The Essentials of the Great Six壬 (Rén) Method

前後引從升遷吉（用在干前引，末在干後從），首尾相見始終宜。簾幕貴人高甲第，催官使者赴官期。六陽數足須公用（子、寅、辰、午、申、戌），六陰相逐盡昏迷（未、酉、亥、丑、卯、巳）。旺祿臨身徒妄作，權攝不正祿臨支。避難逃生須棄舊，朽木難雕別作為。

The useful god is located before the day stem, which is like leading the way ahead; the final transmission is located after the day stem, which is like following behind. Having a guide in front and a follower behind indicates good fortune in promotion. When the first and final transmissions are connected at both ends and meet each other, it indicates that matters have a beginning and an end, and whatever plans are made will be suitable. Night nobleman is also called "curtain and curtain nobleman," encountering it indicates success in exams. If the month builder or the year stem arrives with the nobleman, it is called "official promotion messenger," indicating a definite time for taking office. If all three transmissions are composed of the six yang branches Zi, Yin, Chen, Wu, Shen, and Xu, the yang numbers are sufficient, and the matter will certainly relate to government affairs; if all are composed of the six yin branches Wei, You, Hai, Chou, Mao, and Si, the yin energy follows each other, and matters will be obscure and unclear. Although the day's fortune is strong, if it only appears on the day stem itself, it seems powerful but in reality is just empty movement with no results; if the fortune god does not appear on the day stem but on the day branch, it indicates temporary authority and improper status. To avoid danger and escape, one must abandon the old path; rotten wood is hard to carve, and gods that are weak and confined cannot be used, so one must make alternative plans.

眾鬼雖彰全不畏，雖憂狐假虎威儀。鬼賊當時無畏忌，傳財太旺反財虧。脫上逢脫防虛詐，空上乘空事莫追。進茹空亡宜退步，踏腳空亡進用宜。胎財生氣妻懷孕，胎財死氣損胎推。

The three transmissions of official ghosts are fully revealed in the chart, but as long as the day stem has vitality and is protected by a saving deity, there is no need to fear at all; even if one feels anxious inside, it is merely an empty show of power. Although official ghosts and thieves' lines may be in their prime and timely, if they are controlled, they pose no threat. Conversely, if the three transmissions indicate excessive wealth lines, and wealth is abundant while the body is weak, it leads to financial loss. If there is a loss of vitality and another loss of power, one should be cautious of deceit and fraud. If the empty wasteland is occupied by the sky void, the matter will fail, and there is no need to pursue it further. If the lesson with 'advancing and eating' forms a chain and falls on the empty wasteland, it is better to retreat rather than advance. If the ground plate is empty, it is better to take initiative and make use of it. If the fetal deity and wealth line share vital energy, it indicates the wife is pregnant; if the fetal deity and wealth line are in a state of death energy, it suggests a miscarriage or loss of the fetus.

交車相合交關利，上下皆合兩心齊。彼求我事支傳干，我求彼事干傳支。金日逢丁凶禍動，水日逢丁財動之。傳財化鬼財休覓，傳鬼化財錢險危。眷屬豐盈居狹宅，屋宅寬廣致人衰。

The heavenly stem and earthly branch spirits above and below intersect and combine, called "intersecting and combining," indicating favorable matters related to trade and mediation. If both above and below combine harmoniously, it signifies mutual harmony and unity between the parties. The three transmissions moving from the day branch to the day stem indicate matters where the other party seeks me; moving from the day stem to the day branch indicates matters where I seek the other party. On days with庚 or 辛 (metal) stems encountering the "丁 spirit," misfortune is likely to occur; on days with 壬 or 癸 (water) stems encountering the "丁 spirit," wealth is likely to be activated. If the three transmissions transform from the wealth hexagram to the official ghost hexagram, there is no need to search for wealth; if they transform from the official ghost hexagram to the wealth hexagram, wealth may be present but with hidden dangers. A household with many people living in a small house indicates people overpowering the dwelling; a dwelling that is too spacious with few people may instead lead to a decline in population.

三傳遞生人舉薦，三傳互克眾人欺。有始無終難變易，苦去甘來樂里悲。人宅受脫俱招盜，干支皆敗事傾頹。末助初兮三等訟，閉口卦體兩般推。太陽照武宜擒賊，后合占婚豈用媒。

Three transmissions that mutually generate indicate that someone will recommend and promote the matter. Three transmissions that mutually overcome each other indicate that one will be oppressed and bullied by others everywhere. If the lesson pattern starts but does not end, the matter is difficult to change or alter. If it is first bitter and then sweet, one should still beware of joy turning to sorrow. If the day stem and day branch are both drained, it indicates attracting thieves. If both the day stem and day branch fall into a losing position, the matter will certainly collapse and fail. If the final transmission generates and supports the initial transmission, the lawsuit should be viewed in three categories. For the lesson pattern of "closed mouth," there are two different methods of interpretation. If the "sun" month general shines upon the "black tortoise," it is suitable for capturing and apprehending thieves. If both the "heavenly empress" and "six harmony" appear in a divination about marriage, the two parties will naturally harmonize, and there will be no need for a matchmaker.

