the Earthly Branches. When arranged in order, it is called "Forward Triple Harmony Water Bureau," with three arrangements: Shen Zi Chen, Zi Chen Shen, and Chen Shen Zi. When arranged in reverse order, it is called "Reverse Triple Harmony Water Bureau," with three arrangements: Shen Chen Zi, Chen Zi Shen, and Zi Shen Chen. In divination, whether for people or matters, the nature of water is used as a symbol for interpretation: deep and flowing water, continuous and unending, surnames with water radicals or people belonging to the Water element, water-related objects, matters concerning waterways and boats; when the three branches form a complete bureau, it also indicates the gathering of three people and three matters, or a conspiracy among many. When making a judgment, first determine which type of divine evil this Water Bureau belongs to on the given day, then examine what Heavenly Generals each of the three generals are riding on, what divine evils they belong to, and what divine evils they are facing. For the Forward Triple Harmony Water Bureau: Shen Zi Chen is called "Runxia," derived from the "Book of Documents · Hongfan" which says "Water is called Runxia," meaning that gentleness and obedience are appropriate; Zi Chen Shen is called "Chuqi," meaning to achieve victory through unexpected means, capable of reforming and renewing oneself; Chen Shen Zi is called "Chengdou," meaning the Big Dipper is revealed, suitable for observing celestial phenomena and investigating the heavenly timing. For the Reverse Triple Harmony Water Bureau: Shen Chen Zi is called "Jiandou," meaning the handle of the Big Dipper is separated, with refined qualities gathered in the chest but not yet expressed; Chen Zi Shen is called "Xunshun," meaning one must proceed step by step, and should not have the desire to advance beyond one's level; Zi Shen Chen is called "Yangxuan," meaning looking up to the mysterious and dark, but unable to reach it, at this time one should remain content in hardship. Among all these forms of the Water Bureau, if one or two of the three generals fall into the旬空 (decade void), then these names and the assumption of a complete bureau should not be used for judgment.

火局 三傳寅午戌、午戌寅、戌寅午曰順三合火局，寅戌午、戌午寅、午寅戌曰逆三合火局。凡占人占事以虛炎上達、火姓、火物、火事、三人、三事、謀合論。詳火局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

The "Fire Triad" refers to the three branches forming the combination of Yin, Wu, and Xu, which is known as the Triple Harmony of Fire. When arranged in order, it is called the "Forward Triple Harmony Fire Triad," which includes the combinations Yin-Wu-Xu, Wu-Xu-Yin, and Xu-Yin-Wu. When arranged in reverse order, it is called the "Reverse Triple Harmony Fire Triad," which includes Yin-Xu-Wu, Xu-Wu-Yin, and Wu-Yin-Xu. In divination, whenever a person or matter is being considered, the characteristics of fire are used as a reference. Fire is described as floating and rising, with its strength spreading outward and the center being empty. Matters related to fire include surnames with the fire radical, people belonging to the fire element, fire-related objects, and things connected to stoves, lamps, candles, and documents. When the three branches form a triad, it also indicates the gathering of three people or three matters and the possibility of a conspiracy involving many people. When making a judgment, one should first determine which type of divine omen the Fire Triad corresponds to on the given day, then examine the three generals, each of which is riding on a particular Heavenly General, belongs to a specific divine omen, and is accompanied by a certain divine omen, and combine these factors to determine the fortune or misfortune.

順局：寅午戌曰炎上發達為名，午戌寅曰間魁舍賓從庭，戌寅午曰頂墓信問堪輿。 逆局：寅戌午曰華時晴光天表，戌午寅曰就燥行合中庸，午寅戌曰正義朱夏顯形。 三將或空一二，勿以此名與合局實論。

The interpretations for the three arrangements of the fire trigram combinations in a favorable fire configuration are as follows: Yin, Wu, and Xu are called "Yan Shang," a term from the "Book of Documents · Hong Fan" which states "Fire is called Yan Shang," indicating success, prominence, and the achievement of fame. Wu, Xu, and Yin are called "Jian Kui," meaning the leader is separated in the middle, abandoning the position of the guest and taking the correct position, indicating a change in position. Xu, Yin, and Wu are called "Ding Mu," with Xu being the resting place of fire, indicating matters related to messages, inquiries, and ancestral graves and feng shui (the art of geomancy). For the three arrangements of the fire trigram combinations in an unfavorable fire configuration: Yin, Xu, and Wu are called "Hua Shi," a time of brilliance and prosperity, like bright sunlight shining across the sky. Xu, Wu, and Yin are called "Jiu Zao," moving towards dry and hot places, and actions should still follow the middle path, avoiding excessive behavior. Wu, Yin, and Xu are called "Zhi Zheng," meaning righteousness is upright, like the flourishing summer, when all things become clearly visible. If among the three trigrams in any of these configurations, one or two fall into the旬空 (a void period in the ten-day cycle), then these names and the assumption of a complete configuration should not be used for interpretation.

印綬 初傳生干，三傳合局生干，干支合局生干，支上生支、干上生干，干上生支、支上生干，支合局生干，干合局生干，初生中、中生末、末生干，末生中、中生初、初生干，皆曰印綬。凡占人占事，初傳生干起於扶助，或因父母，或傷男女。三傳合局生干，三人三事助我，或傷男女。三傳干支合局生干，眾人眾事助我，或傷男女。支上生支，干上生干，彼我各自有助。干上生支，支上生干，彼我交互相助。支生干，彼助我。支合局生干，彼眾助我。干合局生干，己眾助我。初生中、中生末、末作畫干，末生中、中生初、初生干，連連引進助我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The "印绶" is the first among the five types of useful gods. Any element in the Five Phases that can nourish the day stem is considered as 印绶, just as parents give birth to me, or a superior gives me a seal and belt, hence the name. In the six relations, it represents parents, support, and documents. There are various ways to form 印绶: when the first transmission nourishes the day stem; when the three transmissions form a triple harmony and nourish the day stem; when the three transmissions together with the day stem and day branch form a harmony and nourish the day stem; when the heavenly god on the day branch nourishes the day branch and the heavenly god on the day stem nourishes the day stem; when the heavenly god on the day stem nourishes the day branch and the heavenly god on the day branch nourishes the day stem; when the day branch forms a harmony and nourishes the day stem; when the day stem forms a harmony and nourishes the day stem; when the first transmission nourishes the middle transmission, the middle transmission nourishes the final transmission, and the final transmission nourishes the day stem; or when the final transmission nourishes the middle transmission, the middle transmission nourishes the first transmission, and the first transmission nourishes the day stem. All these are considered 印绶. The method of interpretation is as follows: if the first transmission nourishes the day stem, the matter starts with someone providing support, or it is related to parents, or it may reverse and harm the children (since 印 can control 食伤, and 食伤 represent male and female children). If the three transmissions form a triple harmony and nourish the day stem, it indicates help from three people or three matters, or it may harm the children. If the three transmissions together with the day stem and day branch form a harmony and nourish the day stem, it indicates help from many people and many matters, or it may harm the children. If the heavenly god on the day branch nourishes the day branch and the heavenly god on the day stem nourishes the day stem, it indicates that each has their own helpers. If the heavenly god on the day stem nourishes the day branch and the heavenly god on the day branch nourishes the day stem, it indicates mutual assistance between the two. If the day branch nourishes the day stem, it indicates help from the other party. If the day branch forms a harmony and nourishes the day stem, it indicates help from a group of people from the other side. If the day stem forms a harmony and nourishes the day stem, it indicates help from a group of people from oneself. If the first transmission nourishes the middle transmission, the middle transmission nourishes the final transmission, and the final transmission nourishes the day stem, or if the final transmission nourishes the middle transmission, the middle transmission nourishes the first transmission, and the first transmission nourishes the day stem, all these are considered as a continuous chain of assistance. All these cases should also be interpreted in combination with the riding heavenly generals, the affiliated deities, and the accompanying deities.

傷官 初傳受干生，三傳合局受干生，三傳干支合局受干生，支上受支生、干上受干生，干上受支生、支上受干生，支受干生，支合局受干生，干合局受干生，干生初、初生中、中生末，干生末、末生中、中生初，皆曰傷官。

The "Wounding Official" is the second type of useful god. Any element in the Five Phases that is generated by the day stem is considered Wounding Official. Since what is generated by me represents children and also drains me, it is also called "Theft God" or "Qi Drainer." The situations that form Wounding Official are as follows: the first transmission is generated by the day stem; the third transmission forms a combination and is generated by the day stem; the third transmission together with the stem and branch forms a combination and is generated by the day stem; the heavenly stem above the day branch is generated by the day branch, and the heavenly stem above the day stem is generated by the day stem; the heavenly stem above the day stem is generated by the day branch, and the heavenly stem above the day branch is generated by the day stem; the day branch is generated by the day stem; the day branch forms a combination and is generated by the day stem; the day stem forms a combination and is generated by the day stem; the day stem generates the first transmission, the first transmission generates the middle transmission, and the middle transmission generates the final transmission; the day stem generates the final transmission, the final transmission generates the middle transmission, and the middle transmission generates the first transmission. All these are called Wounding Official. It is named "Wounding Official" because what is generated by me consumes my vital energy and can restrain the official star, making it particularly unfavorable for matters related to seeking official positions.

凡占人占事初傳受干生，起於脫耗，或因男女，或傷夫職。三傳合局受干生，三人三事脫我，或傷夫職。三傳干支合局受干生，眾人眾事脫我，或傷夫職。支上受支生，干上受干生，彼我各自有脫。干上受支生，支上受干生，彼我交互相脫。支受干生彼脫我。支合局受干生，彼眾脫我。干合局受干生，己眾脫我。干生初，初生中，中生末；干生末，末生中，中生初，連連引進脫我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The method of interpreting the Wounding Official (Shangguan) is as follows. If the first transmission is generated by the day stem, the matter begins with consumption, leakage, or expenditure, possibly due to matters concerning children, or injury to the husband and official position (the Wounding Official overcoming the Official Ghost, which represents the husband and official position). If the three transmissions form a combined structure and are generated by the day stem, it indicates three people or three matters consuming me, or injury to the husband and official position. If the three transmissions together with the stem and branch form a combined structure and are generated by the day stem, it indicates many people and many matters consuming me, or injury to the husband and official position. If the heavenly spirit on the day branch is generated by the day branch, or the heavenly spirit on the day stem is generated by the day stem, it indicates that both sides have their own consumption and leakage. If the heavenly spirit on the day branch is generated by the day stem, and the heavenly spirit on the day stem is generated by the day branch, it indicates mutual consumption and leakage between the two sides. If the day branch is generated by the day stem, it indicates that the other party is consuming me. If the day branch forms a combined structure and is generated by the day stem, it indicates that a group of people from the other side is consuming me. If the day stem forms a combined structure and is generated by the day stem, it indicates that a group of people from my side is consuming me. If the day stem generates the first transmission, the first transmission generates the middle transmission, and the middle transmission generates the final transmission, or if the day stem generates the final transmission, the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it indicates a continuous chain of consumption and leakage that gradually drains my vital energy. All these situations should also be considered together with the riding heavenly generals, the affiliated divine omens, and the accompanying divine omens for a comprehensive interpretation.

官訟 初傳克干，三傳合局克干，三傳干支合局克干，支上克支、干上克干，干上克支、支上克干，支克干，支合局克干，干合局剋剋干，初克中、中克末、末克干，末克中、中克初、初克干，皆曰官訟。凡占人占事初傳克干起於官訟，或因夫職，或傷昆弟。三傳合局克干，三人三事傷我，或傷昆弟。三傳干支合局克干，眾人眾事傷我，或傷昆弟。支上克支，干上克干，彼我各自有傷。干上克支，支上克干，彼我交互相相傷。支克干，彼傷我。支合局克干，彼眾傷我。干合局克干，己眾傷我。初克中，中克末，末克干；末克中，中克初，初克干，連連引進傷我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Official litigation" is the third type of useful god, also known as "ghost and evil." Any element in the Five Phases that can overcome the day stem is classified as official litigation. Overcoming the day stem represents authority in the court, a husband in the family, or illness and misfortune in the body, hence the name. The situations that constitute official litigation are: the first transmission overcomes the day stem; the three transmissions form a combination to overcome the day stem; the three transmissions combined with the stem and branch form a combination to overcome the day stem; the heavenly general on the day branch overcomes the day branch, and the heavenly general on the day stem overcomes the day stem; the heavenly general on the day stem overcomes the day branch, and the heavenly general on the day branch overcomes the day stem; the day branch overcomes the day stem; the day branch forms a combination to overcome the day stem; the day stem forms a combination to overcome the day stem (the original text mistakenly adds an extra "overcome"); the first transmission overcomes the middle transmission, the middle transmission overcomes the final transmission, and the final transmission overcomes the day stem; or the final transmission overcomes the middle transmission, the middle transmission overcomes the first transmission, and the first transmission overcomes the day stem. All these are called official litigation. In interpreting, one should still consider the combined judgment of the heavenly generals, the affiliated divine spirits, and the governing divine spirits.

妻財 初傳受干克，三傳合局受干克，三傳干支合局受干克，支上受支克、干上受干克，干上受無克、支上受干克，支受干克，支合局受干克，干合局受干克，干克初、初克中、中克末，干克末、末克中，中克初，皆曰妻財。凡占人占事，初傳受干克起於勞力，或因妻財，或傷父母。三傳合局受干克，三人三事勞我，或傷父母。三傳干支合局受干克，眾人眾事勞我，或傷父母。支上受支克、干上受干克，彼我各自有財。干上受無克、支上受干克，彼我交互取財。支受干克，己勞我。支合局受干克，彼眾勞我。干合局受干克，己眾勞我。干克初、初克中、中克末，干克末、末克中，中克初，連連引進得財。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The wife's wealth" is the fourth type of useful god. Any element in the Five Phases that is overcome by the day stem is considered wife's wealth—what I overcome, at home is wife and concubine, outside is money and goods, hence the name. The situations that constitute wife's wealth are: the first transmission is overcome by the day stem; the third transmission forms a combination and is overcome by the day stem; the third transmission together with the stem and branch forms a combination and is overcome by the day stem; the god on the day branch is overcome by the day branch, and the god on the day stem is overcome by the day stem; the god on the day stem is overcome by the day branch, and the god on the day branch is overcome by the day stem (the original text says "under no attack" but should be "under branch attack"); the day branch is overcome by the day stem; the day branch forms a combination and is overcome by the day stem; the day stem forms a combination and is overcome by the day stem; the day stem overcomes the first transmission, the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission; or the day stem overcomes the final transmission, the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission—these are all considered wife's wealth. The method of interpretation: if the first transmission is overcome by the day stem, the matter begins with effort and labor, or arises from wife or money, or causes damage to parents (wealth overcomes the seal, and the seal represents parents). If the third transmission forms a combination and is overcome by the day stem, it means three people or three matters require my effort, or causes damage to parents. If the third transmission together with the stem and branch forms a combination and is overcome by the day stem, it means many people and many matters require my effort, or causes damage to parents. If the god on the day branch is overcome by the day branch, and the god on the day stem is overcome by the day stem, it means each has their own wealth. If the god on the day stem is overcome by the day branch, and the god on the day branch is overcome by the day stem, it means mutual exchange of wealth. If the day branch is overcome by the day stem, it means the other party requires my effort (the original text says "I labor" but should be "they labor"). If the day branch forms a combination and is overcome by the day stem, it means the other party's group requires my effort. If the day stem forms a combination and is overcome by the day stem, it means my own group requires my effort. If the day stem overcomes the first, the first overcomes the middle, and the middle overcomes the final, or the day stem overcomes the final, the final overcomes the middle, and the middle overcomes the first, all these are considered a continuous process of bringing in wealth. Whether it is auspicious or inauspicious still depends on the heavenly generals it rides on, the nature of the gods it belongs to, and the nature of the gods it is under.

劫財 初傳比干，三傳合局比干，三傳干支合局比干，支上比支、干上比干，干上比支、支上比干，支比干，支合局比干，干合局比干，比曰劫財。凡占人占事，初傳比干起於起於奪財，或因昆弟，或傷妻妾。三傳合局比干，三人三事奪財，或傷妻妾。三傳干支合局比干，眾人眾事奪財，或傷妻妾。支上比支、干上比干，彼我各自奪財。干上比支、支上比干，彼我交互奪財。支合局比干，彼眾奪財。干合局比干，己眾奪財。皆觀所乘何神、所屬何煞、所臨何煞定其吉凶。

"Jie Cai" is the fifth Useful God. Any Five Phases element that is the same as the Day Stem is classified as Jie Cai. When the same element is combined, it is called "Bi" (like), and when the same element takes away from me, it is called "Jie" (steal). In the Six Relations, it represents brothers and sisters, colleagues, and peers. The conditions for Jie Cai are: the First Transmission is the same as the Day Stem; the Third Transmission forms a combination and is the same as the Day Stem; the Third Transmission together with the Heavenly Stem and Earthly Branch forms a combination and is the same as the Day Stem; the Heaven God on the Day Branch is the same as the Day Branch and the Day Stem; the Heaven God on the Day Stem is the same as the Day Branch, and the Heaven God on the Day Branch is the same as the Day Stem; the Day Branch is the same as the Day Stem; the Day Branch forms a combination and is the same as the Day Stem; the Day Stem forms a combination and is the same as the Day Stem. All these are called Jie Cai (the original text "Bi Yu Jie Cai" should be "Jie Yu Jie Cai"). For interpretation: if the First Transmission is the same as the Day Stem, the matter starts with someone trying to take away wealth, or due to brothers, or damaging wife's wealth (Jie Cai overcomes Wife's Wealth). If the Third Transmission forms a combination and is the same as the Day Stem, it indicates three people or three matters trying to take away wealth, or damaging wife's wealth. If the Third Transmission together with the Heavenly Stem and Earthly Branch forms a combination and is the same as the Day Stem, it indicates many people and many matters trying to take away wealth, or damaging wife's wealth. If the Heaven God on the Day Branch is the same as the Day Branch and the Heaven God on the Day Stem is the same as the Day Stem, it indicates that both parties are being taken advantage of. If the Heaven God on the Day Stem is the same as the Day Branch and the Heaven God on the Day Branch is the same as the Day Stem, it indicates that both parties are taking each other's wealth. If the Day Branch forms a combination and is the same as the Day Stem, it indicates that the other party's group is trying to take away wealth. If the Day Stem forms a combination and is the same as the Day Stem, it indicates that one's own group is trying to take away wealth. All these situations should be interpreted together by considering the riding Heavenly General, the belonging God, and the accompanying God.

遐齡 長生煞乘青龍為初傳曰遐齡。凡占人占事以攸遠年高論。詳所屬何煞、所臨何煞定其吉凶。 潔己 沐浴煞乘玄武為初傳曰潔己，凡占人占事以去汙潔身論。詳所屬何煞、所臨何煞定其吉凶。 凶服 冠帶煞乘白虎為初傳，曰凶服。凡占人占事以齊衰孝服論。詳所屬何煞、所臨何煞定其吉凶。 衣祿 臨官煞乘太常為初傳曰衣祿。凡占人占事以出仕食祿論。詳所屬何煞、所臨何煞定其吉凶。

The following twelve sections refer to situations where a particular deity from the twelve long life positions is combined with a specific heavenly general to form the first transmission. Since their energies are compatible, each is given a unique name. "Xialing" (Longevity): The long life deity is combined with the azure dragon as the first transmission. Long life signifies growth and development, while the azure dragon represents joy and celebration. Together, they are interpreted as "long journey, long life." When asking about longevity, it indicates longevity; when asking about matters, it suggests prolonged time. The fortune or misfortune should be determined based on the specific deity and the position it occupies. "Jieji" (Purity): The washing deity is combined with the black tortoise as the first transmission. Washing signifies purification, while the black tortoise represents secrecy and theft. Together, they are interpreted as "washing away dirt, maintaining personal integrity." This indicates the removal of past mistakes and the clarification of hidden matters. The fortune or misfortune is determined in the same way as above. "Xiongfú" (Funeral Robes): The girding deity is combined with the white tiger as the first transmission. Girding signifies wearing robes, while the white tiger represents death and mourning. The combination of wearing robes and mourning is interpreted as "wearing mourning clothes." Mourning clothes are one of the five types of ceremonial attire, indicating family mourning. The fortune or misfortune is determined in the same way as above. "Yilu" (Clothing and Food): The official position deity is combined with the Tai Chang as the first transmission. The official position signifies receivingofficial stipend (salary), while Tai Chang represents clothing and food. Together, they are interpreted as "taking office and receiving salary." This indicates that official positions are secured and that clothing and food are sufficient. The fortune or misfortune should still be determined based on the specific deity and the position it occupies.

崇位 帝旺煞乘貴人為初傳曰崇位，凡占人占事以近帝極貴論。詳所屬何煞、所臨何煞定其吉凶。 荒淫 衰煞乘天后為初傳曰荒淫。凡中人占事以淫色傷身論。詳所屬何煞、所臨何煞定其吉凶。 久患 病煞乘勾陳為初傳曰久患，凡占人占事以疾病纏綿論。詳所屬何煞、所臨何煞定其吉凶。 暗死 死煞乘太陰為初傳曰暗死。凡占人占事以死亡不明論。詳所屬何煞、所臨何煞定其吉凶。

"The Exalted Position": The first transmission is the nobleman riding on the prosperity煞. Prosperity is the most flourishing position among the twelve long life stages, and the nobleman is the most respected deity among the twelve heavenly generals. The respected deity added to the flourishing position, according to the principle of "being close to the emperor and holding the highest position in the court," indicates receiving support from a nobleman, holding a high official position and enjoying prestige. The fortune or misfortune should be carefully determined based on the type of deity and the position of the deity it occupies. "The Lascivious": The first transmission is the heavenly empress riding on the decline煞. Decline is the position where the flourishing turns to decline, and the heavenly empress governs matters related to women and sexuality. The combination of these two, according to the principle of "becoming addicted to female pleasures leading to physical harm," indicates causing damage due to sexual indulgence, with mental and physical exhaustion. The method of determining fortune or misfortune is the same as above. "The Long Suffering": The first transmission is the hook chariot riding on the illness煞. The illness position originally governs illness, and the hook chariot governs entanglement and complications. According to the principle of "disease lingering without resolution," it indicates that illness comes slowly and is difficult to cure. The method of determining fortune or misfortune is the same as above. "The Secret Death": The first transmission is the too阴 riding on the death煞. The death position governs death, and too阴 governs obscurity and ambiguity. According to the principle of "dying in an unclear and unexplained manner," it indicates an event of hidden death, with the cause of death difficult to determine. The determination of fortune or misfortune still requires careful examination of the type of deity and the position of the deity it occupies.

禁繫 墓煞乘天空為初傳曰禁繫，凡占人占事以困守辦禁論。詳所屬何煞、所臨何煞定其吉凶。 決絕 絕煞乘朱雀為初傳曰決絕，凡占人占事以議說斷決論。詳所屬何煞、所臨何煞定其吉凶。 孕兒 胎煞乘六合為初傳曰孕兒，凡占人占事以隱匿懷胎論。詳所屬何煞、所臨何煞定其吉凶。 異產 養煞乘螣蛇為初傳曰異產，凡占人占事以生產異怪論。詳所屬何煞、所臨何煞定其吉凶。

"The Forbidden": The墓煞 (Mù Shà) is on top of Tian Kong (Tiān Kōng) as the first transmission. 墓 (Mù) is a position of storage and blockage, and Tian Kong (Tiān Kōng) signifies falsehood and deception. According to the interpretation of "being confined in one place and restrained by others," this indicates being imprisoned or trapped, or matters being delayed and blocked. Whether it is auspicious or inauspicious depends on the specific type of divine spirit it belongs to and the position of the divine spirit it is located on. "The Final Decision": The绝煞 (Jué Shà) is on top of Vermilion Bird (Zhū Què) as the first transmission. 绝 (Jué) is a position of exhaustion and termination, and Vermilion Bird (Zhū Què) governs speech, words, and documents. According to the interpretation of "after a discussion, a decisive conclusion is reached," this indicates negotiations or lawsuits concluding decisively, or communication being cut off completely. Whether it is auspicious or inauspicious is determined in the same way as above. "The Pregnancy": The胎煞 (Tāi Shà) is on top of Liu He (Liù Hé) as the first transmission. 胎 (Tāi) is a position of conception, and Liu He (Liù Hé) governs union and marriage. According to the interpretation of "secretly conceiving," this indicates that a pregnancy has already occurred but is not yet revealed, or that matters have already begun to show signs. Whether it is auspicious or inauspicious is determined in the same way as above. "The Strange Offspring": The养煞 (Yǎng Shà) is on top of Teng Snake (Téng Shé) as the first transmission. 养 (Yǎng) is a position of the fetus being formed and waiting to be born, and Teng Snake (Téng Shé) governs strange and frightening events. According to the interpretation of "strange occurrences during childbirth," this indicates that the birth process is abnormal or that the outcome of an event is strange and unusual. Whether it is auspicious or inauspicious still depends on the specific type of divine spirit it belongs to and the position of the divine spirit it is located on.

