The Three Transmissions take meaning and the three intervals are connected and intertwined.

用為發端之門，中為移易之府，末為歸計之宮。太公立三傳極重在發端，歸結在末傳。孟為神之在室，仲為神之在門，季乃在外之應。孟仲季乃泛論，其理不在傳之例。孟為生地，仲為旺地，季為結果之地，此正由微至著，由小而大意。

The first transmission (initial transmission) is the gateway where an affair begins, the middle transmission is the repository where the affair changes and transforms, and the final transmission is the chamber where the affair concludes. Jiang Taigong established the three transmissions, placing the greatest emphasis on the initial transmission, and concluding the matter in the final transmission. The four beginning months are like the deity still inside the house, the four middle months are like the deity walking towards the door, and the four final months are like the deity should be outside the door. The terms of beginning, middle, and final are general terms, and their principles are not exclusive to the three transmissions: beginning corresponds to the place of growth, middle corresponds to the place of prosperity, and final corresponds to the place of conclusion. This reflects the meaning of moving from subtle to evident, from small to great.

初生中，中生末，名遺失而事久陵夷；末生中，中生用，名榮盛而多人推薦。用克中中克末為迭噬，而受眾輩之欺，末克中中克用為僣亡，而致外人之侮。畢法云：三傳遞生人舉薦，重下生上不重上生下，大凡發用之氣要無所分折，一心聚於干上方好。若初生中末則益我之氣薄矣，所以事久陵夷。惟末生上傳，專益於我，故榮盛耳。又上克下為迭噬，下賊上為偕亡，從輩侵欺。

The first transmission generates the middle transmission, and the middle transmission generates the final transmission, which is called "loss," indicating that matters will gradually decline over time. If the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it is called "prosperity," indicating that one will receive much recommendation from others. If the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission, it is called "successive devouring," indicating that one will be bullied by many people. If the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission, it is called "false loss," indicating that one will be bullied by outsiders. The *Bi Fa Fu* says that when the three transmissions mutually generate each other, it indicates that someone will recommend one, but it values the lower generating the upper, not the upper generating the lower. Generally, the energy of the initiating transmission should not be scattered or damaged, and should be focused entirely on the day stem. If the first transmission generates the middle transmission, and the middle transmission generates the final transmission, then the beneficial energy to oneself is weak, so matters will gradually decline. Only when the final transmission turns back to generate the upper transmission does it specifically benefit oneself, hence prosperity. In addition, when the upper overcomes the lower, it is called "successive devouring," and when the lower steals from the upper, it is called "false loss," both indicating that peers will come to invade and bully one.

三傳生日百事宜，日生三傳財源耗。日克三傳求財可羨，三傳剋日眾鬼難堪。初傳克末事成空，末傳初傳事可成。傳見妻財利益多，傳見父母饒生意，傳見兄弟口舌生，傳見子孫福祿滿，傳見官鬼有兩途，病訟畏兮官位顯。子傳父兮逆且疑，母傳子兮順且便。

The Three Transmissions relate to the Day Stem; if the Day Stem generates the Three Transmissions, all matters will be suitable. If the Day Stem is overcome by the Three Transmissions, the source of wealth will be depleted. If the Day Stem overcomes the Three Transmissions, seeking wealth will bring great profit. If the Three Transmissions overcome the Day Stem, many ghosts will come, making it very difficult. If the First Transmission overcomes the Final Transmission, the matter will be in vain. If the Final Transmission overcomes the First Transmission, the matter can succeed. If the Three Transmissions include "Wife and Wealth," there will be much gain; if they include "Parents," business will flourish; if they include "Brothers," there will be much quarrel; if they include "Children," there will be abundant blessings and honors; if they include "Officials and Ghosts," there are two possibilities—when divining about illness or lawsuits, it is dangerous, but when divining about official positions, it indicates success. If the Son爻 transmits to the Parent爻, it is against the natural order and suspicious; if the Parent爻 transmits to the Son爻, it is in the natural order and convenient.

干支吉三傳凶兮謀事不成終不喜，三傳吉兮干支凶事吉而成無少憚。支若傳干人求我，干若傳支我求人。課連茹傳逆速而順則遲，越三間向陽明而向陰暗。

The day stem and day branch are favorable, but the three transmissions are unfavorable, leading to failed endeavors and ultimately no joy; if the three transmissions are favorable while the day stem and day branch are unfavorable, the matter can still proceed smoothly and there is nothing to fear. If the transmission flows from the day branch to the day stem, it indicates that others are seeking me; if it flows from the day stem to the day branch, it means I am seeking others. In the 'Lian Ru' divination, when the three transmissions go in reverse, the outcome is swift; when they proceed in the usual order, it is slow. In the 'Yue San Jian' divination, if the three transmissions face the direction of the bright Yang, it is clear; if they face the direction of the dark Yin, it is obscure.

故順三間之課，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，亥未酉變盈者名秋聲之稼，午申戌出三天似鳴鶴之在陰，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。

Therefore, the "Three Intervals" (三间课) in the sequential method, taking one step apart, consists of twelve sections:亥丑卯 is called "Ming Meng" (溟蒙), indicating matters are often obscure and unclear; 子寅辰 indicates the approach of the three yang forces, gradually leading to brightness; 丑卯巳 is called "Chu Hu" (出户), like spring thunder awakening hibernating creatures; 寅辰午 is called "Chu San Yang" (出三阳), like golden fish leaping in the waves; 卯巳未 is called "Ying Yang" (迎阳), like phoenixes singing on high hills; 辰午申 is called "Deng San Tian" (登三天), like dragons receiving clouds and rain; 亥未酉 is called "Bian Ying" (变盈), like mature crops in autumn; 午申戌 is called "Chu San Tian" (出三天), like cranes calling in dark places; 未酉亥 is called "Ren Ju" (人局), indicating mental exertion and gradual dullness; 申戌子 is called "She San Yuan" (涉三渊), suggesting the need for seclusion in mountains and forests; 酉亥丑 represents accumulated yin energy, with worries that cannot be resolved; 戌子寅 is called "Ru San Yuan" (入三渊), indicating grievances that cannot be expressed.

天地之氣東南為陽，西北為陰，自寅到酉為日，自酉到丑為夜。凡人日出而作，與陽俱開，故向陽則明。日入而息與陰俱閉，故向陰則暗。凡人逆則歸，歸則速；順則遊，遊則遠，自然之理也。若三傳俱在夜方，豈不闇昧？寅為三陽而傳之前後拱向之豈不光明？卯為門戶，出門向陽正如雷之震蟄，陽則下也。寅三陽之地，出乎此一路向東南，辰午之旺氣，可知亨快，魚得水之象。午為陽而卯巳者迎之，正高岡鳴鶴之象，占事宜帶就，少遲則無氣矣。午申在南先天乾位，固曰天，而辰在東南亦是陽明之位，合之曰三天，登之故有蛟龍雲雨之象。只一巳字在午之前，而未酉向西去矣，陽終陰始肅進萬寶告成，故曰登三稼。午當陽極而申戌巳流於酉矣，在陰子和言聞其聲不見其形也。未酉亥陰氣盛矣，凡人心勞不休皆屬於陰。書云：為善心安，日休為惡，日勞日拙，善惡之際，陰陽之別也。申子水局有林之象，戌土山象，言人夜方似幽人之守正也。酉亥丑皆在夜位，陰氣所凝，休憂如之？戌寅火局，而子水居北乘旺為淵，則火亦化而為矣，故曰入三淵，屈不能伸，無非幽暗之意。

The energies of heaven and earth belong to yang in the southeast and to yin in the northwest. From寅 to酉 is considered day, and from酉 to丑 is night. People work when the sun rises and together with yang energy, so facing the sun brings brightness; they rest when the sun sets and together with yin energy, so facing yin brings darkness. If a person goes against the natural order, it is returning, and returning is quick; if he follows the natural order, it is going out, and going out is distant—this is the natural principle. If all three transmissions fall in the night direction, how could it not be dark?寅 is the place of three yangs, and if the three transmissions all converge towards it, how could it not be bright?卯 is the gate, facing the sun when leaving, just like spring thunder awakening hibernating insects, yang energy flows down from above.寅 is the place of three yangs, starting from here and moving southeast, connecting with the strong energy of辰 and午, showing smoothness and ease, which is like a fish in water.午 belongs to yang, and卯 and巳 come before and after to welcome it, which is like a high hill with a bell's call; matters should be handled promptly and nearby, any delay loses momentum.午 and申 are in the southern position of the先天乾卦, which is called heaven;辰 in the southeast is also a yang bright position, together they form three heavens, climbing up to it brings the image of a dragon getting clouds and rain. Only one巳 separates午, but未 and酉 have already moved west, yang energy ends and yin begins, the cold and killing energy advances and all things are completed, so it is called climbing three crops.午 is at the peak of yang, while申,戌, and巳 all flow towards酉, falling into yin and harmonizing, which is called hearing the sound but not seeing the form.未,酉, and亥 have strong yin energy; all people who exert themselves without rest belong to yin. Ancient books say: doing good brings peace of mind and increasing ease, doing evil brings mental strain and increasing clumsiness—the distinction between good and evil is also the distinction between yin and yang.申 and子 form a water pattern with the image of forests,戌 belongs to earth with the image of mountains, meaning people in the night direction are like recluses keeping to the right path.酉,亥, and丑 are all in the night position, yin energy condenses, how can worries be dispelled?戌 and寅 form a fire pattern, and子 water is in the north at its peak as a deep abyss, fire is thus transformed, so it is called entering three abysses, bending but not extending, which is simply the meaning of darkness. In summary, the term 'following the three intervals' refers to the three transmissions being counted in order of the twelve branches, each time skipping one, such as亥,丑,卯, etc. To judge their fortune and misfortune, first look whether the three transmissions fall in the day or night direction, second whether they can converge towards yang bright places like寅 or午, and third whether there is an intervening character that breaks the triple harmony.

至若逆三間之課，亥酉未為時遁無出潛之意。戌申午曰迅戾有追悔之心。酉未巳勵明者出入從起所便，申午辰凝陽者動止罔戾於心。未巳卯為回明而利有悠往，午辰寅為顧祖而喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉疑入禍福雙關之道。卯丑亥名斷澗主利分明，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。

As for the "Three Intervals" divination method where the retrograde is taken with a gap of one position, there are also twelve categories:亥酉未 is called "Shi Dun," without the meaning of emerging from concealment or becoming evident;戌申午 is called "Xun Li," with a mind of regret and remorse;酉未巳 is called "Li Ming," with movements and actions following convenience;申午辰 is called "Ning Yang," with actions and demeanor not deviating from one's true self;未巳卯 is called "Hui Ming," favorable for moving forward;午辰寅 is called "Gu Zu," with a peaceful and harmonious atmosphere;巳卯丑 is called "Zhuan Bei," in a state of uncertainty between good and bad;辰寅子 is called "She Yi," entering a situation where both fortune and misfortune are intertwined;卯丑亥 is called "Duan Jian," indicating clear distinctions between benefit and harm;寅子戌 is called "Ming Yang," with only the virtuous being valued;丑亥酉 is called "Ji Yin," like the moon disappearing behind the western mountain;子戌申 is called "Yan Jian," like a horse galloping on a narrow path.