富貴干支逢祿馬。〔第四十二法〕尊崇傳內遇三奇。害貴訟直作曲斷，課傳俱貴轉無依。晝夜貴加求兩貴，貴人差迭事參差。貴雖在獄宜臨干，鬼乘天乙乃神祗。

When the Day Stem and Day Branch encounter the禄神 and the Post-horse, it indicates wealth and honor. The following is the forty-second method: if the Three Transmissions contain the Three Marvels, it signifies high respect and prestige. If the Six Harmful Influences injure the Nobleman, even though the case is just, it may result in a loss in court. If there are Noblemen throughout the three transmutations, having too many Noblemen may lead to lack of support. When both the daytime Nobleman and nighttime Nobleman appear together, one can seek help from two Noblemen at the same time. If the Nobleman appears in reverse order, the affairs will be inconsistent. Even if the Nobleman is in the 'Jail' position, it can still be used if it is on the Day Stem. If the official ghost is accompanied by the Heavenly Ethical Nobleman, it is likely due to supernatural interference.

兩貴受克難干貴，二貴皆空虛喜期。魁度天門關隔定，罡塞鬼戶任謀為。兩蛇夾墓凶難免，虎視逢虎力難施。所謀多拙逢網羅，天網自裹己招非。費有餘而得不足，用破身心無所歸。

Day and night, both noblemen are restrained and unable to seek help from them; when both noblemen fall into kongwang, the good news is just an empty promise. The "Hekui" (戌) is placed on the亥 position at the heavenly gate, and the obstruction is fixed, so matters cannot be carried out smoothly. The "Tiangang" (辰) blocks the巳 position at the ghost gate, preventing evil influences from entering or leaving, thus allowing one to act freely. The two "Teng Snake" trap the tomb god, leading to inevitable misfortunes; the "White Tiger" is present again, meeting another White Tiger, resulting in a stalemate where strength cannot be exerted. Most endeavors will be clumsy and fail, indicating encountering a heavenly net; the heavenly net wraps itself, inviting trouble. What is spent exceeds what is gained; the useful god is broken, leaving both body and mind without a place to rest.

華蓋覆日人昏晦，太陽射宅屋光輝。干乘墓虎無占病，支乘墓虎有伏尸。彼此全傷防兩損，夫婦蕪淫各有私。干墓並關人宅廢，支墳財並旅程稽。受虎克神為病症，制鬼之位乃良醫。

The Huagai spirit covers the day stem, indicating confusion and stagnation; the Sun Moon General shines upon the day branch, signifying brilliance and radiance of the dwelling. If the day stem is occupied by theTomb Spirit (mound spirit) and also by the White Tiger, it is not suitable for divination regarding illness; if the day branch is occupied by the mound spirit and also by the White Tiger, there is an indication of hidden corpses and old calamities within the house. If both sides are harmed and attacked, there is a risk of mutual loss; husband and wife are both indulging in improper behavior, indicating they each have secret affairs. If the day stem enters the墓 (mound) and encounters obstruction, both the person and the dwelling will suffer decline; if the day branch is in a graveyard and wealth lines are also present, travel and journeys will be delayed. The spirit that is attacked by the White Tiger is the location of the illness; the position that can control the official ghost is where the skilled physician is located.

虎乘遁鬼殃非淺，鬼臨三四訟災隨。病符克宅全家患，喪吊全逢掛縞衣。前後逼迫難進退，空空如也事休追。賓主不投刑在上，彼此猜忌害相隨。互生俱生凡事益，互旺皆旺坐謀宜。

The White Tiger is riding on the hidden stem's official ghost, causing deep calamity; if the official ghost is present in the third or fourth lesson, lawsuits and misfortunes will follow one after another. The Bingfu restrains the day branch representing the residence, indicating illness for the whole family. The Mourning-and-Condolence spirit and the Guest spirit appear together, suggesting the need to hang white mourning clothes at home. Being pressed from both front and back, one is in a dilemma; the situation above and below is empty, so there is no need to pursue further. If the host and guest sides do not align, it is because the punishment falls on the upper deity; mutual suspicion and unease arise when the six harms accompany. If the upper and lower sides mutually generate and support each other, both receive life qi, and all matters are beneficial; if the upper and lower sides mutually prosper and strengthen each other, both receive prosperity qi, and it is suitable to sit and plan.

干支值絕凡謀決，人宅皆死各衰羸。傳墓入墓分憎愛，不行傳者考初時。萬事喜忻三六合，合中犯殺蜜中砒。初遭夾克不由己，將逢內戰所謀危。人宅坐墓甘招晦，干支乘墓各昏迷。

The day stem and day branch both fall in the place of extinction, so any plans or aspirations must be decisively resolved; both person and dwelling fall in death qi, with both sides weak and frail. Whether the three transmissions come from the grave or enter into the grave, one must distinguish whether it is loathsome or endearing; when encountering non-transmittingHidden Chant, one should return to examine the first transmission and the time of divination. All things are joyful, mostly due to meeting triple harmony and liu he; but if within the harmony there is aInauspicious Sha, it is like砒霜 hidden in honey. The first transmission starts off being squeezed by upper and lower forces, so the matter is not under one's control; when the heavenly general and the riding god fight internally, the matter becomes dangerous. Both person and dwelling sit on the grave, willingly inviting bad luck; the day stem and day branch each ride the grave, both sides being confused and bewildered.