刑傷 初刑干，干支相刑，干支上相刑，支上刑支、干上刑干，干上刑支、支上刑干，初刑中、中刑末，末刑中、中刑初，皆曰刑傷。凡占人占事，初刑干，起於刑傷。干支相刑，彼我相傷。干支上相刑，亦彼我相傷。支上刑支、干上刑干，彼我各有刑傷。干上刑支、支上刑干，彼我交互相傷。初刑中、中刑末，末刑中、中刑初，始終相傷。皆詳所屬何煞、所臨何煞定其吉凶。

"Crime and Injury" refers to the concept of the three-way mutual punishments among the Earthly Branches (寅刑巳, 巳刑申, 申刑寅, 丑刑戌, 戌刑未, 未刑丑, 子刑卯, 卯刑子, 辰午酉亥 each punishing themselves). Any of the following situations is considered crime and injury: the first transmission (初传) punishes the day stem (日干); the day stem and day branch (日支) mutually punish each other; the heavenly stem above the day stem and the heavenly stem above the day branch mutually punish each other; the heavenly stem above the day branch punishes the day branch, and the heavenly stem above the day stem punishes the day stem; the heavenly stem above the day stem punishes the day branch, and the heavenly stem above the day branch punishes the day stem; the first transmission punishes the middle transmission, and the middle transmission punishes the final transmission; or the final transmission punishes the middle transmission, and the middle transmission punishes the first transmission. The interpretation is as follows: if the first transmission punishes the day stem, the matter begins with injury and punishment, indicating possible punishment or damage. If the day stem and day branch mutually punish each other, it indicates mutual harm between the parties. If the heavenly stem above the day stem and the heavenly stem above the day branch mutually punish each other, it also indicates mutual harm, but the damage is external. If the heavenly stem above the day branch punishes the day branch, and the heavenly stem above the day stem punishes the day stem, it indicates each party suffering their own injury, without mutual involvement. If the heavenly stem above the day stem punishes the day branch, and the heavenly stem above the day branch punishes the day stem, it indicates cross mutual harm. If the first transmission punishes the middle transmission, the middle transmission punishes the final transmission, or the final transmission punishes the middle transmission, and the middle transmission punishes the first transmission, it indicates continuous harm from beginning to end, with the matter never being at peace from start to finish. In all these cases, one must carefully determine which divine spirits are involved and which divine influences they are under, in order to judge the fortune's auspiciousness and the severity of the outcome.

搖動 初傳沖干，干支相沖，干支上相沖，支上沖支、干上沖干，干上沖支，支上沖干，初沖中，中沖末，末沖中，中沖初，皆曰搖動。凡占人占事，初傳沖干，起於搖動。干支相沖，彼我勿合。干支上相沖，亦彼我勿合。支上沖支、干上沖干，彼我各自勿寧。干上沖支，支上沖干，彼我交互勿合。初沖中，中沖末，末沖中，中沖初，始終勿合。皆詳所屬何煞、所臨何煞定其吉凶。

"Shaking" refers to the concept of the Six Clashes among the Earthly Branches, which are pairs of branches that are opposite each other and separated by six positions: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. Any of the following situations is considered shaking: the First Transmission clashes with the Day Stem; the Day Stem clashes with the Day Branch; the Heaven Stem above the Day Stem clashes with the Heaven Stem above the Day Branch; the Heaven Stem above the Day Branch clashes with the Day Branch; the Heaven Stem above the Day Stem clashes with the Day Branch, and the Heaven Stem above the Day Branch clashes with the Day Stem; the First Transmission clashes with the Middle Transmission, and the Middle Transmission clashes with the Final Transmission; or the Final Transmission clashes with the Middle Transmission, and the Middle Transmission clashes with the First Transmission. In interpreting these, one should carefully determine which of the heavenly stems or divination elements are involved, as this will determine the fortune's outcome.

破損 初傳破干，干支相破，干支上相破，支上破支、干上破干，干上破支，支上破干，初破中，中破末，末破中，中破初，皆曰破損。凡占人占事，初傳破干，起於破損。干支相破，彼我相損。干支上相破，亦彼我相損。支上破支、干上破干，彼我各自有損。干上破支，支上破干，彼我交互相損。初破中，中破末，末破中，中破初，始終相損。皆詳所屬何煞、所臨何煞定其吉凶。

The term "pounding" refers to the concept of the six destructive relationships among the Earthly Branches—Zi destroys You, Wu destroys Mao, Chou destroys Chen, Xu destroys Wei, Hai destroys Yin, and Shen destroys Si. When two branches destroy each other, they are considered to be mutually damaged and incomplete. The following situations are all considered as "pounding": the first transmission destroys the day stem; the day stem and day branch destroy each other; the heavenly stem above the day stem and the heavenly stem above the day branch destroy each other; the heavenly stem above the day branch destroys the day branch, and the heavenly stem above the day stem destroys the day stem; the heavenly stem above the day stem destroys the day branch, and the heavenly stem above the day branch destroys the day stem; the first transmission destroys the middle transmission, and the middle transmission destroys the final transmission; or the final transmission destroys the middle transmission, and the middle transmission destroys the first transmission. In interpreting the meaning, if the first transmission destroys the day stem, the matter begins with damage and loss, indicating damage to objects, failure of plans, and loss of property. If the day stem and day branch destroy each other, it indicates mutual loss between the self and the other. If the heavenly stem above the day stem and the heavenly stem above the day branch destroy each other, it also indicates mutual loss, but the damage occurs externally. If the heavenly stem above the day branch destroys the day branch, and the heavenly stem above the day stem destroys the day stem, it indicates individual loss for each party. If the heavenly stem above the day stem destroys the day branch, and the heavenly stem above the day branch destroys the day stem, it indicates crosswise loss between the two parties. If the first transmission destroys the middle transmission, and the middle transmission destroys the final transmission, or the final transmission destroys the middle transmission, and the middle transmission destroys the first transmission, it indicates continuous loss throughout the process, with the matter becoming increasingly damaged. In all these cases, one must carefully determine which divine spirits are involved and which divine influences they are under, in order to judge whether the outcome is favorable or unfavorable.

仇害 初傳害干，干支相害，干支上相害，支上害支、干上害干，干上害支，支上害干，初害中，中害末，末害中，中害初，皆曰仇害。凡占人占事，初傳害干，起於仇害。干支相害，彼我相害。干支上相害，亦彼我相害。支上害支、干上害干，彼我各自有害。干上害支，支上害干，彼我交互相害。初害中，中害末，末害中，中害初，始終相害。皆詳所屬何煞、所臨何煞定其吉凶。

"Chouhai" refers to the concept of the six harmful branches—Zi and Wei, Chou and Wu, Yin and Si, Shen and Hai, Mao and Chen, You and Xu. These harmful relationships arise from the conflict of the six harmonies, so the harm often comes from close people, representing hidden enmity. The following situations are all considered Chouhai: the first transmission harms the day stem; the day stem and day branch are harmful to each other; the heavenly stem above the day stem and the heavenly stem above the day branch are harmful to each other; the heavenly stem above the day branch harms the day branch, and the heavenly stem above the day stem harms the day stem; the heavenly stem above the day stem harms the day branch, and the heavenly stem above the day branch harms the day stem; the first transmission harms the middle transmission, and the middle transmission harms the final transmission; or the final transmission harms the middle transmission, and the middle transmission harms the first transmission. In interpreting these, one must carefully determine which deities are involved and which deities they are associated with, in order to judge whether the outcome is favorable or unfavorable.

和合 初傳合干，干支相合，干支上相合，支上合支、干上合干，干上合支、支上合干，初合中、中合末，末合中、中合初。三傳三合、支三合、干三合，皆曰和合。凡占人占事，初傳合干，起於和合。干支相合，彼我相合。干支上相合，亦彼我相合。支上合支，干上合干，彼我各自有合。干上合支、支上合干，彼我交互相合。初合中、中合末，末合中、中合初，始終相合。三傳三合，三人三事相合。支三合彼眾相合。干三合己眾相合。皆觀所屬何煞、所臨何煞定其吉凶。

"The concept of 'He Hé' (Harmony) combines the meanings of the六合 (Liu He) and 三合 (San He). The六合 refers to pairs of earthly branches that are in mutual harmony: Zi and Chou, Wu and Wei, Mao and Xu, Chen and Yin, You and Si, and Hai and Yin. The 三合 refers to triple combinations of three branches that form a harmonious set: Shen, Zi, and Chen; Hai, Mao, and Wei; Yin, Wu, and Xu; and Si, You, and Chou. Any of the following situations is considered 'He Hé': the first transmission (初传) harmonizes with the day stem (日干); the day stem (日干) harmonizes with the day branch (日支); the heavenly stem above the day stem (日干上神) harmonizes with the heavenly stem above the day branch (日支上神); the heavenly stem above the day branch (日支上神) harmonizes with the day branch, or the heavenly stem above the day stem (日干上神) harmonizes with the day stem; the heavenly stem above the day stem (日干上神) harmonizes with the day branch, and the heavenly stem above the day branch (日支上神) harmonizes with the day stem; the first transmission harmonizes with the middle transmission (初合中), and the middle transmission harmonizes with the final transmission (中合末); or the final transmission harmonizes with the middle transmission (末合中), and the middle transmission harmonizes with the first transmission (中合初); or the three transmissions form a triple harmony (三传自成三合), or one side of the day branch forms a triple harmony (日支一方成三合), or one side of the day stem forms a triple harmony (日干一方成三合). In interpreting these, one must consider the nature of the associated gods (神煞) and the type of gods involved to determine whether the harmony is auspicious or inauspicious."

前程 馬煞為初傳曰前程，凡占人占事以前論。視所乘合神、所屬何煞、所臨何煞定其吉凶。 天恩 太歲煞為初傳，乘貴人、六合、青龍、太常、朱雀、天后，生合日干曰天恩。凡占人占事起於至尊至吉，或君恩論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 天禍 太歲煞為初傳，乘螣蛇、白虎、太陰、勾陳、玄武、天空、刑沖破害日干曰天禍。凡占人占事起於至大至凶，或君辱論。視所乘合神、所屬何煞、所臨何煞定其吉凶。

"Prospect": When the Post-horse (Post-horse) is the first transmission, it is called "Prospect." The Post-horse signifies movement and travel, so in divination, whether about people or matters, it is interpreted as relating to "forward path, progress, and travel": the matter in question is ahead or distant, and action is preferable to inaction. The fortune or misfortune is determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies (the original text says "所乘合神" which should be "所乘何神"). "Divine Grace": When the Tai Su (Too Year) is the first transmission, and it is mounted upon one of the six auspicious generals: Nobleman (Nobleman), Liu He (Liu He), Azure Dragon (Azure Dragon), Tai Chang (Tai Chang), Vermilion Bird (Vermilion Bird), or Heavenly Empress (Heavenly Empress), and it is either the day stem or in conjunction with the day stem, it is called "Divine Grace." The Tai Su represents the master of the year, symbolizing supreme authority, so in divination, whether about people or matters, it is interpreted as relating to "affairs originating from the highest auspicious place, or from the grace of the sovereign": indicating promotion or rewards from superiors, the court, or elders. The fortune or misfortune is still determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies. "Divine Misfortune": When the Tai Su is the first transmission, and it is mounted upon one of the six inauspicious generals: Teng Snake (Teng Snake), White Tiger (White Tiger), Tai Yin (Tai Yin), Gou Chen (Gou Chen), Black Tortoise (Black Tortoise), or Tian Kong (Tian Kong), and it conflicts, collides, breaks, or harms the day stem, it is called "Divine Misfortune." In divination, whether about people or matters, it is interpreted as relating to "affairs originating from the greatest misfortune, or from the sovereign's punishment": indicating condemnation, punishment, or reprimand from superiors, officials, or elders, which can be severe. The fortune or misfortune is still determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies.

及時 春木、夏火、秋金、冬水、季土為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰及時。凡占人占事，初傳屬此，事起當時。干支上乘此，人事當時。三傳合此局，三人三合當時。三傳干支合此局，眾人從事當時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 失時 春金、土夏、金水、秋火、木冬、火土為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰失時。凡占人占事初傳屬此，事起不時。干支上乘此，人事不時。三傳合此局，三人三事不時。三傳干支合此局，眾人眾事不時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The timely" refers to being in season. In spring, the element is wood; in summer, fire; in autumn, metal; in winter, water; and in the four seasonal months (Chen, Xu, Chou, Wei), the element is earth. These are the most vigorous elements of each season. If the first transmission belongs to the element of the season, or if the heavenly stem and earthly branch of the day are governed by the element of the season, or if the three transmissions form the pattern of the season's element, or if the three transmissions combined with the day's stem and branch form the pattern of the season's element, it is called timely. Interpretation: if the first transmission belongs to the season's element, the matter arises at the right time; if the heavenly stem and earthly branch are governed by the season's element, the person or matter is at the right time; if the three transmissions form the season's pattern, three people or three matters are all timely; if the three transmissions combined with the day's stem and branch form the season's pattern, many people and matters are all timely. The fortune or misfortune is still determined by the heavenly general, the affiliated divine omens, and the overlying divine omens. "The untimely" refers to being out of season. In spring, seeing metal and earth; in summer, seeing metal and water; in autumn, seeing fire and wood; in winter, seeing fire and earth, are all the dead or weak elements of the season (the original text reads "spring gold, earth summer, gold water, autumn fire, wood winter, fire earth," which is out of order and should be read as "spring gold and earth, summer gold and water, autumn fire and wood, winter fire and earth"). If the first transmission belongs to these elements that are out of season, or if the heavenly stem and earthly branch are governed by these elements, or if the three transmissions form this pattern, or if the three transmissions combined with the day's stem and branch form this pattern, it is called untimely. Interpretation: if the first transmission belongs to these elements, the matter arises at an inappropriate time; if the heavenly stem and earthly branch are governed by these elements, the person or matter is inappropriate; if the three transmissions form the pattern, three people or three matters are all out of time; if the three transmissions combined with the day's stem and branch form the pattern, many people and matters are all out of time. The fortune or misfortune is still determined by the heavenly general, the affiliated divine omens, and the overlying divine omens.

既往 春水、夏木、秋土、冬金、季火為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰既往。凡占人占事，初傳屬此，事起過時。干支上乘此，人事過時。三傳合此局，三人三事過時。三傳干支合此局，眾人眾事過時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 將來 春火、夏土、秋水、冬木、季金為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰既往。凡占人占事，初傳屬此，事起將來。干支上乘此，人事將來。三傳合此局，三人三事將來。三傳干支合此局，眾人眾事將來。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The past" refers to an element that has already passed. In spring, water is seen; in summer, wood; in autumn, earth; in winter, metal; and in the seasonal months, fire. These are all the elements that generate the current ruling element of the season. The energy has already been transferred to the ruling element, and the element in question has retreated and become inactive, hence it is called "past." Whenever the first transmission belongs to this element, or the heavenly stem and earthly branch are occupied by it, or the three transmissions form this pattern, or the three transmissions combined with the heavenly stem and earthly branch form this pattern, it is called "past." The method of interpretation: if the first transmission belongs to this element, the matter has already passed and then occurred; if the heavenly stem and earthly branch are occupied by it, the matter in question has missed its opportunity; if the three transmissions form a pattern, it means three people or three matters have all passed; if the three transmissions combined with the heavenly stem and earthly branch form a pattern, it means many people and many matters have all passed. The fortune or misfortune is determined by the heavenly general it is riding, the element it belongs to, and the divine omens it is associated with. "The future" refers to an element that has not yet arrived. In spring, fire is seen; in summer, earth; in autumn, water; in winter, wood; and in the seasonal months, metal. These are all the elements generated by the current ruling element of the season. The energy has just been born but has not yet taken control, hence it is called "future" (the original text still reads "past," which should be "future," due to a printing error). Whenever the first transmission belongs to this element, or the heavenly stem and earthly branch are occupied by it, or the three transmissions form this pattern, or the three transmissions combined with the heavenly stem and earthly branch form this pattern, it is called "future." The method of interpretation: if the first transmission belongs to this element, the matter will occur later; if the heavenly stem and earthly branch are occupied by it, the matter in question is still in the future; if the three transmissions form a pattern, it means three people or three matters belong to the future; if the three transmissions combined with the heavenly stem and earthly branch form a pattern, it means many people and many matters belong to the future. The fortune or misfortune is determined by the heavenly general it is riding, the element it belongs to, and the divine omens it is associated with.

時泰 月將月建為初傳，乘貴人、六合、青龍、太常、朱雀、天后，生合日干，曰時泰。凡占人占事以時亨運泰論。視所屬何煞、所臨何煞定其吉凶。 時否 月將月建為初傳，乘螣蛇、白虎、勾陳、玄武、太陰、天空，刑沖破害日干，曰時否。凡占人占事以時乖運蹇論。視所屬何煞、所臨何煞定其吉凶。

"Time is favorable": When the month's month general or month builder serves as the first transmission, and a favorable general such as the nobleman, Liu He, azure dragon, tai chang, vermilion bird, or heavenly empress is riding upon it, and the day stem or the day stem is in harmony with it, this is called "favorable time". The month general and month builder represent the current month's fortune, and receiving a favorable general that generates and harmonizes with it indicates that all matters will proceed smoothly and favorably. Matters will be favorable and conducive to advancement. The fortune is also determined by the type of divine omens and the position of the divine omens. "Time is unfavorable": When the month's month general or month builder serves as the first transmission, and an unfavorable general such as the teng snake, white tiger, gou chen, black tortoise, tai yin, or tian kong is riding upon it, and the day stem is afflicted by conflict, opposition, destruction, or harm, this is called "unfavorable time". "Unfavorable" refers to the "unfavorable" of the Book of Changes, meaning obstruction and blockage. All matters will encounter obstacles and it is advisable to remain still rather than act. The fortune is also determined by the type of divine omens and the position of the divine omens.

孤哀 初傳屬印煞空，三傳合局屬印煞空，三傳干支合局屬印煞空，皆曰孤哀。凡占人占事初傳屬印煞空，起於勿助，或喪父母。三傳合局屬印煞空，三人三事勿助，或喪父母。三傳干支合局屬印煞空，眾人眾事勿助，或喪父母。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 螟蛉 初傳屬盜煞空，三傳合局屬盜煞空，三傳干支合局屬盜煞空，皆曰螟蛉。凡占人占事初傳屬盜煞空，起於勿脫，或喪男女。三傳合局屬盜煞空，三人三事勿脫，或喪男女。三傳干支合局屬盜煞空，眾人眾事勿脫，或喪男女。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The five categories all refer to the five useful gods falling into the旬空. 旬空 refers to the two earthly branches in the current ten-day period that have no heavenly stem to match. When a god falls into 旬空, it is considered nameless and without substance, and the matters it governs will also be empty and unfulfilled. 「Gū āi」: If the first transmission belongs to a seal official (印煞) and falls into 旬空, or if the third transmission forms a combination with the seal official (印煞) and falls into 旬空, or if the third transmission combines with the heavenly stem and earthly branch to form a combination with the seal official (印煞) and falls into 旬空, it is called 「Gū āi」. The seal official governs parents, and if it is empty, there is no support, hence the name 「Gū āi」 (a child without a father is called 「gū」, and a child without a mother is called 「āi」). The method of interpretation: if the first transmission's seal official is empty, the matter begins with no support, or it indicates the loss of parents; if the third transmission's seal official is empty after forming a combination, it indicates three people or three matters are all unattainable, or it indicates the loss of parents; if the third transmission combines with the heavenly stem and earthly branch to form a combination with the seal official and it is empty, it indicates that many people and many matters are all unattainable, or it indicates the loss of parents. The fortune remains determined by the heavenly general it rides on, the divine stars it belongs to, and the divine stars it is under. 「Míng líng」: If the first transmission belongs to a thief official (盗煞, which refers to the official of the child and grandson) and falls into 旬空, or if the third transmission forms a combination with the thief official and falls into 旬空, or if the third transmission combines with the heavenly stem and earthly branch to form a combination with the thief official and falls into 旬空, it is called 「Míng líng」. Originally, 「Míng líng」 refers to the adopted child raised by the wasp in the Book of Songs, Xiao Ya, and later came to refer to an adopted son; the thief official governs children, and if it is empty, the children are not real, hence the name. The method of interpretation: if the first transmission's thief official is empty, the matter begins with failure in consumption, or it indicates the loss of children; if the third transmission's thief official is empty after forming a combination, it indicates that three people and three matters all fail in consumption, or it indicates the loss of children; if the third transmission combines with the heavenly stem and earthly branch to form a combination with the thief official and it is empty, it indicates that many people and many matters all fall empty, or it indicates the loss of children. The fortune remains determined by the heavenly general it rides on, the divine stars it belongs to, and the divine stars it is under.

鰥居 初傳屬財煞空，三傳合局屬財煞空，三傳干支合局屬財煞空，皆曰鰥居。凡占人占事初傳屬財煞空，起於失財，或喪妻妾。三傳合局屬財煞空，三人三事失財，或喪妻妾。三傳干支合局屬財煞空，眾人眾事失財，或喪妻妾。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 孀居 初傳屬鬼煞空，三傳合局屬鬼煞空，三傳干支合局屬鬼煞空，皆曰孀居。凡占人占事初傳屬鬼煞空，起於勿傷，或喪夫失職。三傳合局屬鬼煞空，三人三事勿傷，或喪夫失職。三傳干支合局屬鬼煞空，眾人眾事勿傷，或喪夫失職。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Guān Jū": When the first transmission belongs to a wealth ghost and falls into the empty period, or when the three transmissions form a combination belonging to a wealth ghost and fall into the empty period, or when the three transmissions combined with the heavenly stem and earthly branch form a combination belonging to a wealth ghost and fall into the empty period, it is called "Guān Jū". Wealth represents wife, concubine, and money; if wealth is empty, both wife and money are lost. An old man without a wife is called "Guān", hence the name. Method of interpretation: If the first transmission is empty of wealth, the matter starts with loss of wealth and failure; or it indicates the loss of wife or concubine. If the three transmissions form a combination with empty wealth, it means three people or three matters will suffer loss of wealth, or it indicates the loss of wife or concubine. If the three transmissions combined with the heavenly stem and earthly branch form a combination with empty wealth, it means many people and many matters will suffer loss of wealth, or it indicates the loss of wife or concubine. The fortune or misfortune is determined by the heavenly general, the affiliated divine omens, and the divine omens that the transmission is facing. "Shuāng Jū": When the first transmission belongs to a ghost ghost (i.e., official ghost) and falls into the empty period, or when the three transmissions form a combination belonging to a ghost ghost and fall into the empty period, or when the three transmissions combined with the heavenly stem and earthly branch form a combination belonging to a ghost ghost and fall into the empty period, it is called "Shuāng Jū". A ghost ghost represents husband for a woman and official position for a man. If it falls into the empty period, both husband and official position are empty. A widow is called "Shuāng", hence the name. Method of interpretation: If the first transmission is empty of ghost ghost, the matter may occur but does not affect me; a misfortune falling into the empty period is actually a good thing. However, for a woman, it indicates the loss of husband; for a man, it indicates the loss of official position. If the three transmissions form a combination with empty ghost ghost, it means three people or three matters do not affect me, or it indicates the loss of husband or official position. If the three transmissions combined with the heavenly stem and earthly branch form a combination with empty ghost ghost, it means many people and many matters do not affect me, or it indicates the loss of husband or official position. The fortune or misfortune is determined by the heavenly general, the affiliated divine omens, and the divine omens that the transmission is facing.

失群 初傳屬劫煞空，三合合局屬劫煞空，三傳干支合局屬劫煞空，皆曰失群。凡占人占事初傳屬劫煞空，起於勿劫，或喪兄弟。三傳合局屬劫煞空，三人三事勿劫，或喪兄弟。三傳干支合局屬劫煞空，眾人眾事勿劫，或喪兄弟。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Lost Flock": If the first transmission belongs to Jiesha and falls in the empty period, or if the three transmissions form a combination with Jiesha and fall in the empty period, or if the three transmissions combined with the stem and branch form a combination with Jiesha and fall in the empty period, it is called "Lost Flock." Jiesha refers to the same type of person as the day stem, representing brothers, sisters, and peers. When it falls in the empty period, the same type of person is not present, like a goose leaving the flock, hence the term "Lost Flock." Method of interpretation: If the first transmission is Jiesha in the empty period, although there may be people competing, they cannot take away from me—losing wealth in the empty period is actually beneficial, but it indicates loss among the six relations regarding brothers. If the three transmissions form a combination with Jiesha in the empty period, it means three people or three matters cannot take away from me, or it indicates loss among brothers. If the three transmissions combined with the stem and branch form a combination with Jiesha in the empty period, it means many people and many matters cannot take away from me, or it indicates loss among brothers. The fortune or misfortune should still be determined by combining the riding heavenly generals, the affiliated divine omens, and the accompanying divine omens.

干貴 初傳乘貴人曰干貴，凡占人占事，事起於干貴謁貴論。視所屬何煞、所臨何煞定其吉凶。貴人臨子曰解紛，必囑事於童僕。貴人臨丑曰升堂，宜投書於公府。貴人臨寅曰憑几，可謁見於其家。貴人臨卯曰登車，宜訴詞於路。貴人臨辰曰天牢，臨戌曰地獄，下憂上辱。貴人臨巳午曰受貢，君喜臣歡。貴人臨未曰列席，有酒筵之娛。貴人臨申為移途，有求干之榮。貴人臨酉曰入私室，不遑寧處。臨亥曰登天門還絳宮坦然安居。貴人空勿實論。

"The Heavenly Nobleman": The first transmission is an upper-ranking heavenly yi nobleman, called the Heavenly Nobleman. Whenever divining about people or matters, it is considered as "seeking help from a nobleman, visiting a nobleman." Whether the outcome is favorable or unfavorable depends on what kind of divine omen it belongs to and which divine omen position it is located in. Below is the interpretation of the nobleman's position in the twelve palaces. If the nobleman is in the zi position, it is called "resolving disputes," meaning disputes can be resolved, but it requires someone of the servant generation to handle the matter. If the nobleman is in the chou position, it is called "ascending to the hall," as chou is the nobleman's native palace, suitable for submitting documents to the authorities. If the nobleman is in the yin position, it is called "relying on the bench," meaning the nobleman is sitting with a bench, and one can visit him in person. If the nobleman is in the mao position, it is called "riding in a carriage," meaning the nobleman is about to get into a carriage, and it is appropriate to intercept him on the way to submit a petition. If the nobleman is in the chen position, it is called "heavenly prison," and if in the xu position, it is called "hell." Chen and xu are fierce and dangerous positions, indicating those below will be anxious and fearful, while those above will suffer humiliation. If the nobleman is in the si or wu position, it is called "receiving tribute," meaning the nobleman receives offerings from others, and both the ruler and the subject will be pleased. If the nobleman is in the wei position, it is called "sitting at the table," indicating there will be joy from a banquet and hospitality. If the nobleman is in the shen position, it is called "changing route," meaning the nobleman is changing his path, and the matter sought will eventually bring honor. If the nobleman is in the you position, it is called "entering the private room," meaning the nobleman retreats into his private room, and one cannot find a place to stay, making it difficult to meet him. If the nobleman is in the hai position, it is called "ascending to the heavenly gate," as hai is the heavenly gate, and the nobleman returns to his palace, living comfortably and peacefully, with all matters stable. If the nobleman is exactly in the position of the ten-day void, none of the above interpretations should be taken as certain.