亥酉未逆傳，亥遁於酉，酉遁於未，有退而歸隱之意。戌午火局中間一申反成克象，不和同矣，故曰悖戾。酉至未，酉有背暗投明之象，曰勵明者，言策勵以從明也。申午辰俱東南陽位，故曰凝聚於陽，所以行止如意。午為明，未巳卯迴繞而向之，故利有悠往。午火生於寅，三傳午辰寅，有顧母之意。和平者，謂得所生而巡也。巳丑酉金局為殺機之悖令，中傳不用酉而用卯，是悖之轉，轉則吉。然猶未離於殺也，亦主凶，故為二者之間。辰子水局，中傳見寅，雖涉於凝而不沉於淵，但兩局不純，故曰禍福雙關。經曰：斷澗如何涉，失前忘後時。君子宜退位，小人須有悲。蓋亥為水，丑卯有橋樑意，言難進也。高高下下我利豈不分明？寅戌火局，中傳見子，陽入於溟，乃懷寶不出意，丑亥酉皆是夜方，不見光明。子申辰水局，間一成土在中，坎水見險，豈是坦途？

The trigrams亥, 酉, 未 form a reverse transmission:亥 retreats into酉, and酉 retreats into未, indicating a retreat and withdrawal.戌 and 午 could form a fire trigram, but the presence of申 in between creates a conflicting relationship, so it is not harmonious, hence called a perverse situation. From酉 to未,酉 shows a turning from darkness to light, called励明, meaning to strive to follow the light.申, 午, 辰 are all in the southeast yang position, so they are said to gather in yang, and their movement and rest can be smooth.午 is the position of light, and未, 巳, 卯 surround it, so it is favorable to move forward.午 fire is born in寅, and the three transmissions午, 辰, 寅 contain the meaning of looking back to the mother; saying "peace" refers to receiving the support of the one who generates me and proceeding in order.巳, 丑, 酉 are originally a metal trigram, but during a time of disorder and chaos, the middle transmission does not take酉 but takes卯, turning the disorder into good fortune; however, it has not completely escaped the killing energy, so it still indicates misfortune, hence it is called between good and bad fortune.辰 and 子 are originally a water trigram, but the middle transmission sees寅, though it involves stagnation, it does not reach the depths; however, both trigrams are not pure, hence called a double-edged situation. The text says: How can one cross a ravine? It is precisely a time when both ends are lost. The gentleman should retreat, while the petty person will surely suffer. Since亥 belongs to water, and丑 and 卯 have the meaning of a bridge, it indicates difficulty in advancing. High remains high, low remains low, how clear are my gains and losses?寅 and 戌 form a fire trigram, but the middle transmission sees子, which is yang energy falling into the dark, exactly the meaning of possessing treasure but not revealing it.丑,亥, 酉 are all in the night direction, unable to see the light.子, 申, 辰 are originally a water trigram, but there is a earth in between, and the kan water meets obstacles, where is the smooth path? This passage reverts the above twelve categories back into the principles of the five elements and the seasons: first look whether the three transmissions form a trigram and what character interrupts it, then observe the direction it occupies, whether it is day or night. Although the names are varied, the method of analysis is only these two.

若順連茹亥將順行，亥子丑為龍潛，陽光在下空懷寶以迷邦；子丑寅為含春，和氣積中莫炫玉而求售。丑寅卯為將泰，有聲名而未蒙實惠；寅卯辰為正和，展將略而果沐恩光。卯辰巳名離漸，利用賓于王家；辰巳午為升階，親觀光於上國。巳午未為近陽，名實相須；午未申為麗名，威權獨盛。未申酉為回春，若午夜殘燈；申酉戌曰流金，似霜橋走馬。酉戌亥革故從新，小人進而君子退；戌亥子隱明就暗，私事吉而公事凶。

If the divination is in the order of proceeding sequentially through the connected branches, starting from Hai: Hai, Zi, Chou is called "Dragon Concealment," with the sun still below, holding a precious jade but causing confusion in the state; Zi, Chou, Yin is called "Containing Spring," with harmonious energy accumulating internally, not displaying the precious jade for sale. Chou, Yin, Mao is called "Approaching Greatness," with fame but not yet actual benefits; Yin, Mao, Chen is called "True Harmony," successfully employing the strategies of generals and indeed receiving favor. Mao, Chen, Si is called "Departing from Fire," favorable for serving as a guest of the royal court (as stated in The Zhou Changes, "Suitable for serving as a guest of the king"); Chen, Si, Wu is called "Ascending the Steps," capable of personally visiting the superior state. Si, Wu, Wei is called "Near the Sun," with name and reality mutually supporting each other; Wu, Wei, Shen is called "Lustrous Fame," with supreme authority. Wei, Shen, You is called "Reviving Spring," like a dying lamp at midnight; Shen, You, Xu is called "Flowing Metal," like galloping on a frost-covered bridge. You, Xu, Hai signifies replacing the old with the new, with small people being promoted and the virtuous retreating; Xu, Hai, Zi indicates concealing brightness and moving toward darkness, private matters are favorable while public affairs are unfavorable.

亥子丑俱在夜方，全無陽氣，故云，即易乾龍勿用意。子丑寅得陽氣而未暢，仍宜韜養勿用。寅為三陽開泰，此時從丑初履之，雖有將興之譽而功業仍未成就。寅卯辰為日之始，正君子嚮明求治之會。卯辰己逼近離火，是君子作賓于王朝也。午正陽有泰階之象，從辰巳升之豈非觀光乎？午陽明君位，巳未近之，君臣合德，功成名就之象。午未申是聖主當陽攬權御下之象。未申酉東南之氣滅矣，是以比之殘燈勵之也。申酉戌乃金地肅殺，何險如之？曰霜橋走馬危之也。酉戌亥純是夜方，乃小人道長，君子道消之時。戌亥子以公私分明暗，若占逃亡盜賊，又當用夜方也。

The branches Hai, Zi, and Chou all belong to the night time, with no yang energy, hence the above statement, which corresponds to the meaning of the line "The hidden dragon should not be used" from the "Qian Hexagram" in the Zhou Yi. Zi, Chou, and Yin have begun to receive yang energy but it is still not fully expressed, so it is still appropriate to remain hidden and cultivate oneself, and not to act yet. Yin represents the beginning of the three yangs, and at this point, although there is a name that is about to rise, achievements have not yet been made. Yin, Mao, and Chen mark the beginning of the day, which is exactly the time for a gentleman to seek governance in the light. Mao, Chen, and Si approach the fire position, which is the time for a gentleman to serve as a guest in the royal court. Wu is the peak of yang, symbolizing the Three Terraces and the Grand Staircase, ascending step by step from Chen and Si, is not it like visiting the capital? Wu is the position of the yang ruler, with Si and Wei adjacent to it, symbolizing the harmony between ruler and minister, which is the image of achieving success and renown. Wu, Wei, and Shen represent the image of a sage ruler facing south, holding power and governing below. Wei, Shen, and You have the southeast energy extinguished, so it is compared to a dim lamp, encouraging it. Shen, You, and Xu represent the metal territory with its severe and killing nature, is there anything more dangerous than this? Therefore, the phrase "frost bridge galloping" describes its danger. You, Xu, and Hai are entirely night time, which is the time when villains gain power and gentlemen retreat. Xu, Hai, and Zi distinguish between public and private matters; if one is divining about fleeing or thieves, it is actually appropriate to use the night time. Observing these twelve sections, when the three transmissions follow the order of the twelve branches in sequence, it is like a person gradually moving from night to day and then back to night. Judging its fortune or misfortune depends entirely on where these three steps fall in the cycle of day and night.

若逆連茹亥位逆推，亥戌酉曰回陰心懷闇昧之私，酉戌申為返駕主行肅殺之道。酉申未名出獄，主離丑出群，疏者親而親者疏，申未午名陵陰，名行險僥倖，安者危而危者安。未午巳為漸烯，脫凡俗而漸入高明；午巳胡名登庸；舍井蛙而旋登月闕。巳辰卯名正己人物咸亨，辰卯寅為返照行藏攸利。卯寅丑聯芳悔吝，須知否極泰來；寅丑子游魂乘凶，坐見事成立敗。丑子亥為入墓有收藏之態仕進無心；子亥戌為重陰安嘉遁之形寧甘沒齒。

If the divination is in reverse sequence of the connected roots, starting from the亥 position and moving backward:亥戌酉 is called "returning to the dark," indicating hidden and obscure thoughts;酉戌申 is called "returning to the carriage," indicating the path of severity and suppression.酉申未 is called "leaving prison," indicating escaping from the wicked and separating from the petty, with the distant becoming close and the close becoming distant;申未午 is called "ascending to the dark," indicating taking risks forby chance, turning stability into danger and danger into stability.未午巳 is called "gradually ascending," indicating leaving the mundane and gradually entering higher realms;午巳辰 (the character "辰" is used instead of "胡") is called "ascending to the court," indicating abandoning narrow-mindedness and ascending to the moon palace.巳辰卯 is called "correcting oneself," indicating that both people and things are prosperous;辰卯寅 is called "returning to light," indicating that both entering officialdom and retreating from it are beneficial.卯寅丑 is called "blossoming together," indicating some regret and hardship, but knowing that extreme darkness leads to extreme brightness;寅丑子 is called "wandering soul," indicating acting with malevolence, watching events just as they turn from success to failure.丑子亥 is called "entering the tomb," indicating a state of concealment and concealment, with no desire for officialdom;子亥戌 is called "heavy darkness," indicating contentment with a life of seclusion, preferring to remain out all one's life.

自亥回戌，自戌回酉，一團陰氣用事，可以卜其心之所藏矣。戌酉申為肅殺之地，昔孫臏占之不滿期刖足而返，故名，戌為牢獄之地，酉不向戌而向申是為出獄不與戌之群丑為伍，而往西南是平昔之親類反疏而疏類反親矣。壬申為陰而未午凌之，陰陽交接，安危之機也。烯指午未漸而入之是脫凡境入高明意。午巳胡逆轉，又未中有井宿，午逆向巳，巳中有蟾，月闕是也，巳寬大有正己之象。從巳至辰卯正己而正物，人物皆歸於通達。寅中有生火，辰卯返而從之，是返照也。陽明相比，行藏自利，發洩太過，中藏烏有，反為吝象。今歸寅卯於丑，披枝歸根，方是泰來之象，寅之陽氣正好發舒，反入於丑陰極之位，諸事不利。魂陽魄陰，嚮晦宴息，百事收藏，占者寧矢志沒齒，靜俟不敢進也。

From亥 retreat to戌, from戌 retreat to酉, a mass of Yin Qi is in charge, thus one can foresee what he hides in his heart.戌,酉, and申 are places of strictness and severity; previously Sun Bin divined this position, and was castrated before the time limit and returned, thus this name was taken.戌 is the place of prison, and酉 does not face戌 but faces申, which means being released from prison, not joining the group of丑, but going towards the southwest, thus those who were usually close become distant, and those who were distant become close. Renshen belongs to Yin, while the Wei and Wu are above it, the interaction of Yin and Yang is the critical turning point of safety and danger. "Xin" refers to the Qi of Wu and Wei gradually entering, which signifies leaving the ordinary realm and entering a higher and more refined state. Wu, Si, and Chen are turning in reverse; and Wei contains the Well mansion, Wu turns towards Si, and Si contains the toad, which is called the moon's crescent. The position of Si is spacious, showing the image of self-correction. From Si to Chen to Mao, first correct oneself, then correct things, and both people and things become accessible. Yin contains the fire that can generate life, and Chen and Mao return to follow it, which is returning to illuminate. The Qi of Yangming is adjacent to each other, so both entering officialdom and retreating from it are beneficial; but if it is over-expressed, the inner part becomes empty and empty, resulting in the image of being stingy. Now, summarizing寅 and卯 to丑, is to remove branches and return to the root, which is the image of Tai coming. The Yang Qi of寅 should originally be expanded, but instead retreats to the position of丑, which is the extreme Yin position, and all things are not favorable. The soul belongs to Yang, the body belongs to Yin; when the sky turns dark, rest is needed, and all things should be collected; those who divined this position should rather determine to never step out, quietly waiting and not daring to advance.