任信丁馬須言動，來去俱空豈動宜。虎臨干鬼凶速速，龍加生氣吉遲遲。妄用三傳災福異，喜懼空亡乃妙機。六爻現卦防其克，旬內空亡逐類推。所筮不入仍憑類，非占現類勿言之。常問不應逢吉象，已災凶逃返無疑。

When "Ding" spirit and the Post-horse appear, it indicates matters involving speech and movement; but if both ends of the movement fall into Kongwang, then there is no suitable action to take. When the White Tiger is on the official ghost position of the day stem, misfortune comes quickly; when the Azure Dragon is on the Life Qi, good fortune comes slowly. If the Three Transmissions are used carelessly, the judgment of misfortune and fortune will be inconsistent. Whether to be joyful or fearful should be determined by Kongwang, which is the key to understanding. When six yao appear in the hexagram, be cautious of mutual control. The Kongwang within a ten-day cycle should be analyzed in the same way. If the matter being questioned is not reflected in the hexagram and its transmissions, then use the class spirits for judgment. If class spirits appear by chance and are not related to the current question, they should not be used for interpretation. If there is no response to a question, but a good omen suddenly appears, or a disaster that has already occurred suddenly disappears, these are signs of reversal and there is no need to doubt further.

學壬決斷，先看七處：日、辰、三傳、年、命，次看類神，只在七處尋看。來問何事，各以類神決斷事情。然類神賅載事廣，姑舉一事略陳，它可類推。

Learning to cast and interpret the Six壬 (Liu Ren) divination, one should first determine the seven key elements: the day stem, the day branch, the three transmissions (initial, middle, and final), the year of birth, and the native's destiny. Only after these seven elements are established should one proceed to examine the "classical deities" (类神). The classical deities are also sought only within these seven elements. When a person asks about a particular matter, one should then determine the relevant classical deity associated with that matter and use it to make the judgment. However, the scope of the classical deities is very broad, so here I will briefly explain with one example, and the rest can be inferred in a similar manner.

如占走失奴婢，要分三等，奴僕是男，婢妾是女。各有類神。戌、河魁、天空，奴之類神也；酉、太陰、從魁，婢之類神也。視七處上，此等類神落何宮，遇何神將神，有無刑沖破害及旺相休囚死，當令不當令，有氣無氣，落空亡否，然後就類神吉凶斷之，必無失矣。

For example, when divining the loss of a servant or a maid, one must first distinguish their rank: servants are male, maids are female, each having their own class deities. The branches Wu, Hekui (the general of Wu), and Tiankong are the class deities for servants; the branches You, Taiyin, and Congkui (the general of You) are the class deities for maids. Then observe which palace among the seven places these class deities fall into, what deities and heavenly generals are above them, whether there are conflicts, oppositions, breaks, or harms, whether they are prosperous and strong or weak and confined, whether they are in season or not, whether they have vitality or not, and whether they fall into Kongwang. Once these are determined, one can then judge based on the fortune of the class deities, and the divination will certainly be accurate.

然壬書不一，斷路不同，如《心鐿經》、《中黃經》與《畢法》等書，皆並年命為一，泛言六處而直講。《通神集》及《斷經大要》以八法論也。八法者，又加入正時天上時，而去行年也。又《斷經》了了謂之六處，又各不同。

However, the books on Liu Ren divination are not all from the same school, and their methods of interpretation differ. For example, books like the "Xin Yi Jing," "Zhong Huang Jing," and "Bi Fa" combine the year of movement with the birth year into one, generally referring to them as "six places" and proceeding directly with the explanation. The "Tong Shen Ji" and "Duan Jing Da Yao," on the other hand, use the theory of "eight methods," which includes the correct time and the heavenly time, while omitting the year of movement. As for the "Duan Jing," when it explains clearly, it also refers to them as "six places," but the different schools vary from each other.

蓋以日辰、歲支、月建、來人方位、初傳用神而言，並去年命與中末三傳也。大抵以七處加正時金氏旁註“先鋒門”及時上貴人注“值事門”九處為主，更無別法矣。五要權衡終

The six places in "Duan Jing" refer to the day branch, the branch of the heavenly stem of the year, the month builder, the direction where the person is located, and the first transmission's useful god. The year of birth, the person's own destiny, and the middle and final transmissions are all excluded. In general, it is still mainly based on the seven places plus the correct time (Jin Zhengyin note: this is called "Xianfeng Men") and the nobleman at the correct time (note: this is called "Zhi Shi Men"), making a total of nine places. There are no other methods beyond this. The article "Wu Yao Quan Heng" ends here.

雨水前日卯初刻，太陽入衛用登明亥。春分後二巳一刻，入魯河魁作將明戌。穀雨後四亥初刻，入趙從魁用可稱酉。小滿後五酉三刻，入晉還須傳送興申。

This is the time and division song for the change of the Month General. On the day before Rain Water, at the beginning of the卯 hour, the sun enters the territory of Wei. After that, take 「Dengming」亥 as the Month General. On the second day after the Vernal Equinox, at the first moment of the巳 hour, the sun enters the territory of Lu, and then use 「Hekui」戌 as the Month General. On the fourth day after Grain Rain, at the beginning of the亥 hour, the sun enters the territory of Zhao, and then use 「Congkui」酉 as the Month General. On the fifth day after Grain in Ear, at the third moment of the酉 hour, the sun enters the territory of Jin, and then change to 「Chuansong」申 as the Month General.

夏至後四未一刻，入秦小吉用其名未。大暑後三巳一亥，入周先用勝光靈午。處暑後三巳二刻，入楚還當太乙迎巳。秋分後七寅三刻，入鄭天罡用去亨辰。

After the fourth day following Summer Solstice at the hour of Wu and the first moment, the sun enters the territory of Qin, and the month general is changed to "Xiaoji" (Wei). After the third day following Major Heat at the hour of Si (the original text "one亥" is likely a mistake for the moment count), the sun enters the territory of Zhou, and the month general is first "Shengguang" (Wu). After the third day following the Beginning of Autumn at the hour of Si and the second moment, the sun enters the territory of Chu, and the month general should be "Taiyi" (Si). After the seventh day following Autumn Equinox at the hour of Chen and the third moment, the sun enters the territory of Zheng, and the month general is changed to "Tiangang" (Chen), and the affairs will be smooth and prosperous.

