Divination on pregnancy and childbirth

罡為天后加年上，合主傷胎善獲持。或值時傷憂更重，支是母兮干是兒（凡時傷天后，大凶。假令六月辛未日申時，午將加申，此為傷時與干也。干為子，支為母，被螣蛇臨，至癸酉日子死母腹，傷申故也）。

The Tiangang (Chen) and Heavenly Empress are placed on the year of birth. This indicates injury to the fetus, and careful care is necessary to ensure its survival. If the time of divination also harms or overpowers these, the worries and troubles will be more severe. When divining about pregnancy and childbirth, the Day Branch represents the mother and the Day Stem represents the fetus. If the time of divination harms the Heavenly Empress, it is a great凶. For example, if a divination is made on the day of Xinwei in the sixth month at the hour of Shen, the horse (午) is placed on the hour of Shen. This means both the time of divination and the Day Stem are harmed. The Day Stem is the child, the Day Branch is the mother, and the Teng Snake is present. On the day of Guiyou, the fetus dies in the mother's womb, because the hour of Shen was harmed.

支傷害母干傷子，蛇虎刑並命必危。旺相吉神居此上，子母俱歡不要疑。又看三傳神將決，六合青龍喜慶隨。行年子上無刑害，便是平安信可知。

If the day branch is harmed, it will affect the mother; if the day stem is harmed, it will affect the fetus. If there are also 'Teng Snake', 'White Tiger', and punishment stars together, the life is certainly in danger. Conversely, if the day stem and day branch are occupied by prosperous and beneficial deities, both mother and child will be safe and happy, without any doubt. It is also necessary to examine the heavenly generals of the three transmissions to make a decision. If 'Liu He' and 'Azure Dragon' are present, joy will follow. If there is no punishment or harm in the year and offspring positions, then it is certain that mother and child will be safe.

婦人懷孕無多時，未辨所懷雄與雌。正時仰看母之命，更看行年支上推。陰神本定生女子，陽神必定是男兒。再用勝光推產月，以臨之處莫無移。又將月將以加時，時與日兮比不比。比即是男應不妄，不比是女亦無疑。

If a woman is pregnant and the time of conception is still early, making it impossible to determine the gender of the child, one should use the exact hour of the divination as the reference. First, observe the mother's birth year and her day stem and day branch. If the result indicates a yin deity, it is a girl; if it indicates a yang deity, it is a boy. Then use Shengguang (the Wu element, corresponding to the hour of Wu) to calculate the month of delivery. The month that Shengguang points to is the actual month of birth, and it will not change. Additionally, use the method of "month general added to the hour" to cast a divination. Check whether the hour and the day stem are "like and harmonious" (same Five Phases). If they are like and harmonious, it indicates a boy, and this is accurate. If they are not like and harmonious, it indicates a girl, and this is also certain.

假令甲子日占孕，時在午兮必是男。未時直欲當生女，未與甲兮為不比。斗罡加孟胎猶未，縱值生時亦主難。臨仲而今生已近，加季便生如等閒。奇偶天罡以繫辰，與日比陽男子自。比陰是女言非謬，不比難產恐驚人。

For example, on a Jiazi day, if one divines about pregnancy and the time of divination is in Wu, it is certain that a boy will be born; if it is in Wei, then a girl will be born. This is because Wei is not of the same type as Jia, and thus they are not harmonious. If the Tiangang (Chen) is added to the four young months, the fetal energy is still early, and even when the time comes, it will result in difficult childbirth; if it is added to the four middle months, the time of delivery is approaching; if it is added to the four old months, then the birth will proceed smoothly. The Tiangang is associated with branches that are both odd and even: if it matches the day stem, it is called "Biyang," indicating the birth of a boy; if it matches the day branch, it is called "Biyan," indicating the birth of a girl. This is not false; if neither matches, there will be difficult childbirth, which is alarming.

時上日上同為決，俱陰是女不虛陳（俱陽是男）。用陽克下生男子，此訣前人嘗告君。四月辛巳日子時課，上勝光克下，范蠡斷越王生男，果然。

When determining the outcome based on the time and the Day Stem's yin and yang, they should be considered together. If both are yin, it indicates a female child, and this is not false (if both are yang, it indicates a male child). If the Initiating Transmission is yang and it overcomes the lower god, it indicates a male child. This principle has been passed down by predecessors. For a divination at the day of Xinsi (辛巳) in the hour of Zi (子) in the fourth month, the upper god 'Shengguang' (午) overcomes the lower god. Fan Li used this to predict that a male child would be born in the King of Yue's palace, and the prediction later proved true.