局有進退之意，氣有旺絕之殊，衰墓總同退斷，胎生進氣無虞。退氣則吉事成凶，凶事反吉；進氣則安者益安，危者益危。

In divination, there is a distinction between advancing and retreating energies, and the Five Phases have strong and extinct energies. Declining and burial energies are all treated as retreating energies. Fetal and life energies are considered advancing energies, and there is no need for worry. Under retreating energies, good events turn bad and bad events turn good. Under advancing energies, stability becomes more stable and danger becomes more dangerous.

長生之十二位所以象人之始終也，要從胎處說起，蓋胎在母腹中，養在始生之時，長生則從始生，漸漸長矣，宜竟接冠帶，何為有沐浴？蓋五行之氣，不鬱不舒，不凝聚不發散，正復卦安靜以養微陽之意。這一點生意不得沐浴處一番閉藏，如何得冠帶而臨官而帝旺也？到帝旺處一生事業盡矣，衰病死理勢必然。至墓之後胎可言矣，又加一絕，不生不有，十月之純陰何以得一陽之生，絕正死生互換之交，人鬼轉關之路也。課義雖言五行，實字字切著人事，細玩相見進退二字，全在旺相休囚死五字中分別。大抵吉氣進則聚，散則吉者不吉矣。氣退則散，散則凶者不凶矣。

The twelve positions of Longsheng symbolize the entire course of a person's life, beginning with the "tai" (womb). "Yang" refers to the initial stage of birth, and "Longsheng" begins at birth, gradually growing. Logically, it should directly follow "Guandai," but why is "Muyu" in between? Because the five elements' energies cannot expand without first being restrained, nor can they disperse without first being concentrated. This is the intention of the Zhouyi's Fu hexagram, which maintains quietness to nurture the subtle yang energy. If this vital energy does not first retreat and conceal itself in Muyu, how could it reach Guandai, Lin'guan, and Diwang? When one reaches Diwang, the peak of one's career is reached, and the subsequent decline, illness, and death are inevitable. After reaching Mu, one might say the cycle has begun again with Tai, but an additional "Jue" is added—neither birth nor existence. In the tenth month of pure yin, if there were no Jue, how could one yang be generated? Jue is the boundary where death and birth exchange, the turning point between the living and the dead. Although the meaning of the lesson is about the five elements, each word relates to human affairs. Carefully considering the words "advance" and "retreat," they are distinguished among the five terms: prosperity, strength, rest, captivity, and death. Generally, good energy advancing means it is gathering, and when it disperses, what was good becomes not good. When energy retreats, it disperses, and when it disperses, what was bad becomes not bad.

順連茹空，名曰聲傳空谷，退吉而進則不宜。逆連茹空，名曰踏腳空亡，時宜進而退不可。三間之課，亦有緣由，課傳六陽利於公干，課傳六陰利用陰謀。半陰半陽原情審勢，陰多陽少以理推求。陽為德而陰為刑，陰從夫而陽自處；癸為陰而丁主動，閉為死而動主生。

When the connected sequence falls into the旬空, it is called "sound echoing through an empty valley," which is suitable for retreating rather than advancing; when the connected sequence is reversed and falls into the旬空, it is called "stepping on empty Kongwang," which is suitable for advancing rather than retreating. Each type of three-interval lesson has its own reason: if all six transmissions in the lesson are yang branches, it is favorable for handling official matters; if all six transmissions are yin branches, it is favorable for using covert strategies. For those with a mix of yin and yang, one should investigate the actual situation and assess the circumstances; for those with more yin and less yang, one should deduce based on reason and logic. Yang represents virtue and yin represents punishment; yin should follow the husband and yang can act independently.癸 is yin and丁 is active; closing the mouth signifies death while wavering signifies life. The connected sequence in the textbook refers to a sequence that follows in order; once the middle part falls into the旬空, the chain is broken: for the forward sequence, the break occurs at the front, so it is only suitable for retreating; for the reverse sequence, the break occurs at the feet, so it is only suitable for advancing.

子午卯酉多是五陰所寄，而曰德從於陽，干在四孟位上，如甲祿在寅，乙祿在卯，甲與己合，而以寅為德祿，乙則合庚而從庚之申以為德。餘例同。癸水潤下之性於逢旬尾曰閉口者，言水氣在上不能開口也。假如人在水中一閉口便不能生矣。丁火之性主陽主動，是生之象，正與癸相反。

The branches Zi, Wu, Mao, and You are mostly the places where the five yin stems are lodged. The phrase "de follows the yang" is because the stem's virtue falls on the first quarters of the branches. For example, Jia's luck is in Yin, and Yi's luck is in Mao. Since Jia combines with Ji, its virtue and luck are in Yin. Yi combines with Geng, so it follows Geng's lodging palace Shen and takes Shen as its virtue. The rest follow the same pattern. The water of Gui is naturally moistening and descending. When it meets the end of the ten-day cycle, it is called "closed mouth," meaning the water vapor is blocked above and cannot flow out. It is like a person in water who closes his mouth and cannot survive. The fire of Ding is yang and active, representing the image of birth, which is opposite to Gui. Therefore, in the transmission of the lesson, if Gui water falls at the end of the ten-day cycle, it is judged as "closed" and death; if Ding spirit appears, it is judged as "movement" and birth. This pair of opposite images should be considered together.

空亡乃耗散之神，初斬首、中折腰、末刖足。辰戌為網羅之煞，辰覆巢、日毀卵、而用逵。空亡乃天中煞，人只知旬空為十干不到處，不知惟虛能起化，此正天之中也，故曰天中煞。數中凡遇空亡不可使說不好，要細察始見端的。天罡之氣鼓萬物而出，天魁之氣收萬物而入，四時網羅之殺，言一網無餘也。在日辰上是靜位，所以為覆巢為毀卵，在用上是動機所以為置逵，言一往便留礙也。

Kongwang is the spirit of dispersion: when it falls in the first transmission it is called 'cutting off the head,' when it falls in the middle transmission it is called 'breaking the waist,' and when it falls in the final transmission it is called 'amputating the foot.' The hours of Chen and Xu are the deadly traps of heaven and earth: when they fall on the day branch it is called 'covering the nest,' when they fall on the day stem it is called 'destroying the egg,' and when they fall on the initiating transmission it becomes an obstacle at a crossroad. Kongwang is also called 'the heavenly central evil.' People only know that the ten stems are in the empty position when they are not present, but they do not know that only emptiness can bring about change, which is exactly the center of heaven, hence called the heavenly central evil. In divination, whenever Kongwang appears, it should not be universally considered as bad; instead, it should be carefully examined to reveal the truth. The qi of Tian Gang (Chen) moves all things outward, while the qi of Tian Gui (Xu) gathers all things inward, forming the deadly net of the four seasons, meaning to capture everything without missing anything. When it falls on the day branch, it is in a stationary position, hence called 'covering the nest' or 'destroying the egg'; when it falls on the initiating transmission, it is in the initial movement, hence called being placed at a crossroad, meaning that once movement begins, there will be obstruction.

年命若立魁罡動者靜而靜者動，日辰加臨卯酉離者合而合者離。立是年命所乘神，立於地盤辰戌之上非辰戌作年命也。

When the River Chief (Xu) and Heavenly Gang (Chen) are placed upon the person's birth stem, what should be active becomes inactive, and what should be inactive becomes active. If the day stem and day branch are combined with You (Metal) and Mao (Wood), what should be separated becomes united, and what should be united becomes separated. Here, the term 'stand' refers to the god governing the person's birth stem standing on the Earth Plate at the Chen or Xu position, not that Chen or Xu themselves are the person's birth stem.

三傳純子孫不求財而財自至，三傳純父母勿憂身而身自安，三傳純妻財而父母克害，三傳純官鬼而兄弟成災。《畢法》云；六爻現卦防其克即此意也。

The Three Transmissions are all about the Ghosts of Descendants; there is no need to seek wealth, and wealth will naturally come, because the Ghosts of Descendants generate wealth. The Three Transmissions are all about the Ghosts of Parents; there is no need to worry about oneself, and one will naturally be safe, because the Ghosts of Parents are protected. The Three Transmissions are all about the Ghosts of Wealth; the Ghosts of Parents will then be harmed, because wealth overcomes the Ghosts of Parents. The Three Transmissions are all about the Ghosts of Officials; the Ghosts of Brothers will then suffer misfortune, because the Ghosts of Officials overcome the Ghosts of Brothers. The "Bi Fa Fu" says "Six lines showing the hexagram warn of being overcome," which is exactly this meaning.

見克不克從其鬼賊，崖岸迫而勒馬收韁；見生不生不若無生，鳥兔盡而藏弓烹犬，見救不救災須自受，當如燕雀處堂；見盜不盜本根無耗，須識荊棘巢鳳。凡見克神要細他立處，若是生地，它自戀生不來克我；若是他之克處，他自受克不能克我矣。下三句俱如此看，如人之臨於危崖尚可收韁危而不危也。鳥兔盡言人之施恩於我者，今已盡矣。燕雀處堂而不知危機將至，救神無力也。荊棘解盜字，巢鳳則盜而不盜之意。

Seeing a god that is supposed to overcome me but fails to do so, I regard it as a ghost thief, just as a horse and rider forced to the edge of a cliff can still pull back the reins in time. Seeing a god that is supposed to nourish me but fails to do so, it is better not to have it at all, just as after capturing a bird and a rabbit, one hides the bow and cooks the dog. Seeing a god that is supposed to save me but fails to do so, I must bear the calamity myself, just as a sparrow builds a nest in the hall without knowing a great fire is coming. Seeing a god that is supposed to steal from me but fails to do so, there is no actual loss, for it is like a phoenix resting on thorns. Whenever I see a god that overcomes me, I must carefully examine its position: if it stands in my place of growth, it will be greedy for life and not overcome me; if it stands in the place where I am overcome, it itself is overcome and thus cannot overcome me. The following three lines are all to be examined in this way. Just as a person walking to the edge of a cliff can still pull back the reins, it is dangerous but not truly dangerous. "Bird and rabbit exhausted" means that those who once showed me kindness have now been used up. "Sparrow in the hall without knowing the coming danger" means the saving god is powerless. "Thorns" is used to explain the word "theft," and "nesting phoenix" means that the theft does not actually take place.