霜降後九丑三刻，太沖運動宋州城卯。小雪後七戌一刻，功曹將領入燕京寅。冬至後四刻一刻，入吳大吉便休停丑。大寒當日酉三刻，入齊神后歲功成子。卷之十四終

On the ninth day after Frost's Descent at the third hour and a half of the Ox hour, "Taichong" (Mao) takes charge of the month, and the sun reaches the regional division of the state of Song. On the seventh day after Light Snow at the ninth hour and a quarter of the Dog hour, "Gongcao" (Yin) leads the affairs, and the sun enters the regional division of Yanjing. On the fourth day after the Winter Solstice at the first hour and a quarter, the sun enters the regional division of Wu, and using "Daji" (Chou) as the month general, the affairs can be concluded. On the day of Greater Cold at the third hour and a half of the Rooster hour, the sun enters the regional division of Qi, and using "Shenhou" (Zi) as the month general, the year's affairs are completed. The fourteenth volume ends here.

干支傳課作提綱，先審安身無所傷。事業一生經歷處，存亡隱見莫胡詳。六壬課以干為主。干者，我也。其干支課傳上神皆我之用，有以首課入傳為終身經歷者，有以支起入傳為終身經歷者，有以干之陰神起傳為終身經歷者，有以支之陰神起傳為終身經歷者，有以初傳末傳作鬼歸干支為終身經歷者，皆以生干比干為上吉；若干克干上神，支課用上神為次吉，是安身無所傷也。此為上吉之數。

The song says: To discuss one's lifetime fortune and misfortune, one must take the heavenly stems and earthly branches, along with the four lessons and three transmissions, as the main framework. First, examine whether oneself is secure or injured. The places one's career has gone through, whether they are present, hidden, or lost, are all included within this. Do not make arbitrary interpretations. The following explanation: In the Six壬 system, the day stem is the main focus, and the day stem represents 'I'. The heavenly stems, earthly branches, and the spirits in the four lessons and three transmissions are all things I use. Some use the first lesson to enter the transmission to look at one's lifetime experiences, some start the transmission from the day branch, some from the hidden spirit of the day stem, some from the hidden spirit of the day branch, and some use the initial and final transmissions to transform into official spirits and associate them with the heavenly stems and earthly branches. These several methods all consider those that can generate the day stem or harmonize with it as the best fortune. If the day stem is reversed and overcomes the spirit in the heavenly stem, or if the lesson of the day branch uses the spirit in the earthly branch, this is considered a secondary good fortune, but still counts as secure and uninjured, and remains within the category of good fortune.

若干支上神、用傳上神或克害刑沖破干，是我身無所安著，以至絕嗣敗家，災訟喪命，終身無成，下等之數也。務宜詳之。若占功名，則以克我者為官，又從貴論，不在此限也。

If the heavenly stem or earthly branch, or the useful god, or the three transmissions, or the nobleman in the chart are reversed to harm, injure, conflict with, or break the day stem, then this indicates that one's life has no stability or place to rest, leading to the end of the family line, failure of the household, calamity, legal disputes, loss of life, and lifelong failure. This is considered a lower fate, and one must be very careful to distinguish it. However, when predicting about official rank, it is a different matter: in such cases, the heavenly stem that overcomes the day stem is considered the official star, and it should be evaluated according to the nobleman's path, and is not subject to the above rule.

干祿得地可榮身，略有些傷支用尋。尋到好地方住腳，有些疑惑不堪停。承上言，既審上無所傷，尤宜看干上之祿神，得地則求名有祿，有祿可享，庶人有祿可用，九流百工技藝生意可資，要不空陷，並年命干支傳用又不來刑沖剋破，此祿斯謂祿無所傷，終身可守富貴，乃美數也。

The verse says: If the stem of the day is in a favorable position, one can achieve honor and distinction; if the stem of the day is slightly damaged, one must look for support in the day's branch and the useful god; only by finding a favorable position can one stand firm; if there are still doubts or obstacles, one cannot remain in place. The following continues the explanation: having already examined that the stem of the day is not injured, we should especially look at the stem of the day's禄神 (favorable position). If the禄神 is in a favorable position, one can achieve fame and fortune, officials can enjoy their official salary, commoners can make use of their salary, and even those in the nine streams, various trades, and businesses can make a living from it; as long as it does not fall into an empty or harmful position, and the year's stem and branch, the native's birth year, the heavenly stem and earthly branch, the three transmissions, and the useful god do not suffer punishment, clash, or damage, this is called "禄无所伤" (no damage to the禄). One can maintain wealth and honor throughout life, which is a very favorable destiny.

若祿被刑沖破陷，是祿有傷，既無所靠，則尋支上神之祿，或無祿則尋用傳上之祿神，無空陷刑沖破克害為吉。蓋干祿乃自身營為之祿，支祿家中現成之祿，用傳之祿，往來營求之祿也。三者得一為美數。如三者俱無或有祿不吉，則無所立腳，不可停守矣。

If the禄神 is punished, clashed, broken, or陷, it means the禄 is damaged. Since it is unreliable, one should then look for the禄 in the day branch. If there is no禄 in the day branch, one should then look for the禄 in the three transmissions of the useful god. As long as it does not fall into an empty or陷 position, and is not punished, clashed, broken, or harmed, it is considered auspicious. Originally, the禄 of the day stem is the禄 earned through one's own efforts, the禄 of the day branch is the禄 already available at home, and the禄 of the three transmissions is the禄 obtained through traveling and striving. If one can obtain any of these three, it is considered a good fortune. If none of the three are present, or if there is a禄 but it is not auspicious, then there is no place to stand, and one should not remain or stay put any longer.