恐懼 初傳乘螣蛇曰恐懼。凡占人占事，事起於驚恐怪異論。視所屬何煞，所臨何煞定其吉凶。螣蛇臨子曰掩目，無患無憂。螣蛇臨丑曰蟠龜，禍消福善。螣蛇臨寅曰生角，臨酉曰露齒，禍福兩途。螣蛇臨巳曰乘霧，臨午曰飛空，休祥不辨。螣蛇臨未曰入林，鋒不可砍。螣蛇臨亥曰墜水，從心無患。螣蛇臨卯曰當門，臨申曰銜劍，總是成災。螣蛇臨辰曰入冢，臨辰曰象龍，併為釋難。螣蛇空勿實論。

"Fear": The first transmission is occupied by Teng Snake, which is called fear. Whenever a person or matter is divined, it is considered to originate from sudden fear and strange occurrences. Whether it is auspicious or inauspicious depends on the associated deities and the deities it encounters. Below is the interpretation of Teng Snake falling in the twelve palaces. When Teng Snake falls in the Zi palace, it is called "covering the eyes," meaning the snake enters the water and covers the eyes, making things invisible and thus free from worries. When it falls in the Chou palace, it is called "coiling like a turtle," indicating that misfortunes are resolved and good fortune follows. When it falls in the Yin palace, it is called "growing horns," and when it falls in the You palace, it is called "showing teeth." Both the snake growing horns and the snake showing teeth are strange phenomena, allowing both auspicious and inauspicious outcomes, requiring further examination to determine. When it falls in the Si palace, it is called "riding mist," and when it falls in the Wu palace, it is called "flying in the air." The snake riding mist or flying in the air is neither clearly auspicious nor inauspicious. When it falls in the Wei palace, it is called "entering the forest," meaning the snake enters the forest and is not easily harmed by a blade, indicating a secure refuge. When it falls in the Hai palace, it is called "falling into water," meaning the snake falls into water and finds its proper place, achieving desires without worry. When it falls in the Mao palace, it is called "blocking the gate," and when it falls in the Shen palace, it is called "holding a sword." Both blocking the gate and holding a sword lead to calamity. When it falls in the Chen palace, it is called "entering the tomb," and when it falls in the Xu palace, it is called "resembling a dragon." Both these situations indicate that difficulties are resolved. If Teng Snake is exactly in the empty period, none of the above interpretations should be taken as definite.

文書 初傳乘朱雀曰文書。凡占人占事起於文書信息論。視所屬何煞、所臨何煞定其吉凶。朱雀臨子曰損羽，自傷難逃。朱雀臨丑曰掩目，動靜得昌。朱雀臨寅卯曰安巢，遲滯沉溺。朱雀臨辰戌曰投網，乖錯遺忘。朱雀臨申曰厲嘴，臨午曰銜符，怪異經官語訟。朱雀臨未曰臨墳，臨亥曰入水，悲哀且在雞窗。朱雀臨酉曰夜噪，因官災起。朱雀臨曰。有音信至。朱雀空勿實論。

"The文书" (Documents): The first transmission (initial phase) has the Vermilion Bird (Al雀) in a superior position, indicating documents. In all divination cases, whether about people or matters, they are interpreted according to the principle that "events begin with the sound of documents and messages." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities that are present. Below is the interpretation of the Vermilion Bird falling in the twelve palaces. When the Vermilion Bird is in Zi (Water), it is called "Damage to the Feathers," meaning water damages its feathers, causing self-injury and escape being impossible. When it is in Chou (Earth), it is called "Covering the Eyes," meaning closing the eyes and not looking, so whether moving or staying still, everything goes smoothly. When it is in Yin (Wood) or Mao (Wood), it is called "Returning to the Nest," meaning the bird returns to its nest and remains still, indicating that matters are delayed and stagnant. When it is in Chen (Earth) or Xu (Earth), it is called "Throwing Itself into the Net," meaning throwing oneself into a trap, indicating errors, deviations, omissions, and forgetting. When it is in Shen (Metal), it is called "Sharpening the Beak," and when it is in Wu (Fire), it is called "Carrying the Mandate," both indicating strange events that lead to legal disputes involving words and speech. When it is in Wei (Earth), it is called "Approaching the Grave," and when it is in Hai (Water), it is called "Entering the Water," both indicating sorrowful events, with the sorrow falling specifically on the path of studying and learning (the term "Chicken Window" is a substitute for a study room). When it is in You (Metal), it is called "Nocturnal Noise," meaning noisy disturbances at night, which bring disaster due to official matters. The next entry in the original text is missing the branch that the Vermilion Bird is on, and only states "the Vermilion Bird is in" a certain position, and the corresponding event is the arrival of a message or news (the original text has a missing character, and this is recorded as is without correction). If the Vermilion Bird is exactly in the旬空 (a void in the ten heavenly stems), none of the above interpretations should be taken as definite.

交合 初傳乘六合曰交合。凡占人占事起於交涉和合論。視所屬何煞、所臨何煞定其吉凶。六合臨亥曰待命和同。六合臨巳曰不諧驚悖。六合臨子曰反目，無禮之事端。六合臨酉曰私竄，不明之囚地。六合臨寅曰乘軒，臨申曰結髮，從媒妁而成歡。六合臨卯曰違理，臨辰曰亡羞，因妄冒而加罪。六合臨午曰升堂，臨卯曰入室，併為已就之占。六合臨丑曰納采，臨未曰妝嚴，總是欲成之例。六合空勿實論。

"Intermingling": When the Liu He (Liu He) is in the first transmission (Chu Chuan), it is called "Intermingling." In divination, whether it is about people or matters, it is interpreted according to "the matter beginning with negotiation and reconciliation, or marriage and union." The fortune or misfortune is determined by the deities associated with the Liu He and the deities it is in contact with. Below is the interpretation of Liu He falling in the twelve palaces. When Liu He is in亥 (Hai), it is called "Awaiting Fate," waiting for news, eventually leading to harmony. When it is in巳 (Si), it is called "Disagreement," with both sides unable to communicate, causing disturbance and confusion. When it is in子 (Zi), it is called "Turning Back," turning into enemies, originating from an act of disrespect. When it is in酉 (You), it is called "Secret Flight," secretly fleeing, ending up in an ambiguous place of imprisonment. When it is in寅 (Yin), it is called "Taking a Grand Carriage," and when it is in申 (Shen), it is called "First Hair," both indicating good outcomes achieved through the mediation of a matchmaker. When it is in卯 (Mao), it is called "Violation of Reason," and when it is in辰 (Chen), it is called "Loss of Shame," both indicating guilt resulting from false pretenses. When it is in午 (Wu), it is called "Entering the Hall," and when it is in戌 (Xu), it is called "Entering the Room" (the original text here also mentions "卯," which is repeated, and should be considered as a different position, likely a printing error), both indicating that the matter has already been settled. When it is in丑 (Chou), it is called "Presenting Betrothal Gifts," and when it is in未 (Wei), it is called "Preparing for the Wedding." Presenting betrothal gifts is the first of the six rites, and preparing for the wedding refers to the preparation of dowry, both indicating a situation that is about to be completed but not yet completed. If Liu He is exactly in the旬空 (a period of emptiness), none of the above interpretations should be taken as definite.

爭訟 初傳乘勾陳曰爭訟。凡占人占事起於爭訟牽連論。視所屬何煞、所臨何煞定其吉凶。勾陳臨丑曰受越，臨子曰投機，被辱暗遭毒害。勾陳臨寅曰遭囚，宜上書。勾陳臨巳曰捧印，有封拜。勾陳臨卯曰臨門，家不和。勾陳臨酉曰披刃，身遭責。勾陳臨辰曰升堂，有獄吏以勾連。勾陳臨午曰反目，因他人而逆戾。勾陳臨未入驛，臨戌曰下獄，往返詞訟稽留。勾陳臨申曰趨戶，臨亥曰褰裳，反覆勾連改革。勾陳空勿實論。

"Dispute": The first transmission with Gou Chen on top is called "Dispute." Whenever divination is done about people or matters, it should be interpreted according to the idea that "the matter arises from conflict and lawsuit, involving entanglement and complications." Whether it is auspicious or inauspicious depends on the deities and stars associated with it. Below is the interpretation of Gou Chen falling in the twelve palaces. When Gou Chen falls on Chou, it is called "Receiving Transgression," and when it falls on Zi, it is called "Opportunistic," both indicating being humiliated and suffering harm secretly. When it falls on Yin, it is called "Being Imprisoned," although there is an image of imprisonment, it is suitable to file a complaint. When it falls on Si, it is called "Receiving the Seal," indicating holding an official seal and the joy of receiving an official position. When it falls on Mao, it is called "At the Door," indicating litigation at the door and domestic discord. When it falls on You, it is called "Wearing Blades," indicating being punished oneself. When it falls on Chen, it is called "Going to the Hall," as Chen is the heavenly prison, indicating the arrival of jailers to connect and detain. When it falls on Wu, it is called "Turning Back," indicating disputes caused by others' involvement. When it falls on Wei, it is called "Entering the Inn," and when it falls on Xu, it is called "Being Imprisoned," both indicating lawsuits that are delayed and not settled for a long time. When it falls on Shen, it is called "Approaching the Door," and when it falls on Hai, it is called "Lifting the Skirt," both indicating repeated connections and matters being changed several times. If Gou Chen is exactly in the旬空, none of the above should be taken as definite interpretations.

重慶 初傳乘青龍曰喜慶。凡占人占事起於一應喜慶論。視所屬何煞、所臨何煞定其吉凶。青龍臨未曰在陸，臨丑曰蟠泥，所謀未遂。青龍臨戌曰登魁，小人爭財。青龍臨辰曰飛天，君子欲動。青龍臨寅曰乘云，臨卯曰驅雷，利以經營。青龍臨申曰傷鱗，臨酉曰摧角，宜乎安靜。青龍臨午曰燒身，臨巳曰掩目，因財有不測之虞憂。青龍臨子曰入海，臨亥曰遊江，因動有非常之喜慶。青龍空勿實論。

"Joy and Celebration": The first transmission is superior with the Azure Dragon, called "Joy and Celebration" (the original title of this section is marked as "Chongqing," but the main text and the general index both refer to it as "Joy and Celebration," so the title is likely a printing error). When divining about people or matters, it is considered that "the matter arises from various joys and celebrations." Whether it is auspicious or inauspicious is determined by the deities and their influences associated with it. Below is the interpretation of the Azure Dragon falling in the twelve palaces. When the Azure Dragon is in Wei, it is called "on land"; when in Chou, it is called "coiling in mud" — the dragon is stranded on land or coiled in mud, indicating that the matter at hand cannot be accomplished for the time being. When in Xu, it is called "ascending the leader," as Xu is the position of the leader, indicating disputes over wealth caused by petty people. When in Chen, it is called "flying sky," as Chen is the dragon's native land, the dragon returning to its original position and wanting to soar, indicating that gentlemen will have achievements. When in Yin, it is called "riding clouds," and when in Mao, it is called "driving thunder," the dragon receiving assistance from clouds and thunder, which is favorable for planning and managing affairs. When in Shen, it is called "injured scales," and when in You, it is called "broken horn" — metal overcomes wood, the scales are injured and the horn is broken, at this time it is advisable to remain calm and quiet. When in Wu, it is called "burning body," and when in Si, it is called "covering eyes," fire burns the body, indicating unexpected worries related to money. When in Zi, it is called "entering the sea," and when in Hai, it is called "wandering in the river," the dragon entering water finds its proper place, indicating great joy and celebration from taking action. If the Azure Dragon is exactly in the empty period, none of the above interpretations should be taken as definite.

朝天 初傳乘天空曰，凡占人占事起於虛詐對奏論。視所屬何煞、所臨何煞定其吉凶。天空臨子曰伏室，患生發女。臨戌曰居家，事起奴婢。臨丑曰侍側，詐尊長言。臨未曰趨進，騙貨財利。臨寅曰犯牢，公私口舌。臨酉曰出戶，奴婢逃亡。臨卯曰在卯，欺凌必至。臨辰曰入辰，暴客來傷。臨巳曰受辱，臨亥曰誣詞，奸人謀害。臨午曰識字，臨申曰鼓舌，情偽難分。天空空勿實論。

"Chao Tian" (Facing Heaven): The first transmission rides on Tian Kong (Sky), which is called Chao Tian. The original text says "the first transmission rides on Tian Kong is called," but the word "Chao Tian" is missing after "is called," and this version is recorded without adding it. In general, when divining about people or matters, it is considered that the matter originates from falsehood and deceit, and there is a direct confrontation. Tian Kong represents emptiness and lack of authenticity, and speech is often deceptive. Whether the outcome is favorable or unfavorable depends on the associated deities and the deities it encounters. Below is the interpretation of Tian Kong falling in the twelve palaces. When Tian Kong is in Zi (Rat), it is called "Fu Shi" (Hidden Chamber), and misfortunes arise from female servants. When in Xu (Dog), it is called "Jia Ju" (Home Affairs), and matters originate from household servants. When in Chou (Ox), it is called "Shi Ce" (Attending by the Side), and false words are spoken while attending to superiors. When in Wei (Sheep), it is called "Qu Jin" (Approaching), and one approaches to flatter, actually seeking profit. When in Yin (Tiger), it is called "Fan Lao" (Breaking Into Prison), and one incurs legal trouble, with disputes arising both in public and private. When in You (Rooster), it is called "Chu Hu" (Leaving the House), and servants flee secretly. When in Mao (Rabbit), it is called "Zai Mao" (At Mao), and there will certainly be acts of bullying. When in Chen (Dragon), it is called "Ru Chen" (Entering Chen), and there will be violent visitors causing harm. When in Si (Snake), it is called "Shou Ru" (Suffering Humiliation), and when in Hai (Pig), it is called "Wu Ci" (False Accusations), both indicate schemes by wicked people to harm. If Tian Kong is exactly in the旬空 (decade void), none of the above interpretations should be taken as definite.

災喪 初傳乘白虎曰災喪。凡占人占事起於一應災喪論。視所屬何煞、所臨何煞定其吉凶。臨子曰溺水，音書不至。臨午曰焚身，禍害反昌。臨卯酉曰臨門，傷折人口。臨丑未曰在野，損壞牛羊。臨寅曰登山，掌生殺之權。臨戌曰落阱，脫桎梏之殃。臨申曰銜牒，無凶即可持其喜信。臨辰曰咥人，有害終不見乎休祥。白虎空勿實論。

"Disaster and Loss": If the first transmission is occupied by the White Tiger, it is called "Disaster and Loss." In divination, whether it is about people or matters, it is interpreted as "the matter originates from various calamities and losses." The fortune or misfortune is determined by the associated deities and the deities it encounters. Below is the interpretation of the White Tiger falling into the twelve palaces. If the White Tiger is in the Zi palace, it is called "Drowning in Water," as the tiger falls into water, indicating that messages and letters will not arrive. If it is in the Wu palace, it is called "Burning the Body," as fire burns the tiger's body, leading to increased misfortune. If it is in the Mao or You palace, it is called "Facing the Gate," as Mao and You are the gates, with the凶 tiger at the gate, indicating injury or loss within the family. If it is in the Chou or Wei palace, it is called "In the Wild," as the tiger is in the wilderness, indicating damage to cattle, sheep, and livestock. If it is in the Yin palace, it is called "Climbing the Mountain," as Yin is the tiger's homeland, and the tiger is in its proper position, indicating the power to decide life and death. If it is in the Xu palace, it is called "Falling into a Pit," as the tiger falls into a trap, yet it can escape punishment and imprisonment. If it is in the Shen palace, it is called "Carrying Documents," as the tiger carries documents in its mouth; if there are no other凶 signs, it may bring good news. If it is in the Chen palace, it is called "Biting People," referring to the Zhou Changes (I Ching) "Walking on the Tiger's Tail, the Tiger Does Not Bite," but here the tiger actually bites, causing lasting harm and no good fortune. If the White Tiger is exactly in the旬空, none of the above interpretations should be taken as definite.

宴會 初傳乘太常曰宴會。凡占人占事起於衣冠筵會論。視所屬何煞、所臨何煞定其吉凶。臨子曰遭枷，必值決罰。臨寅曰側目，須遭讒佞。臨卯曰遺冠，財物相傷。臨戌曰逆命，尊卑起訟。臨申曰銜杯，臨丑曰受爵，不轉職而遷官。臨巳曰鑄印，臨未曰捧觚，不征而喜慶。臨午曰乘軒，有改拜之封。臨辰曰佩印，有用遷之命。臨亥曰徵召，雖喜而必下憎。臨酉曰券書，雖順而防後競。太常空勿實論。

"Banquet": The first transmission involves the Tai Chang, which is called a banquet. Tai Chang governs clothing, hats, and the preparation of food and wine for feasts, so whenever people or matters are divined, they are interpreted according to the idea that "things begin with clothing and etiquette, and feasts and gatherings." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities that influence it. Below is the interpretation of Tai Chang falling in the twelve palaces. Tai Chang in the Zi palace is called "Encountering a Restraining Chain," indicating a definite encounter with judgment and punishment. Tai Chang in the寅 palace is called "Looking Sideways," indicating a likely slander from petty people. Tai Chang in the卯 palace is called "Losing the Crown," indicating the loss of a crown, which signifies mutual loss of property. Tai Chang in the戌 palace is called "Reversing the Mandate," indicating a violation of orders, and disputes between superiors and inferiors. Tai Chang in the申 palace is called "Holding a Cup," and Tai Chang in the丑 palace is called "Receiving a Cup," where a cup originally refers to a wine vessel but also a rank, indicating promotion without a transfer. Tai Chang in the巳 palace is called "Casting a Seal," and Tai Chang in the未 palace is called "Holding a Gourd," both indicating unexpected good fortune without the need for summoning. Tai Chang in the午 palace is called "Riding a Pavilion," indicating a change of post and a grant of honor. Tai Chang in the辰 palace is called "Wearing a Seal," indicating a promotion and a change of post. Tai Chang in the亥 palace is called "Summoning," which is a good omen but will certainly lead to hatred from subordinates. Tai Chang in the酉 palace is called "Certificate Book," indicating smooth sailing at present but a need to be cautious of future disputes. If Tai Chang is in the旬空, none of the above interpretations should be taken as definite.

逃脫 初傳乘玄武曰逃脫。凡占人占事起於逃賊失脫論。視所屬何煞、所臨何煞定其吉凶。臨子曰發，有畏捕之心。臨丑曰升堂，有干求之意。臨寅曰入林難尋。臨辰曰失路自制。臨卯曰窺戶，家有盜賊。臨巳曰反顧，虛獲驚悸。臨亥曰伏藏，隱於深邃之鄉。臨未曰不成，必敗於酒食之地。臨午曰截路，臨酉曰拔劍，懷惡攻之而反傷。臨申曰折足，臨戌曰遭囚，失勢擒之而可得。玄武空勿實論。

"Escape": The first transmission with the Black Tortoise indicates escape. The Black Tortoise governs thieves and secret matters, so whenever people or affairs are divined, they should be interpreted according to "the matter begins with fleeing, theft, loss, or escape." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities it encounters. Below is the interpretation of the Black Tortoise in each of the twelve palaces. When the Black Tortoise is in the palace of Zi, it is called "Emergence," as Zi is the native palace of the Black Tortoise, indicating the thief has already formed the intention but fears capture. When it is in Chou, it is called "Ascending the Hall," meaning entering the hall with the intent of requesting something. When it is in Yin, it is called "Entering the Forest," meaning escaping into the wilderness where it is hard to find. When it is in Chen, it is called "Lost Path," meaning losing one's way and having to gather up one's affairs on one's own. When it is in Mao, it is called "Peering at the Door," indicating there are already thieves in the household. When it is in Si, it is called "Looking Back," meaning turning back and experiencing a false alarm without any result. When it is in Hai, it is called "Concealment," meaning hidden in a secluded and remote place. When it is in Wei, it is called "Unsuccessful," meaning the matter will certainly be exposed in places of food and drink. When it is in Wu, it is called "Blocking the Path," and when it is in You, it is called "Drawing the Sword," both indicating the thief has ill intentions and may pursue the person, resulting in injury. When it is in Shen, it is called "Broken Foot," and when it is in Xu, it is called "Captured," both indicating the thief has lost power and can be captured if pursued. If the Black Tortoise is in the empty period, none of the above interpretations should be taken as definite.

闇昧 初傳乘太陰曰闇昧。凡占人占事起於婢妾闇昧論。視所屬何煞、所臨何煞定其吉凶。臨子曰簾，妾婦相侮。臨丑曰入內，尊貴相蒙。臨戌曰被察，當憂怪異。臨辰曰造庭，宜備乖事。臨寅曰跣足，臨午曰脫巾，財物文書暗動。臨亥曰裸形，臨巳曰伏枕，盜賊口舌憂驚。臨酉曰閉戶，臨未曰觀書，雅稱士人之政。臨卯曰微行，臨申曰執政，偏宜君子之貞。太陰空勿實論。

"Darkness and Obscurity": When the First Transmission is associated with Tai Yin, it is called "Darkness and Obscurity." Tai Yin governs private matters and affairs of women and servants, so whenever divination is made about people or events, it is interpreted as if the matter originates from private affairs of servants or women. Whether the outcome is favorable or unfavorable depends on the deities and auspicious or inauspicious influences associated with it. Below is the interpretation of Tai Yin falling into the twelve palaces. When Tai Yin is in Zi, it is called "Curtain Hanging," indicating mutual quarrels among concubines. When in Chou, it is called "Entering the Inner Chamber," suggesting being misled by someone of high status. When in Xu, it is called "Being Observed," indicating concern for strange occurrences. When in Chen, it is called "Approaching the Court," suggesting preparation for disputes. When in Yin, it is called "Barefoot," and when in Wu, it is called "Removing the Headgear," both indicating secret changes in wealth and documents. When in Hai, it is called "Bare Form," and when in Si, it is called "Leaning on the Pillow," both indicating theft, disputes, and worry. When in You, it is called "Closing the Door," and when in Wei, it is called "Reading Books," both suitable for scholars handling affairs in quiet. When in Mao, it is called "Secret Movement," and when in Shen, it is called "Governance," both favorable for gentlemen to maintain their integrity. If Tai Yin is exactly in the旬空 (decade void), none of the above interpretations should be taken as definite.

干婦 初傳乘天后曰干婦。凡占人占事起於婦人女子論。視所屬何煞、所臨何煞定其吉凶。臨子曰守閨，臨亥曰治事，動止多宜。臨酉曰倚戶，臨卯曰臨門，姦淫未足。臨戌曰褰帷，臨午曰伏枕，非嘆息而呻吟。臨巳曰裸體，臨辰曰毀妝，不哭泣而羞辱。臨寅曰理髮，臨申曰修容，優遊閒暇。臨子曰偷窺，臨未曰沐浴，悚懼驚惶。天后空勿實論。

"The Heavenly Empress": The first transmission with the Heavenly Empress is called "Heavenly Empress." The Heavenly Empress governs concubines and women, so whenever one divines about a person or an event, it is considered that the matter originates from a woman. Whether the outcome is auspicious or inauspicious is determined by the associated deities and the deities that influence it. Below is the interpretation of the Heavenly Empress falling in the twelve palaces. When the Heavenly Empress is in the palace of Zi, it is called "Guarding the Chamber," as Zi is the native palace of the Heavenly Empress, indicating staying within the chamber. When it is in the palace of Hai, it is called "Managing Affairs," indicating managing household affairs—both active and passive situations are suitable. When it is in the palace of You, it is called "Leaning on the Door," indicating leaning on the door and looking around; when it is in the palace of Mao, it is called "Facing the Door," indicating standing at the door—both indicate that lustful desires have not yet been satisfied. When it is in the palace of Xu, it is called "Lifting the Curtain," indicating lifting the curtain; when it is in the palace of Wu, it is called "Lying on the Pillow," indicating lying on the pillow unable to move—both indicate that although there is no crying, there is sighing and moaning. When it is in the palace of Si, it is called "Bare Body," and when it is in the palace of Chen, it is called "Destroying Makeup," both indicating that although there is no crying, there is already humiliation. When it is in the palace of Yin, it is called "Haircut," and when it is in the palace of Shen, it is called "Adorning Appearance," indicating grooming and decorating, which suggests idleness and leisure. When it is in the palace of Chou, it is called "Peeping" (the original text here also says "Facing Zi," which repeats "Guarding the Chamber" above, so it should be a different palace, likely a printing error), and when it is in the palace of Wei, it is called "Bathing," both indicating fear, alarm, and unease. If the Heavenly Empress is exactly in the旬空 (a void palace), none of the above interpretations should be taken as definite.

斫輪 三傳卯戌巳曰斫輪。凡占人占事以受印乘軒或造舟車論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 鑄印 三傳巳戌卯曰鑄印，凡占人占事以受印乘軒或干鑄造論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 軒蓋 三傳午卯子曰軒蓋，凡占人占事以張蓋乘軒論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"The 'Chopping Wheel' (斫轮): When the three transmissions are arranged as卯 (Mao), 戌 (Xu), and 巳 (Si), it is called 'Chopping Wheel'. Mao belongs to wood and represents the material for wheels, Xu is the furnace for metalworking, and Si is fire. Together, they symbolize the image of cutting wood to make carts. When divining about people or matters, if it relates to 'receiving official seals and riding in a carriage' or 'constructing boats, carts, and tools', it indicates that one will be entrusted with a position or undertake a project. The fortune or misfortune is determined by the Heavenly General accompanying the three transmissions, the nature of the associated divine omens, and the position of these omens." "The 'Casting Seal' (铸印): When the three transmissions are arranged as巳 (Si), 戌 (Xu), and 卯 (Mao), it is the reverse of the 'Chopping Wheel' and is called 'Casting Seal'. Si is fire in front, Xu is earth (clay mold), and Mao is wood (handle). Together, they symbolize the image of melting metal to cast a seal. When divining about people or matters, if it relates to 'receiving official seals and riding in a carriage' or 'handling the casting of metal objects', it indicates that one will be appointed an official position or involved in metalworking and construction. The method of determining fortune or misfortune is the same as above." "The 'Carriage Canopy' (轩盖): When the three transmissions are arranged as午 (Wu), 卯 (Mao), and 子 (Zi), it is called 'Carriage Canopy'. Wu represents horses, Mao represents carts, and Zi represents the canopy. Together, they symbolize the image of a decorated carriage with a canopy. When divining about people or matters, if it relates to 'raising a canopy and riding in a carriage', it indicates matters concerning a prominent person's journey with honor and ceremony. The method of determining fortune or misfortune is the same as above."