合中帶煞蜜裡藏砒，煞遇空亡飢食甘李。交車入長生之位，苦盡甘來；交車坐刑害之宮，幸中不幸。吉中凶凶中吉須詳之干支門路，止在上下照射處，故曰交車。此處刑沖剋害極有關係，蓋交車二句似指交車立地盤長生刑害也，玩位字宮字自見，不然與下節重複矣。

In the midst of harmony there is aInauspicious Sha, like sweet honey containing arsenic; whenInauspicious Sha meetsKongwang, it is like eating sweet plums when hungry. "Interchange of vehicles" - the heavenly stems above the day stem and the heavenly stems above the day branch interact with each other - if they fall in the position ofGrowth, it indicates hardship ending and happiness coming; if they fall in the position ofpunishment and harm, it indicatesby chance with still some misfortune. The凶 within the吉 and the吉 within the凶 must be carefully examined through the relationship between the day stem and the day branch, only in the places where upper and lower interact, hence called interchange of vehicles. The relationships of刑, 冲, 克, and 害 are very significant. These two sentences about interchange of vehicles seem to refer to the gods of interchange of vehicles standing on theGrowth position or thepunishment and harm position on the Earth Plate - pondering the words "position" and "宫" naturally becomes clear, otherwise it would repeat the next section.

先生後克樂極生悲，劫煞入辰蕭牆禍起。樂極生悲即《畢法》樂里悲意，劫煞如亥卯未在申，其應極速，蕭牆應辰之一字。日辰神將交會龍虎聚良明之會，日辰神將交克猿鶴爭風月之巢。龍虎是合氣的狀，猿鶴是不合氣的狀，交生交克可謂極切。

First there is mutual generation, then mutual control, which is the meaning of "joy reaching its peak leads to sorrow" from the "Bi Fa Fu"; when Jiesha falls into the day branch, misfortune arises within the family. "Joy reaching its peak leads to sorrow" corresponds to the phrase "joy within sorrow" in the "Bi Fa Fu"; Jiesha such as that in the metal position when the wood trine of Hai, Mao, and Wei is present, manifests very quickly. "Xiaocuang" precisely refers to the day branch, meaning misfortune arises within the family. When the day branch combines with the divine generals, it signifies the meeting of dragon and tiger, a gathering of virtuous friends and esteemed scholars; when the day branch interacts with the divine generals through mutual control, it represents a struggle between a monkey and a crane for a nest. Dragon and tiger represent harmonious energies, while monkey and crane represent disharmonious energies, and these terms are extremely appropriate for describing mutual generation and mutual control.

交車入墓喑啞雙盲，交車沖刑風癱痴隔。喑盲俱切墓字，風癱切刑沖字，可見凡斷當各從其類。

The god of the meeting of the heavenly stems and earthly branches enters the墓 (grave), leading to speechlessness and blindness; when the god of the meeting encounters a clash and punishment, it results in stroke, paralysis, and dementia. Speechlessness and blindness fit the concept of "墓" (grave), which signifies blockage and obstruction; stroke and paralysis correspond to "刑冲" (punishment and clash), which implies breaking and disorder. Therefore, in divination, one should take the appropriate symbols according to their respective categories.

乙戊己辛壬同四仲名曰九丑，天地歸殃；死絕休囚氣加日辰號為二難，夫妻反目。凡戊子戊午壬子壬午乙卯乙酉己卯己酉辛卯辛酉日，而大吉又臨日辰子午卯酉上者，為真九丑卦也。蓋乙是雷電始動之日，震而不安之位；戊己是諸神下位之日，戊己為坤諸神清虛之氣合德於乾，轉入坤維，曰下位是也。壬是三光不照之位，壬祿在亥，六陰俱足，日月之光至此損照。辛是西方殺物之位，如何又居在四仲極陰位上。大吉是十二宮神之主，為貴人本家，所以為星紀，諸星朝會於斗也，今又臨四仲極陰之位，為九丑。九，陽數，丑，言陽之丑也。一給正配夫妻兩字。

The five Heavenly Stems 乙, 戊, 己, 辛, and 壬 combined with the four central Earthly Branches form the "Nine Disgraces," indicating calamity from both Heaven and Earth. When the energies of death, decay, rest, and confinement are added to the Day Branch, it is called "Two Difficulties," which signify discord between husband and wife. Only on the days of Wuzi, Wuwu, Renzi, Renwu, Yimao, Yiyou, Jimao, Jiyou, Xinmao, and Xinyou, when the Great Favor (丑) is also present on the Day Branch's position of 子, 午, 卯, or 酉, does it truly become the Nine Disgraces. 乙 is the day of initial thunder and lightning, located in an unstable position. 戊 and 己 are days when the deities descend to lower positions—戊 and 己 belong to the Earth (坤), and the clear and empty energy of the deities originally harmonizes with Heaven (乾), but when it moves to the Earthly position, it is considered descending. 壬 is the position where the three luminaries fail to shine, as 壬's fortune is in 亥, where all six yin forces are complete, and the light of the sun and moon is diminished here. 辛 is the position of western killing, and it is even more so when it is located at the extreme yin position of the four central branches. Great Favor (丑) is the master of the twelve palace deities and is the original family of the Nobleman, hence it is called the Star Record, with all stars converging toward the Big Dipper. Now, when it appears at the extreme yin position of the four central branches, it becomes the Nine Disgraces. Nine is the number of yang, and 丑 refers to yang being disgraced. This section perfectly matches the term "husband and wife." Clearly, the Nine Disgraces are凶 because yin energy is extremely strong and yang is disgraced; the Two Difficulties lead to discord between husband and wife because the energies of death, decay, rest, and confinement are pressing on the Day Branch. The Day Branch represents the husband and the Hour Branch represents the wife; both lose their life energy, naturally leading to mutual dislike.

上下六合主客合同，上下刑害冤仇相見。引從日辰名曰用媒，家必興而人必旺；干首支尾名曰迴環，成事吉而散事凶。男年支而女年干合後成婚，辰加羅而日加網巧中反拙。太陽照武宜擒賊盜，月將加辰宅舍光輝。魁度天門行多阻隔，罡填鬼戶事任謀為。

The two upper and lower deities form Liu He, indicating that the host and guest are in harmony and agreement; if the two upper and lower deities are in conflict or harm, it suggests the meeting of enemies or rivals. The three transmissions leading from the day branch are called "using a matchmaker," which signifies that the family will flourish and the population will increase. When the day stem is the beginning and the day branch is the end, it is called "returning in a circle," which is auspicious for accomplishing tasks and inauspicious for concluding matters. The man's age is located in the day branch, and the woman's age is located in the day stem; after they are in harmony, marriage can be arranged. When the day branch is combined with Tian Luo and the day stem is combined with Di Wang, one may intend to take a shortcut but ends up making a mistake. When the sun (month general) shines upon Xuan Wu, it is favorable for capturing thieves and bandits; when the month general is placed upon the day branch, the family residence shines with prosperity. When He Kuai (Xu) crosses Tian Men (Hai), traveling is often obstructed; when Tian Gang (Chen) fills up Gui Hu, affairs can be pursued freely.

既定課傳，次觀神將。貴人為百神之主，得位為福，失位為殃；螣蛇為賤之神，旺相怪異，休囚亦主憂驚。朱雀文書亦主刑戮奸讒口舌，白虎道路又為官災疾病死亡。勾陳主遲滯勾連之事，囚主訟而旺主生；玄武為盜賊虛耗之神，休失人而旺失物。六合為婚姻合和，婦女得之則為私門；太常主酒食衣裳，武職占之則為擢任。青龍所主財物，文官見之光為恩寵，天后雖為婦人，庶人得之亦主亨佳。天空奴婢妄誕，太陰暗昧不明。

The three transmissions of the lesson have already been determined, and then we look at the twelve heavenly generals. The nobleman is the master of all spirits; when in the right position it brings fortune, but when in the wrong position it brings misfortune. The coiling snake is a lowly spirit; when prosperous and strong it indicates strange occurrences, and when weak and confined it brings worry, suspicion, and fear. The vermilion bird governs documents and also represents punishment, treachery, and disputes. The white tiger governs roads and also represents official calamities, illness, and death. The hook chariot governs delayed and connected matters; if it falls in a weak state it indicates lawsuits, but if it falls in a strong state it instead indicates favorable outcomes. The black tortoise represents thieves and losses; if it falls in a weak state it indicates loss of people, but if it falls in a strong state it indicates loss of property. The six harmonies govern marriage and harmony; for women, it opens the door to private affairs. The grand ritual governs wine, food, clothing, and attire; for military officials, it instead indicates promotion and appointment. The azure dragon governs wealth; for officials of the civil service, its presence indicates imperial favor. The heavenly empress, although representing women, brings smoothness and good fortune to common people. The heavenly void governs servants and false or absurd matters, while the great yin governs darkness and obscurity. These twelve spirits are the main categories of spirits used in divination: when divining about a particular matter, first determine which of these generals should be the category spirit, then examine the branch it is on, whether it is prosperous or weak, and whether it is in harmony or conflict with the day branch; the fortune or misfortune will then be known.

太公前只用天將十二，後見丑位為己土之精，北斗之樞，是十二宮之氣化拱照之地，因而加一名曰天乙貴人，貴人即丑也。前五位引之，後六位從之，其間分文武貴賤男女，如天后貴人之妻，太陰貴人之妾，空蛇皆貴人奴婢也，龍朱文臣，常勾武將，所不可不知也。蛇屬巽，風火搖動不寧，故主驚疑，防火外明內暗，故曰奸讒，火赤色，故主刑戮。牙處坤方，故主道路，又申金殺物，故主官災病疾。勾陳辰也，萬物至此勾萌甲坼未舒，遲滯勾連之象也。玄武為亥水，陰私闇昧故虛耗。六合和合之意，婦人豈宜私和。未味也，言物至此月而始成味也，故曰酒食；衣裳者，謂麻絮絲綿都於是月就緒也；曰武職者，言巳午所生之金得未土而剛銳之氣畢聚會，到中位方顯出純金來，可見未中之金自旺，故為武職。寅為三陽開泰，號曰青龍，正應文武之德，世間財物吉凶，嘉賓生死喪祭，貴賤尊卑男女長幼，哪一事少得？所以屬青龍，言其變化莫測也。天后有恩澤意，故亦云亨佳。天空誕詐，太陰陰私是也。

Crane Master Jiang Taigong originally used the Twelve Heavenly Generals. Later, he noticed that the position of Chou was the essence of Ji Earth and the pivot of the Big Dipper, being the place where the twelve palaces' energies converged and illuminated the court. Therefore, he added a new term called Tianyi Guiren, meaning that Guiren is Chou. The five officials before Guiren guide it, and the six officials behind it follow it. Among the twelve generals, they are divided into civil and military, high and low, male and female: Tianhou is Guiren's wife, Taiyin is Guiren's concubine, Tiankong and Tengshe are Guiren's servants, Qinglong and Zhuque are civil officials, Taichang and Gouchen are military officials. These distinctions are important to know. Tengshe belongs to Xun, which represents wind and fire, causing unrest, hence it is associated with suspicion and doubts. It prevents fire but has brightness on the outside and darkness within, hence it is associated with treachery. Fire is red, hence it is associated with punishment and execution. Baihu is located in the Kun direction, hence it is associated with roads. Shen metal can destroy things, hence it is associated with official disasters and diseases. Gouchen is Chen, where all things begin to sprout and the seed shell starts to split but has not yet expanded, which represents stagnation and entanglement. Xuanwu is Hai water, which is private and obscure, hence it is associated with loss and waste. Liuhe means harmony and union, so women should not privately unite. Wei is 'taste,' meaning that all things begin to have taste at this time, hence it is associated with wine and food. It is also associated with clothing because hemp, flax, and silk are all ready by this time. It is associated with military positions because the metal born in Si and Wu is supported by Wei earth, and the sharp energy gathers here, only when it reaches the middle position does pure metal appear. Therefore, the metal in Wei is strong, hence it is associated with military positions. Yin is the opening of the three yang, known as Qinglong, which corresponds to the virtue of both civil and military officials. All worldly matters of wealth and misfortune, guests and their deaths, weddings and funerals, high and low status, male and female, old and young, which one can do without it? Therefore, all these matters are under Qinglong's jurisdiction, indicating its unpredictable nature. Tianhou contains the meaning of grace and favor, hence it is also said to be associated with prosperity and smoothness. Tiankong is associated with absurdity and deceit, Taiyin with private and secret matters, which is the reason for these associations. The purpose of this passage is to explain that the duties of the twelve heavenly generals are not arbitrarily assigned, but are derived from their respective directions, the Five Phases, and the trigrams. Knowing their origins, when encountering matters not listed in this text, one can infer what they are associated with by following the same logic.