或財或比或生身，無傷無克細推尋。得個穩中堪下腳，莫令衰敗又無存。如課傳無祿可依，當尋我之財，或比，或生，俱要無刑沖剋破害，方為平穩，可立腳矣。若有所傷而又入衰敗之鄉，則無靠也。

The song says: Either look at the wealth爻, or the similar companion, or the god that generates me; it is essential that they are not harmed or controlled. Carefully examine and seek a stable position. Do not let it be both declining and completely absent. Explanation: If there is no禄 in the course and transmission, one should look for the wealth爻 that I control, or the companion similar to me, or the generation god that supports me; these three should not be subjected to punishment and clash, control and destruction. Only then can it be stable and establish a foothold. If it is both damaged and in a declining place, then there will be nothing to rely on.

先審干上作元因，次把用傳配合尋。初不成傳方看二，方知此事得何因（原本作“若不成傳方看救，要知救我有何神”）。課無全吉，宜先尋干上以究共原因，次看用傳以審其運用。如初傳空克有傷，則看中傳末傳有何救我之神，何方可靠，何人可依，何事可為，雖不能成大富貴，亦為終身之依。數中無依，斯為下也。

The song says: First examine the divine spirit on the day stem to find the origin of the matter, then combine the three transmissions of the useful god to investigate further; if the first transmission does not accomplish the matter, then look at the second transmission, thus knowing the cause of the matter (originally these two lines read "If the transmission does not succeed, look for the saving force, to know what divine spirit saves me"). Explanation: In one lesson, not all signs are auspicious, so first investigate the reason on the day stem, then look at the three transmissions of the useful god to examine their application. If the first transmission falls into emptiness, is overcome, and suffers damage, then look at the middle and final transmissions to see what divine spirit saves me, then judge which direction is reliable, which person can be relied upon, and what matter can be done; even if one cannot achieve great wealth and honor, it can still serve as a lifelong support. If there is no such support at all, then it is of the lowest rank.

然壬課有吉有凶，不可執一而論。如占功名，明無官星，或有官星而變空克，則又以暗遁得官星，父母得地無傷，所臨吉神吉煞，亦可取貴。如遁再凶，是功名不成矣。如常人占，明無財星，或有財星空克，又以暗遁得財星，父母得地無傷，所臨有吉神吉煞，亦可取財；若遁干又無所取，則財不聚矣。又有明吉而遁凶，亦為有害，務宜詳之。又察年命上神，與日干並用神，或生或比，或刑剋沖破害，方為得體也。

However, the Six Rén divination system has both auspicious and inauspicious outcomes, and one should not judge based on a single aspect. For example, when predicting success in official positions, if there is no official star in the open position, or if there is an official star but it is in an empty position or being overcome, then if one can find the official star through the hidden stem, and the seal and parent stars are in a favorable position without harm, and the accompanying deities are all auspicious, one can still achieve status. If the hidden stem is also unfavorable, then success in official positions will not be achieved. Similarly, for ordinary people predicting matters, if there is no wealth star in the open position, or if there is a wealth star but it is in an empty position or being overcome, then if one can find the wealth star through the hidden stem, and the seal and parent stars are in a favorable position without harm, and the accompanying deities are also auspicious, one can still obtain wealth. If there is nothing favorable in the hidden stem, then wealth cannot be gathered. There are also cases where the open position is favorable but the hidden stem is unfavorable, which can also cause harm. Therefore, one must carefully distinguish. In addition, one should also examine the relationship between the year of movement, the heavenly stem of the native's birth, and the day stem and the useful god, whether they are mutually generating, harmonious, or conflicting, overcoming, breaking, or harming each other. Only then can the divination be accurate and appropriate.

卻有空亡臨吉神，吉神無倚不和平。惟有凶神臨日辰，就言其事主災迍。日辰空亡為真空亡，作事無力。在地曰孤，無妻可依；在天曰寡，無夫可依。凡凶神刑沖破害，宜空；若生我救我者，不宜空。如初傳空，末傳實，先雖無著，後卻有成。如中傳空，事將成而中止。如末傳空，事終無結果。

The song says: If Kongwang falls on a good deity, the good deity loses its support, and things will not be smooth or peaceful; only when aInauspicious Spirit (evil deity) is actually on the day branch can it be said that this matter will bring disaster and hardship. Explanation: When the day stem and day branch fall into Kongwang, it is called "vacuum Kongwang," and nothing can be done effectively. If it falls on the earth plate, it is called "gū" (solitude), indicating no wife to rely on; if it falls on the heaven plate, it is called "guǎ" (loneliness), indicating no husband to rely on. All evil deities and punishments, clashes, breaks, and harms are suitable to fall into Kongwang; however, deities that generate me or save me should not fall into Kongwang. If the first transmission is empty and the final transmission is real, the beginning may lack support, but eventually it will succeed. If the middle transmission is empty, the matter will be successful but will be interrupted halfway. If the final transmission is empty, the matter will ultimately have no result.