斬關 辰戌臨干支曰斬關，凡占人占事以難安必動論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 六陰 傳課全見丑卯巳未酉亥六將，不見子寅辰午申戌一將，曰六陰。凡占人占事以私干私謀論。亦以陰極陽生論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 六陽 傳課全見子寅辰午申戌，不見丑卯巳未酉亥六將一將，曰六陽。凡占人占事以公干公謀論。亦以陽極陰生論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"Cutting the Pass": When the branch Chen or Xu is placed over the day stem or day branch, it is called cutting the pass. Chen is the Heavenly Gang and Xu is the River Chief, both being dangerous places among the twelve branches. When they are placed over the stems and branches, it is like cutting open the pass. For divination about people or matters, it is interpreted as "unable to stay still, and inevitably action is taken": indicating movement, travel, and change, with no possibility of remaining still. The fortune or misfortune is determined by the heavenly generals, the inherent divine omens, and the divine omens present. "Six Yins": When the generals seen in the four lessons and three transmissions are all the six yin branches—Chou, Mao, Si, Wei, You, and Hai—and none of the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—are present, it is called six yins. For divination about people or matters, it is interpreted as "secret requests and covert schemes": pure yin indicates secrecy. It can also be interpreted as "when yin reaches its extreme, yang will begin to arise," meaning that when things are at their most difficult, a turning point is about to come. The fortune or misfortune is determined in the same way as before. "Six Yangs": When the generals seen in the four lessons and three transmissions are all the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—and none of the six yin branches—Chou, Mao, Si, Wei, You, and Hai—are present, it is called six yangs. For divination about people or matters, it is interpreted as "open requests and plans made in the open": pure yang indicates openness. It can also be interpreted as "when yang reaches its extreme, yin will begin to arise," meaning that when things are at their peak, decline is about to follow. The fortune or misfortune is determined in the same way as before.

迴環 三傳三將同四課三將曰迴環，凡占人占事以去而復返論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 一體 三傳酉酉酉一體，凡占人占事以子息重重脫耗、連連始終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

"Circle": When the three transmitters of the three transmissions all share the same heavenly general, and these three generals are exactly the same as the three already present in the four lessons, it forms a circular pattern returning to the original position, called "circle." In divination concerning people or matters, it is interpreted as "going away and then returning": a person who has left will return, an affair that has been settled may be reversed, lost items may be recovered, yet everything remains unresolved. Whether the outcome is auspicious or inauspicious depends on the heavenly general that the three generals ride, the nature of the divine omens they belong to, and the position of the divine omens they occupy. "One Body": When the three characters in the three transmissions are all the same branch, such as You, You, You, forming a single, unified entity, it is called "one body." You in the Six Relations belongs to the category of descendants and loss, so in divination concerning people or matters, it is interpreted as "affairs concerning descendants repeatedly occur, with continuous loss and leakage, and the matter continues without end." Whether the outcome is auspicious or inauspicious is also determined by the heavenly general that the three characters ride, the nature of the divine omens they belong to, and the position of the divine omens they occupy.

斬首 初傳空曰斬首，凡占人占事以無始論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 斷橋 中傳空曰斷橋，凡占人占事以無中論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 刖足 末傳空曰刖足，凡占人占事以無終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。 始終 初傳屬旬首，末傳屬旬尾，曰始終。凡占人占事以有始有終論。視所乘何神、視所屬何煞、所臨何煞定其吉凶。

The four categories all examine whether the three transmissions fall into the empty position of the ten-day period. "Cutting off the head" refers to the first transmission falling into the empty position, meaning the head is cut off. When divining about people or matters, it is interpreted as "there is an event but no beginning": the matter does not start at all, or the cause is false and not genuine. The fortune or misfortune is determined by the Heavenly General it rides upon, the affiliated divine omens it belongs to, and the divine omens it is accompanied by. "Breaking the bridge" refers to the middle transmission falling into the empty position, meaning the bridge is broken halfway. When divining about people or matters, it is interpreted as "there is a beginning and an end, but the middle part is missing": the matter starts and ends, but the middle part is disconnected, and one should beware of changes in the middle. The method of interpretation is the same as above. "Cutting off the feet" refers to the final transmission falling into the empty position, meaning both feet are cut off. When divining about people or matters, it is interpreted as "there is an event but no conclusion": the matter is carried out but ends in emptiness, with a beginning but no end. The method of interpretation is the same as above. "From beginning to end" refers to the first transmission exactly matching the first position of the current ten-day period (the beginning of the period, which is the branch paired with Jia), and the final transmission exactly matching the last position of the current ten-day period (the end of the period). When divining about people or matters, it is interpreted as "there is a beginning and an end": the matter is completed from beginning to end, and one's plans can be realized. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens it belongs to, and the divine omens it is accompanied by.

目錄：印、盜、鬼、財、劫、長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養、刑、沖、破、害、合、馬、太歲、旺、相、死、囚、休、月建、月將、旬空、貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后。正文

This volume defines a total of forty-four deities and omens, consistent with the self-introduction's mention of "forty-four kinds," which can be divided into seven groups. The first group consists of five kinds: seal, theft, ghost, wealth, and robbery, which are the five useful gods (six relations) arranged according to the generating and overcoming relationships of the Five Phases. The second group includes twelve kinds: growth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, birth, and nourishment, which are the twelve long lives of the Five Phases. The third group comprises six kinds: punishment, clash, destruction, harm, union, and post-horse, which refer to the relationships between the Earthly Branches such as punishment, clash, destruction, harm, union, and the post-horse. The fourth group consists of one kind: the current year's stem, which is the Earthly Branch of the current year. The fifth group includes five kinds: prosperity, appearance, death, captivity, and rest, which are the five levels of energy according to the four seasons. The sixth group consists of three kinds: month builder, month general, and ten-day void. The seventh group includes twelve kinds: nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress, which are the twelve Heavenly Generals. The following is the main text of this volume.

印 甲乙日亥子，丙丁日寅卯，戊己日巳午，庚辛日辰戌丑未，壬癸日申酉。若問事之人干支三傳占時本命等處見者，以扶助論。視印將所乘何神、所臨何煞定其吉凶。 盜 甲乙日巳午，丙丁日辰戌丑未，戊己日申酉，庚辛日亥子，壬癸日寅卯。若問事之人干支三傳占時本命等處見者，以脫耗論。視盜將所乘何神、所臨何煞定其吉凶。

The "Print" (印) evil sign is based on the meaning of "what generates me is the Print." For days with Jia or Yi (甲乙) as the day stem, which belong to wood, water generates wood, so亥 and 子 are considered Print. For days with Bing or Ding (丙丁), which belong to fire, wood generates fire, so 寅 and 卯 are considered Print. For days with Wu or Ji (戊己), which belong to earth, fire generates earth, so 巳 and 午 are considered Print. For days with Geng or Xin (庚辛), which belong to metal, earth generates metal, so 辰, 戌, 丑, and 未 are considered Print. For days with Ren or Gui (壬癸), which belong to water, metal generates water, so 申 and 酉 are considered Print. Whenever these characters appear in the day stem, day branch, three transmissions, the time of divination, or the person's birth chart, they are interpreted as "being supported." This indicates receiving help from parents or elders, or having benefits from documents or ancestral blessings. Whether it is auspicious or inauspicious depends on which heavenly general is riding on this Print and which divine evil position it is located in. The "Theft" (盗) evil sign is based on the meaning of "what I generate steals my energy," referring to descendants and food or injury. For days with Jia or Yi (甲乙), which belong to wood, wood generates fire, so 巳 and 午 are considered Theft. For days with Bing or Ding (丙丁), which belong to fire, fire generates earth, so 辰, 戌, 丑, and 未 are considered Theft. For days with Wu or Ji (戊己), which belong to earth, earth generates metal, so 申 and 酉 are considered Theft. For days with Geng or Xin (庚辛), which belong to metal, metal generates water, so 亥 and 子 are considered Theft. For days with Ren or Gui (壬癸), which belong to water, water generates wood, so 寅 and 卯 are considered Theft. Whenever these characters appear in the stems and branches, three transmissions, the time of divination, or the person's birth chart, they are interpreted as "exhaustion, leakage, and loss." This indicates the loss of vital energy, the dispersal of wealth, and matters related to children. Whether it is auspicious or inauspicious also depends on which heavenly general is riding on this Theft and which divine evil position it is located in.

鬼 甲乙日申酉，丙丁日亥子，戊己日寅卯，庚辛日巳午，壬癸日辰戌丑未。若問事之人干支三傳占時本命等處見者，以官訟論。視鬼將所乘何神、所臨何煞定其吉凶。 財 甲乙日辰戌丑未，丙丁日申酉，戊己日亥子，庚辛日寅卯，壬癸日巳午，若問事之人干支三傳占時本命等處見者，以財利論。視財神所乘何神、所臨何煞定其吉凶。

The concept of "ghost" (鬼) is based on the principle of "what overcomes me is the ghost." In the context of officialdom, it represents the government; in relation to women, it signifies the husband; and in relation to the body, it denotes illness or misfortune. On days with Jia or Yi as the day stem, which belong to wood, metal overcomes wood, so Shen and You are considered ghosts. On days with Bing or Ding as the day stem, which belong to fire, water overcomes fire, so Zi and Hai are considered ghosts. On days with Wu or Ji as the day stem, which belong to earth, wood overcomes earth, so Yin and Mao are considered ghosts. On days with Geng or Xin as the day stem, which belong to metal, fire overcomes metal, so Si and Wu are considered ghosts. On days with Ren or Gui as the day stem, which belong to water, earth overcomes water, so Chen, Xu, Chou, and Wei are considered ghosts. Whenever this ghost appears in the day stem, day branch, three transmissions, the time of divination, or the native's birth chart, it is interpreted as "officials and lawsuits," indicating involvement in disputes, being controlled or restricted, and illness. Whether it is favorable or unfavorable depends on which heavenly general is riding on this ghost and which divine asterism it occupies. The concept of "wealth" (财) is based on the principle of "what I overcome is wealth." In the context of the family, it represents wife or concubine; in the context of the outside world, it signifies money or goods. On days with Jia or Yi as the day stem, which belong to wood, wood overcomes earth, so Chen, Xu, Chou, and Wei are considered wealth. On days with Bing or Ding as the day stem, which belong to fire, fire overcomes metal, so Shen and You are considered wealth. On days with Wu or Ji as the day stem, which belong to earth, earth overcomes water, so Zi and Hai are considered wealth. On days with Geng or Xin as the day stem, which belong to metal, metal overcomes wood, so Yin and Mao are considered wealth. On days with Ren or Gui as the day stem, which belong to water, water overcomes fire, so Si and Wu are considered wealth. Whenever this wealth appears in the stems and branches, the three transmissions, the time of divination, or the native's birth chart, it is interpreted as "wealth and benefits," indicating the acquisition of wealth and profit, and in matters of marriage, it signifies wife or concubine. Whether it is favorable or unfavorable also depends on which heavenly general is riding on this wealth and which divine asterism it occupies.

劫 甲乙日寅卯，丙丁日巳午，戊己日辰戌丑未，庚辛日申酉，壬癸日亥子。若問事之人干支三傳占時本命等處見者，以傷財論。視劫將所乘何神、所臨何煞定其吉凶。

The term "jié" (劫) is interpreted as "those who share my kind will divide my wealth," referring to the category of same-element companions and thieves. In the Six Relations, it represents brothers, sisters, and peers. For days with Jia or Yi (wood), the same element is wood, so寅 (Yin) and卯 (Mao) are considered jié. For days with Bing or Ding (fire), the same element is fire, so巳 (Si) and午 (Wu) are considered jié. For days with Wu or Ji (earth), the same element is earth, so辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) are considered jié. For days with Geng or Xin (metal), the same element is metal, so申 (Shen) and酉 (You) are considered jié. For days with Ren or Gui (water), the same element is water, so亥 (Hai) and子 (Zi) are considered jié. Whenever these characters appear in the day stem, day branch, three transmissions, the time of divination, or the native's birth chart, they are considered as "damage to wealth." The presence of many same elements indicates that wealth will be divided. In terms of human affairs, this suggests that brothers and peers will share profits, compete for property, or cause disputes in partnerships. Whether the outcome is favorable or unfavorable depends on which Heavenly General is riding on this jié and which auspicious or inauspicious star position it occupies, as these factors together determine the degree of influence.

長生 甲日亥，乙日午，丙戊日寅，丁己日酉，庚日巳，辛日子，壬日申，癸日卯，若問事之人干支三傳占時本命等處見者，以攸遠長生論。視長生將所乘何神、所臨何煞定其吉凶。 沐浴 甲日子，乙日巳，丙戊日卯，丁己日申，庚日午，辛日亥，壬日酉，癸日寅。若問事之人干支三傳占時本命等處見者，以潔身論。視沐浴將所乘何神、所臨何煞定其吉凶。 冠帶 甲癸日丑，乙丙戊日辰，丁己庚日未，辛壬日戌。若問事之人干支三傳占時本命等處見者，以冠服論。視冠帶將所乘何神、所臨何煞定其吉凶。

The following twelve divine omens are based on matching the five phases' birth, growth, illness, decline, and death to the twelve earthly branches. For yang stems, they proceed in a clockwise direction, while for yin stems, they proceed counterclockwise, each with their own starting point. "Longevity" refers to the initial emergence of energy. For Jia (甲) day, it is in Hai (亥); for Yi (乙) day, it is in Wu (午); for Bing (丙) and Wu (戊) days, it is in Yin (寅); for Ding (丁) and Ji (己) days, it is in You (酉); for Geng (庚) day, it is in Si (巳); for Xin (辛) day, it is in Zi (子); for Ren (壬) day, it is in Shen (申); for Gui (癸) day, it is in Mao (卯). Whenever this longevity position appears in the person's stem and branch, the three transmissions, the time of divination, or their native year, it is interpreted as "prolonged and continuous, with initial vitality": indicating that affairs are just beginning, and the person is likely to live a long life. Whether it is auspicious or inauspicious depends on the heavenly general accompanying the longevity position and the divine omens affecting it. "Bathing" refers to the initial washing away of the fetal impurities after birth, also known as a declining position. For Jia (甲) day, it is in Zi (子); for Yi (乙) day, it is in Si (巳); for Bing (丙) and Wu (戊) days, it is in Mao (卯); for Ding (丁) and Ji (己) days, it is in Shen (申); for Geng (庚) day, it is in Wu (午); for Xin (辛) day, it is in Hai (亥); for Ren (壬) day, it is in You (酉); for Gui (癸) day, it is in Chen (寅). Whenever this position appears, it is interpreted as "washing away dirt and becoming clean": indicating the removal of past troubles, but also possibly indulgence and lack of restraint, which should be judged in conjunction with other factors. The method of interpretation is the same as for longevity. "Coronation" refers to the position of an adult wearing a cap and belt. For Jia (甲) day and Gui (癸) day, it is in Chou (丑); for Yi (乙) day, Bing (丙) day, and Wu (戊) day, it is in Chen (辰); for Ding (丁) day, Ji (己) day, and Geng (庚) day, it is in Wei (未); for Xin (辛) day and Ren (壬) day, it is in Xu (戌). Whenever this position appears, it is interpreted as "clothing and adornment": indicating the completion of rites, receiving an official position, or matters involving dignity and appearance. Whether it is auspicious or inauspicious still depends on the heavenly general accompanying the coronation position and the divine omens affecting it.

臨官 甲日寅，乙日卯，丙戊日巳，丁己日午，庚日申，辛日酉，壬日亥，癸日子。若問事之人干支三傳占時本命等處見者，以仕祿論。視臨官將所乘何神、所臨何煞定其吉凶。 帝旺 甲乙卯，乙日寅，丙戊日午，丁己日巳，庚日酉，辛日申，壬日子，癸日亥。若問事之人干支三傳占時本命等處見者，以極顯論。視帝旺將所乘何神、所臨何煞定其吉凶。 衰 甲丁己日辰，乙壬日丑，丙戊辛日未，庚癸日戌。若問事之人干支三傳占時本命等處見者，以朽邁論。視衰將所乘何神、所臨何煞定其吉凶。

"Officialdom" is the position of achieving official status and receivingofficial stipend (salary) upon adulthood. It is also called "Established Official Salary." For Jia day, it is in寅 (Yin); for Yi day, it is in卯 (Mao); for Bing and Wu days, it is in巳 (Si); for Ding and Ji days, it is in午 (Wu); for Geng day, it is in申 (Shen); for Xin day, it is in酉 (You); for Ren day, it is in亥 (Hai); and for Gui day, it is in子 (Zi). Whenever this position appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their native star, it is considered as "receiving official salary." This indicates the person is likely to attain an official position and receive a salary. Whether it is auspicious or inauspicious depends on the Heavenly General accompanying it and the auspicious or inauspicious stars it is associated with. "Prosperity" is the position of maximum strength. For Jia day, it is in卯 (Mao) (the original text says "Jia Yi卯," where "Yi" should be "day," indicating a printing error); for Yi day, it is in寅 (Yin); for Bing and Wu days, it is in午 (Wu); for Ding and Ji days, it is in巳 (Si); for Geng day, it is in酉 (You); for Xin day, it is in申 (Shen); for Ren day, it is in子 (Zi); and for Gui day, it is in亥 (Hai). Whenever this position appears, it is considered as "reaching the peak of success." This indicates a high position and great reputation, but since extremes lead to reversal, one should also be cautious of decline after reaching the peak. The method of interpretation is the same as above. "Decline" is the position where the peak of strength turns into loss. For Jia and Ding and Ji days, it is in辰 (Chen); for Yi and Ren days, it is in丑 (Chou); for Bing and Wu and Xin days, it is in未 (Wei); for Geng and Gui days, it is in戌 (Xu). Whenever this position appears, it is considered as "decline and old age." This indicates a lack of strength, gradual decline of affairs, and the person being old and weak. Whether it is auspicious or inauspicious still depends on the Heavenly General accompanying it and the auspicious or inauspicious stars it is associated with.

病 甲日巳，乙日子，丙戊日申，丁己日卯，庚日亥，辛日午，壬日寅，癸日酉。若問事之人干支三傳占時本命等處見者，以疾病論。視病將所乘何神、所臨何煞定其吉凶。 死 甲日午，乙日亥，丙戊日酉，丁己日寅，庚日子，辛日巳，壬日卯，癸日申。若問事之人干支三傳占時本命等處見者，以喪亡論。視死將所乘何神、所臨何煞定其吉凶。 墓 甲癸日未，乙丙戊日戌，丁己庚日丑，辛壬日辰。若問事之人干支三傳占時本命等處見者，以困守論。視墓將所乘何神、所臨何煞定其吉凶。

"The position of 'Disease' indicates a place where one becomes ill after decline. On Jia day, the position is Si; on Yi day, it is Zi; on Bing day, Wu day, it is Shen; on Ding day, Ji day, it is Mao; on Geng day, it is Hai; on Xin day, it is Wu; on Ren day, it is Yin; on Gui day, it is You. Whenever this position appears in the person's stem and branch, the three transmissions, the time of divination, or their native year, it is considered 'Disease': the person is suffering from illness, and affairs are obstructed and lack momentum. Whether the outcome is favorable or not depends on the Heavenly General riding on this position and the auspicious or inauspicious stars accompanying it." "The position of 'Death' indicates a place where the vital energy is exhausted and the form is lost. On Jia day, it is Wu; on Yi day, it is Hai; on Bing day, Wu day, it is You; on Ding day, Ji day, it is Yin; on Geng day, it is Zi; on Xin day, it is Si; on Ren day, it is Mao; on Gui day, it is Shen. Whenever this position appears in any of the above contexts, it is considered 'Death': it indicates death or loss, and in matters of planning, it signifies complete failure. The method of interpretation is the same as for 'Disease'." "The position of 'Mourning' indicates a place where the form is lost and buried, and where things are stored and sealed away, also known as 'Repository'. On Jia day and Gui day, it is Wei; on Yi day, Bing day, and Wu day, it is Xu; on Ding day, Ji day, and Geng day, it is Chou; on Xin day and Ren day, it is Chen. Whenever this position appears in any of the above contexts, it is considered 'Being Trapped and Unable to Move': the person is confined, things are stored away, and affairs are put on hold, and nothing can be moved for the time being. Whether the outcome is favorable or not still depends on the Heavenly General riding on this position and the auspicious or inauspicious stars accompanying it."

絕 甲日申，乙日酉，丙戊日亥，丁己日子，庚日寅，辛日卯，壬日巳，癸日午。若問事之人干支三傳占時本命等處見者，以斷絕論。視絕將所乘何神、所臨何煞定其吉凶。 胎 甲日酉，乙日申，丙戊日子，丁己日亥，庚日卯，辛日寅，壬日午，癸日巳。若問事之人干支三傳占時本命等處見者，以匿身論。視胎將所乘何神、所臨何煞定其吉凶。 養 甲丁己日戌，乙壬日未，丙戊辛日丑，庚癸日辰。若問事之人干支三傳占時本命等處見者，以現體論。視養將所乘何神、所臨何煞定其吉凶。

"Jue" is the position where the vital energy is completely cut off, and it is also called "receiving the breath." On Jia day, it is in Shen; on Yi day, it is in You; on Bing and Wu days, it is in Hai; on Ding and Ji days, it is in Zi; on Geng day, it is in Yin; on Xin day, it is in Mao; on Ren day, it is in Si; and on Gui day, it is in Wu. Whenever this position appears in the person's stem and branch, the three transmissions, the time of divination, or the person's own birth date, it is considered as "cut off." This indicates that matters will be concluded, communication will be cut off, and old situations will come to an end. Whether it is auspicious or inauspicious depends on the heavenly general riding on this "Jue" and the divine omens accompanying it. "Tai" is the position where, after being cut off, the vital energy is again received and the fetus is formed. On Jia day, it is in You; on Yi day, it is in Shen; on Bing and Wu days, it is in Zi; on Ding and Ji days, it is in Hai; on Geng day, it is in Mao; on Xin day, it is in Yin; on Ren day, it is in Wu; and on Gui day, it is in Si. Whenever this position appears in any of the above-mentioned places, it is considered as "hiding the body." This indicates that matters are still in the process of being formed secretly and have not yet reached the time of being revealed. For women, it indicates pregnancy. The method of interpretation is the same as above. "Yang" is the position where the fetus has taken shape but has not yet been born. On Jia and Ding and Ji days, it is in Xu; on Yi and Ren days, it is in Wei; on Bing and Wu and Xin days, it is in Chou; on Geng and Gui days, it is in Chen. Whenever this position appears in any of the above-mentioned places, it is considered as "the form becoming visible." This indicates that matters have already taken shape and are about to appear. Whether it is auspicious or inauspicious still depends on the heavenly general riding on this "Yang" and the divine omens accompanying it.

刑 寅刑巳，巳刑申，申刑寅；丑刑戌，戌刑未，未刑丑；子刑卯，卯刑子；辰刑辰，午刑午，酉刑酉，亥刑害。若問事之人干支三傳占時本命等處見者，刑干傷我傷人，刑支傷彼傷事。視刑將所乘何神、所臨何煞定其吉凶。 沖 子午相沖，丑未相沖，寅申相沖，卯酉相沖，辰戌相沖，巳亥相沖。若問事之人干支三傳占時本命等處見者，沖干動我動人，沖支動彼動事。視沖將所乘何神、所臨何煞定其吉凶。

"Xing" refers to the mutual harm among the Earthly Branches, divided into four categories: Yin xing Si, Si xing Shen, Shen xing Yin, which are considered "wu en" (ungrateful) Xing; Chou xing Xu, Xu xing Wei, Wei xing Chou, which are "shi shi" (dominant) Xing; Zi xing Mao, Mao xing Zi, which are "wu li" (impolite) Xing; Chen xing Chen, Wu xing Wu, You xing You, Hai xing Hai, which are self-Xing. When the person being questioned's Day Stem, Day Branch, Three Transmissions, time of divination, and birth chart show Xing, the interpretation is divided into two aspects: if the Xing affects the Day Stem, it harms "me" and the person being questioned; if it affects the Day Branch, it harms "the other party" and the matter being questioned. The fortune or misfortune is determined by the Heavenly General riding on the branch with Xing and the position of the divine stars it occupies. "Chong" refers to the mutual opposition among the Earthly Branches, with six pairs: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, Si and Hai. These pairs are opposite each other, separated by six positions and mutually attacking. When the person being questioned's Day Stem, Day Branch, Three Transmissions, time of divination, and birth chart show Chong, the interpretation is also divided into two aspects: if the Chong affects the Day Stem, it moves "me" and the person being questioned; if it affects the Day Branch, it moves "the other party" and the matter being questioned. Chong indicates movement, change, and conflict, and what is static will inevitably become active. The fortune or misfortune is also determined by the Heavenly General riding on the branch with Chong and the position of the divine stars it occupies.