假如甲子日罡臨寅卯，乃是比陽，若臨子亥為比陰。凡罡與日同類曰陽，與支同類曰陰。如罡加申酉，乃是不比，主難產。蓋干為兒，干受傷故也。若臨四季，亦是不比，主難產，恐損母，蓋支為母，支受傷故也。若罡臨巳午，亦是不比，卻主生男。蓋巳午皆火，乃甲之子孫故也。雖難產而子母俱安。緣天罡所繫，與支干俱無相剋故也。餘皆仿此。

For example, on a Jiazi day, if the Tiangang is located over Yin or Mao, it is called "Yang comparison"; if it is located over Zi or Hai, it is called "Yin comparison." Generally, when the Tiangang is of the same type as the Day Stem, it is called Yang; when it is of the same type as the Day Branch, it is called Yin. If the Tiangang is located over Shen or You, it is not a comparison, indicating difficult childbirth—because the Day Stem represents the fetus, and metal in Shen and You is strong and controls wood (Jia), thus injuring the Day Stem. If the Tiangang is located over Chen, Xu, Chou, or Wei, it is also not a comparison, and similarly indicates difficult childbirth, and there is also a risk of harming the mother—because the Day Branch represents the mother, and earth in Chen, Xu, Chou, and Wei is controlled by wood, thus injuring the Day Branch. If the Tiangang is located over Si or Wu, although it is also not a comparison, it indicates the birth of a male child: Si and Wu are both fire, which are the offspring of Jia wood, so even though there is difficult childbirth, both mother and child are safe, because the branch associated with the Tiangang does not conflict with the Day Stem or the Day Branch. Other examples follow the same pattern.

如甲寅日，干支同類何辨？以天罡臨寅生男，臨卯生女；以寅為奇，卯為偶也。不比依前法取之。又法，傳陽生男，傳陰生女。如臨產日，占得剛日兒星，生女；柔日虎視，生田。取俯仰之義。凡日干之胎神是作日之妻財，又逢月內之生氣者，占妻必懷孕。支之胎神作月內生氣尤的。不必干財也。惟此胎神臨妻年命更好。或臨支上亦同。

If the day is Jiayin, the day stem and day branch both belong to wood, so how can we distinguish them? In such cases, we use the method that if Tiangang is located on寅 it indicates a male child, and if on卯 it indicates a female child, because寅 is an odd position and卯 is an even position. If the stem and branch are not like and harmonious, we still use the previous method to determine. Another method is that if the three transmissions belong to yang, it indicates a male child, and if they belong to yin, it indicates a female child. If the divination is done on the day of childbirth, days with strong yang energy such as Jia, Bing, Wu, Geng, and Ren are associated with the "child star" and indicate a female child, while days with weak yang energy such as Yi, Ding, Ji, Xin, and Gui are associated with "tiger gaze" and indicate a male child (the original text says "field," which is likely a mistake for "male"). This refers to the meaning of looking up and down in opposition. If the "fetal spirit" of the day stem is exactly the wife's wealth hexagram, and it coincides with the "life qi" of the month, then the wife is definitely pregnant. If the fetal spirit of the day branch is the life qi of the month, it is even more accurate, and it is not necessary for the day stem's wealth hexagram. If the fetal spirit is located on the wife's age or birth year, it is even better, and if it is located on the day branch, it is equally effective.

妻財作生氣，不必胎神亦可用。內有六辛六癸六己日乘胎神生氣，乃妻之妹有孕，尤驗。又辛癸日乘玄，有私。外有甲乙日，胎神在酉，如十月占，必是婢妾有孕。丙丁日胎神在子，如正月占亦然。又甲乙丙丁四干，胎神作空，乘死氣，必是鬼胎。胎神作空受克，占產當日便生。生氣作月厭，占產必速。如六月占，巳加母年命是也。

If the wife's wealth hexagram is in the life qi of the month, it does not necessarily have to be the fetal god. Among the days of the six辛, six癸, and six己, if they are accompanied by the fetal god and life qi, it indicates that the wife's younger sister is pregnant, especially accurate. If on辛 or癸 days the hexagram is accompanied by the black tortoise, there may be secret affairs involved. For the heavenly stems 甲 and乙, the fetal god is in酉; if the divination is done in the tenth month, it indicates a servant woman is pregnant. For the heavenly stems 丙 and丁, the fetal god is in子; if the divination is done in the first month, it is the same. For the heavenly stems 甲,乙,丙, and丁, if the fetal god falls in the kongwang and is accompanied by death qi, it indicates a false pregnancy. If the fetal god falls in the kongwang and is further attacked, then childbirth will occur on the same day. If the life qi and month aversion are in the same position, childbirth will be quick. For example, if the divination is done in the sixth month, and巳 is placed on the mother's birth year, it indicates a quick delivery.