如占暴病、憂賊、爭訟，空則吉；久病占如空必主死；餘不吉，主人財走失。惟金水不嫌空，有生不為空，月將、太歲、月建、日、時、年、命填實為不空，不可全以空論。

If divining about sudden illness, worries about thieves, or disputes, encountering an empty position is actually auspicious. However, if a long-term illness meets an empty position, it definitely indicates death. For other matters, encountering an empty position is generally inauspicious, often indicating loss of people or loss of wealth. Only when the branch of metal or water falls into an empty position is it not considered inauspicious. If there is life qi coming to generate it, it is also not considered a complete vacuum. Furthermore, if any of the month general, the year ruler, the month builder, the day, the hour, the running year, or the native's destiny comes to fill it, it is not regarded as an empty position. Therefore, one should not generally use empty positions to make judgments.

如占墳宅，取支左空則空左，右空則空右，先吉而後空不嫌。如占六畜，逢空，看其地分，若採加不得位，必有損傷；採加得地臨生氣，雖空不妨。如占子孫帶空，縱有子是空中來，或奸生，或過繼。不然主有傷。如占才名，先實後空，主後有阻隔，不遂意，破財。如占買賣，帶空，不成。

If divining about a burial site or a dwelling, one should look at the branches adjacent to the day branch: if the left one is empty, it indicates emptiness on the left side; if the right one is empty, it indicates emptiness on the right side. If something is initially favorable but later becomes empty, it is not a great concern. If divining about livestock, encountering an empty branch requires checking the position where the animal's class deity is located: if the class deity does not have a proper position, the livestock will surely suffer injury; if the class deity has a proper position and also meets the life qi, even if it is empty, there is no great concern. If divining about children and encountering an empty branch, even if there are sons, they are obtained from the void—either they are illegitimate or adopted; otherwise, it indicates harm to the children. If divining about wealth and reputation, and something starts solid but later becomes empty, it indicates future obstacles, dissatisfaction, and financial loss. If divining about business and encountering an empty branch, the business will not succeed.

旬中空亡，當以類推。甲子旬中空戌亥，甲子乙丑空才、父，既入空，雖吉不可用；丙寅卯空官、子；戊辰己巳空兄、才；庚午辛未空父、子；壬申癸酉空官、兄。

In the ten-day cycle, the concept of Kongwang should be determined according to the Six Relations. In the Jiazi cycle, the branches Xu and Hai are in Kongwang. On the days of Jiazi and Yichou, Xu and Hai represent wealth and parents, which are in Kongwang; although they are auspicious deities, they should not be used. On the days of Bingyin and Dingmao, Xu and Hai represent official ghosts and children, which are in Kongwang. On the days of Wuchen and Jisi, Xu and Hai represent siblings and wealth, which are in Kongwang. On the days of Gengwu and Xinwei, Xu and Hai represent parents and children, which are in Kongwang. On the days of Renshen and Guiyou, Xu and Hai represent official ghosts and siblings, which are in Kongwang.

凡占有十惡大敗日，名無祿日。甲戌，乙巳，壬申，丙申，丁亥，庚辰，戊戌，癸亥，辛巳，己丑。此十日內無祿才空亡，故曰大敗，占身無才祿，決然不安，占壽無才祿，亦是不美。但看傳中有生，亦不死。直符克年方死。占官求才，俱為不利。

When divining, one should be mindful of the "Ten Great Defeats" days, also known as "Days Without Wealth." These are the days of Jiaxu, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou. On these ten days, the wealth god and the wealth hexagram both fall into Kongwang, hence they are called "Great Defeat." If one divines about oneself and there is no wealth or no official rank, the situation will certainly be unstable. If one divines about longevity and there is no wealth or no official rank, it is not a good omen. However, if there is a Life Qi hexagram in the three transmissions, it will not lead to death. One should wait until the "Direct Symbol" comes to overcome the native's birth year before concluding death. On these ten days, divining about official positions or seeking wealth is unfavorable.

用空入生，廢事再來。遇陰而昧，還是沈埋天空入空，旺相所合，中雖見阻，婚姻必吉。如用空居長生之地，是事不成而再發；傳入太陰在上，事雖露機而又入闇昧之地，將成又廢，畢竟是空，不可以值長生而謂事得再成也。

The mnemonic says: If the useful god falls into kongwang but sits on the growth position, something that has been abandoned may come back; if it meets tai yin and turns into confusion, it will still remain buried. (Another rule: If tian kong enters kongwang, if it receives a prosperous and strong god to harmonize with it, although there may be obstacles in the middle, the marriage will certainly be auspicious.) Explanation: If the useful god falls into kongwang but is in the growth position, it means that although the matter does not succeed, it may still be revived; but if it reaches tai yin, the matter may show signs but then falls into darkness, seeming to succeed but ultimately failing — in the end, it is still empty. Do not assume that because it is in the growth position, the matter can be revived.

用空入末，舊事再發。凶則宜避，凶則莫合。用作空亡而末傳歸於日上，主舊事再發，若帶吉神良將，則當為之而不可舍。若帶凶神惡將，則宜逃之而不可為。

The mnemonic says: If the useful god falls into kongwang and the final transmission returns to the day stem, old matters will recur; if it is凶, one should avoid it; if it is凶, one should not force oneself. Explanation: When the useful god is in kongwang and the final transmission returns to the day stem, it indicates that old matters will resurface. At this time, if it is accompanied by auspicious deities and capable generals, one should take the opportunity to act and not give up; if it is accompanied by malevolent deities and evil generals, one should flee and not act.