破 子酉相破，午卯相破，丑辰相破，戌未相破，亥寅相破，申巳相破。若問事之人干支三傳占時本命等處見者，破干損我損人，破支損彼損事。視破將所乘何神、所臨何煞定其吉凶。 害 子未相害，丑午相害，寅巳相害，申亥相害，卯辰相害，酉戌相害。若問事之人干支三傳占時本命等處見者，害干害我害人，害支害彼害事。視害將所乘何神、所臨何煞定其吉凶。

"Breaking" refers to the mutual destruction between Earthly Branches, with six pairs: Zi and You, Wu and Mao, Chou and Chen, Xu and Wei, Hai and Yin, Shen and Si. When two branches break each other, they are like broken objects, lacking completeness. If the person asking the question, the Three Transmissions, the time of divination, or their native date and time show such a breaking, the interpretation is divided into two parts: if the breaking affects the Day Stem, it harms "me" and the person being asked about; if it affects the Day Branch, it harms "the other party" and the matter being inquired. Breaking indicates loss, failure, and the collapse of plans. Whether it is auspicious or inauspicious depends on the Heavenly General riding on the branch with breaking and the position of the branch in relation to the divine stars. "Harm" refers to the mutual harm between Earthly Branches, with six pairs: Zi and Wei, Chou and Wu, Yin and Si, Shen and Hai, Mao and Chen, You and Xu. The six harms arise from the breaking of the Liu He (Six Harmonies), so the harm often comes from close people, representing hidden enmity. If the person asking the question, the Three Transmissions, the time of divination, or their native date and time show such a harm, the interpretation is also divided into two parts: if the harm affects the Day Stem, it harms "me" and the person being asked about; if it affects the Day Branch, it harms "the other party" and the matter being inquired. Whether it is auspicious or inauspicious still depends on the Heavenly General riding on the branch with harm and the position of the branch in relation to the divine stars.

合 子丑相合，午未相合，卯戌相合，酉辰相合，寅亥相合，巳申相合。若問事之人干支三傳占時本命等處見者，合干合我合人，合支合彼合事。視合將所乘何神、所臨何煞定其吉凶。 馬 亥卯未日巳，寅午戌日申，巳酉丑日亥，申子辰日寅。若問事之人干支三傳占時本命等處見者，以行程論。視馬將所乘何神、所臨何煞定其吉凶。

"合" refers to the Liu He (Six Harmonies) among the Earthly Branches, which are six pairs: Zi and Chou, Wu and Wei, Mao and Xu, You and Chen, Yin and Hai, and Si and Shen. When two branches are in harmony, they are closely connected and supportive of each other. When the Heavenly Stems and Earthly Branches, the Three Transmissions, the time of divination, or the person's birth chart contain harmonious pairs, the interpretation is divided into two aspects: if the harmony is with the Day Stem, it refers to "me" and also the person being questioned; if the harmony is with the Day Branch, it refers to "the other party" and also the matter being questioned. Harmony signifies harmony, agreements, marriages, and matters that involve someone facilitating or mediating. However, if the matter requires speed, harmony may become an obstacle. The fortune or misfortune is determined by the Heavenly General accompanying the harmonious branch and the position of the divine stars it occupies. "马" refers to the Post-horse (Yi Ma), which is determined by the Longsheng (growth) position of the Triple Harmony of the Day Branch. For example, if the Day Branch is Hai, Mao, and Wei, the Post-horse is in Si; if the Day Branch is Yin, Wu, and Xu, the Post-horse is in Shen; if the Day Branch is Si, You, and Shen, the Post-horse is in Hai; and if the Day Branch is Shen, Zi, and Chen, the Post-horse is in Yin. These positions all fall in the first quarters (Meng) of the four directions: Yin, Shen, Si, and Hai. Whenever the Post-horse appears in the Heavenly Stems and Earthly Branches, the Three Transmissions, the time of divination, or the person's birth chart, it is interpreted as "traveling and departing." It indicates movement, relocation, and active travel, suggesting that the matter is related to distant places or requires personal attendance. The fortune or misfortune is also determined by the Heavenly General accompanying the Post-horse and the position of the divine stars it occupies.

太歲 太歲，本歲之年支也。若問事之人干支三傳占時本命等處見者，以干涉天庭，或事經一歲論。視太歲將所乘何神、所臨何煞定其吉凶。 旺 春寅卯、夏巳午、秋申酉、冬亥子、季月辰戌丑未。若問事之人干支三傳占時本命等處見者，以當時論。視旺相將所乘何神、所臨何煞定其吉凶。 相 春巳午、夏辰戌丑未、秋亥子、冬寅卯、季月申酉。若問事之人干支三傳占時本命等處見者，以未來論。視相將所乘何神、所臨何煞定其吉凶。

The "Tai Sui" refers to the annual branch of that year, for example, in the year Jiazi, the branch Zi is the Tai Sui. It is the master of the year, holding the highest position. Whenever the day stem, day branch, three transmissions, the time of divination, or the person's birth year encounter the Tai Sui, it is considered as "the matter involves the court and heavenly palace" or "the matter will take exactly one year": the matter relates to the highest authority, or the time of fulfillment is within one year. The fortune or misfortune is determined by the heavenly general accompanying the Tai Sui and the divine omens affecting it. "Wang" refers to the most powerful element in the current season: in spring, Yin and Mao (wood); in summer, Si and Wu (fire); in autumn, Hai and Zi (water); in winter, Yin and Mao (wood); in the four seasonal months (third, sixth, ninth, and twelfth months), Chen, Xu, Chou, and Wei (earth). Whenever this element is encountered, it is considered as "the right time": the matter has sufficient strength and momentum, and whatever is said will come to pass. The method of interpretation is the same as above. "Xiang" refers to the element generated by the dominant element of the season, which is just beginning to be born and has not yet reached its peak: in spring, Si and Wu (fire); in summer, Chen, Xu, Chou, and Wei (earth); in autumn, Hai and Zi (water); in winter, Yin and Mao (wood); in the four seasonal months, Shen and You (metal). Whenever this element is encountered, it is considered as "the matter is in the future": it has not yet begun, but will certainly arise later, and it is advisable to wait rather than act hastily. The fortune or misfortune is still determined by the heavenly general accompanying it and the divine omens affecting it.

死 春辰戌丑未、夏申酉、秋寅卯、冬巳午、季月亥子。若問事之人干支三傳占時本命等處見者，以失時論。視死將所乘何神、所臨何煞定其吉凶。 囚 春申酉、夏亥子、秋巳午、冬辰戌丑未、季月寅卯。若問事之人干支三傳占時本命等處見者，亦以失時論。視囚將所乘何神、所臨何煞定其吉凶。 休 春亥子、夏寅卯、秋辰戌丑未、冬申酉、季月巳午。若問事之人干支三傳占時本命等處見者，以已往論。視休將所乘何神、所臨何煞定其吉凶。

"Death" refers to a Yixing that is being overcome by the current ruling element; its energy has completely ceased. In spring, the elements of Chen, Xu, Chou, and Wei (earth elements) are overcome by wood; in summer, Shen and You (metal elements) are overcome by fire; in autumn, Yin and Mao (wood elements) are overcome by metal; in winter, Si and Wu (fire elements) are overcome by water; and in the four seasonal months, Zi and Hai (water elements) are overcome by earth. Whenever this appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their native year, it is considered "losing the right time and having no energy": the matter it represents has a name but no strength, cannot be accomplished, and cannot be sustained. Whether the outcome is favorable or unfavorable depends on the Heavenly General riding on this "death" element and the divine omens it is associated with. "Imprisonment" refers to a Yixing that is overcoming the current ruling element, but because it is overcoming a strong element, it itself becomes constrained. In spring, Shen and You (metal elements) attempt to overcome wood, but wood is strong; in summer, Zi and Hai (water elements); in autumn, Si and Wu (fire elements); in winter, Chen, Xu, Chou, and Wei (earth elements); and in the four seasonal months, Yin and Mao (wood elements). Whenever this appears in any of these contexts, it is also considered "losing the right time": although there is strength, it cannot be effectively used, like a prisoner in jail, who has ability but cannot express it. The method of interpretation is the same as for "death." "Rest" refers to a Yixing that is generating the current ruling element; its energy has been transferred and it has retreated to a place of inactivity. In spring, Zi and Hai (water elements) generate wood; in summer, Yin and Mao (wood elements); in autumn, Chen, Xu, Chou, and Wei (earth elements); in winter, Shen and You (metal elements); and in the four seasonal months, Si and Wu (fire elements). Whenever this appears in any of these contexts, it is considered "the matter has already passed": the matter it represents has already occurred or has become an old story. Whether the outcome is favorable or unfavorable still depends on the Heavenly General riding on this "rest" element and the divine omens it is associated with.

月建 正月寅、二月卯、三月辰、四月巳、五月午、六月未、七月申、八月酉、九月戌、十月亥、十一月子、十二月丑。若問事之人干支三傳占時本命等處見者，以干涉當道或事經一月論。視月建將所乘何神、所臨何煞定其吉凶。 月將 正月亥、二月戌、三月酉、四月申、五月未、六月午、七月巳、八月辰、九月卯、十月寅、十一月丑、十二月子。若問事之人干支三傳占時本命等處見者，以干涉主宰論。視月將將所乘何神、所臨何煞定其吉凶。

The "Month Builder" refers to the earthly branch corresponding to the current month, which is matched in the same direction as the months: January is寅, February is卯, March is辰, April is巳, May is午, June is未, July is申, August is酉, September is戌, October is亥, November is子, December is丑. It is the master of the first month. Whenever the "Month Builder" appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their birth chart, it is interpreted as "the matter involves the person in authority" or "the matter will take about one month": the question relates to the person in charge, or the time of occurrence is within one month. The fortune or misfortune is determined by the heavenly general riding on the "Month Builder" and the supernatural omens it encounters. The "Month General" refers to the heavenly palace where the sun is located in the current month, which is matched in the opposite direction of the months: January is亥, February is戌, March is酉, April is申, May is未, June is午, July is巳, August is辰, September is卯, October is寅, November is丑, December is子. It is the key to arranging the heaven plate, so it is called the master. Whenever the "Month General" appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or their birth chart, it is interpreted as "the matter involves the person in authority": a person with great power is involved in the matter, and the result is generally favorable. The fortune or misfortune is also determined by the heavenly general riding on the "Month General" and the supernatural omens it encounters.

旬空 甲子旬中戌亥空，甲戌旬中申酉空，甲申旬中午未空，甲午旬中辰巳空，甲辰旬中寅卯空，甲寅旬中子丑空。謂之逢空。六旬逢空位上所乘之將謂之臨空。若問事之人干支三傳占時本命等處見者，以不實論。視旬空將所乘何神、所臨何煞定其吉凶。

"Xun Kong" refers to Kongwang. In the sixty Jiazi cycles, each ten days form a "Xun." The ten heavenly stems are paired with the twelve earthly branches, and in each Xun, two earthly branches do not correspond to any heavenly stem. These two branches are called the Kongwang of that Xun. In the Jiazi Xun, the branches Xu and Hai are Kongwang; in the Jiaxu Xun, the branches Shen and You are Kongwang; in the Jiashen Xun, the branches Wu and Wei are Kongwang; in the Jiawu Xun, the branches Chen and Si are Kongwang; in the Jiachen Xun, the branches Yin and Mao are Kongwang; in the Jiayin Xun, the branches Zi and Chou are Kongwang. When these two branches appear on the Earth Plate, it is called "Feng Kong." When any of these Kongwang positions appear in the six Xun cycles, the heavenly general riding on that position on the Heaven Plate is called "Ling Kong." If the day stem, day branch, three transmissions, the time of divination, or the person's destiny includes Kongwang, it is considered "having a name but no reality": the matter seems to exist but does not actually materialize, good things do not succeed, and bad things may not actually occur. The determination of good or bad fortune depends on the heavenly general riding on the fallen Kongwang and its position relative to other heavenly generals and divine influences, which together determine the extent of the emptiness.

貴人 陰陽五行生剋與丑將同。若問事之人干支三傳占時本命等處見者，以干貴論。視貴人所乘何煞、所臨何煞定其吉凶。 螣蛇 陰陽五行生剋與巳將同。若問事之人干支三傳占時本命等處見者，以異怪論。視螣蛇所乘何煞、所臨何煞定其吉凶。 朱雀 陰陽五行生剋與午將同。若問事之人干支三傳占時本命等處見者，以信息論。視朱雀所乘何煞、所臨何煞定其吉凶。 六合 陰陽五行生剋與卯將同。若問事之人干支三傳占時本命等處見者，以交合論。視六合所乘何煞、所臨何煞定其吉凶。

The twelve Heavenly Generals each have their own Five Phases attributes, which are determined by their corresponding Earthly Branch. When calculating generation and overcoming relationships, they are calculated according to that branch. The Nobleman shares the yin-yang and Five Phases attributes of the Chou branch, which is earth. Whenever the Nobleman appears in the person's stem and branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as "seeking the Nobleman and paying homage to authority," indicating support from superiors and assistance from government officials. Whether the outcome is favorable or unfavorable is determined by the divine omens it carries and the position it occupies. The Teng Snake shares the yin-yang and Five Phases attributes of the Si branch, which is fire. Whenever the Teng Snake appears, it is interpreted as "strange occurrences and fear," indicating unexpected worries, nightmares, or unusual events. The method of interpretation is the same as above. The Vermilion Bird shares the yin-yang and Five Phases attributes of the Wu branch, which is fire. Whenever the Vermilion Bird appears, it is interpreted as "news and messages," indicating correspondence, verbal disputes, and written communication. The method of interpretation is the same as above. The Liu He shares the yin-yang and Five Phases attributes of the Mao branch, which is wood. Whenever the Liu He appears, it is interpreted as "negotiation and harmony," indicating marriage, mediation, and matters related to contracts. Whether the outcome is favorable or unfavorable is still determined by the divine omens it carries and the position it occupies.

勾陳 陰陽五行生剋與辰將同。若問事之人干支三傳占時本命等處見者，以爭訟論。視勾陳所乘何煞、所臨何煞定其吉凶。 青龍 陰陽五行生剋與寅將同。若問事之人干支三傳占時本命等處見者，以喜慶論。視青龍所乘何煞、所臨何煞定其吉凶。 天空 陰陽五行生剋與戌將同。若問事之人干支三傳占時本命等處見者，以虛詐論。視天空所乘何煞、所臨何煞定其吉凶。 白虎 陰陽五行生剋與申將同。若問事之人干支三傳占時本命等處見者，以災喪論。視白虎所乘何煞、所臨何煞定其吉凶。

The trigram Gou Chen shares the same yin and yang and Five Phases as the branch Chen, belonging to earth. Whenever Gou Chen appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as "dispute and lawsuit": indicating legal disputes, land conflicts, and matters that are entangled and unclear. The fortune or misfortune is determined by the deity it is riding on and the position of the deity it is located on. The trigram Qing Long shares the same yin and yang and Five Phases as the branch Yin, belonging to wood. Whenever Qing Long appears in any context, it is interpreted as "festivity": indicating gains in wealth, increase in family members, promotion, and marriage and wedding matters. The method of interpretation is the same as above. The trigram Tian Kong shares the same yin and yang and Five Phases as the branch Xu, belonging to earth. Whenever Tian Kong appears in any context, it is interpreted as "falsehood and fraud": indicating lies, empty promises, and matters that turn out to be empty and not real. The method of interpretation is the same as above. The trigram Bai Hu shares the same yin and yang and Five Phases as the branch Shen, belonging to metal. Whenever Bai Hu appears in any context, it is interpreted as "calamity and loss": indicating illness, bloodshed, mourning, and danger on the road. The fortune or misfortune is still determined by the deity it is riding on and the position of the deity it is located on.

太常 陰陽五行生剋與未將同。若問事之人干支三傳占時本命等處見者，以衣食論。視太常所乘何煞、所臨何煞定其吉凶。 玄武 陰陽五行生剋與亥將同。若問事之人干支三傳占時本命等處見者，以脫耗論。視玄琥所乘何煞、所臨何煞定其吉凶。 太陰 陰陽五行生剋與酉將同。若問事之人干支三傳占時本命等處見者，以闇昧論。視太陰所乘何煞、所臨何煞定其吉凶。 天后 陰陽五行生剋與子將同。若問事之人干支三傳占時本命等處見者，以婦女論。視天后所乘何煞、所臨何煞定其吉凶。

The Heavenly Empress shares the same yin and yang and Five Phases as the Wei branch, which belongs to earth. Whenever the Heavenly Empress appears in the person's heavenly stem and earthly branch, the three transmissions, the time of divination, or the person's birth year, it is interpreted as related to clothing and food: it governs clothing, hats, wine and food, salaries, and wealth. Whether it is auspicious or inauspicious depends on the deity it is riding upon and the position of the deity it is located on. The Black Tortoise shares the same yin and yang and Five Phases as the Hai branch, which belongs to water. Whenever the Black Tortoise appears in any context, it is interpreted as related to loss and dispersion: it governs thieves, loss, hidden losses, and the fleeing of people. The method of interpretation is the same as above. The Tai Yin shares the same yin and yang and Five Phases as the You branch, which belongs to metal. Whenever the Tai Yin appears in any context, it is interpreted as related to private and obscure matters: it governs secret affairs, servants, and ambiguous interactions. The method of interpretation is the same as above. The Heavenly Empress shares the same yin and yang and Five Phases as the Zi branch, which belongs to water. Whenever the Heavenly Empress appears in any context, it is interpreted as related to women: it governs concubines, wives, and young women, as well as matters of marriage and intimacy. Whether it is auspicious or inauspicious still depends on the deity it is riding upon and the position of the deity it is located on.

目錄：天文、地理、宮室、人物、姓氏、臟腑、飲食、器用、數目、顏色、飛潛動植。正文

This section discusses "classifications" or "categories," which involve classifying all phenomena and human affairs in the universe under the twelve earthly branches and the twelve heavenly generals, using these as references for divination. The preface states, "classifications are based on eleven main categories as guidelines," and the eleven categories established here are: astronomy, geography, buildings, people, surnames, internal organs, food and drink, utensils, numbers, colors, and flying, swimming, moving, and plants. Whenever a particular branch or general appears on the divination board, one can refer to the items it represents as listed in this section; however, the book cannot list all possibilities, so readers should extend and apply these classifications to other related areas. The following is the main content of this section.

天文 亥屬天，月將屬日，月建屬月，辰屬星。 寅卯屬東方木星，巳午屬南方火星，申酉屬西方金星，亥子屬北方水星，辰戌丑未屬中央土星。 辰屬角亢宿，卯屬氏房心宿，寅屬箕尾宿，丑屬斗牛宿，子屬女虛危宿，亥屬室壁，戌屬奎婁宿，酉為胃昴畢宿，申屬觜參宿，未屬井鬼宿，柳星張宿，巳屬翼軫宿。 巳與白虎屬風，寅與青龍屬云，卯與六合屬雷，午與朱雀屬電，辰與勾陳屬霧，巳與螣蛇屬虹霓，亥子壬癸與玄琥天后為雨澤，亥子申酉乘白虎太陰屬雪雹。凡占天文參此。

The symbolic representations used in divination for celestial phenomena are as follows. In general:亥 represents Heaven, the Month General of the current month represents the Sun, and the Month Builder of the current month represents the Moon, while辰 represents the multitude of stars. Matching the Five Elements:寅 and卯 represent the Eastern Star (Jupiter, wood),巳 and午 represent the Southern Flame (Mars, fire),申 and酉 represent the Western Bright (Saturn, metal),亥 and子 represent the Northern Star (Saturn, water), and辰,戌,丑, and未 represent the Central Constellation (Jupiter, earth). Matching the Twenty-Eight Mansions:辰 corresponds to the mansions of Angle and Kangle,卯 corresponds to the mansions of Di, Fang, and Xin (the original text says '氏' but it should be '氐'),寅 corresponds to the mansions of Ji and Wei,丑 corresponds to the mansions of Dou and Niu,子 corresponds to the mansions of Nu, Xu, and Wei,亥 corresponds to the mansions of Shi and Bi,戌 corresponds to the mansions of Kui and Lou,酉 corresponds to the mansions of Wei, Mao, and Bi,申 corresponds to the mansions of Zi and Shen,未 corresponds to the mansions of Jing and Gui,午 corresponds to the mansions of Liu, Xing, and Zhang (the original text lacks the phrase '午属' and only has 'Liu Xing Zhang', which is recorded as is).巳 corresponds to the mansions of Yi and Zhen. Matching the Weather: the position of巳 corresponds to the White Tiger and represents wind, the position of寅 corresponds to the Azure Dragon and represents clouds, the position of卯 corresponds to Liu He and represents thunder, the position of午 corresponds to the Vermilion Bird and represents lightning, the position of辰 corresponds to Gou Chen and represents mist, and the position of巳 corresponds to Teng Snake and represents rainbows. The branches of亥 and子 combined with the stems of Ren and Gui correspond to the Black Tortoise and Heavenly Empress, indicating rain and moisture. The branches of亥,子,申, and酉 combined with the White Tiger and Tai Yin indicate snow and hail. When divining about weather conditions such as clear skies or rain, these symbolic representations are referred to.

地理 申屬地，寅屬山，亥子屬水，辰戌丑未屬四方田畝；卯屬正東方，亦屬柳星張所照處與市道旌旗地；酉屬正西方，亦屬胃昴畢所照處，與崗城街巷地；子屬正北方，亦屬女虛危所照處，與湖海塘池地；辰屬東南方，亦屬角亢所照處，與田墓山嶺地；巳屬東南，亦屬翼軫所照處，與爐冶窯灶地；未屬西南方，亦屬井鬼所照處，與村塋井泉地；申屬西南方，亦屬觜參所照處，與驛鋪石徑地；丑屬東北方，亦屬斗牛所照處，與園囿田墳地；寅屬東北方，亦屬箕尾所照處，與山林橋樑地；戌屬西北方，亦屬奎婁所照處，與田壟營丘地；亥屬西北方，亦屬室壁所照處，與江河港澗地。凡占地理參此。

The symbolic representations based on terrain and direction are as follows. In general: Shen represents the land, Yin represents mountains, Zi and Chou represent water, and Chen, Xu, Chou, and Wei represent the four directions of fields. For specific directions: Mao represents the due east, also governing the areas under the constellations Liu, Xing, and Zhang, as well as markets, roads, and places with banners fluttering. You represents the due west, also governing the areas under the constellations Wei, Mao, and Bi, as well as hills, city walls, and streets. Zi represents the due north, also governing the areas under the constellations Nu, Xu, and Wei, as well as lakes, rivers, ponds, and pools. Chen represents the southeast, also governing the areas under the constellations Jiao and Kang, as well as fields, tombs, and hills. Si also belongs to the southeast, also governing the areas under the constellations Yi and Zhen, as well as forges, workshops, brick kilns, and stoves. Wei represents the southwest, also governing the areas under the constellations Jing and Gui, as well as villages, cemeteries, and wells. Shen also belongs to the southwest, also governing the areas under the constellations Zui and Shen, as well as relay stations, inns, and stone-paved paths. Chou represents the northeast, also governing the areas under the constellations Dou and Niu, as well as gardens, fields, and cemeteries. Yin also belongs to the northeast, also governing the areas under the constellations Ji and Wei, as well as mountains, forests, and bridges. Xu represents the northwest, also governing the areas under the constellations Kui and Lou, as well as field ridges, military camps, and hills. Hai also belongs to the northwest, also governing the areas under the constellations Shi and Bi, as well as rivers, canals, streams, and gullies. When divining about geographical features and their distances and directions, one should refer to these symbolic representations.

宮室 子屬後宮、後殿、內房、內堂；丑屬聖殿、神祠、官署、宦第；寅屬客館、山房、草廬、茅舍；卯屬行室、雷廟、船行、木廠；辰屬龍廟、星宮、天牢、帥府；巳屬弓店、爐店、炕房、廚房；午屬大堂、馬廄、命館、書齋；未屬酒肆、茶房、典槽、倉庫；申屬碾磨、碓房、遞鋪、館驛；酉屬金銀、珠玉、銅錫、錢鋪；戌屬佛殿、禪堂、營房、牢獄；亥屬道院、仙宮、戲園、樓閣。

The class images for divining about houses are as follows. Zi represents the rear palace, rear hall, inner chamber, and inner hall—rooms that are the deepest parts of a residence. Chou represents the sacred hall, shrine, official office, and mansions of officials. Yin represents guest houses, mountain huts, thatched cottages, and simple dwellings in the mountains. Mao represents pavilions, temples of thunder gods, boats, and timber yards—any buildings related to wood or vehicles. Chen represents temples of the dragon king, star mansion halls, heavenly prison, and general's headquarters. Si represents archery shops, metalworking shops, heated rooms, and kitchens—any places related to fire. Wu represents the main hall, stables, fortune-telling rooms, and study rooms. Wei represents taverns, tea houses, pawnshops and horse stalls, and warehouses. Shen represents grain mills, rice pounding rooms, relay stations, and guest houses. You represents gold and silver shops, pearl and jade stores, copper and tin shops, and money exchanges. Xu represents Buddhist halls, meditation rooms, military barracks, and prisons. Hai represents Taoist temples, immortal palaces, theaters, and towers.

貴人官宦宅，螣蛇火怪宅，朱雀是非宅，六合和合宅，勾陳爭訟宅，青龍喜慶宅，白虎災喪宅，太常安樂宅，玄武耗費宅，太陰暗昧宅，天后淫泆宅。凡占宮室者參此。

When determining the nature of a house based on the Heavenly Generals, if the house is occupied by the Nobleman, it indicates a residence of officials; if occupied by the Teng Snake, it signifies a house prone to fire and strange occurrences; if occupied by the Vermilion Bird, it indicates a house with constant disputes and verbal conflicts; if occupied by the Liu He, it represents a harmonious and peaceful house; if occupied by the Gou Chen, it suggests a house with disputes and lawsuits; if occupied by the Azure Dragon, it denotes a house of joy and prosperity; if occupied by the White Tiger, it indicates a house with misfortune and loss; if occupied by the Tai Chang, it represents a house of ease and happiness; if occupied by the Black Tortoise, it signifies a house with financial loss and expenditure; if occupied by the Tai Yin, it indicates a dark and obscure house; if occupied by the Heavenly Empress, it represents a house with immoral and improper behavior. The text originally lists only eleven generals, omitting Tian Kong, which should be interpreted as a house characterized by falsehood and lack of authenticity. All judgments regarding the fortune or misfortune of houses and residences are based on this system of symbolic associations.