死氣作月厭，占產必凶。如三月占，申加母年命是也。六合三月占加申，四月占加酉，乃月之死氣克六合，至產期憂子，凶。天后十一月占加辰，五月占加戌，八月占加丑，二月占加未，乃月內死氣克天后，至產期憂母凶。

If "Death Qi" and "Month Aversion" are in the same position, the divination for childbirth will be ominous. For example, if the divination is done in the third month, and the position of Shen is placed on the mother's birth year and destiny, it is ominous. "Liu He" represents the children: when divination is done in the third month, it is placed on Shen; in the fourth month, on You. In both cases, the Death Qi of the month overcomes Liu He, leading to concern for the children at the time of childbirth, indicating an ominous outcome. "Heavenly Empress" represents the mother: when divination is done in the eleventh month, it is placed on Chen; in the fifth month, on Xiu; in the eighth month, on Chou; in the second month, on Wei. In all these cases, the Death Qi of the month overcomes Heavenly Empress, leading to concern for the mother at the time of childbirth, indicating an ominous outcome.

凡支加干，干加支，互相生者，名子戀母腹，利占孕，不利占產。如至產期占之，主遲生則吉。六丙、六丁、六戊、六己日，胎神在子，養神在丑，如在正月占，緣血支血忌皆在丑，並養神而克胎神，占產必生速，或占孕有損。

Whenever the day branch is added to the day stem and the day stem is added to the day branch, and they mutually generate each other, it is called "child loving the mother's abdomen." This is favorable for pregnancy but unfavorable for childbirth. If one divines at the time of delivery, it indicates a delayed birth, which is actually auspicious. On days of Jia, Ding, Wu, and Ji, the fetal spirit is in Zi and the nurturing spirit is in Chou. If divined in the first lunar month, since both the "blood branch" and "blood taboo" fall in Chou, they combine with the nurturing spirit to overcome the fetal spirit, resulting in a quick delivery. However, if divining about pregnancy, there is a risk of harming the fetus.

如十二月占，緣血支血忌皆在子作胎神，占產亦生速。如占孕亦防損。胎神臨本日及臨絕受克，六壬日午加亥，六庚日卯加申，乃胎臨本日，如占產可言本日便是生期。六癸日行加亥，六辛日卯加申，乃胎神臨絕受克，占孕占產俱畏。

If divining in the twelfth month, and both "Blood Branch" and "Blood Taboo" fall on Zi, and this coincides with the fetal god, then childbirth will be quick; if divining about pregnancy, one should also be cautious of possible harm to the fetus. When the fetal god is present on the current day or is on the day of absolute decline and is attacked, there are different interpretations: on days of the Six Yin, when Wu is added to Hai, and on days of the Six Geng, when Mao is added to Shen, this indicates the fetal god is present on the current day, and if divining about childbirth, one can determine that the birth will occur on that day. On days of the Six Gui, when Hai is added to the day, and on days of the Six Xin, when Mao is added to Shen, this indicates the fetal god is on the day of absolute decline and is attacked, and whether divining about pregnancy or childbirth, one should be fearful.

六戊、六甲日子加巳時，占產稍不畏也。如母之年命上神沖剋腫神者，縱作生氣，必是小產，此法極驗。丙丁戊己日子加申，庚申日卯加亥，壬癸日午加寅，甲乙日酉加巳，大宜占孕，因胎坐長生之上耳，惟占產反凶。腹加胎神，丑為腹也。甲乙丑加酉，丙丁戊己日丑加子，庚辛日丑加卯，戊己壬癸日丑加午，如值此，來意占妻必有孕，因胎在腹內故也。

If the day of the Six Wu and the Six Jia is combined with the hour of Si, then predicting childbirth is not very alarming. However, if the mother's age and the heavenly stem of her birth year clash and control the胎神 (fetus spirit), even if the胎神 is in a position of life energy, she will definitely miscarry. This method is extremely accurate. When the days of Bing, Ding, Wu, and Ji are combined with Shen, or Gengshen day with Mao and Hai, or Ren and Gui day with Yin and Chen, or Jia and Yi day with You and Si, these configurations are most favorable for predicting pregnancy, because the胎神 is sitting in the position of growth. However, predicting childbirth in these cases is unfavorable. There is also a concept called "abdomen adding theFetal Spirit." Chou represents the abdomen: on Jia and Yi days, Chou is combined with You; on Bing, Ding, Wu, and Ji days, Chou is combined with Zi; on Geng and Xin days, Chou is combined with Mao; on Wu, Ji, Ren, and Gui days, Chou is combined with Wu. If someone asks about the wife's condition and these combinations occur, the wife is definitely pregnant, because theFetal Spirit is inside the abdomen.