寅功曹主木器文書，申傳送主行程消息，卯太沖主林木舟車，酉從魁主金刃奴婢，天罡為詞訟兼主死喪，戌天魁為欺詐或稱印綬，巳太乙驚怪癲狂，亥登明陰私哭泣，午勝光官訟連綿，子神后姦淫婦女。丑大吉咒詛冤仇，未小吉酣歌醫藥。

Each of the twelve Earthly Branches has a specific general name and a class god it governs. Yin is called Gongcao, governing wooden objects and documents; Shen is called ChuanSong, governing travel and messages; Mao is called TaiChong, governing forests and boats, vehicles; You is called CongKui, governing metal weapons and servants; Chen is called TianGang, governing lawsuits and funerals; Xu is called TianKui, governing deceit, or also called YinShou; Si is called TaiYi, governing fear, strange occurrences, and madness; Hai is called DengMing, governing private matters and crying; Wu is called ShengGuang, governing continuous legal disputes; Zi is called ShenHou, governing immorality and women; Chou is called DaJi, governing curses and grievances; Wei is called XiaoJi, governing drunken revelry and medicine. When making a judgment, one takes the corresponding class god according to the position it occupies.

辰乘貴人合祿，乃公門役吏，遇馬而為奔走公人；戌逢空祿臨孟，為了哨邊軍，見丁而為逃竄落陣。大吉小吉作勾陳鬥爭田地，天魁從魁為六合奴婢逃亡。從魁若乘武合妻妾懷娠，傳送上會青龍子孫財損。勝光如逢天馬必問行人，太乙若逢白虎家多疾病。未逢天后婦人姦淫，丑合貴常欲添財喜。天空臨酉走失家奴，常遇登明親朋酒食。辰戌見空武奴婢逃亡，小吉單逢六合婚姻聘禮。

The Heavenly Stem on Chen is accompanied by the Nobleman and combines with the daily禄, indicating officials and clerks in the government office; if the Post-horse also appears, it refers to officials traveling around. The Heavenly Stem on Xu meets Tian Kong and the daily禄 is in the first quarter, indicating soldiers on border posts; if the Ding God also appears, it refers to someone who flees from battle and is lost outside. Great Good (Chou) and Small Good (Wei) acting as Gou Chen indicate disputes over land; Tian Kui (Xu) and Cong Kui (You) acting as Liu He indicate servants running away. If Cong Kui (You) is accompanied by Xuan Wu and Liu He, it indicates the wife or concubine is pregnant; if Chuan Song (Shen) meets Qing Long, it indicates damage to descendants and property. If Sheng Guang (Wu) meets the Heavenly Horse, it definitely refers to asking about a traveler; if Tai Yi (Si) meets Bai Hu, it indicates many diseases in the family. If Tian Hou is on Wei, it indicates a woman committing adultery; if Chou combines with the Nobleman and Tai Chang, it indicates an increase in wealth and joy. If Tian Kong is on You, it indicates the loss of a family servant; if Tai Chang meets Deng Ming (Hai), it indicates a gathering of friends and relatives for food and drink. If Tian Kong and Xuan Wu appear on Chen and Xu, it indicates servants running away; if Small Good (Wei) alone meets Liu He, it indicates matters concerning marriage and dowry.

辰上原無貴人，若天乙立地盤辰上則貴而不貴，若合日祿主為公門役吏，但食其公食而已，更帶日馬則為奔走公人。戌加天空軍人之象，臨孟而為了哨者，言去路方賒也。丁者壯也，惟壯盛善走，所以落陣中亦能逃出。從魁是妻妾，玄武為胎，合是懷孕，子孫歷代相傳。傳送之意，青龍為財，居申受克，非財損而何？勝光離火為日之精，行遊之象也，更乘天馬，豈非問行人事？太乙在紫微垣內，家室之象，遇疾病刑煞之神，則抱恙可知。未地始離於陽，漸進於陰，再乘天后，姦淫必矣。丑為貴人本家，太常為財為田，合而得之，則財產之事，添進無疑。天空為奴酉門戶也，奴臨門戶，背主逆行。亥卯未三合故未亥為親朋也，又未中酒食與亥共之。辰戌動而不靜，有奔走之象，空是奴，武是婢，臨於辰戌故云。小吉主禮儀酒食又見六合牙媒之神，其為婚聘也可知。

The position of Chen is not supposed to have a nobleman; if Tian Yi is placed on the earth plate at Chen, it is a nobleman who is not really noble. If it combines with the day's official position, it indicates officials and assistants, who merely earn a government salary; if it also combines with the day's heavenly horse, it becomes a messenger who travels around. The position of Xu with Tian Kong indicates a soldier; if it is in the four young months and acts as a scout, it means the path is still far away. Ding means strength and vigor; only those who are strong and vigorous can escape even when trapped in an army. From Qiu (You) represents wife and concubine, Xuan Wu symbolizes pregnancy, and Liu He symbolizes union; together they indicate pregnancy. The descendants are passed down through generations, which matches the meaning of transmission. Qing Long represents wealth, and when it falls on Shen, it is subject to metal, which is not wealth loss? Sheng Guang (Wu) belongs to Li fire, which is the essence of the sun, indicating travel and wandering; if it also combines with the heavenly horse, it is clearly about people asking about travel. Tai Yi (Si) is within the Purple Micro Enclosure, symbolizing the family; if it meets the gods of illness and punishment, illness is inevitable. The position of Wei is just leaving Yang and gradually entering Yin; if it combines with Tian Hou, adultery is unavoidable. Chou is the original home of the nobleman, Tai Chang represents the wealthy and land; when combined, it is certain that property will increase. Tian Kong represents servants, You is the gate; servants guarding the gate mean betraying the master. Hai, Mao, and Wei form a triple harmony, so Wei and Hai are mutual friends; moreover, the wine and food in Wei also share with Hai. Chen and Xu are active and not still, indicating movement and travel; Tian Kong represents servants, Xuan Wu represents maids, and when they are on Chen and Xu, there is such a saying. Xiao Ji (Wei) mainly represents etiquette and food, and with Liu He, the god of matchmakers, it is clear that it refers to marriage and engagement. The above are all explained by first separating the meanings of the earth branches and the heavenly generals, then combining them; readers can follow the same method to deduce conclusions for new combinations.

辰逢勾虎必問田墳，丑作虎勾墓田破損。太歲龍常來占官職，子乘龍合女受皇恩，寅乘龍合兒孫歡慶。二八如同陰武，私通門戶搖動；巳亥若逢陰后，二女奔淫不已。子作六合為蕩婦，見亥亦作孩兒；丑遇天空為矮子，會申名為和尚。寅作朱雀，會卯為文章之輩；寅乘玄武，見巳為煉丹道人。卯上乘傳送為匠斫，辰上見白虎是屠人。巳入酉宮為犯刑遠配，會太陰亦作淫娼；酉加午上為寵婢登堂，會六合必主淫亂。未加酉為繼母，申乘合作醫人。戌作天空健奴軍吏，亥乘玄武乞丐鬼神。

When the Heaven Stem is Chen and the Earthly Branch is Gou Chen and Bai Hu, it definitely indicates matters concerning land and tombs; when the Earthly Branch is Chou and Bai Hu and Gou Chen are present, it signifies damage to tombs and property. When Tai Su is accompanied by Qing Long and Tai Chang, it indicates matters concerning official positions; when the Earthly Branch is Zi and Qing Long and Liu He are present, it signifies a woman receiving imperial favor; when the Earthly Branch is Yin and Qing Long and Liu He are present, it indicates joy among descendants. If the doors of Er Ba (two eights) at Mao and You are both accompanied by Tai Yin and Xuan Wu, it indicates private relationships and instability in the family; if Si and Hai encounter Tai Yin and Tian Hou, it indicates two women committing adultery continuously. When Zi is accompanied by Liu He, it indicates a woman who is unchaste; seeing Hai can also be interpreted as a child. When Chou encounters Tian Kong, it indicates a short person; when Tian Kong meets Shen, it indicates a monk. When Yin is accompanied by Zhu Qu and meets Mao, it indicates someone capable in literature; when Yin is accompanied by Xuan Wu and meets Si, it indicates a Taoist alchemist. When Mao is accompanied by Song Song (Shen), it indicates a carpenter; when Chen encounters Bai Hu, it indicates a butcher. When Si falls into You, it indicates a criminal sentence and exile to a distant place; if it meets Tai Yin, it can also be interpreted as prostitution. When You is placed on Wu, it indicates a favored servant entering the hall; if it meets Liu He, it definitely indicates disorder and immorality. When Wei is placed on You, it indicates a stepmother; when Shen is accompanied by Liu He, it indicates a doctor. When Xu is accompanied by Tian Kong, it indicates a strong servant or a low-ranking military officer; when Hai is accompanied by Xuan Wu, it indicates a beggar or matters concerning ghosts and spirits.

天罡主動，勾陳屬辰為田墳之象，更見白虎凶喪之神，則動問必在田與墳矣。丑土主靜，遇勾虎凶神必主墓田破損事。太常君象，文視青龍武視太常，如者如近太歲豈非問官職乎？子為天后，龍為恩寵，女為龍合，自是膺受皇恩之象。寅卯即青龍喜神，六合為兒孫，所主必喜慶事。二八謂卯酉，如乘太陰玄武蔽匿陰私之神，則門戶汙淫必矣。巳為雙女，巳為雙魚，都為淫亂之象。子為婦女，見陰私六合之神，自然所主淫蕩。亥為幼子，乘六合兒孫之神，其為孩兒無疑。天空是戌為足，而加於丑，足為刑不能大長，故為矮子。天空亦作和尚，申解作身，身會空則身入空門矣。寅為書籍文章，卯為土，朱雀文明之象，課象值此，自是文人譽聲。

The Heavenly Stem (Jia) is active, and Gou Chen belongs to the stem of Chen, which represents fields and burial grounds; if White Tiger, the god of misfortune and death, is also present, then the matter being inquired about must be related to fields or burial grounds. The earthy branch of Chou represents stillness, and when it meets Gou Chen and White Tiger, twoInauspicious Spirit, it indicates damage to burial grounds or property. Tai Chang represents a superior; in matters of literature, look at Qing Long, and in matters of military affairs, look at Tai Chang. If it is close to the Tai Su, is it not asking about official positions? Zi represents the Heavenly Empress, and Qing Long represents favor. A woman encountering the combination of Qing Long is a sign of receiving imperial grace. Yin and Mao represent Qing Long, the god of joy; Liu He represents descendants, so the matter must be one of joy. "Er Ba" refers to Mao and You; if these are accompanied by Tai Yin or Xuan Wu, gods that conceal private matters, then the household will certainly be dirty and disorderly. Si represents two women and also two fish, both signs of disorder. Zi represents women; when it meets private matters and Liu He, it naturally indicates licentiousness. Hai represents a young son; when it is accompanied by Liu He, the god of descendants, it is certainly a child. Tian Kong is Wu, representing the foot, and when added to Chou, the foot is harmed and cannot grow, so it is a short person. Tian Kong can also represent a monk; Shen represents "body," and when the body meets Tian Kong, it means the body enters the empty gate. Yin represents books and writings, and Mao represents earth; Zhu Que is the symbol of civilization; when these are encountered in the divination, it naturally indicates a scholar gaining reputation. This entire passage demonstrates the method of "taking images" (取象): first determine the original meaning of a branch (Chen represents fields, Chou represents stillness, Zi represents women), then look at the heavenly generals riding on it (Gou Chen represents contention, White Tiger represents death, Liu He represents union), and only by combining these two can a specific person or event be determined. Scholars need not memorize rules by heart; they should follow this approach, and similar divination images can be interpreted naturally.