人物 子屬丫環婦女，丑屬牧築耕夫，寅屬隱樵書吏，卯屬船戶車伕，辰屬漁翁禁子，巳屬爐灶窯工，午屬馬伕蠶婦，未屬篾匠裁縫，申屬鋪兵驛卒，酉屬妾婢妓娼，戌屬軍丁奴僕，亥屬道士優伶。

The class symbols for people's identities are as follows. Zi represents a servant girl or woman. Chou represents herdsmen, builders, and farmers. Yin represents hermits, woodcutters, and clerks. Mao represents boatmen and drivers, anyone who operates boats or carts. Chen represents fishermen and jailers (the term "jinzi" refers to those who guard prisoners). Si represents those who tend stoves and kiln workers. Wu represents horse handlers and women who raise silkworms. Wei represents bamboo workers and tailors. Shen represents couriers and postal messengers, anyone who delivers official documents. You represents concubines, servants, and courtesans. Xu represents soldiers and servants. Hai represents Taoist priests and performers. When asking about a person, refer to the branch that appears on the divination board to determine their identity and occupation.

貴人屬王侯紳士，螣蛇屬異怪小人，朱雀屬醫卜星相，六合屬朋稚牙媒，勾陳屬將軍捕快，青龍屬木客茶商，天空屬尼姑和尚，白虎屬病者屠夫，太常屬業衣業食，玄武屬盜賊逃人，太陰屬老嫗嬪孀，天后屬後姬少女。 印煞屬父母，盜煞屬男女，鬼煞屬官屬夫，財煞屬妻屬妾，劫煞屬弟兄屬姊妹。凡占人物參此。

Taking the Heavenly Generals to determine people: the Nobleman represents kings, ministers, scholars, and officials; the Teng Snake represents small people with strange behavior; the Vermilion Bird represents doctors, fortune tellers, and astrologers; Liu He represents friends, young people, brokers, and matchmakers; Gou Chen represents generals and police officers; the Azure Dragon represents merchants dealing in timber and tea; Tian Kong represents nuns and monks; the White Tiger represents sick people and butchers; Tai Chang represents people whose livelihood is based on clothing and food, such as tailors and cooks; the Black Tortoise represents thieves and fugitives; Tai Yin represents old women, concubines, and widows; the Heavenly Empress represents empresses, concubines, and young women. Taking the five Useful Gods to determine the Six Relations: the Seal and Harmful God represents parents, the Robber Harmful God represents children, the Ghost Harmful God represents superiors and husbands, the Wealth Harmful God represents wife and concubine, and the Jiesha represents brothers and sisters. Whenever one asks about who a person is and what their status is, one should refer to this method for interpretation.

姓氏 子屬危燕齊任與上下傍水字、子字、女字、雨字姓。 丑屬楊吳鈄紀與上下傍土字、田字、丑字、巳字、牛字、吉字、王字姓。 寅屬雲燕胥曹與上下傍木字、力字、山字、寶蓋、竹頭姓。 卯屬房東駱宋與上下傍木字、卯字、心字、耳字、車字、門字、戶字、雲頭、草頭姓。 辰屬鄭壽陳羅與上下傍土字、田字、山字、勾字、辰字、魚字、龍字、角字、亢字姓。 巳屬翼冶荊楚與上下傍火字、蟲字、弓字、丁字姓。

The class images for surnames are as follows. Look at which branch is activated in the chart, then take the surname associated with that branch to determine the surname of the person being asked. The list includes specific surnames as well as radicals. Any surname with those radicals in its upper, lower, left, or right parts is considered to belong to that category. Zi (Water) corresponds to surnames such as Wei, Yan, Qi, Ren, and also surnames with the water radical, the character '子', '女', or '雨' in their composition. Chou (Earth) corresponds to surnames such as Yang, Wu, Tou, Ji, and also surnames with the earth radical, the characters '田', '丑', '巳', '牛', '吉', or '王' in their composition. Yin (Wood) corresponds to surnames such as Yun, Yan, Xu, Cao, and also surnames with the wood radical, the characters '力', '山', the roof radical, or the bamboo radical in their composition. Mao (Wood) corresponds to surnames such as Fang, Dong, Luo, Song, and also surnames with the wood radical, the characters '卯', '心', '耳', '车', '门', '户', the cloud radical, or the grass radical in their composition. Chen (Earth) corresponds to surnames such as Zheng, Shou, Chen, Luo, and also surnames with the earth radical, the characters '田', '山', '勾', '辰', '鱼', '龙', '角', or '亢' in their composition. Si (Fire) corresponds to surnames such as Yi, Yi, Jing, Chu, and also surnames with the fire radical, the characters '虫', '弓', or '丁' in their composition.

午屬朱柳周張與上下傍火字、午字、丙字、言字、口字、馬字、羽字、鳥字、赤字姓。 未屬秦常雍井與上下傍土字、田字、未字、吉字、巳字、鬼字、衣字、食字姓。 申屬申傅益沈與上下傍金字、石字、白字、庚頭、虎頭、走之姓。 酉屬冀畢從趙與上下傍金字、鳥字、門字、戶字、西字、辛字、玉字、石字姓。 戌屬空印徐魯與上下傍土字、田字、戈字、犬字、僕字、婁字姓。 亥屬明江武鄧與上下傍水字、雨字、魚字姓。

The surname 午 is associated with those bearing the surnames Zhu, Liu, Zhou, Zhang, and also those with surnames containing characters with a fire radical, or with the characters 午, 丙, 言, 口, 马, 羽, 鸟, or 赤. The surname 未 is associated with those bearing the surnames Qin, Chang, Yong, Jing, and also those with surnames containing characters with a soil radical, or with the characters 田, 未, 吉, 巳, 鬼, 衣, or 食. The surname 申 is associated with those bearing the surnames Shen, Fu, Yi, Shen, and also those with surnames containing characters with a metal radical, or with the characters 石, 白, or with a 庚 radical, or with a 虎 radical, or with a 走 radical at the bottom. The surname 酉 is associated with those bearing the surnames Ji, Bi, Cong, Zhao, and also those with surnames containing characters with a metal radical, or with the characters 鸟, 门, 户, 西, 辛, 玉, or 石. The surname 戌 is associated with those bearing the surnames Kong, Yin, Xu, Lu, and also those with surnames containing characters with a soil radical, or with the characters 田, 戈, 犬, 仆, or 娄. The surname 亥 is associated with those bearing the surnames Ming, Jiang, Wu, Deng, and also those with surnames containing characters with a water radical, or with the characters 雨 or 鱼.

貴人貴重姓，螣蛇異怪姓，朱雀羽毛姓，六合連合姓，勾陳干戈姓，青龍鱗甲姓，白虎凶惡姓，太常及食姓，玄武不正姓，太陰暗昧姓，天后女字姓，凡占姓氏參此。

When determining the surname based on the nature of the Heavenly Generals: riding the Nobleman indicates surnames of importance and prominence; riding the Teng Snake indicates surnames with strange and peculiar meanings; riding the Vermilion Bird indicates surnames containing characters related to birds and feathers; riding Liu He indicates surnames formed by combining characters; riding Gou Chen indicates surnames containing characters related to weapons and warfare; riding the Azure Dragon indicates surnames containing characters related to scales, armor, insects, and fish; riding the White Tiger indicates surnames with evil orvicious meanings; riding Tai Chang indicates surnames related to clothing and food; riding the Black Tortoise indicates surnames with improper or incorrect meanings; riding Tai Yin indicates surnames with obscure or ambiguous meanings; riding the Heavenly Empress indicates surnames containing the radical for woman. The original text lists only eleven generals, omitting Tian Kong. According to its nature, Tian Kong should indicate surnames with empty or insubstantial meanings. Whenever one asks about someone's surname, one should refer to this method for interpretation.

臟腑 午屬心，酉屬肺，卯屬肝，寅屬膽，申屬大腸，子屬膀胱，巳屬三焦亦屬小腸，亥屬陰亦屬腎，辰戌屬脾，丑未屬胃，凡占、臟腑參此。

The following are the correspondences between the twelve Earthly Branches and the internal organs of the human body: Wu (午) corresponds to the heart, You (酉) to the lungs, Mao (卯) to the liver, Yin (寅) to the gallbladder, Shen (申) to the large intestine, Zi (子) to the bladder, Si (巳) to the triple warmer and also to the small intestine, Hai (亥) to the lower genitalia and also to the kidneys, Chen (辰) and Xu (戌) to the spleen, Chou (丑) and Wei (未) to the stomach. This system assigns the twelve Earthly Branches to the internal organs of the body. When divining the location of a disease or determining which internal organ is affected, one looks at which branch is showing a diseased energy on the divination board and determines the affected area accordingly. All these correspondences are used as references when divining matters related to internal organs.

飲食 寅卯屬春季所生，或草木所長，與青色物。 巳午屬夏季所生，或蒸燒炒炙，與赤色物。 申酉屬秋季所生，或碾磨所出，與白色物。 亥子屬冬季所生，或水中所出，與黑色物。 辰戌丑未屬四季所生，或田園所長，與黃色物。

The categories of food used in divination are divided into five groups according to the Five Phases.寅 and 卯 belong to wood, representing foods grown in spring, such as vegetables and green plants, or things that are green.巳 and 午 belong to fire, representing foods grown in summer, such as those cooked by steaming, roasting, stir-frying, or grilling, or things that are red.申 and 酉 belong to metal, representing foods grown in autumn, such as flour and rice processed by grinding or pounding, or things that are white.亥 and 子 belong to water, representing foods grown in winter, such as fish, shrimp, lotus roots, and water caltrop, or things that are black.辰, 戌, 丑, and 未 belong to earth, representing foods grown in the months of the four seasons, such as vegetables, fruits, and grains grown in the fields, or things that are yellow. When questioning about what has been eaten or what is on the table, one refers to the branch in the tray.

貴人珍重食，螣蛇異怪食，朱雀羽毛食，六合連合食，勾陳牽連食，青龍鱗甲食，天空不實食，白虎凶惡食，太常酒穀食，玄武不正食，太陰胡塗食，天后女制食。凡占飲食者參此。

When determining the nature and type of food based on the Heavenly Generals, the following principles apply: if it is associated with the Nobleman, it signifies rare and precious food; if associated with the Teng Snake, it indicates food with strange shapes; if associated with the Vermilion Bird, it refers to food of the bird and feathered kind; if associated with Liu He, it denotes food formed by joining pairs or parts together; if associated with Gou Chen, it refers to food connected in a series; if associated with the Azure Dragon, it signifies food of fish and shellfish; if associated with Tian Kong, it indicates food that is showy but empty; if associated with the White Tiger, it refers to food that is foul and ominous; if associated with Tai Chang, it denotes proper food such as wine and grains; if associated with the Black Tortoise, it refers to food of dubious origin; if associated with Tai Yin, it indicates food that is mixed and indistinct; if associated with the Heavenly Empress, it refers to food made by women's hands. Whenever a question concerning food is asked, one should refer to this method for interpretation.

器用 寅屬桌椅凳杌，卯屬櫥櫃舟車，寅卯又屬一應木器與青色物。 巳屬爐扇弓弩，午屬書畫旌旗，巳午又屬一應火器與赤色物。 申屬干戈碓磨，酉屬珠玉金銀，申酉又屬一應金器與白色物。 亥屬符圖傘笠，子屬胭粉簪環，亥子又屬一應水器與黑色物。 辰屬戥秤尺網，戌屬盔甲印綬，丑屬斛斗冠帶，未屬盤盞布帛，辰與丑未又屬一應土器與黃色物。

The classifications of objects and tools used in divination are as follows, still categorized according to the Five Phases. The branch寅 belongs to wood and governs tables, chairs, stools, and benches; the branch卯 also belongs to wood and governs cabinets, chests, boats, and carts; the branches寅 and卯 together govern all wooden objects and items of green color. The branch巳 belongs to fire and governs incense burners, fans, and bows and arrows; the branch午 also belongs to fire and governs calligraphy and paintings, banners and flags; the branches巳 and午 together govern all objects made with fire and items of red color. The branch申 belongs to metal and governs knives, swords, spears, and mortars and grinding stones; the branch酉 also belongs to metal and governs pearls, jade, silver, and gold; the branches申 and酉 together govern all metal objects and items of white color. The branch亥 belongs to water and governs talismans, pictures, umbrellas, and raincoats; the branch子 also belongs to water and governs rouge, perfumes, hairpins, and jewelry; the branches亥 and子 together govern all containers for water and items of black color. The branch辰 belongs to earth and governs scales, measuring rods, nets, and fishing nets; the branch戌 governs armor, seals, and sashes; the branch丑 governs measuring vessels such as bushels and baskets, and crowns, sashes, shoes, and sandals; the branch未 governs plates, cups, and silk and cloth; the branches辰,丑, and未 together govern all earthenware objects and items of yellow color.

貴人珍重物，螣蛇異怪物，朱雀羽毛物，六合連合物，勾陳吊掛物，青龍喜慶物，天空空虛物，白虎凶喪物，太常衣食物，玄武戲弄物，太陰不明物，天后女制物。凡占器用者參此。

When determining the nature of objects based on the Heavenly Generals, if it is accompanied by the Nobleman, it refers to valuable items; if accompanied by the Teng Snake, it refers to strange-shaped objects; if accompanied by the Vermilion Bird, it refers to feathered birds; if accompanied by the Liu He, it refers to objects that can be connected or paired; if accompanied by the Gou Chen, it refers to suspended or hanging objects; if accompanied by the Azure Dragon, it refers to items related to joy and celebration; if accompanied by the Tian Kong, it refers to hollow objects; if accompanied by the White Tiger, it refers to objects used in凶险 or funerals; if accompanied by the Tai Chang, it refers to clothing and food; if accompanied by the Black Tortoise, it refers to toys; if accompanied by the Tai Yin, it refers to objects of unknown origin; if accompanied by the Heavenly Empress, it refers to objects made by women. Whenever questioning about objects or tools, refer to this method for interpretation.

數目 亥子一，巳午二，寅卯三，申酉四，辰戌丑未五，謂之五行。 子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，謂之先天。 旺相多，休囚少，凡占數目參此。

There are two sets of symbolic numbers used in divination. The first set follows the numbers of the Five Phases:亥 and 子 belong to water, and the number is one;巳 and 午 belong to fire, and the number is two;寅 and 卯 belong to wood, and the number is three;申 and 酉 belong to metal, and the number is four;辰, 戌, 丑, and 未 belong to earth, and the number is five—this is called "Five Phase Numbers," derived from the sequence of the River Chart, which assigns water to one, fire to two, wood to three, metal to four, and earth to five. The second set follows the numbers assigned to the trigrams in the Earlier Heaven (Primordial) arrangement:子 and 午 are nine,丑 and 未 are eight,寅 and 申 are seven,卯 and 酉 are six,辰 and 戌 are five, and巳 and 亥 are four—this is called "Primordial Numbers." In addition, one must consider the strength of the element: if the branch in question is in its旺 (prosperous) or 相 (growing) phase, the number is taken as larger; if it is in 休 (declining), 囚 (captured), or 死 (dead) phase, the number is taken as smaller. Whenever divining about quantities, numbers of people, days, or distances, this method is used for reference.

顏色 寅卯青，巳午赤，申酉白，亥子黑，辰戌丑未黃。旺相鮮明，休囚淡舊。凡占顏色參此。

The color symbolism used in divination is categorized according to the Five Phases. The branches 寅 (Yin) and 卯 (Mao) belong to wood and their color is green; the branches 巳 (Si) and 午 (Wu) belong to fire and their color is red; the branches 申 (Shen) and 酉 (You) belong to metal and their color is white; the branches 亥 (Hai) and 子 (Zi) belong to water and their color is black; the branches 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) belong to earth and their color is yellow. In addition to determining the color, one must also consider the strength and depth of the energy: if the branch is in its旺 (prosperous) or 相 (growing) phase, the color appears bright and vivid, like newly made objects; if it is in 休 (declining) or 囚 (captured) state, the color appears dull and faded, like old and worn-out objects. When divining about the color and newness or oldness of clothing or utensils, this symbolism is referred to.

飛潛動植 子屬鼠亦屬燕蝠類，丑屬牛亦屬獬象類，寅屬龍亦屬彪豹類狸貓類，卯屬兔亦屬狐駱驢騾類，辰屬龍亦屬蛟鼉魚鱉類，巳屬蛇亦屬蟒蚓蟬蟲類，午屬馬亦屬鹿獐蠶雀類，未屬羊亦屬雁犴類，申屬猴亦屬猿猱類，酉屬雞亦屬雉鳥鶉鴨類，戌屬犬亦屬狼獾類，亥屬豬亦屬貐熊類。

The categories of animals and creatures used in divination are as follows, first expanding according to the twelve zodiac animals. Zi represents the rat, also including bats and swallows. Chou represents the ox, also including the獬豸 and elephants. Yin represents the tiger, also including the彪,豹, and狸猫. (The original text mistakenly states 'Yin belongs to the dragon,' which should be 'Yin belongs to the tiger'; the dragon is correctly assigned to Chen.) Mao represents the rabbit, also including foxes, camels, donkeys, and mules. Chen represents the dragon, also including the蛟,鼍, fish, and turtles. Si represents the snake, also including the蟒, earthworms, cicadas, and various insects. Wu represents the horse, also including the deer, the獐, the silkworm, and the sparrow. Wei represents the sheep, also including the goose and the犴 (wild dog). Shen represents the monkey, also including the猿 and the猱. You represents the rooster, also including the pheasant, birds, quails, and ducks. Xu represents the dog, also including the wolf and the badger. Hai represents the pig, also including the貐 and the bear.

寅與卯並屬樹竹花草，貴人貴重物，螣蛇異怪物，朱雀飛鳴物，六合成雙物，勾陳爭鬥物，青龍鱗甲物，天空虛誕物，白虎凶惡物，太常飲啄物，玄武不正物，太陰不明物，天后閨藏物，凡占飛潛動植者參此。

As for plants and trees, the branches of Yin and Mao both govern trees, bamboo, and flowers. Then, according to the nature of the Heavenly General, if it is accompanied by the Nobleman, it signifies something precious and rare; if accompanied by the Teng Snake, it signifies something strange and abnormal; if accompanied by the Vermilion Bird, it signifies birds that can fly and sing; if accompanied by Liu He, it signifies things that come in pairs; if accompanied by Gou Chen, it signifies quarrelsome and combative things; if accompanied by the Azure Dragon, it signifies fish and dragons with scales and shells; if accompanied by Tian Kong, it signifies false and misleading things; if accompanied by the White Tiger, it signifies fierce and harmful creatures; if accompanied by Tai Chang, it signifies things that can be eaten or drunk; if accompanied by the Black Tortoise, it signifies things of dubious origin; if accompanied by Tai Yin, it signifies hidden and unclear things; if accompanied by the Heavenly Empress, it signifies ornamental objects kept in a secluded place. When divining animals, insects, fish, and plants, one should refer to this category for symbolic meanings.

目錄：晴雨、耕種、墳丁、宅第、身命、婚姻、孕產、考選、商賈、否泰、病醫。正文

This volume explains practical methods for divination. The initial list of sections includes: weather, farming, grave digging, dwellings, personal fate, marriage, pregnancy and childbirth, examinations, commerce, fortune and misfortune, illness and medicine, totaling eleven sections. The preface mentions "divination should follow thirteen chapters," and the main text indeed contains thirteen chapters. The final two chapters, "lawsuits and crimes" and "fugitives and arrests," are omitted from the list but can be restored from the main text. Each chapter follows a similar structure: first, a general overview is established, using the day stem to represent the person and the day branch to represent the matter or object being inquired. The three transmissions are used to divide the matter into beginning, middle, and end, while the lesson pattern provides an overall framework. Then, specific "useful gods" are identified, indicating which heavenly generals or types of divine omens should be used to correspond to the specific aspects of the inquiry, and the date and location of the outcome are determined by the heavenly general that the useful god is associated with. Finally, all the deities and generals are compared and combined with the overall pattern to make a final judgment. The following is the main text of this volume.

晴雨占第一 問旺問雨 以干為天，干上所乘之神將應天。以支為地，支上所乘之神將應地。以三傳為初中末，三傳所現之神將為初中末應晴應雨。以格局為綱領，三傳四課所現之格局綱領應晴應雨。

The first section deals with predicting weather conditions, specifically whether it will be clear or rainy. First, establish the main framework (the title is "Questioning about Clear Weather and Rain," where "旺" should be "晴," as it is a printing error). The day stem represents heaven, and the heavenly stems and generals riding on the day stem should correspond to heavenly phenomena. The day branch represents earth, and the heavenly stems and generals riding on the day branch should correspond to earthly conditions. Using the three transmissions, divide the matter into beginning, middle, and end; the heavenly stems and generals appearing in the three transmissions correspond to the initial, middle, and final times of clear or rainy weather. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons will determine whether the weather is clear or rainy. These four aspects form the skeleton of predicting clear or rainy weather. As for the specific time when it will clear or rain, refer to the following sections on useful gods.

問晴 以天空為晴，天空與所乘之將應晴，所臨之將應晴期。以巳午為晴，巳午與所乘之神應晴，所臨之將應晴期。以旬中丙丁為晴，丙丁與所乘之神將應晴，所臨之將應晴期。以螣蛇朱雀為晴，螣蛇朱雀與所乘之將應晴，所臨之將應晴期。

To determine when the weather will clear, there are four groups of useful gods to consider. The first group uses Tian Kong (Sky) to indicate clear weather—Tian Kong belongs to the戌 (Xu) earth branch, which signifies clarity and absence of rain. Observe the position of Tian Kong and the general it is riding, to judge whether the weather will clear. Then look at the position it is under to determine the exact date of clearing. The second group uses the巳 (Si) and午 (Wu) branches to indicate clear weather—these belong to the fire element, which signifies sunlight. Observe the Si and Wu branches and the gods riding on them to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. The third group uses the丙 (Bing) and丁 (Ding) stems in the current ten-day period to indicate clear weather—these belong to the fire element and represent the sun. Observe the gods and generals associated with the positions of Bing and Ding to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. The fourth group uses Teng Snake and Vermilion Bird to indicate clear weather—both belong to the fire general. Observe them along with the generals they are riding to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. Among these four groups, the more that are present, the stronger the indication of clear weather.

問雨 以青龍為雨，青龍與所乘之將應雨，所臨之將應雨時雨方。以亥子為雨，亥子與所乘之神應雨，所臨之將應雨時。以旬中壬癸為雨，壬癸與所乘之神將應雨，所臨之將應雨時。以玄武天后為雨，玄武天后與所乘之將應雨，所臨之將應雨時。 問晴問雨視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所見神將相較，更較其所現之格局，方可定其晴雨焉。

To determine when it will rain, there are four groups of useful gods. The first group uses the Azure Dragon as the symbol of rain—since the dragon can bring rain. Observe the Azure Dragon and the general it is riding, to determine if there will be rain. Then look at the one it is facing to determine the time and direction of the rain. The second group uses the branches亥 and子 as symbols of rain—since these branches belong to water. Observe the branches亥 and子 and the god riding on them to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The third group uses the壬 and癸 in the current ten-day period as symbols of rain—since these stems belong to water. Observe the gods and generals associated with these stems to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The fourth group uses the Black Tortoise and Heavenly Empress as symbols of rain—since both belong to water generals. Observe these and the general they are riding to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The general method for determining whether it will be sunny or rainy is to examine the day stem, day branch, three transmissions, and the time of the divination, as well as the useful gods related to rain or sunshine. Identify each of these elements and determine which type of divine power they belong to. Then compare the one they are facing. Also compare the gods and generals appearing at the same positions. Finally, consider the overall pattern formed by these elements to determine whether it will be sunny or rainy.

耕種占第二 問耕問種 以干為農，干上所乘之神將應農。以支為田，支上所乘之神將應田。以三傳為初中末，三傳所現之神將初中末應耕應種。以格局為綱領，三傳四課所現之格局綱領應耕應種。

The second section discusses divination for farming and sowing. First, establish the general principle: the day stem represents the farmer, and the deities and generals riding on the day stem should be considered as being on the farmer—assessing his strength and whether there are obstacles. The day branch represents the field, and the deities and generals riding on the day branch should be considered as being on the field—judging the fertility of the soil and whether there is damage. Use the three transmissions to divide the matter into beginning, middle, and end; the deities and generals appearing on the three transmissions correspond in order to the successive stages of plowing and sowing. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons governs the success or failure of the entire year's farming. These four aspects determine the general situation; specific details such as which part of the field and what color of grain to plant are discussed below.

以卯為正東田地，卯上所乘之神將應正東田地。以午為正南田地，午上所乘之神將應正南田地。以酉為正西田地，酉上所乘之神將應正西田地。以子為正北田地，子上所乘之神將應正北田地。以辰巳為東南田地，辰巳上所乘之神將應東南田地。以未申為西南田地，未申上所乘之神將應西南田地。以丑寅為東北田地，丑寅上所乘之神將應東北田地。以戌亥為西北田地，戌亥上所乘之神將應西北田地。

Divination for land should be based on direction. Each of the eight directions corresponds to specific branches: the branch Mao represents the eastern field, and the deity or spirit riding on Mao indicates the abundance or scarcity of the eastern field. The branch Wu represents the southern field, and the deity or spirit riding on Wu indicates the southern field. The branch You represents the western field, and the deity or spirit riding on You indicates the western field. The branch Zi represents the northern field, and the deity or spirit riding on Zi indicates the northern field. The branches Chen and Si represent the southeastern field, and the deity or spirit riding on Chen and Si indicates the southeastern field. The branches Wei and Shen represent the southwestern field, and the deity or spirit riding on Wei and Shen indicates the southwestern field. The branches Chou and Yin represent the northeastern field, and the deity or spirit riding on Chou and Yin indicates the northeastern field. The branches Xu and Hai represent the northwestern field, and the deity or spirit riding on Xu and Hai indicates the northwestern field. If a direction's branch is occupied by a favorable deity or spirit, that field is suitable for cultivation and harvest; conversely, if it is occupied by an unfavorable deity or spirit, that field should be cautious of poor harvest.