如天盤之丑作旬空，占產必生速，因復空，必已誕其子。占孕必損。支干全傷，子母俱凶。獨支受傷害母，獨干受傷害子。如卜產取破胎之日必生，或刑胎之日生，或月內生氣之日生，或以子息爻之長生日生，或以子臨養處而生。假令甲乙日以戌為養神，或以逐季之天喜神所臨之日生。天喜者，乃逐季之養神也。以上占孕反損。又妻本命納音之胎神沖破之日生，尤驗。支干夾三傳，首尾六合，如占產，子母俱不可保，因氣塞於中故也。若母之年命透出支干之外，可免母凶。

If the earthly branch Chou on the Heaven Plate falls in the旬空 (decade void), predicting childbirth indicates a quick delivery, because the womb is already empty and the child must have been born already; but if predicting pregnancy, it indicates a miscarriage. If both the day stem and day branch are harmed, both mother and child are in danger. If only the day branch is harmed, it harms the mother; if only the day stem is harmed, it harms the fetus. To calculate the due date for childbirth, one may take the day that breaks theFetal Spirit (fetus spirit), or the day that conflicts with theFetal Spirit, or the day ofLife Qi (life qi) within the month, or the day of the long life (长生) of the offspring's hexagram, or the day when the offspring is located at the养神 (nourishing spirit) place. For example, on Jia and Yi days,戌 is considered the养神. One may also take the day when the天喜 (heavenly joy) god is present in each season. The天喜 is the nourishing spirit of each season. If these days are used to predict pregnancy, they instead indicate a miscarriage. Also, the day when the wife's natalNayin sound element (sound element)Fetal Spirit is broken is considered the birth date, and this is especially accurate. If the day stem and day branch enclose the three transmissions in between, and the beginning and end form aLiu He (six harmony), predicting childbirth indicates that both mother and child are in danger, because the fetal qi is blocked in the middle. Only when the mother's natal year's destiny is revealed outside the day stem and day branch can the mother's danger be avoided.

今歲營農問農稔，五穀之神各數推。木主禾苗金二麥，黍兼紅豆火為之。丑未為麻皆屬土，稻將黑豆水言宜。四課三傳有其數，歲上之神和合宜。土並朱雀爭疆界，亥子勾陳競水池。更將室宿加寅上，宅長行年看所臨。傳送功曹為大熟，辰未必遭蟲所侵。巳亥收時對官訟，卯戌不收或還人。勝光熟與他人共，不然還債折資金。

This year, if you are engaged in farming, to determine the outcome of the harvest, each grain type is associated with a particular deity. Wood corresponds to millet, metal to wheat and barley, millet and red beans are governed by fire; the earthy branches 丑 and 未 belong to earth and are associated with hemp; rice and black beans are governed by water. Examine the number and strength of each deity in the four lessons and three transmissions, and see if they harmonize with the deity of the current year. If earth is accompanied by the Vermilion Bird, it indicates disputes over land boundaries. If亥 or 子 is accompanied by Gou Chen, it suggests disputes over ponds or water sources. Add the Encampment Mansion to 寅, and observe where the year of the person's birth falls. If the three transmissions include Chuansong (申) and Gongcao (寅), it indicates a bountiful harvest. If they include 辰 or 未, crops will suffer from pests. If they include 巳 or 亥, there will be legal disputes during the harvest. If they include 卯 or 戌, the harvest will be poor, or if there is a harvest, it will have to be given away. If Shengguang (午) appears, the harvest will have to be shared with others, or it will be a debt repayment resulting in loss.

孟月功曹仲神后，季以天罡加建看。丙壬臨處月虛地，產婦居之得保安。又得傳送加年上，魁罡之下見傷殘。

Where should a new mother be placed? In the first month, use 'Gongcao' (Yin); in the second month, use 'Shenhou' (Zi); in the third month, use 'Tiangang' (Chen). Each is added to the Month Builder to determine the position. The place where Bing or Ren falls is the 'Month Void' location, and placing the new mother there ensures safety. However, if 'Chuansong' (Shen) is added to the year pillar, or if she is under 'Hekui' or 'Tiangang', there will be injury or harm.