寅為道士，玄武不正之神，乃竊取財物者也，巳為鼎灶，相會為一煉丹可知。一說寅屬艮，成言乎艮，艮道在是矣。上玄武下巳火，水上火下，正丹經所云取將坎位中心實，點化離中腹裡虛也。申者身也，身琢木為匠作，又卯加申琢成器物。罡成虎殺氣太旺，故為屠人。酉主殺，是天地之刑官，巳從巽入兌相剋，犯刑之義也，又巳加酉為配，所刑必屬遠配。巳雙女見太陰陰私蔽匿之將，所主必淫邪事。午正陽有堂之象，從魁婢也，加午為登堂，若見六合陰私之象，其淫汙可知。土生金者也，金旺於酉，土敗於酉，以敗氣生旺金，如子已長成，而母又生之，故為繼母。申身也，身入六合藥材之中，豈非醫藥流？戌者戍也，天空戌之本位，故為軍奴。玄武脫耗，亥為天門，故云乞丐鬼神。

The trigram Yin represents a Taoist priest, and the Black Tortoise is an improper deity who steals property. The trigram Si represents a cooking pot and fire, so when Yin and Si meet, alchemy is evident. Another interpretation says that Yin belongs to Gen. The "Sayings on the Trigrams" from The Zhou Changes says, "It is said of Gen," and the principle of Gen is exactly this. Above is the Black Tortoise and below is Si fire, with water above and fire below, which is exactly what the alchemical texts say, "Take the center of Kan to transform the emptiness in the center of Li." The trigram Shen represents the body, and when the body is shaped like wood, it becomes a craftsman. The trigram Mao is added to Shen, meaning wood is carved into an object. The Heavenly Gang (Chen) combined with the White Tiger creates excessive killing energy, so it is a butcher. The trigram You represents execution, being the judicial officer of heaven and earth. The trigram Si enters from Xun to Dui and they mutually control, which is the meaning of being punished. Also, Si combined with You is "pairing," so the punishment received must be exile. The trigram Si represents two women, and when it meets Tai Yin, the secret and hidden general, it indicates immoral and improper matters. The trigram Wu represents pure yang, with the image of a hall. From Qiu (You), the servant, added to Wu, it means entering the hall. If the trigram Liu He, the secret and hidden image, is also present, the immorality is clear. Earth produces metal, and metal is strong in You while earth is weak in You. Using weak earth to produce strong metal is like a grown son being nurtured by his mother again, so it is a stepmother. The trigram Shen represents the body, and when the body enters the herbs governed by Liu He, it is clearly related to medicine. The trigram Xu represents "guarding," and since Tian Kong takes Xu as its base, it is a servant in the military. The Black Tortoise governs loss and consumption, and Hai is the heavenly gate, so it refers to beggars and ghosts.

虎踞二八之門，八難興而三災發。貴立天門之地，六神藏而四煞沒。卯酉為二八門，諸事所必由。今為虎踞，災難自興。惟丑貴加亥方說得四煞沒六神藏，四煞即辰戌丑未而加四孟，則化凶為吉矣。六神藏者，蛇臨子，朱臨丑，勾臨卯，空臨巳，虎臨武玄臨申是也。

The White Tiger occupies the doors of卯 and酉, causing eight kinds of suffering to arise and three types of calamities to occur simultaneously. The Nobleman stands at the Heaven Gate (亥), with the Six Spirits concealed and the four evils eliminated. The doors of卯 and酉 are the two eighth gates; all matters must pass through them. Now that the White Tiger occupies them, disasters naturally arise. Only when the Nobleman on丑 is added to the position of亥 can the four evils be eliminated and the Six Spirits concealed. The four evils are辰, 戌, 丑, and 未; when they are added to the four young positions, they transform misfortune into good fortune. The concealment of the Six Spirits refers to the Snake occupying子, the Vermilion Bird occupying丑, the Gou Chen occupying卯, the Tian Kong occupying巳, and the White Tiger and Black Tortoise occupying申.

太常為破碎為孝服，如天獄騰蛇主災致訟；天空會勾陳名為鬥爭，會伏殃化鬼家破人離。天后臨卯酉一舉成名，月將乘青龍片言入相。勾龍同居旺地，財寶如田；常貴共入官鄉，當朝執政。四孟金雞四仲蛇，四季丑日是紅砂，此破碎煞也。太常主衣服而遇破碎，豈非孝服之象乎？天獄即天獄煞也，或值天獄卦亦是常乘此，更會騰蛇驚恐之將，災訟必矣。天空即為戌，勾陳即為辰，辰相爭又魁罡動搖，豈非鬥爭？伏殃正酉逆四仲，凡四仲為五陰之地，陰盛化鬼家破人離之象也。又天后為恩澤之神，月將近君將之象，文青龍為恩寵，太陰屬金乃財帛之神，勾陳積眾之神，妙在同居旺地，四字問功名一事大抵要官星得地，若太常天乙入官鄉而他處更無克害，便是升官遷職吉象。

The Tai Chang (太常) if encountering the Broken Fragments (破碎煞) indicates mourning for parents; if encountering the Heavenly Prison (天狱煞) along with the Rising Snake (腾蛇), it signifies calamity and litigation. The Tian Kong (天空) combined with Gou Chen (勾陈) indicates conflict; if combined with Fu Yang (伏殃) and transformed into ghosts, it signifies family destruction and separation. The Heavenly Empress (天后) appearing at卯 (Mao) or酉 (You) indicates sudden fame; the Month General (月将) riding the Azure Dragon (青龙) indicates a single word leading to high office. Gou Chen and Qing Long (青龙) residing in their strong positions brings abundant wealth, as if fields of land. Tai Chang and the Nobleman (贵人) entering the official territory indicates holding power in the court. The method of calculating the Broken Fragments is: in the first four months (四孟月), it is at酉 (You, the Rooster); in the second four months (四仲月), it is at巳 (Si, the Snake); in the last four months (四季月), it is at丑 (Chou, the Ox). On these days, it is called red sand (红砂) — this is the Broken Fragments. Tai Chang governs clothing, yet encountering the Broken Fragments, how can it not symbolize mourning for parents? The Heavenly Prison is the Heavenly Prison calamity; if encountering the Heavenly Prison lesson, it is often Tai Chang riding it, combined with the Rising Snake, the general of alarm, inevitably leading to calamity and litigation. Tian Kong is戌 (Xu), Gou Chen is辰 (Chen). When Chen and Xu clash and the魁罡 (Kui Gang) moves, is it not conflict? Fu Yang starts from酉 (You) in the first month, and proceeds in reverse through the second four months; the second four months are the five Yin places, where excessive Yin transforms into ghosts, indicating family destruction and separation. Furthermore, the Heavenly Empress is the god of grace and favor; the Month General has the image of being close to the sovereign. In matters of literature, Qing Long represents favor, Tai Yin belongs to metal and is the god of wealth. Gou Chen is the god of gathering people. The key lies in the phrase 'residing in strong positions' (同居旺地). When asking about official rank, generally the official star (官星) must be in a favorable position; if Tai Chang and Tian Yi (天乙) enter the official territory and there is no harm elsewhere, it is a favorable omen for promotion and advancement. Clearly, the same Tai Chang, when encountering the Broken Fragments indicates mourning for parents, when encountering the Heavenly Prison and Rising Snake indicates litigation and calamity, when entering the official territory indicates holding power — fortune or misfortune depends entirely on which divine force it meets.

年臨孤寡自甘半世孤燈，日遇空亡多主首陽餓死。太陽加神后之位，有水火之災；太陰臨勝光之宮，主自縊之患。財遇絕宮而上乘旺氣，定因白手成家；子作白虎而下見離明，多主螟蛉承嗣。年命加臨卯酉，作事朝移暮改；龍合下臨丑未，為人佛口蛇心。武會太陰，嘲風弄月；虎同天后，迷花戀酒。財同朱雀，主口舌上生財；武見官鬼，因好偽而成事。財為天后，主宅主妻；財為太陰，為奴為婢。年作卯酉而入空申，隨娘再嫁；時逢酉未而乘刃絕，市井呼盧。合武乘旺臨酉寅，非雷驚必主沉溺；虎蛇帶煞臨未巳，非虎咬必主蛇傷。子午卯酉為關格，謀望多主難成；辰戌丑未為墓神，發用多因掩蔽。

The person's year stem falls on Guchen and Guasu, indicating a life of solitude and hardship, often living alone with a single lamp; if the day stem meets the旬空, it often suggests a situation like Bo Yi and Shu Qi starving to death on Shouyang Mountain, implying poverty and lack of support. The sun (month general) is placed on the position of Shenhou (child), indicating disaster from water and fire; Tai Yin is located in the position of Shengguang (noon), suggesting the risk of self-inflicted harm by hanging. If the wealth hexagram is in the绝 position but has a strong influence above, it indicates starting from nothing; if the sons hexagram is under White Tiger and sees the brightness of fire, it often means adopting a son to continue the family line. If the person's year stem is on卯 or酉 and falls into the empty position of Shen, it suggests changing mothers and remarrying; if the time is on酉 or 未 and has Yangren and绝 energy, it indicates gambling in the marketplace. If Hexiu and Xuanwu are strong and on酉 or寅, it is either being struck by lightning or drowning; if Baihu and Tengshe have bad influences and are on 未 or巳, it is either being bitten by a tiger or harmed by a snake. Zi, Wu, Mao, and You are gate gods, and most endeavors will fail; Chen, Xu, Chou, and Wei are tomb gods, and most initiations will be obstructed.