問種 以寅卯為青種，寅卯與所乘之神應青種，所臨之將應栽植方。以巳午為赤種，巳午與所乘之神應赤種，所臨之將應栽植方。以申酉為白種，申酉與所乘之神應白種，所臨之將應栽植方。以亥子為黑種，亥子與所乘之神應黑種，所臨之將應栽植方。以辰戌丑未為黃種，辰戌丑未與所乘之神應黃種，所臨之將應栽植方。 問耕問種視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其耕種焉。

Special inquiry is made about what kind of seeds to plant, classifying them into five categories according to the Five Phases and their corresponding five colors. The branches寅 and 卯 represent seeds of the green color, as寅 and 卯 belong to wood, which has the color green. Determine whether these seeds are suitable by examining the gods that ride on寅 and 卯 and the gods above them. Then determine the direction for planting based on the position they occupy. The branches巳 and 午 represent seeds of the red color, as巳 and 午 belong to fire. The method of judgment is the same as before, and the direction for planting is determined by the position they occupy. The branches申 and 酉 represent seeds of the white color, as申 and 酉 belong to metal. The method of judgment is the same as before. The branches亥 and 子 represent seeds of the black color, as亥 and 子 belong to water. The method of judgment is the same as before. The branches辰, 戌, 丑, and 未 represent seeds of the yellow color, as these earth branches have the color yellow. The method of judgment is the same as before. The overall method of judgment: When divining about farming and planting, one must examine the day stem, day branch, three transmissions, and the gods and generals appearing at the time of divination, along with the useful gods related to planting and farming mentioned above. Each of these should be carefully analyzed to determine which type of divine power or ominous force they belong to. Then compare the type of divine power or ominous force they occupy. The gods and generals in the stem and branch positions should also be compared with each other. Finally, consider the overall pattern formed to determine the harvest of this season.

墳丁 問墳問丁 以干為人，干上所乘之神將應人。以支為墳，支上所乘之神將應墳。以三傳為初中末，三傳所現之神將初中末應墳應丁。以格局為綱領，三傳四課所現之格局綱領應墳應丁。

This section discusses divination for burial sites and descendants (the term "丁" refers to people). The original text does not have a section number and should be placed between the second and third sections. First, establish the main framework: the day stem represents the person being inquired about, and the deities and generals riding on the day stem should pertain to this person. The day branch represents the burial site, and the deities and generals riding on the day branch should relate to the auspiciousness or inauspiciousness of the burial site's form. Using the three transmissions, divide them into beginning, middle, and end, with the deities and generals appearing in the three transmissions sequentially corresponding to the burial matters and the successive stages of descendants. Then use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons oversees the success or failure of both the burial site and the descendants. Below, it further divides into two approaches: "inquiring about the burial site" and "inquiring about descendants," to determine the useful deities.

問墳 以青龍為左砂，青龍與所乘之神應左砂。以白虎為右砂，白虎與所乘之神應右砂。以朱雀為案山，朱雀與所乘之神應案山。以玄武為後山，玄武與所乘之神應左砂。

Special inquiry into the form and situation of a burial site involves matching the four Heavenly Generals with the four directions of mountains and waters according to the principles of geomancy. The Azure Dragon represents the left sand hill — the Azure Dragon originally belongs to the east, so we examine the Azure Dragon and the deity it is associated with to determine whether the left sand hill is embracing and harmonious. The White Tiger represents the right sand hill — the White Tiger originally belongs to the west, so we examine the White Tiger and the deity it is associated with to determine whether the right sand hill is obedient and does not encroach. The Vermilion Bird represents the case mountain in front of the tomb — the Vermilion Bird originally belongs to the south, so we examine the Vermilion Bird and the deity it is associated with to determine whether the case mountain is upright and close, forming a bowing posture. The Black Tortoise represents the back mountain behind the tomb — the Black Tortoise originally belongs to the north, so we examine the Black Tortoise and the deity it is associated with to determine whether the back mountain is thick and solid, providing a reliable support. If the four Heavenly Generals are auspicious, then the four mountains are harmonious; if they are inauspicious, then that particular direction has a deficiency.

問丁 以印煞為父母，印煞與所乘之神應父母。以盜煞應男女，盜煞與所乘之神應男女。以鬼煞為官為夫，鬼煞與所乘之神應官應夫。以財煞為妻財，財煞與所乘之神應妻財。以劫煞為兄弟，劫煞與所乘之神應兄弟。 問墳問丁視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其墳丁焉。

Special inquiry into the population involves assigning the five useful gods to the six relations. The printing and killing god represent parents; examine the printing and killing god and the god it rides upon to determine the existence, safety, and condition of the parents. The stealing god represents children; examine the stealing god and the god it rides upon to determine the number and quality of the children. The ghost and killing god represent officials and superiors; in the case of women, it represents the husband; examine the ghost and killing god and the god it rides upon to determine official fortune and the husband's condition. The wealth and killing god represent wife and wealth; examine the wealth and killing god and the god it rides upon to determine the condition of wife and wealth. The calamity and killing god represent brothers; examine the calamity and killing god and the god it rides upon to determine the condition among siblings. General method of judgment: When divining a grave or population, one must examine the day stem, day branch, three transmissions, and the time of divination, noting all the gods and generals appearing in these positions, along with the above-mentioned useful gods. Each should be carefully identified as belonging to which type of god or demon, then compare the type of god or demon it is riding upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, consider the formed pattern to determine the fortune and misfortune of the grave and population.

宅第占第三 問宅問第 以干為人，干上所乘之神將應人。以支為宅，支上所乘之神將應宅。以三傳為初中末，三傳所現之神將初中末宅應第。以格局為綱領，三傳四課所現之格局綱領應宅應第。

The third section discusses divination for residential property. First, establish the general principle: the day stem represents the person living in the house; the spirits and generals riding on the day stem concern the fortune and misfortune of the person. The day branch represents the house itself; the spirits and generals riding on the day branch concern the condition of the house. Use the three transmissions to divide into initial, middle, and final phases, with the spirits and generals in the three transmissions corresponding to the sequence of buying the house, settling in it, and moving into it. The text originally says 「初中末宅应第」, with a missing 「应」 before 「宅」. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons determines whether the house is suitable or not. Below, examine each part of the house separately.

以午為廳堂，午上所乘之神將應廳堂。以子為內室，子上所乘之神將應內室。以卯為前門，卯上所乘之神將應前門。以酉為後戶，酉上所乘之神將應後戶。以未為井，未與所乘之神應井，所臨之將應井泉方。以巳為灶，巳與所乘之神應灶，所臨之方應設灶方。 問宅問第視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其宅第焉。

The various parts of a house each belong to a specific branch: the southern direction, which is Wu, represents the hall. Wu is located in the due south and is the bright hall of the house. The deities riding on Wu should correspond to the atmosphere of the hall. The northern direction, which is Zi, represents the inner room. Zi is located in the due north and is the deepest part of the house. The deities riding on Zi should correspond to the inner room and bedroom. The eastern direction, which is Mao, represents the front door. Mao is located in the due east, the direction of sunrise. The deities riding on Mao should correspond to the main gate. The western direction, which is You, represents the back door. You is located in the due west. The deities riding on You should correspond to the back door. The earthy branch Wei represents the well. To determine the well's quality, look at Wei and the deity riding on it. Then observe the deity that is in the position of Wei to determine the direction where the well should be placed. The earthy branch Si represents the stove. To determine the stove's fortune, look at Si and the deity riding on it. Then observe the direction of Si to determine where the stove should be placed. The general method of interpretation: when divining a house, one should examine the day stem, day branch, three transmissions, and the deities appearing at the time of divination, along with the deities corresponding to the various parts of the house as mentioned above. Each deity should be carefully identified as belonging to a particular type of divine influence. Then compare the type of divine influence each deity is associated with. The deities on the stems and branches should also be compared with each other. Finally, consider the overall pattern formed by these deities to determine the fortune of the house.

身命占第四 問身問命 以干為人，干上所乘之神將應人。以支為業，支上所乘之神將應業。以三傳為初中末，三傳所現之神將初中末應身應命。以格局為綱領，三傳四課所現之格局綱領應身應命。

The fourth section discusses divination regarding an individual's body and destiny. First, establish the framework: the day stem represents the person himself, and the deities and generals riding on the day stem should correspond to his physical form, temperament, and current circumstances. The day branch represents his career and family estate, and the deities and generals riding on the day branch should correspond to the resources he relies upon. Using the three transmissions, divide them into beginning, middle, and end; the deities and generals appearing in the three transmissions sequentially correspond to the early, middle, and late years of his life. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the overall quality and richness of the person's destiny. Below, we further divide into two aspects: 'questioning the body' and 'questioning the destiny,' each specifying their respective deities.

問身 以長生煞為壽，長生煞與所乘之神應壽。以財煞為財帛，財煞與所乘之神應財帛，所臨之將應取財方發財日。以臨官煞為祿，臨官煞與所乘之神應祿，所臨之將應食祿方食祿日。以病煞為病，病煞與所乘之神應病，所臨之將應病日。以死煞為死，隱約煞與所乘之神應死，所臨之將應死日。

Special inquiry into one's lifespan, poverty or prosperity, involves five useful gods. The Longevity Demon represents lifespan; examine the Longevity Demon and the god it rides upon to determine the length of life. The Wealth Demon represents wealth; examine the Wealth Demon and the god it rides upon to determine the amount of wealth; then look at the position it occupies to determine the direction from which wealth comes and the day on which wealth is obtained. The Officialdom Demon represents official salary; examine the Officialdom Demon and the god it rides upon to determine the thickness of salary; then look at the position it occupies to determine the direction from which salary comes and the day on which salary is received. The Disease Demon represents illness; examine the Disease Demon and the god it rides upon to determine the severity of illness; then look at the position it occupies to determine the day illness begins. The Death Demon represents death; examine the Death Demon and the god it rides upon to determine life or death; then look at the position it occupies to determine the time of death.

問命 以印煞為父母，印煞與所乘之神應父母。以盜煞為男女，盜煞與所乘之神應男女，所臨之將應得男女日。以鬼煞為官為夫，鬼煞與所乘之神應官應夫，所臨之將應出仕出嫁日。以財煞為妻妾，財煞與所乘之神應妻妾，所臨之將應娶妻妾日。以劫煞為弟兄，劫煞與所乘之神應弟兄。 問身問命視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其身命焉。

Special inquiry into the six relations of a person's destiny still follows the distribution of the five useful gods. The print煞 represents parents; examine the print煞 and the god it rides upon to determine the existence and closeness of the relationship with parents. The thief煞 represents children; examine the thief煞 and the god it rides upon to determine the presence and number of children; then look at the god it is under to determine the day of having a son or daughter. The ghost煞 represents official position, and for women, it represents husband; examine the ghost煞 and the god it rides upon to determine official career and the husband's situation; then look at the god it is under to determine the day of entering officialdom or marriage. The wealth煞 represents wife and concubine; examine the wealth煞 and the god it rides upon to determine the virtue of the wife and concubine; then look at the god it is under to determine the day of marriage and taking in a concubine. The calamity煞 represents brothers; examine the calamity煞 and the god it rides upon to determine the number and relationship of siblings. General method of judgment: When divining the body and destiny, one must examine the day stem, day branch, three transmissions, and the time of divination, as well as the gods and generals appearing in these positions, and the above-mentioned useful gods, and analyze each one to determine which type of god or demon it belongs to. Then compare the god or demon it is under. The gods and generals appearing in the heavenly stem and earthly branch should also be compared with each other. Finally, refer to the formed pattern to determine the fortune and misfortune of the body and destiny.

婚姻占第五 以干為己，干上所乘之神將應己。以支為彼，支上所乘之神將應彼。以三傳為初中末，三傳所現之神將初中末應婚應姻。以格局為綱領，三傳四課所現之格局綱領應婚應姻。

The fifth chapter discusses divination for marriage. First, establish the general principles: the day stem represents the person asking the question, and the gods and generals riding on the day stem indicate the situation of the person's own side. The day branch represents the other party, and the gods and generals riding on the day branch indicate the situation of the other party's family. Use the three transmissions to divide into the beginning, middle, and end, with the gods and generals appearing in the three transmissions corresponding to the stages of discussing marriage, determining the engagement, and completing the wedding ceremonies. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the entire matter of whether the marriage will succeed or fail. According to ancient customs, when a man's family marries a woman, it is called "hun" (marriage), and when a woman's family marries off a daughter, it is called "yin" (affinity). Therefore, the following discussion is divided into two parts: "asking about hun" (a man's family inquiring about marriage) and "asking about yin" (a woman's family inquiring about marriage).

問婚 以天后為女，天后與所乘之將應女。以財煞為妻，財煞所乘之神應妻，所臨之將應歸娶日。以青龍為婚喜，青龍與所乘之將將應婚喜。以六合為媒人，六合與所乘之將應媒人，所臨之將應成期。以朱雀為年庚，朱雀所乘之將應年庚，所臨之將應得庚日。以太常為聘禮，太常與所乘之將應出院禮，所臨之將應聘期。

When a man asks about marriage, he uses the six aspects of the Useful God. The Heavenly Empress represents the woman being considered, and by looking at the Heavenly Empress and the general it is riding, one can judge the woman's appearance, character, and disposition. The Wealth Evil represents the future wife, and by looking at the general it is riding, one can determine the wife's virtue or lack thereof; then by looking at the general it is facing, one can determine the day of the wedding. The Azure Dragon represents the joy of the marriage, and by looking at the Azure Dragon and the general it is riding, one can judge the quality of this joy. The Six Harmonies represent the媒人 (matchmaker), and by looking at the Six Harmonies and the general it is riding, one can determine if the matchmaker is effective; then by looking at the general it is facing, one can determine the date when the match will be successful. The Vermilion Bird represents the marriage contract, and by looking at the general it is riding, one can determine if the birth years and eight characters are compatible; then by looking at the general it is facing, one can determine the day the marriage contract is received. The Tai Chang represents the dowry, and by looking at the Tai Chang and the general it is riding, one can determine the richness or meanness of the dowry; then by looking at the general it is facing, one can determine the date of the dowry presentation.

問姻 以六合為男，六合與所乘之將應男。以鬼煞為夫，鬼煞所乘之神應夫，所臨之將應出嫁日。以青龍為婚喜，青龍與所乘之將應婚喜。以六合為媒人，六合與所乘之將應媒人，所臨之將應成期。以朱雀為年庚，朱雀所乘之將應年庚，所臨之將應發庚日。以太常為聘禮，太常與所乘之將應聘禮，所臨之將應聘期。 問婚問姻視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其婚姻焉。

When a woman's family consults about her marriage, they also take into account six aspects of the Useful Gods. The Liu He represents the man being discussed, and by examining Liu He and the general it rides upon, one can judge the man's character and abilities. The Ghost and Malevolent Spirits represent the future husband, and by examining the general that the Ghost and Malevolent Spirits ride upon, one can determine the husband's status. Then, by looking at the general that the Ghost and Malevolent Spirits are facing, one can determine the date when the bride will move into the new home. The Azure Dragon represents the wedding joy, and by examining the Azure Dragon and the general it rides upon, one can judge the quality of the wedding. The Liu He also represents the matchmaker, and by examining the general it rides upon, one can determine if the matchmaker is effective. Then, by looking at the general that the Liu He is facing, one can determine the date when the match will be successful. The Vermilion Bird represents the marriage contract, and by examining the general that the Vermilion Bird rides upon, one can determine if the birth years are compatible. Then, by looking at the general that the Vermilion Bird is facing, one can determine the date when the marriage contract will be sent. The Tai Chang represents the dowry, and by examining the Tai Chang and the general it rides upon, one can judge the thickness of the dowry. Then, by looking at the general that the Tai Chang is facing, one can determine the date when the dowry will be accepted. In general, when divining about marriage and relationships, one should examine the Day Stem, Day Branch, Three Transmissions, and the time of the divination, as well as the above-mentioned Useful Gods, and carefully determine which type of god or spirit each belongs to. Then compare which type of god or spirit they are facing. The gods and generals in the dry and branch positions should also be compared with each other. Finally, refer to the formed pattern to determine the success or failure and fortune or misfortune of the marriage.

孕產占第六 以干為婦，干上所乘之神將應婦。以支為孕，支上所乘之神將應孕。以三傳為初中末，三傳所現之神將初中末應孕應產。以格局為綱領，三傳四課所現之格局綱領應孕應產。

Chapter Six, Divination on Pregnancy and Childbirth. First, establish the framework: the day stem represents the pregnant woman herself; the deities and generals riding on the day stem indicate the strength, safety, smoothness or difficulties of the mother's body. The day branch represents the fetus in the womb; the deities and generals riding on the day branch indicate the stability of the fetal energy. Use the three transmissions to divide into the beginning, middle, and end; the deities and generals appearing in the three transmissions correspond to the stages of conception, pregnancy, and childbirth in order. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons oversees the entire process of this pregnancy from conception to childbirth. Below, it is further divided into two aspects: 'Inquiring about Pregnancy' and 'Inquiring about Childbirth', to determine the useful god.

問孕 以青龍為孕喜，青龍與所乘之將應孕喜。以六合為子息，六合與所乘之將應子息。以盜煞為孕，盜煞與所乘之將應孕，所臨之將應懷孕日生子期。以胎煞為胎，胎煞與所乘之將應胎，所臨之將應男女。

Special questions about pregnancy and its condition involve four useful gods. The Azure Dragon represents the joy of conceiving, so examine the Azure Dragon and the general it rides to determine if this pregnancy is good news. The Six Harmonies represent offspring, so examine the Six Harmonies and the general it rides to determine the presence, abundance, or scarcity of children—since the Six Harmonies originally signify union and conception, they are considered the god of offspring. The Robber God represents the pregnancy itself, so examine the Robber God and the general it rides to determine the reality of the pregnancy (the Robber God signifies what is born of me, and it primarily represents children); then look at the position it occupies to determine the day of conception and the time of delivery. The Fetus God represents the fetus, so examine the Fetus God and the general it rides to determine the safety of the fetal condition; then look at the position it occupies to determine the gender of the fetus in the womb.

問產 以青龍為產喜，青龍與所乘之將應產喜。以盜煞為產，盜煞與所乘之將應產，所臨之將應產期。以養煞為產，養煞與所乘之將應產，所臨之將應產期。以天空為產，天空與所乘之將應產，所臨之將應產期。以孕婦本命為孕婦，本命與所乘之將應孕婦。 問孕涸不視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其孕產焉。

Special inquiry into childbirth and delivery involves five useful gods. The Azure Dragon represents the joy of giving birth; examine the Azure Dragon and the general it rides upon to determine whether the delivery will be smooth. The thief's ghost represents the child to be born; examine the thief's ghost and the general it rides upon to determine the ease or difficulty of the birth. Then look at the one that is overlying to determine the date of delivery. The foster ghost represents the unborn child; "foster" is the position where the fetus is formed and ready to be born, so examine the foster ghost and the general it rides upon to determine the outcome, and the one that is overlying determines the date of delivery. The sky void also represents the matter of childbirth; the sky void belongs to the dog, which signifies the abdomen being empty, so examine the sky void and the general it rides upon to determine the outcome, and the one that is overlying determines the date of delivery. The native's own destiny represents the mother; examine the native's own destiny and the general it rides upon to determine the safety of the mother herself. In general, when inquiring about pregnancy and childbirth, one should examine the day stem, day branch, three transmissions, and the time of divination, and the gods and generals appearing in these places, along with the above-mentioned useful gods, to determine which type of god or ghost they belong to, and compare the one that is overlying. The gods and generals in the dry and branch places should also be compared with each other. Finally, after considering the formed pattern, one can determine the fortune or misfortune of this pregnancy and childbirth.

考選占第七 以干為人，干上所乘之神將應人。以支為題為職，支上所乘之神將應題應職。以三傳為初中末，三傳所現之神將初中末應考應選。以格局為綱領，三傳四課所現之格局綱領應考應選。

The seventh chapter discusses divination for imperial examinations and official appointments. First, establish the main principles: the day stem represents the person taking the examination or being considered for an appointment; the deities and generals riding on the day stem indicate the person's abilities and fortune. The day branch represents the examination questions or the selected official position; the deities and generals riding on the day branch indicate whether the questions are suitable or the position is good. Use the three transmissions to represent the beginning, middle, and end of the process; the deities and generals in the three transmissions correspond to the stages of taking the exam, entering the examination hall, and being announced as successful (or being considered for an appointment, receiving a post, and taking up the position). Further, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons governs the success or failure of the examination or the official selection. Below, the use of deities is explained according to the level of the examination and the category of official selection.

小試 以朱雀為文字為入泮為次第為榜案，朱雀與所乘之將應文字入泮次第榜案，所臨之將應考試出案入泮期。以青龍為泮喜，青龍與所乘之將應泮喜。以冠帶煞為入泮，冠帶煞與所乘之神應入泮，所臨之將應入泮期。以馬煞為前程，馬煞與所乘之神應前程。以鬼煞為府縣，鬼煞與所乘之神應府縣。以月建為文宗，月建與所乘之神應文宗。

"The small trial" refers to the examination for candidates seeking admission as a scholar, known as "entering the pavilion." Those who pass are said to "enter the pavilion," as the pavilion was an ancient term for the academy. Six useful gods are selected. The Vermilion Bird represents articles, entering the pavilion, rank, and the announcement of results. The Vermilion Bird is naturally associated with documents; by examining the Vermilion Bird and the general it rides, one can determine the quality of the writings, whether the candidate will be admitted, and the rank achieved. Then, by looking at the god that the Vermilion Bird is over, one can determine the examination date, the day of the announcement, and the day of entering the pavilion. The Azure Dragon represents the joy of being admitted as a scholar; by examining the Azure Dragon and the general it rides, one can determine the quality of this joy. The Capping Evil Spirit represents entering the pavilion; entering the pavilion requires changing to a scholar's cap; by examining the Capping Evil Spirit and the god it rides, one can determine the date of entering the pavilion. The Horse Evil Spirit represents future prospects; by examining the Horse Evil Spirit and the god it rides, one can determine how far one's future path will go. The Ghost Evil Spirit represents the county and prefectural offices (the officials in charge of the examination); by examining the Ghost Evil Spirit and the god it rides, one can determine whether the officials will favor the candidate. The Month Builder represents the "literary master" (i.e., the head of the academy); by examining the Month Builder and the god it rides, one can determine the selection made by the head of the academy.

歲試科試 以朱雀為文字為等第為榜案，朱雀與所乘之將應文字等第榜案，所臨之將應考試日出案期。以青龍為泮喜，青龍與所乘之將應泮喜。以冠帶為衣巾，冠帶煞與所乘之神應衣巾，所臨之將應入泮期。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為廩，臨官煞與所乘之神應廩，所臨之將應廩膳期。以月建為文宗，月建與所乘之神應文宗。

The "annual examination" and "subject examination" are two types of tests conducted by the local education officials after a candidate has entered school, used for annual assessment and selection for the county examination. The results determine the candidate's rank and eligibility for the廪膳 (a type of official stipend). Six useful gods are selected. The Vermilion Bird represents articles, ranks, and examination lists; by examining the Vermilion Bird and the general it rides, one can determine the quality of the candidate's performance and the rank achieved. Then, by looking at the general that the Vermilion Bird is over, one can determine the examination day and the day the list is published. The Azure Dragon represents joy within the school; by examining the Azure Dragon and the general it rides, one can determine the quality of the good fortune. The Capping Demon represents the attire of the candidate (the dignity of the scholar's dress); by examining the Capping Demon and the general it rides, one can determine this, and the general that it is over determines the date of enrollment. The Horse Demon represents future prospects; by examining the Horse Demon and the general it rides, one can determine the future path. The Officialdom Demon represents the "廪" (the official stipend for廪膳 scholars), as Officialdom is the position of receiving official rations; by examining the Officialdom Demon and the general it rides, one can determine whether the candidate will be granted the廪膳, and the general that it is over determines the date of receiving the stipend. The Month Builder represents the literary authority and the local education official; by examining the Month Builder and the general it rides, one can determine the official's selection and rejection.

鄉試 以朱雀為文字為名次為鄉榜，朱雀與所乘之將應文字名次鄉榜，所臨之將應入榜期。以青龍為中式，青龍與所乘之將應中式應名次，所臨之將應中式期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以月建為主考，月建與所乘之神應主考。

The "xiangshi" is a major examination held every three years in the provincial capital, and those who pass are called juren, and the list of successful candidates is called the xiangban (also known as the gui ban). Six useful gods are taken into account. The Vermilion Bird represents articles, rankings, and the xiangban; by examining the Vermilion Bird and the general it rides, one can determine whether the article will be selected and the ranking. Then, by looking at the god it is overlying, the date of the announcement can be determined. The Azure Dragon represents passing the examination; by examining the Azure Dragon and the general it rides, one can determine whether one will pass and the ranking. Then, by looking at the god it is overlying, the date of passing can be determined. The Capping Demon represents the clothing and color of the juren's cap and robe; by examining the Capping Demon and the god it rides, one can determine whether one can attain this status. The Horse Demon represents future prospects; by examining the Horse Demon and the god it rides, one can determine the future official career. The Officialdom Demon represents the Luming banquet, which is the banquet set by the government after passing the examination; by examining the Officialdom Demon and the god it rides, one can determine whether one will attend this banquet. The Month Builder represents the chief examiner; by examining the Month Builder and the god it rides, one can determine whether the chief examiner is favorable.

會試 以朱雀為文字為名次為會榜，朱雀與所乘之將應文字名次會榜，所臨之將應發榜期。以青龍為中式，青龍與所乘之將應中式應名次，所臨之將應中式期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以月將為總裁，月將與所乘之神應總裁。

The "Will Exam" is when candidates who have passed the local examination (ju ren) go to the capital for a joint examination. Those who pass are called gongshi, and the list of results is called the "Hui Bang" (also known as the "Xing Bang"). Six useful gods are used. The Vermilion Bird represents articles, rankings, and the Hui Bang; observe the Vermilion Bird and the general it rides upon to determine whether the article will be selected and the ranking. Then observe the general it is upon to determine the date of the announcement. The Azure Dragon represents passing the exam; observe the Azure Dragon and the general it rides upon to determine whether one will pass and the ranking. Then observe the general it is upon to determine the date of passing. The Capping Demon represents clothing and appearance; observe the Capping Demon and the god it rides upon to determine whether one can attain this status. The Horse Demon represents future prospects; observe the Horse Demon and the god it rides upon to determine the future career path. The Officialdom Demon represents the banquet after the exam; observe the Officialdom Demon and the god it rides upon to determine whether there will be such a banquet. The Month General represents the "Chief Examiner" — the chief examiner of the Will Exam; since the Month General is the master of the layout, it is used to symbolize the Chief Examiner; observe the Month General and the god it rides upon to determine the Chief Examiner's preferences.