午為養蠶未為桑，寅為繭子巳為筐。卯是絲兮辰是箔，申為綿絮酉為僵。子神鼠盜亥當死，丑當眠伏戌為黃。傳用凶神知不保，吉將並之養好強。木為朱雀憂爭葉，白虎臨年人必尫。四課之中逢見馬，以馬三傳看否臧。歲上局神允和洽，欲得青龍及太常。

Cultivating silkworms is based on the earthly branches to represent their characteristics: Wu represents silkworms, Wei represents mulberry leaves, Yin represents silkworm cocoons, Si represents silkworm baskets, Mao represents silk threads, Chen represents mulberry leaves' mats, Shen represents cotton fluff, You represents dead silkworms, Zi represents mice stealing food, Hai represents silkworm death, and Chou represents silkworms resting. If the initiating transmission and the three transmissions areInauspicious Spirit, the silkworms will not be preserved; only when there are auspicious generals present can the silkworms be strong. If the Wood branch is occupied by the Vermilion Bird, it indicates concern over buying mulberry leaves. If the White Tiger is present on the personal year, the person raising silkworms will certainly be weak. If the Heavenly Horse appears among the four lessons, then its position in the three transmissions should be examined for good or bad effects. The best situation is when the heavenly stem of the year and the entire chart are in harmony with mutual generation. The most desired are the Azure Dragon and the Tai Chang.

天空奴婢共為名，酉戌分占庶得精。河魁是奴從魁婢，六合加之慾隱形。白虎並時憂疾病，吉神相拱保安身。不審行年求月朔，朔上之神辨事情（凡占婢，若從魁作六合，並陰陽三傳中見元武，其婢必走。若作蛇虎，其婢必病。若酉戌二神乘龍常吉將者，其奴必有心腹，能事主，可留也）。

"The Tian Jiang 'Tian Kong' is a shared name for servants and maidens. To determine more precisely, we use You and Xu to distinguish them. 'Hekui' (Xu) represents the servant, and 'Congkui' (You) represents the maiden. If 'Liu He' is above them, the person wishes to hide or run away. If 'Bai Hu' is present, there is worry about illness. Only with the protection of auspicious deities can safety be ensured. If the person's birth year is unknown, take the new moon to determine, using the deity on the new moon day to clarify the matter. In divination concerning maidens, if 'Congkui' transforms into 'Liu He' and 'Yin Shen' and 'San Chuan' also contain 'Yuan Wu', the maiden will definitely run away. If it becomes 'Teng Snake' or 'Bai Hu', the maiden will certainly fall ill. If the deities You and Xu are accompanied by 'Qing Long' or 'Tai Chang' and other auspicious generals, the servant is a trusted person who can serve the household and should be retained."

六畜占須逐類詳，勝光為馬未為羊。元武並財憂走失，白虎同為疾病殃。地上屬神為本命，惡神臨並不為強。午並朱雀加金上，馬欲咬人宜謹防。

Divination for domestic animals requires careful analysis according to their categories: "Shengguang" (Wu) represents a horse, Wei represents a sheep, and the rest are determined by the earthly branches. If "Yuanwu" is present with the wealth hexagram, there is concern about animals running away; if "Baihu" is present, there may be illness. The deity on the earth plate corresponds to the animal's birth sign, and if an evil deity is present along with it, the animal will not be strong. If "Zhuqiao" is on Wu and also on the metal position, the horse may bite, so one should be cautious and vigilant.

假如牛病先看丑，丑見何神來覆臨。魁罡作虎應難活，寅卯加之亦是侵。神后為屠太乙灶，酉為刀釜卯為砧。刀來砧上屠臨灶，四課三傳總不任。

For example, if a cow is sick, first look at the position of Chou. See which divine entity is covering over Chou. If 'Hekui' (Xu) and 'Tiangang' (Chen) are covered by 'Baiti' (White Tiger), the cow is unlikely to survive. If Yin and Mao are added to Chou, it is also a case of wood overcoming earth, causing injury. When predicting the illness of domestic animals, there is another set of symbolic representations: 'Shenhou' (Zi) represents the butcher, 'Taiyi' (Si) represents the stove, You represents the knife and cauldron, and Mao represents the chopping board. When the knife falls on the chopping board and the butcher appears before the stove, if all the four lessons and three transmissions follow this pattern, the livestock will inevitably be lost.