四時前孤後寡，或值旬空，皆為孤寡。若人年臨孤寡地，占婚最忌。日遇空亡，單言日干落空，則主空乏之事。水火相激而成災，干火克乾金，乾為首，火為心，心自害其首，故有自縊之象。財物遇絕是白手之象，上乘旺氣則絕而復興。虎傷子息無見，幸離火克虎則絕而不絕。卯酉為日月往來之門，故主移動不一。六合青龍乃東方主氣，主慈，而臨於丑未上，又主克，是口慈而心毒。陰金主陰，水象淫佚，又金水相涵，風月有情。白虎為傳送之神，會天后則閨門哪得貞靜。大凡事之成否要視官鬼，苗公云不克不成事者此也。申為坤為母，申空而母不安室，人年又加卯酉，必主變動，故云。酉為歌喉，未為酒店，又乘刃絕，故不事正業，但日趨於敗耗地也。六合司震，玄武屬水，水雷屯正雷雨之動滿盈也，故云。又蛇虎凶神，百葉窗煞乘巳未之生，其凶愈甚，故主受傷掩蔽。要論休旺。

Each season has its own Guchen (solitary) in front and Guasu (lonely) behind; if it also meets the旬空 (empty period), it is considered as Guchen and Guasu. If a person's year of birth falls on Guchen or Guasu, it is particularly inauspicious for marriage. When the day stem meets Kongwang (empty), it specifically refers to the day stem falling into the empty position, indicating poverty and lack of support. Water and fire mutually stimulate and cause disaster; the fire of the day stem is actually able to overcome the metal of Heaven, Heaven represents the head, fire represents the heart, so the heart harms the head, leading to the image of self-hanging. If wealth and property meet the state of decline, it indicates starting from nothing; if there is a strong and prosperous condition above, then even in decline it can revive. The White Tiger harms children, meaning there will be no descendants; fortunately, fire can overcome the White Tiger, so it is not completely cut off. The卯 and酉 are the gates of the sun and moon's movement, so they indicate instability and change. The Liu He (six harmonies) and the Azure Dragon are the main energies of the east, representing kindness; once they appear on the丑 and未, they turn to indicate overcoming, meaning being kind in words but cruel in heart. Tai Yin belongs to yin metal and represents yin, water symbolizes licentiousness; metal and water combining indicate a harmonious relationship between affection and sensuality. The White Tiger is a deity of transmission, able to reach the Heavenly Empress, so how can the gate of a woman's chamber remain pure? Generally, whether a matter succeeds or not depends on the official ghost; Maogong said, "Without overcoming, there is no success," which is exactly this meaning. The申 belongs to the坤 (earth), representing the mother; if the申 falls into the empty, the mother cannot be at ease in her home; if the person's year of birth also falls on卯 or酉, it definitely indicates change, so there is the previous statement. The酉 is the place of singing, the未 is the place of a tavern, and if it also meets the Yangren (sharpness) and the state of decline, it indicates not pursuing a proper profession, but gradually heading towards decline. The Liu He represents the Zhen trigram, theBlack Tortoise belongs to water, and water and thunder combine to form the屯 trigram, which is the movement of thunder and rain, hence the previous statement. Moreover, the Tengshe and White Tiger are originallyInauspicious Spirit (evil spirits), and if they carry the hundred window煞 (a type of bad omen) and ride on theLife Qi (prosperous energy) of巳 and未, it is even more凶 (dangerous), so it indicates injury and obstruction. All these should also be considered in terms of their prosperity and decline; the sameinauspicious sign (evil omen), if it falls in a prosperous and strong position, the effect is heavier, if it falls in a weak and confined or empty position, the effect is lighter, and cannot be judged in a general way.

占天看雲龍風虎，察水火升降以辨陰晴。占地看玉藻金英，視神將生克以知吉凶。占宅占人看日辰而次詳課義，占獄占病視勾虎而解救同論。

When divining about weather, observe the Azure Dragon indicating cloud formation and the White Tiger indicating wind movement, and examine the rising and falling of the fire and water energies to determine whether it is sunny or rainy. When divining about geography, look at the two spiritual stars 'Yu Zao' and 'Jin Ying', then consider the generation and overcoming relationships among the spiritual generals to judge fortune or misfortune. When divining about a household or human affairs, first examine the day stem and day branch, then carefully analyze the meaning of the lesson pattern. When divining about imprisonment or illness, observe Gou Chen and White Tiger, and include the rescue star in the judgment.

捕亡、三奸之下可得，鬼神、類神之位推詳。占婚姻視天后妻財與日辰比和。占胎孕看夫妻年上方判陰陽。占謀望要成神合氣，占求財要看旺相龍常。占功名先看吉神吉將，占官職當明天吏天城。占地，支之陽神是墓，支之陰神是穴，玉藻金英有之。勾主獄，虎主病，見此宜視救神。凡亥子丑有一位加於地盤仲上，則對沖處便為三奸。對沖視天盤天后，日辰比和俱重。若一處並吉便可言吉，男女自夫妻年上推來主的。成神正巳順四孟，合氣蛤旺相之氣，言成神有氣不休也。龍常是財神。

Divination for capturing a fugitive can be done by looking at the "Three Evils" and if they are present, the person can be caught. For matters concerning ghosts and spirits, one should refer to the position of the corresponding deities. For marriage divination, check whether the Heavenly Empress and the wife's wealth are harmonious with the day branch. For pregnancy divination, one must look at the ages of both partners to determine the gender and yin-yang nature of the child. For matters of plans and aspirations, there must be the "Successful Deity" and "Harmonious Qi." For seeking wealth, check whether the Azure Dragon and Tai Chang are prosperous and strong. For fame and status, first check if there are auspicious deities and officials. For official positions, clearly distinguish between the Heavenly Official and Heavenly City. Regarding land divination: the yang deity of the day branch represents the tomb, and the yin deity represents the burial site. The two malevolent stars, Yu Zao and Jin Ying, are located within these. Gou Chen governs prisons, and Bai Hu governs illness; when these appear, one should also check the saving deity. If any of the years Hai, Zi, or Chou are placed on the four middle positions of the earth plate, the position opposite to them is the "Three Evils." The opposite position should be checked for the Heavenly Empress on the heaven plate, and whether the day branch is harmonious. If at least one of these is auspicious, the outcome is favorable. To determine gender differences, one must refer to the ages of both partners. The Successful Deity starts from the second month at Si and proceeds through the four young months. Harmonious Qi refers to the presence of the Successful Deity's strength, meaning it is prosperous and not weak. The Azure Dragon and Tai Chang are the deities of wealth.

出行日為陸而辰為水，視神將之生克以辨吉凶。經商辰為主而日為客，視神將之衰旺以定合宜。子孫動而求官不吉，官鬼動則兄弟屯遷，兄弟動則妻財有損，妻財動則父母災危，父母動則子孫受克，官鬼動亦憂於己身。

Divination for travel: the day stem represents land travel, and the day branch represents water travel. The fortune and fate are determined by the generation and overcoming of the divine generals. Divination for business: the day branch represents the owner, and the day stem represents the merchant. The prosperity and decline of the divine generals determine which is more suitable. If the son and grandson lines move, seeking official positions is not favorable, because the son and grandson overcome the official ghost line. If the official ghost line moves, brothers will face difficulties and have to move. If the brother line moves, the wife and wealth line will suffer loss. If the wife and wealth line moves, the father and mother line will face danger. If the father and mother line moves, the son and grandson line will be overcome. If the official ghost line moves, oneself will have worries.

吉神宜旺宜相，凶煞要墓要空。吉神空吉不中不吉，凶煞空凶內不凶。吉居德祿之宮，出潛離隱而招祥致福；凶居生克之地，戀生解克而無暇害人。貴人順治凶神少降災殃，天乙逆行吉將聊施恩澤。蓋子至巳為陽，亥至午為陰，乃天地一大開關也。貴人順治向南諸事吉，逆治向陰位去則諸事主少吉。

Fortuitous deities are favorable when they are in their旺 (strength) or相 (growth) phases, while malevolent spirits are favorable when they are in墓 (burial) or空 (void) phases. If a fortuitous deity falls into空, then its goodness is no longer effective; if a malevolent spirit falls into空, then its malevolence is no longer harmful. When a fortuitous deity resides in the palace of a virtuous deity or a禄 (favorable) deity, it can emerge from concealment and bring auspiciousness and blessings; when a malevolent deity resides in a position that generates or controls it, or if it is attached to life qi or is itself controlled, it will not have the ability to harm others. When the nobleman moves in the correct direction, the disasters caused by malevolent spirits are fewer; when the heavenly master moves in the opposite direction, the blessings bestowed by virtuous generals are limited. This is because from子 to巳 belongs to yang, and from亥 to午 belongs to yin, which is a major opening and closing point in the universe. When the nobleman moves southward, all matters are auspicious; when it moves toward the yin position, all matters become less auspicious.

凶神刑害日辰，連綿災禍；吉將交加課傳，不絕歡忻。凶神和合雖災而不致深危，吉將刑傷有慶而終難全美。日辰有彼我之分，神將有尊卑之別。剋日則災及自身，刑辰主禍延家宅。男推日而女推辰，於中玄妙；陽課明而陰課暗，此際幽微。

Malevolent spirits causing punishment and harm to the day stem and day branch lead to continuous misfortunes; benevolent generals arranged throughout the transmission bring continuous joy. If malevolent spirits are harmonized, although there may be misfortune, it will not be severe. If benevolent generals are harmed, although there may be good news, it will not be complete. The day and the hour have distinctions of self and other, while the heavenly general and the month general have distinctions of superiority and inferiority. If the heavenly general overcomes the day stem, misfortune affects the person himself; if the day branch is harmed, calamity extends to the family. For males, the day stem is considered, for females, the day branch is considered, and there is a hidden meaning within. Yang lessons are clear, while Yin lessons are obscure, and there is a subtle aspect to this.

孟仲發用事應尊親，季作初傳定應卑幼。用神驗人事，比和為親為近，不比為遠為疏；神將斷吉凶，旺則日新月盛，衰則漸退旋頹。貴神帶印克今日有位有祿，申午相加乘天后為保為媒。

The four beginning months and four middle months as initiating transmissions indicate that the matter concerns a superior or a close relative; the four final months as the first transmission definitely relate to a younger or subordinate person. The useful god is used to verify human affairs: if it harmonizes with the day stem, it is near and close; if it does not harmonize, it is distant and remote. The god is used to judge fortune and misfortune: when strong, it brings new beginnings and prosperity; when weak, it leads to gradual decline and collapse. If a noble god comes with an official seal and overcomes the day stem, it indicates holding an official position and receiving salary. If the transmission involves the combination of Shen and Wu and is accompanied by the Heavenly Empress, it indicates acting as a guarantor or matchmaker.