空於其妻，其妻復歸。初雖有傷，後當再為。天空入空，又休又刑，婚姻虛喜，終見無成。支為宅為妻，入空是空於其妻也。若財亦然。先見其空而後有妻才入實，未娶者先難後成也。既娶者先奸後娶。若先空而末得子孫生之，亦主再娶。

The mnemonic says: If the wife's position falls into Kongwang, the wife may still return; although there may be initial damage, eventually the relationship can be restored. However, if "Tian Kong" also enters Kongwang, then it is a time of decline and suffering from punishment, and the marriage will be nothing but an empty joy, ultimately not coming to fruition. Explanation: The day branch represents both the residence and the wife. If the day branch enters Kongwang, it means the wife's position is empty. If the wealth爻 is also empty, it is the same. If the emptiness is first seen and later the wife's position and wealth爻 are filled, for those who have not yet married, it means difficulty at first but eventual success; for those who are already married, it means initial infidelity followed by marriage. If the emptiness comes first and the final transmission receives the子孙 to generate it, it indicates remarrying again.

用見其妻，後入於空，半路斷絃，何日續終？發用見其妻才，或中末入空，主斷絃難續。妻雖入空，旺氣所鍾，一則有喜，一則病沖。初傳入空而中末歸旺，是空中有病，旺中有喜，是病中而得子也。“是病中”句金氏旁註“一喜一憂”四字。

The mnemonic says: When the Useful God appears on the wife's position, it later falls into Kongwang, like a string breaking halfway, on what day can it be fully restored? Explanation: The Initiating Transmission meets the wife's wealth, but the Middle and Final Transmissions fall into Kongwang, indicating that after the string breaks, it is difficult to restore. The mnemonic also says: Although the wife's position falls into Kongwang, there is a gathering of prosperity, with both joy and illness coming into conflict. Explanation: The First Transmission falls into Kongwang while the Middle and Final Transmissions return to prosperous places, meaning illness is interwoven with joy and prosperity contains joy, indicating a child is obtained during illness. Jin Zhengyin noted the words "one joy and one sorrow" next to the line "in illness."

空於其子，復見其子。子雖初乖，後還有濟。子發用入空，是初年難為子也。中末二傳而子星入實，是為後終有子。如末得父母生之，亦為有子。用見其子，復入於空。子雖相連，不見其終。用見子本有子，傳入空亡死絕鄉，中年必喪成家子，不然殘疾破家門。離鄉又背井，不送父母終。

A mnemonic says: When the position of Zi falls into Kongwang and then again meets Zi, the son may be initially disobedient, but eventually there is hope. Explanation: If the son's element is initiated and enters Kongwang, it indicates difficulty in having a son early on; however, if the middle and final transmissions fill in the Zi element, it means eventually there will be a son; if the final transmission also receives the parents' official seal to generate, it also indicates having a son. Another mnemonic says: When the useful god shows Zi, it then falls into Kongwang, the son may be nearby continuously, but the final outcome is not visible. Explanation: The useful god showing Zi originally indicates the presence of a son, but if the transmission enters Kongwang and the dead and exhausted place, it indicates that the son who can establish a family will certainly die in the middle age; otherwise, the son may be disabled and ruin the family, or leave home and cannot send the parents to their final rest.

貴人於空，干貴反凶。當謁莫謁，當逢莫逢。貴人能解禍生福，若入空則不得力也。貴入於空，求名虛聲，傳入二死，不善其事。中末入二死，是慕功名終身無成也。中末逢生助，後猶有望也。

The mnemonic says: When the Nobleman falls into Kongwang, seeking the Nobleman to avoid misfortune will instead bring calamity. Do not pay homage where homage is needed, nor meet where a meeting is needed. The explanation says: The Nobleman is naturally able to resolve misfortune and bring good fortune, but once it enters Kongwang, it loses its effectiveness. The mnemonic also says: When the Nobleman enters Kongwang, seeking fame and status will result only in empty reputation. If the Three Transmissions also enter the two "Death" positions, this matter will have a bad outcome. The explanation says: If the Middle Transmission and Final Transmission fall into the Death Qi and Death Deity positions, it means aspiring for fame and status but achieving nothing throughout one's life; if the Middle and Final Transmissions meet the generating and supporting forces, there may still be hope later.

地入於空，可免諸凶。任爾出入，自迪其功。凶將入空，諸凶可免，而出入有功。朱入於空，望文不就，執不如舍，進則難售。雀為文書，入空雖旺不就，不如別謀，是非則免。

The mnemonic says: When the Earth Plate's deity falls into Kongwang, all kinds of dangers can be avoided, and although you go in and out freely, you can naturally achieve success. Explanation: When凶恶 heavenly generals fall into Kongwang, all evils can be avoided, and going out to handle affairs can actually lead to success. The mnemonic also says: "The Vermilion Bird enters Kongwang," meaning that matters concerning documents and letters cannot be accomplished, it is better to give up rather than be stubborn, and forcing forward will not succeed. Explanation: The Vermilion Bird governs documents, and once it enters Kongwang, even if it is prosperous and strong, things cannot be accomplished, so it is better to seek another way, which can avoid disputes.

六合入空，求財難通。不宜賣買，互見相攻。六合為才，婚姻和合之神，空則彼此不合而相攻。勾入於空，官無訟凶。在外莫見，在後莫容。勾乃爭鬥之神，入空訟無。外見有勾引，末傳見有後禍。又金氏注曰：一雲日前屬外，日後為內。

The mnemonic says: "Liu He" entering the empty position indicates difficulty in obtaining wealth, and it is not advisable to engage in trade or transactions, as both parties may end up attacking each other. Explanation: Liu He is the deity of wealth and also the deity of marital harmony; when it falls into the empty position, the two parties cannot harmonize and instead attack each other. The mnemonic also says: "Gou Chen" entering the empty position indicates no litigation in the government, and one should not go out to meet people or allow others to stay behind. Explanation: Gou Chen is the deity of conflict; when it falls into the empty position, litigation naturally disappears. If Gou Chen is seen outside, it indicates someone is involved in intrigue. If Gou Chen is in the final transmission, it suggests there will be further troubles later. Jin Zhengyin also notes: one interpretation is that what is before the day stem belongs to the external, and what is after the day stem belongs to the internal.