殿試 以朱雀為試策為名次為御榜，朱雀與所乘之將應試策名次御榜，所臨之將應殿試期發榜期。以青龍為中式，青龍與所乘之將應中式應名次。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以太歲為君相，太歲與所乘之神應君相。

The "Imperial Examination" is when candidates, known as贡士, are personally questioned by the emperor in the palace, determining their rankings as first, second, or third class. The list of successful candidates is called the Imperial Edict (also known as the Golden List). Six useful gods are taken. The Vermilion Bird represents the opposing essay, the ranking, and the Imperial Edict; by examining the Vermilion Bird and the general it rides, one can determine the quality of the essay and the rank. Then, by looking at the one it is over, one can determine the time of the examination and the time of the announcement. The Azure Dragon represents passing the examination; by examining the Azure Dragon and the general it rides, one can determine whether the candidate passes and their rank. The Capping Demon represents the cap of the imperial scholar; by examining the Capping Demon and the god it rides, one can determine whether the candidate can achieve this honor. The Horse Demon represents future prospects; by examining the Horse Demon and the god it rides, one can determine future officialdom. The Officialdom Demon represents the banquet of grace; by examining the Officialdom Demon and the god it rides, one can determine whether the candidate will attend this banquet. The Year God represents the emperor and the ministers; since the Year God's position is the highest, it is used to symbolize the emperor and ministers; by examining the Year God and the god it rides, one can determine whether the candidate can receive the emperor's favor.

武試 以巳為弓，巳將與所乘之神應弓。以午為馬，午將與所乘之神應馬。以酉為刀石，酉將與所乘之神應刀石。以申為箭，申將與所乘之神應箭，所臨之將應射期。其餘應視神將，五考與文同。

The "Wu Shi" tests skills such as archery, horsemanship, swordsmanship, throwing stones, and shooting arrows, so four additional useful gods are established. The term "Si" represents the bow—Si belongs to fire, which matches the weapon of bows and crossbows; one examines the general at the Si position and the deity accompanying him to determine whether the bow can be drawn fully and the skill of archery. The term "Wu" represents the horse—Wu naturally governs horses; one examines the general at the Wu position and the deity accompanying him to determine the skill in horsemanship and the quality of the mount. The term "You" represents the sword and throwing stones—You belongs to metal, which governs sword blades and also the strength needed to throw stones; one examines the general at the You position and the deity accompanying him to determine the skill in swordsmanship and throwing stones. The term "Shen" represents the arrow—Shen belongs to metal, which governs the arrowhead; one examines the general at the Shen position and the deity accompanying him to determine the accuracy of shooting. Additionally, one looks at the position that the arrow is facing to determine the date of the shooting. The rest of the items are still examined according to the previous method. The rules for interpreting the five aspects of the Wu Shi test are the same as those for the previous items in the Wen Shi test.

問選 初任 以鬼煞為官，鬼煞與所乘之神應官，所臨之將應選官日期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以青龍為選喜，青龍與所乘之將應選喜。以寅為吏部，寅將與所乘之神應吏部。以太歲為陛見，太歲與所乘之神應陛見。以朱雀為文憑，朱雀與所乘之將慶文憑，所臨之將應發文日領憑期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以戌為印，戌將與所乘之神應印，所臨之將應受印期。以臨官煞為俸，臨官煞與所乘之神應俸，所臨之將應食祿方食祿期。

Regarding the selection for official appointment, first we discuss "initial appointment," which refers to the first time one is selected for an official position. Take nine useful gods. Use ghosts and evils to represent official positions—those that overcome me are officials; observe the ghosts and evils and the gods they ride upon to determine whether one can obtain an official position and the rank of the position; then observe the god that they are upon to determine the date of appointment. Use the cap and robe gods to represent the cap and robe of officials; observe the cap and robe gods and the gods they ride upon to determine the rank and dignity. Use the Azure Dragon to represent the joy of being selected; observe the Azure Dragon and the general it rides upon to determine the quality of this joy. Use the寅 (Yin) to represent the personnel department—Yin is the place of official documents and selection; observe the general at the Yin position and the god it rides upon to determine whether the selection process is smooth. Use the Tai Su to represent the audience with the emperor; observe the Tai Su and the god it rides upon to determine whether one can meet the emperor. Use the Vermilion Bird to represent the official document of appointment; observe the Vermilion Bird and the general it rides upon to determine whether the document is obtained (the original text says "Qing Wen Ping" but it should be "Ying Wen Ping," a printing error); then observe the god that it is upon to determine the date of issuing and receiving the document. Use the horse god to represent future prospects; observe the horse god and the god it rides upon to determine the distance of the appointment; then observe the god it is upon to determine the departure date, the date of arrival, and the distance of the journey. Use the戌 (Xu) to represent the official seal—Xu is the place of the seal; observe the general at the Xu position and the god it rides upon to determine whether the seal can be obtained; then observe the god it is upon to determine the date of receiving the seal. Use the official position god to represent salary; observe the official position god and the god it rides upon to determine the amount of salary; then observe the god it is upon to determine the direction and date of receiving salary.

升選 以鬼煞為官，鬼煞與所乘之神應官，所臨之將應升期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以青龍為升遷，青龍與所乘之將應升遷。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以月將為上司，月將與所乘之神應上司。以寅為吏部，寅將與所乘之神應吏部。以太歲為陛見，太歲與所乘之神應陛見。以朱雀為文憑，朱雀與所乘之將應文憑，所臨之將應發文日領憑期。以戌為印，戌將與所乘之神應印，所臨之將應受印期。以臨官煞為俸，臨官煞與所乘之神應俸，所臨之將應食祿方食祿日。

Now discussing "Rising and Promotion," which refers to someone already in an official position seeking promotion or transfer. Take ten useful gods. Use ghosts and evils to represent official positions; observe the ghosts and evils and the gods they ride upon to determine the level of the new position; then observe the god they are upon to determine the date of promotion. Use horse evils to represent the future; observe the horse evils and the gods they ride upon to determine the direction of transfer; then observe the god they are upon to determine the departure date, the arrival date, and the distance of the journey. Use the Azure Dragon to represent the joy of promotion; observe the Azure Dragon and the general it rides upon to determine whether the promotion will be smooth. Use the Capping Evil to represent the new rank and title; observe the Capping Evil and the god it rides upon to determine this. Use the Month General to represent the superior; since the Month General is the master of the month, observe the Month General and the god it rides upon to determine whether the superior will support. Use the寅 (Yin) to represent the Ministry of Personnel; observe the general at the Yin position and the god it rides upon to determine whether the selection process will be smooth. Use the Current Year's Master to represent an audience with the emperor; observe the Current Year's Master and the god it rides upon to determine whether one can meet the emperor. Use the Vermilion Bird to represent academic credentials; observe the Vermilion Bird and the general it rides upon to determine whether the credentials can be obtained; then observe the god it is upon to determine the date of issuing and receiving the credentials. Use the戌 (Xu) to represent the official seal; observe the general at the Xu position and the god it rides upon to determine the seal; then observe the god it is upon to determine the date of receiving the seal. Use the Officialdom Evil to represent salary; observe the Officialdom Evil and the god it rides upon to determine the salary; then observe the god it is upon to determine the direction and date of receiving the salary.

武選 以申為兵中，申將與所乘之神應兵部。以巳為弓，巳將與所乘之神應弓。以午為馬，午將與所乘之神應馬。以申為箭，申將與所乘之神應箭，所臨之將應射期。其餘應視神將，選升與文同。 問考問選，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其考選焉。

"The 'Wuxuan' refers to the selection of military officials. Using the branch 'Shen' to represent the Ministry of War—'Shen' belongs to metal, which governs military weapons (the original text says 'using Shen for the military,' where 'middle' should be 'ministry,' a printing error); examine the general at the 'Shen' position and the deity accompanying it to determine the selection of military officials. Using 'Si' to represent the bow, examine the general at the 'Si' position and the deity accompanying it to determine the skill in archery. Using 'Wu' to represent the horse, examine the general at the 'Wu' position and the deity accompanying it to determine horsemanship. 'Shen' also represents arrows; examine the general at the 'Shen' position and the deity accompanying it to determine the method of shooting; then look at the position it is on to determine the date for shooting. The rest of the items are judged in the same way as before, by examining the deities and generals. The selection and promotion of military officials are judged according to the same rules as for civil officials." The general method of judgment: When predicting examinations or selections, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's birth, and the deities and generals appearing in these positions, along with the aforementioned useful deities, and carefully determine which type of deity or astrological influence they belong to. Then compare which type of deity or astrological influence they are under. The deities and generals appearing in the stem and branch positions should also be compared with each other. Finally, refer to the formed pattern to determine the success or failure of this examination or selection.

商賈占第八 問商問賈 以干為人，干上所乘之神將應人。以支為業，支上所乘之神將應業。以三傳為初中末，三傳所現之神將初中末應商應賈。以格局為綱領，三傳四課所現之格局綱領應商應賈。

The eighth chapter discusses divination for business transactions. In ancient times, those who traveled to trade were called "shang," while those who operated shops were called "jia." This chapter covers both. First, establish the general principle: the day stem represents the person engaged in business, and the gods and generals riding on the day stem indicate the person's ability and fortune. The day branch represents the industry and capital involved, and the gods and generals riding on the day branch indicate the foundation of the business. Use the three transmissions to divide into the beginning, middle, and end. The gods and generals appearing in the three transmissions correspond in order to the initial investment, transportation, and selling phases. Furthermore, use the lesson pattern as the overall framework. The pattern formed by the three transmissions and four lessons governs the overall profit or loss of the business. Below, we divide into two aspects: "asking about shang" (traveling trade) and "asking about jia" (shop selling), each with their own use of the useful god.

問商 以財煞為資本，財煞與所乘之神應資本，所臨之將應賣貨方得財期。以類相為貨類，類相與所乘之神應貨類，所臨之將應買賣方得貨期。以印煞為利，印煞與所乘之神應利，所臨之將應得利期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以六合為經紀，六合與所乘之神應經紀，所臨之將應經紀方。以卯為驢騾舟車，卯與所乘之神應驢騾舟車，所臨之將應載至期。

For merchants engaged in trade, six useful gods are selected. The wealth ghost represents capital; examine the wealth ghost and the god it rides upon to determine the amount of capital. Then look at the god it is facing to determine the direction of sale and the day when profit is obtained. The category ghost represents the type of goods; according to the categories in chapter five, refer to the branch that appears to determine the type of goods. Examine the branch of the category ghost and the god it rides upon to determine the type of goods being traded. Then look at the god it is facing to determine the direction of trade and the day when goods are obtained. The official ghost represents profit; the official is something that generates me; examine the official ghost and the god it rides upon to determine the amount of profit. Then look at the god it is facing to determine the day when profit is obtained. The horse ghost represents the journey and its course; examine the horse ghost and the god it rides upon to determine whether the journey is smooth or difficult. Then look at the god it is facing to determine the departure day, arrival day, and distance of the journey. The six harmonies represent the middlemen; examine the six harmonies and the god it rides upon to determine whether the middlemen are reliable. Then look at the god it is facing to determine the direction to seek middlemen. The卯 (Mao) represents donkeys, horses, and vehicles; Mao governs carriages and transportation; examine the Mao position and the god it rides upon to determine the cost of transport and the type of animals used. Then look at the god it is facing to determine the day when the goods arrive.

問賈 以財煞為資本，財煞與所乘之神應資本，所臨之將應賣貨方得財期。以類相為貨類，類相與所乘之神將應貨，所臨之將應買賣方得利期。以印煞為利，印煞與所乘之神應利，所臨之將應得利期。 問商問賈 視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其商賈焉。

Selling goods in a shop, since there is no need for long-distance travel, the useful god is reduced by three items, only taking three. The wealth and harm god represents the capital; examine the wealth and harm god and the god it rides on to determine the thickness of the capital. Then look at the god it is facing to determine the direction of goods distribution and the day of gaining wealth. The category and form god represents the type of goods; examine the category and form god and the god it rides on to determine the type of goods sold. Then look at the god it is facing to determine the direction of business and the day of profit. The seal and harm god represents profit; examine the seal and harm god and the god it rides on to determine the size of profit. Then look at the god it is facing to determine the day of profit. The overall method of judgment: When divining business or trade, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's birth chart, and the gods and generals appearing in these areas. Along with the above-mentioned useful gods, each should be carefully analyzed to determine which type of god or demon it belongs to, and then compare the type of god or demon it is facing. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, after considering the formed pattern, one can determine the success or failure and profit or loss of this business.

否泰占第九 問否問泰 以干為人，干上所乘之神將應人。以支為事，支上所乘之神將應事。以三傳為初中末，三傳所現之神將初中末應否泰。以格局為綱領，三傳四課所現之格局綱領應否應泰。

Chapter Nine, Divination on the Smoothness or Obstruction of Fate. "Tai" refers to the Tai hexagram of the Zhou Changes, which signifies the union of Heaven and Earth and the smooth flow of all things; "Po" refers to the Po hexagram, which signifies the separation of Heaven and Earth and the blockage of all things. The two characters together are used to inquire about whether a period of fate is smooth or obstructed. First, establish the main framework: use the day stem to represent the person being questioned, and the deities and generals riding on the day stem indicate the smoothness or obstruction of that person's fate. Use the day branch to represent the matter being questioned, and the deities and generals riding on the day branch indicate the smoothness or obstruction of that matter. Use the three transmissions to divide the matter into beginning, middle, and end; the deities and generals appearing in the three transmissions correspond to the beginning, middle, and end of this period of fate. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs whether this period of fate is smooth or obstructed. Below, the discussion is divided according to the length of the period being inquired about.

問一歲 以太歲為一歲，太歲上所乘之神將應一歲。 問一月 以月建為一月，月建上所乘之神將應一月。 問一日 以支為一日，支上所乘之神將應一日。 問否問泰，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其否泰焉。

When asking about the fortune for an entire year, take the Tai Su as the representative of that year—the Tai Su is the branch of the current year, being the master of one year; observe the deities and generals riding on the position of the Tai Su to determine the overall fortune of the year. When asking about the fortune for a month, take the Moon Builder as the representative of that month—the Moon Builder is the branch established for that month, being the master of one month; observe the deities and generals riding on the position of the Moon Builder to determine the fortune of the month. When asking about the fortune for a day, take the Day Branch as the representative of that day; observe the deities and generals riding on the Day Branch to determine the fortune of the day. The length of the time period being asked about varies, and the main positions used also change accordingly; this is the key point of this passage. The general method of judgment: when determining whether a period is favorable or not, examine the deities and generals appearing at the Day Stem, Day Branch, Three Transmissions, the time of the divination, and the native's birth chart, along with the deities and generals on the main positions mentioned above. Identify each deity and general as belonging to a particular type of divine power, then compare which type of divine power they are associated with. The deities and generals appearing at the stem and branch positions should also be compared with each other. Finally, consider the resulting pattern or structure to determine whether the period of fortune is favorable or not.

病醫占第十 問病問醫 以干為人，干上所乘之神將應人。以支為病，支上所乘之神將應病。以三傳為初中末，三傳所現之神將初中末應病應醫。以格局為綱領，三傳四課所現之格局綱領應病應醫。

In the tenth chapter, divination for illness and seeking medical treatment. First, establish the general principle: the day stem represents the patient themselves, and the deities and generals riding on the day stem indicate the patient's vital strength and ability to endure. The day branch represents the illness, and the deities and generals riding on the day branch indicate the severity and progression of the illness. Using the three transmissions to divide into the beginning, middle, and end, the deities and generals appearing in the three transmissions correspond to the onset of illness, the lingering condition, and recovery or deterioration in the three stages. Furthermore, using the lesson pattern as the overall principle, the structure formed by the three transmissions and four lessons governs the entire illness's outcome and the effectiveness of the medicine. Below, we divide into two aspects: 'inquiring about the illness' and 'inquiring about medical treatment', to determine the useful deity.

問病 以白虎為病患，白虎與所乘之將應病患。以病煞為病，病煞與所乘之神應病，所臨之將應經絡。以病人本命為病人，本命與所乘之神應病人，所臨之將應病人。以類相為病人，類相與所乘之神將應病人。以死煞絕煞為死，死煞絕煞與所乘之神應死，所臨之將應死期。以長生煞為壽，長生煞與所乘之神應壽。以臨官煞為祿，臨官煞與所乘之神應祿，所臨之將應食期。以馬煞為行動，馬煞與所乘之神應行動，所臨之將應行期。

Special attention is given to the condition of the patient by selecting eight useful gods. The White Tiger represents the patient himself, as the White Tiger signifies illness and disaster; one examines the White Tiger and the general it is riding to determine the severity of the illness. The disease demon represents the specific illness; one examines the disease demon and the god it is riding to determine the nature of the illness; then one looks at the god it is over to determine which meridian and which internal organ is affected, referring to the section on internal organs in volume five. The patient's birth god represents the patient himself; one examines the birth god and the god it is riding to determine the patient's fundamental destiny; then one looks at the god it is over to determine the patient's current situation. Also, by examining similar elements, one determines the patient's appearance and constitution; one examines the branch of the similar element and the god it is riding to determine the patient's physical form and body type. The death demon and the end demon represent death; one examines these two demons and the god they are riding to determine if there is a sign of death; then one looks at the god they are over to determine the time of death. The longevity demon represents lifespan; one examines the longevity demon and the god it is riding to determine how much longer the patient has to live. The officialdom demon represents the禄 (LU) or official position; a person with禄 can eat and drink; one examines the officialdom demon and the god it is riding to determine if the禄 is present; then one looks at the god it is over to determine the date when the patient can eat and move. The horse demon represents movement; one examines the horse demon and the god it is riding to determine if the patient can get up and move; then one looks at the god it is over to determine the date when the patient can move.

問醫 以長生煞為醫生、為藥草，長生煞與所乘之神應醫生藥草，所臨之將應醫室方、病退期。 問病問醫，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其病醫焉。

Special inquiry for seeking medical treatment and taking medicine, selects only one useful god: the long life demon represents the doctor, and also represents the medicinal herbs taken — long life is the source of vitality, and both medicine and doctors are concerned with saving human lives, so they are both taken from this demon. Observe the long life demon and the god it rides upon, to determine whether the doctor is skilled or not, and whether the medicine is appropriate. Then observe the god that it is upon, to determine the direction to seek the doctor and obtain medicine (the location where the doctor resides), as well as the date when the illness will subside. General method of judgment: when divining about illness and doctors, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's destiny, and all the gods and generals appearing in these places, along with the aforementioned useful gods, to determine which type of god or demon they belong to. Then compare the type of god or demon they are upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, refer to the formed pattern to determine whether the illness is fatal or not, and whether the doctor is correct or not.

訟罪占第十一 問訟問罪 以干為己，干上所乘之神將應己。以支為彼，支上所乘之神將應彼。以三傳為初中末，三傳所現之神將初中末應訟應罪。以格局為綱領，三傳四課所現之格局綱領應訟應罪。

The eleventh chapter, divining lawsuits and criminal cases. First establish the general principle: the day stem represents the self party involved in the lawsuit, and the spirits and generals riding on the day stem indicate the strength, weakness, straightness, or crookedness of our side. The day branch represents the opposing party, and the spirits and generals riding on the day branch indicate the situation of the opposing side. Use the three transmissions to divide into the beginning, middle, and end, with the spirits and generals appearing in the three transmissions corresponding to the stages of filing a lawsuit, trial, and conclusion. Then use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the outcome of the case and the severity of the guilt. Below, we divide into two aspects: "inquiring about a lawsuit" and "inquiring about a crime," to determine the useful god.

問訟 以類相為訟人，類相與所乘之神將應訟人。以類相為訟事，類相與所乘之神將應訟事。以朱雀為呈狀、為拘稟，朱雀與所乘之神應呈狀拘稟，所臨之將應呈狀日差票期。以六合為中證人，六合與所乘之神將應中證。以鬼煞為官，鬼煞與所乘之神應官，所臨之將應訊期。以寅為書吏，寅將與所乘之神書吏。以勾陳為拘差，勾陳與所乘之神應拘差，所臨之將應拘期。以絕煞為息訟，絕煞與所乘之神應息訟，所臨之將應息期。

Special inquiry into lawsuits involves selecting seven useful gods. To determine the image of the opposing party, refer to the categories in chapter five, and according to the branch that appears, judge the status of the other party. Also, use the categories to determine the nature of the case, and by observing the branch of the category and the god that rides upon it, determine the reason for the lawsuit. The Vermilion Bird represents the petition and official documents; since the Vermilion Bird governs documents, observe the Vermilion Bird and the god that rides upon it to determine whether the petition can be submitted. Then observe the god that it is upon to determine the date of the petition and the time the warrant is issued. The Liu He represents intermediaries and witnesses; observe the Liu He and the god that rides upon it to determine whether the witness is favorable. The ghost and evil spirits represent the official presiding over the case; observe the ghost and evil spirits and the god that rides upon it to determine which side the official favors. Then observe the god that it is upon to determine the date of the interrogation. The寅 represents the clerk; since寅 governs documents and records, observe the god at the寅 position and the god that rides upon it to determine the attitude of the clerk (the original text says 'the god that rides upon it is the clerk', but the character '应' is missing after '神'). The Gou Chen represents the constable responsible for arrest; observe the Gou Chen and the god that rides upon it to determine the behavior of the constable. Then observe the god that it is upon to determine the date of the arrest. The绝煞 represents the conclusion of the lawsuit; since绝 means the position of termination, observe the绝煞 and the god that rides upon it to determine whether the lawsuit can be settled. Then observe the god that it is upon to determine the date of the case being dismissed.

問罪 以刑煞為刑，刑煞與所乘之神應刑，所臨之將應刑日刑方。 問訟問罪，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其訟罪焉。

Special inquiry into crimes and punishments focuses on one useful god: using the criminal evil star to represent punishment — that is, the three branches of the earth as established in the previous volume. Examine the criminal evil star and the god it rides upon to determine the severity or absence of punishment. Then look at the god it is upon to determine the day of punishment and the direction where the punishment is inflicted (such as where the person is sent or imprisoned). The overall method of judgment: when divining lawsuits or crimes, one must carefully examine the day stem, day branch, three transmissions, the time of divination, and the native's birth chart, identifying the gods and generals appearing in each. Along with the aforementioned useful gods, one should determine which type of god or evil star each belongs to. Then compare the type of god or evil star that each is upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, refer to the formed pattern to determine the outcome of the lawsuit and the severity of the punishment.

逃捕占第十二 問逃問捕 以干為己，干上所乘之神將應己。以支為彼，支上所乘之神將應彼。以三傳為初中末，三傳所現之神將初中末應逃應捕。以格局為綱領，三傳四課所現之格局綱領應逃應捕。

Twelfth Chapter, Divination on Escape and Pursuit. First establish the general principles: the day stem represents the party being pursued, that is, the owner or the person being captured; the gods and generals riding on the day stem indicate our side's strength and timing. The day branch represents the fleeing party; the gods and generals riding on the day branch indicate the situation of the fugitive. Use the three transmissions to divide into the initial escape, concealment, and capture or escape. The gods and generals appearing in the three transmissions correspond sequentially to the initial escape, concealment, and capture or escape in three stages. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the outcome of this pursuit. Below, we distinguish between 'asking about escape' (the whereabouts of the fugitive) and 'asking about capture' (matters concerning the pursuit), and use the useful god accordingly.

問逃 以逃人本命為逃，逃人本命與上乘下臨之神將應逃人，所臨之將應逃方。以類相為逃人，類相與所乘之神將應逃方。以馬煞為程途，馬九與所乘之神應程途，所臨之將應程期至期裡數。

To find the whereabouts of a missing person, take three useful gods. Use the person's birth year's earthly branch to represent the missing person, as this branch corresponds to his body. Look at the heavenly general on the position of his birth branch and the earthly god beneath it to determine whether he is safe or in danger, and whether he can hide or not. Then look at the position that the branch is on to determine the direction he is fleeing. Also, use the category of things to find the image of the missing person. Look at the branch of the category and the heavenly general it is riding on to determine the kind of place he is hiding in and the direction he is fleeing. Use the post-horse to represent the journey. The post-horse indicates movement; look at the post-horse and the heavenly general it is riding on to determine the route he is taking. Then look at the position that the post-horse is on to determine the time he left, the time he will arrive, and the distance he has already traveled.

問捕 以朱雀為呈詞為拘票為信息，朱雀與所乘之將應呈詞拘票信息，所臨之方應呈詞拘票信息期。以鬼煞為官，鬼煞與所乘之神應官，所臨之將應訊期。以寅為書吏，寅將與所乘之神應書吏。以勾陳為捕人，勾陳與所乘之將應捕人，所臨之將應捕期。 問逃問捕，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其逃捕焉。

Special inquiry for capturing a fugitive involves taking four useful gods. The Vermilion Bird represents the complaint submitted, the arrest warrant issued by the authorities, and messages received from various places — the Vermilion Bird governs official documents and information. Observe the Vermilion Bird and the general it rides with to determine whether the complaint is properly handled, whether the arrest warrant can be issued, and whether there is certainty. Then look at the direction it is located in to determine the dates of submitting the complaint, issuing the warrant, and receiving the message. The ghost and evil spirits represent the official in charge of the case; observe the ghost and evil spirits and the general they ride with to determine whether the authorities are making an effort. Then look at the position it is located in to determine the date of interrogation. The寅 represents the clerk handling the case; observe the general at the寅 position and the god it rides with to determine whether the clerk is willing to exert effort. The Gou Chen represents the officers responsible for the arrest — Gou Chen governs arrest and connection; observe the Gou Chen and the general it rides with to determine whether the officers can successfully capture the fugitive; then look at the position it is located in to determine the date of capture. General method of judgment: For inquiries about escape or capture, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's destiny, and the gods and generals appearing in all these places, along with the aforementioned useful gods, and analyze each one to determine which type of god or spirit it belongs to. Then compare the type of god or spirit it is located in. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, consider the resulting pattern to determine whether the fugitive can escape or whether the captors can successfully capture him.