虎克日辰，官災癆病；勾刑卯酉，路死扛尸。白虎會旺相之金而克害年命，難免一刀之厄；勾陳合太歲之神而刑沖日辰，定遭尸解之厄。年逢陰鬼，暗地生災；日遇陽官，明中致福。大凡合處為來之有路，帶印非生我之印也，乃巳加戌為鑄印也。戌為印綬，皆所謂帶印。經云：帶印皆指遁干生貴人說此大有道理。傳送象媒保，朱為朱雀，乃口舌上生財是也。又傳送於道路而發用在天后日主訟。辰主疾，勾主死尸，卯酉主道路，金旺虎愈旺，其凶愈甚。歲君合勾陳刑沖日辰凶不可解。言勾虎者，以二煞原極刑極陰之氣故也。陰鬼是建干遁來之鬼也，陽官則見於上矣。

The White Tiger is capable of overcoming the day stem and day branch, indicating official calamity and consumption disease; Gou Chen's punishment of卯 and酉 indicates death on the road and returning with a body carried by others. The White Tiger overcomes the year stem's original life by combining with strong and prosperous metal, inevitably leading to the danger of a knife wound; Gou Chen combines with the year's god and punishes the day branch, certainly resulting in a calamity of corpse dissolution. If the year stem encounters a hidden ghost yao, disaster will arise secretly; if the day stem meets an obvious official yao, blessings will be obtained openly. Generally, wherever there is harmony, the path is open; the term 'carrying the seal' does not refer to the birth parent that nourishes me, but rather refers to巳 placed on戌 forming 'casting the seal'; since戌 is the original seal, it is considered as carrying the seal. The classic text says that 'carrying the seal' refers to the hidden stem giving birth to the nobleman, which is indeed reasonable. The messenger (申) symbolizes a matchmaker or guarantor; Zhu refers to the Vermilion Bird, which brings wealth through verbal means. Also, the messenger governs roads, and if the initiating transmission falls on the Heavenly Empress, there will be lawsuits that day. Chen governs disease, Gou Chen governs corpses, and卯 and酉 govern roads; when metal is strong, the White Tiger becomes even stronger, making the calamity more severe. When the year combines with Gou Chen and punishes the day branch, the calamity is unavoidable. The reason we specifically mention Gou Chen and the White Tiger is because these two evils are originally the most severe and the most阴. The阴 ghost comes from the hidden stem of the month builder, while the阳 official is clearly visible. The阴 ghost is hidden within the hidden stem, invisible yet harmful, hence causing disaster secretly; the阳 official is clearly on the heaven plate, visible and usable, hence bringing blessings openly.

要見分類形狀，當視州野區分。子列青州，亦主江湖溝澗。丑為揚地，更為宮殿橋樑。寅主幽燕，亦主棟樑寺觀，卯為豫州，更為棺槨門憲。辰為兗州，亦主井泉墳墓，巳定荊州，兼為弓弩簾筐。午主三河，亦主山林書畫，未為雍州，亦主酒店茶房。申為晉域，更主神祠鬼屋，酉為冀地，又為庫房山岡。戌主徐州，亦主州城牢獄，亥為豳地，更為居榭廄房。此特舉其大概，於中仔細推詳。

In order to discern the classification and form of things, one should distinguish them according to the twelve branches' corresponding regions. Zi belongs to Qingzhou and also governs rivers, lakes, ditches, and streams; Chou belongs to Yangzhou and also governs palaces and bridges; Yin belongs to Youyan and also governs beams and temples; Mao belongs to Yuzhou and also governs coffins and doors and legal orders; Chen belongs to Yanzhou and also governs wells and tombs; Si is fixed as Jingzhou and also governs bows and arrows, curtains, baskets, and boxes; Wu belongs to Sanhe and also governs mountains and forests, as well as calligraphy and paintings; Wei belongs to Yongzhou and also governs taverns and tea houses; Shen belongs to Jin and also governs shrines and haunted houses; You belongs to Ji and also governs storehouses and hills; Xu belongs to Xuzhou and also governs cities and prisons; Hai belongs to Bin and also governs pavilions, terraces, stables, and sheds. This is only a general outline, and further detailed analysis is required. The term 'zhouye' originally refers to the ancient system of dividing the nine regions according to the twelve solar terms; in the Six壬 system, each branch can indicate both a direction and the common objects or structures found in that region. When making a judgment, one uses the branch that is initiated or associated with the relevant deity to take the corresponding image.

子作內房、婦女、鬼神兼洩瀉，丑為庭院、禿頭、病腹患脾腸。寅主道路，入長生則為道士，主鬚髮而病在瘋疥；卯為門戶，會玄武而為經濟，主手背而病在膏肓。辰為牆垣書簿，主皮毛臃腫之災；巳為爐灶小口，主咽喉面齒血光。午為堂屋，主心目、吐瀉、瘟疫；未為井院，主頭胃、膈噎、椎梁。申為驛遞，主骸骨、心胸、脈絡不利；酉為六戶，主口耳、小腸、喘咳難當。戌為牆院、足腿，亦主夢魂顛倒；亥為廁閣、虐痢，定應脾疝膀胱。自茲觸類而長，當尊此例推詳。天后為婦女，天一生水，鬼神造化之始。丑為星紀，寒土不生毛，故禿頭。木主肝，又膏上肓下，肝之表也。巽為風，主入，蛇火未井宿，先天午未屬乾，為首。未者味也，故言胃。魂藏辰戌，魄藏丑未，虐痢寒熱往來。

The branch Zi represents the inner chamber, women, ghosts and spirits, and also governs diarrhea; Chou represents the courtyard and baldness, with illness affecting the abdomen, spleen and intestines. Yin governs roads; if it enters the position of growth, it indicates a Taoist priest, and on the human body it governs beard and hair, with illness affecting wind rashes, scabies and sores. Mao governs the gate and door; if it combines with the Black Tortoise, it indicates a person engaged in commerce and profit, and on the human body it governs the back of the hands, with illness affecting the chest and abdomen. Chen governs walls and documents, with illness affecting the skin and body swelling; Si governs the stove and the mouths of the young, with illness affecting the throat, face and teeth, and bleeding. Wu governs the hall, with illness affecting the heart and eyes, vomiting, diarrhea, plague and epidemic diseases; Wei governs the well and courtyard, with illness affecting the head and stomach, difficulty in swallowing, and spinal problems. Shen governs the relay station and message delivery, with illness affecting the bones, heart and chest, and blockage of the meridians; You governs the six gates and doors, with illness affecting the mouth and ears, the small intestine, and severe coughing and shortness of breath. Xu governs walls, courtyards and the legs, and also governs dreams and confusion; Hai governs the toilet, pavilion and malaria, with illness affecting the spleen, hernia and the bladder. From this, one can understand the principles and apply them in the same way. The Heavenly Empress represents women; the first heavenly stem is water, which is the beginning of the transformation of ghosts and spirits. Chou is the star cycle, and cold earth does not grow hair, so it governs baldness. Wood governs the liver; the fat is above and the肓 is below, which are the outer parts of the liver. Xun represents wind, which governs entry; the snake belongs to fire, and the Well mansion is on Wei. In theEarlier Heaven hexagram position, Wu and Wei belong to Qian, which is the head. Wei is 'taste', so it refers to the stomach. The soul is stored in Chen and Xu, while the spirit is stored in Chou and Wei; malaria is a condition of alternating chills and fever. This passage assigns the twelve branches to both parts of a house and internal organs of the body. When divining about a house, one takes the first layer, determining whether the issue is in the inner chamber, courtyard or gate and wall; when divining about illness, one takes the second layer, determining whether the illness is in the head and eyes, spleen and intestines, or throat and limbs. Both layers use the same branch, so the same divination can indicate both the location of the illness and the room in which the person resides.

先賢時察來情，端倪無不應驗。時遇空亡必主侵欺詐偽，時乘驛馬必主動改遷移。沖日沖辰彼我流離顛沛，同辰同日事情偃蹇遲疑。時日相生迭為恩澤，日時克害親作仇寇。日克時則為財，時剋日則為鬼。遇子遇午時往時來，值卯值酉為門為戶。時乘日墓，雖成而終成闇昧；日得夜時，見貴而反作不祥。

An experienced diviner uses the time of divination to discern the intentions of the person being consulted, and there is no sign that does not come true. If the time of divination falls in the旬空 (decade void), it indicates being robbed or deceived by others, and matters involve deceit. If the time of divination is accompanied byThe Post-horse (post-horse), it suggests change, movement, or relocation. If the time of divination conflicts with the day stem or day branch, it indicates both parties experiencing hardship and instability. If the time of divination is the same as the day branch or day stem, it suggests delays and hesitation in matters. If the time of divination is mutually generating with the day, it indicates mutual benefit and kindness. If the day and time mutually control or harm each other, it suggests friends turning into enemies. If the day stem controls the time of divination, it represents wealth; if the time of divination controls the day stem, it represents a ghost or harmful force. Encountering子 (Zi) or午 (Wu) indicates coming and going; encountering卯 (Mao) or酉 (You) is considered as relating to the household. If the time of divination is accompanied by the day stem'sStorage (storage), the matter may succeed but not clearly. If a daytime divination uses the nightNobleman (nobleman), even if a nobleman is encountered, it is considered inauspicious.

日逢時破主走失之災，辰遇時刑應訟獄之禍。時干日干相合外事和同，時支日支相合婚姻和會。日辰俱合明時內外見一團和氣，正時沖刑月將頃刻有不測災來。古人以時為先鋒門，故未得課，先視正時與日子祿墓生克何如，又以天上正時所乘神為直事，而事之原委已可知矣。如申日巳時，巳作蛇便知為子孫憂疑事也。

When the day stem is overcome by the stem of the time of divination, it indicates a disaster of loss; when the day branch is harmed by the branch of the time of divination, it suggests disputes and legal troubles. If the stem of the time of divination combines with the day stem, external affairs will be harmonious and united; if the branch of the time of divination combines with the day branch, marital matters will be harmonious and successful. If both the day and the hour are in harmony with the clear time, internal and external affairs will be in harmony. If the hour conflicts with the month general, disaster will come suddenly. Ancients regarded the time of divination as the "vanguard gate," so before setting up the divination, they first examine the relationship between the hour, the day stem, the day branch, the禄神, and theStorage in terms of generation and overcoming. Then, using the god riding on the hour in the heaven plate as the "direct matter" god, the details of the matter can be known. For example, if it is the hour of巳 on the day of申, and the god riding on巳 is Teng Snake, it indicates that the person asking the question is worried about matters concerning his children.

大抵四課三傳克多則事煩，克少則事一。生多則虛誕，生少則理明。三傳內有克殺，子孫即為救神，無克則為脫氣；日辰交相入墓，沖神號作天恩，遇墓終成破損。天地務致中和，陰陽不宜偏勝。鬼臨畏地，當憂不憂；財入鬼鄉，聞喜不喜。神將交克，占及夫妻；同類相傷，事因昆季。財遇天中，產業傾頹；鬼臨旬尾，官災不起，吉凶神其神將，生死辨其安危。條例多而同歸一理，舉一隅當反三隅矣。天中謂空亡也，旬尾謂閉口也。

In general, if there are many instances of mutual control within the four lessons and three transmissions, the matter becomes complicated; if there are few instances of mutual control, the matter is simple. If there are many instances of generation, it tends to be empty and not substantial; if there are few instances of generation, the matter becomes clear. If there is mutual control within the three transmissions, the son and grandson爻 becomes the saving deity; if there is no mutual control, the son and grandson爻 instead becomes a drain on my energy. When the day and the hour are both in theStorage, the deity that opens theStorage is called 「Heavenly Grace」; if there is only墓 without any opening, it will eventually result in damage. Heaven and Earth should strive for balance and harmony, and yin and yang should not be overly dominant on one side. If the official ghost is in a place it fears, it should be worrying but actually need not be; if the wife's wealth is in the territory of the official ghost, hearing good news is not really cause for joy. When the deity and the general mutually control each other, the matter involves the couple; when similar爻 mutually harm each other, the matter originates from the brother. If the wealth爻 meets 「Heaven's Center」, property will be ruined; if the ghost爻 is at 「the end of the ten days」, lawsuits and misfortunes will not arise. Whether something is good or bad depends on the deity and general it is riding; whether something is life or death depends on its safety or danger. Although there are many rules, they all ultimately return to the same principle. If one example is given, the other three can be inferred. The term 「Heaven's Center」 refers to 「Kongwang」; the term 「the end of the ten days」 refers to 「closed mouth」.