龍入於空，仍作我妻。我妻見傷，難再言歸。青龍乃賢德之神，入空則傷妻。妻者，干支上神合也。龍入於空，仍作我財，一半可得，一半可諧。龍乃財喜之神，空則財可半得，不能全獲矣。

The mnemonic says: "The Azure Dragon enters the void and also serves as my wife's position, which means the wife is harmed and it is difficult to speak of returning home." Explanation: The Azure Dragon is a virtuous deity; when it enters the void, it harms the wife. By "wife," it refers to the deity that harmonizes with the Day Stem and Day Branch. The mnemonic also says: "The Azure Dragon enters the void and also serves as my wealth爻," which means half can be obtained and half can be satisfactory. Explanation: The Azure Dragon is a deity associated with wealth and joy; when it falls into the void, only half of the wealth can be obtained, not the full amount.

龍入於空，仍作我官。志雖慕貴，不得成歡。龍乃官貴之神，空則云云。天空入空，諸事無蹤。吉不作吉，凶不作凶。凡劫煞凶神加天空入空，俱有影無凶，凶吉不成。

The mnemonic says: "The Azure Dragon enters Kongwang, and it also serves as my official star; although one's ambition is to pursue wealth and honor, ultimately one cannot be happy." The explanation says: The Azure Dragon is the deity associated with officials and nobility; the method of interpreting when it falls into Kongwang is similar to what was mentioned above. The mnemonic also says: "Tian Kong falls into Kongwang, and all matters have no trace; good fortune cannot become actual good fortune, and misfortune cannot become actual misfortune." The explanation says: WheneverInauspicious Spirit such as Jiesha are combined with Tian Kong and also fall into Kongwang, they appear as if they have a shadow but no real disaster; both good and bad fortune fail to materialize into actual outcomes.

白虎入空，見凶不凶，宜於出往，反得其功。白虎凶空，更末傳吉將，反得其功，可任意出外。常入於空，喪吊又逢，為親為服，何事匆匆？太常孝服神，帶喪吊，主親服，百事不遂，安得匆匆？

The mnemonic says: "White Tiger" entering the empty position, seeing ainauspicious sign yet not actually凶, is suitable for travel and can lead to success. Explanation: Although White Tiger is凶, when it falls into the empty position, if the final transmission is occupied by a favorable general, it can actually bring success, and one can go out freely. The mnemonic also says: "Tai Chang" entering the empty position, and encountering the Mourning-and-Condolence spirit and the Guest spirit, indicates that relatives are wearing mourning clothes. Why bother to be busy? Explanation: Tai Chang is the god who governs mourning clothes, and when it is combined with the Mourning-and-Condolence spirit and the Guest spirit, it indicates mourning for relatives, and nothing goes smoothly, so how can one be in a hurry to act?

胎喜入空，有鬼在上，即日離身，子母無恙。此條想是金氏所增。常入於空，作官不蒙。雖有天馬，亦莫騰通。常又為印綬，空則不沐朝賜，安能飛騰？

The mnemonic says: When theFetal Spirit and 喜神 are in the empty position, and there is an official ghost above, the illness and misfortune will leave the body on the same day, and both mother and child will be safe and sound. (This passage is probably an addition made later by Jin Zhengyin.) The mnemonic also says: When Tai Chang is in the empty position, officials will not receive favor, even if there is a Heavenly Horse, they will not rise in status. Explanation: Tai Chang also represents the seal, and when it falls into the empty position, it cannot receive imperial rewards, so how can one rise to prominence?

常入於空，求財不成。當安不安，當行不行。“安”字旁註“守”字，“行”字旁註“窮”字。常又為財神，空則財不能就。若傳課無依，當守窮而不可妄動妄為也。

The mnemonic says: Tai Chang enters the void, seeking wealth fails, those who should be settled cannot settle, and those who should act cannot move forward. (Jin Zhengyin noted "stay" beside the character "an" and "poverty" beside "xing".) Explanation: Tai Chang is also the god of wealth; when it falls into the void, seeking wealth fails. If there is no other support in the course of the divination, one should remain content with poverty and must not act recklessly or make hasty moves.

胎喜無空，無鬼不旺。雲子云亡，焉雲得當。此條亦必金氏所增。玄入於空，謀害不凶。疑其盜失，無入吾宮。玄武為謀害神。陰后入空，女詐不逢。反得陰利，而有後通。太陰天后，女詐之象。

The mnemonic says: "The fetal god and the auspicious god do not fall into emptiness, yet there is no ghost to generate and support, so the vital energy cannot flourish. Whether there is a son or not, it is not a proper explanation." (This passage must have been added by Jin Zhengyin.) The mnemonic also says: "When the Black Tortoise enters emptiness, schemes of harm will not succeed, although there is suspicion of theft or loss, thieves cannot enter one's door." Explanation: The Black Tortoise is originally the god of schemes and harm. The mnemonic also says: "When Tai Yin and Heavenly Empress enter emptiness, the deceit of women will not occur, and one can gain benefits from private matters, with future opportunities for success." Explanation: Tai Yin and Heavenly Empress are symbols of the deceitful nature of women.