牛馬放時忌臨在，勝光大吉立何方。東西南北看何處，神將相生不損傷。下之凌上遭拘禁（馬午加水，牛丑加木），不見何憂人絆韁。元武天空盜賊劫，六合太陰人匿藏。貴人朱雀官中隱，加在支干歸本鄉（其所屬加支干，自歸）。遠近至陰為裡數。

Cows and horses are lost: during herding, one should avoid having them in a凶 position. First, check where 「Shengguang」 (Wu, representing horses) and 「Daji」 (Chou, representing cows) are located, determining the direction from the four cardinal points. If the spirits and generals are in a mutually generating relationship, the livestock will not be harmed. If the lower spirit overpowers the upper spirit, the livestock will be confined (horses are at Wu placed on the water position, cows are at Chou placed on the wood position). If such an overpowering relationship is not present, why worry about someone tripping the reins. If 「Yuanwu」 and 「Tiankong」 appear, the livestock are stolen; if 「Liuhe」 and 「Taiyin」 appear, the livestock are hidden by someone; if 「Guiren」 and 「Zhuqiao」 appear, the livestock are detained by the authorities. If the spirit associated with the livestock is placed on the day stem and day branch, the livestock will return home on their own (if the spirit corresponding to the person's destiny is placed on the day stem and day branch, the livestock will return by themselves). As for the distance, it is determined by the number of spirits separating them.

若失牛，大吉加申，牛在西南，陰在丑，丑去申隔六里、六十里，或三十六晨，或十六、二址六里，臨時消息，獲在所臨辰日詳（臨申，申日務之）。貴人順去螣蛇值（天乙順行，螣蛇為盜），若也逆行玄武當（天乙逆行，元武為盜）。日辰克盜尋還易，不克誰人知去場？

For example, if a cow is lost, and 'Daji' (Chou) is placed on Shen, the cow is located in the southwest direction. If the hidden spirit is on Chou, from Chou to Shen there are six positions apart, so the distance is estimated as six li, sixty li, or thirty-six days, or sixteen li, twenty-six li, depending on the situation. The day to recover the cow is determined by the branch it is on (if it is on Shen, then go on the day of Shen). When the nobleman moves in the positive direction, the thief is 'Teng Snake' (the thief god is Teng Snake according to the movement of Tianyi). When the nobleman moves in the reverse direction, the thief is 'Black Tortoise' (the thief god is Black Tortoise according to the reverse movement of Tianyi). If the day stem and day branch can control the thief god, it is easy to recover the cow; if they cannot control it, who knows where it has been taken?

擬欲求財市日中，三傳有類便興工。物與日辰無克害，買賣營求運即通。物取太常為絹帛，勾陳田土雀書同。金鋪刀劍珠傳送，木器舟車竹太沖。有類旺相宜商賈，若是休囚枉費工。

If one intends to engage in trade and seek wealth, first check whether the Three Transmissions contain the class god corresponding to the goods to be traded. Only if such a class god is present is it suitable to start business. If the goods in question do not conflict with the Day Stem and Day Branch, the fortune for business will be smooth. The method of determining the class god is as follows: "Tai Chang" represents silk and cloth, "Gou Chen" represents land and agricultural products, "Zhu Que" represents books and documents, "Chuansong" (Shen) represents gold and silver, shop premises, knives, swords, and jewels, and "Taichong" (Mao) represents wooden goods, vehicles, boats, and bamboo products. If the class god is in a prosperous and strong state, it is favorable for business; if it is in a weak and confined state, efforts will be wasted.

求財須向龍行處，欲得龍居有氣神。以臨之位無相剋，復要龍生今日辰。歲上有神年以畏（太歲上神克行年），年克青龍悉主貧（行年上神克青龍）。行年先看青龍旺，所主求財必定成。

To seek wealth, one should go to the direction where the Azure Dragon is active. It is best if the Azure Dragon is in a position of prosperity and strength. The position where the Azure Dragon is present should not be mutually controlling, and the Azure Dragon should be able to generate and support the day stem and day branch. If the god above the year is controlling the year, it is a fearful sign; if the god above the year controls the Azure Dragon, it generally indicates poverty. First, check whether the Azure Dragon in the year position is strong and prosperous. If the Azure Dragon is prosperous and strong, the wealth sought will certainly be obtained.

有物市中見鬻時，支干俱吉大相宜。干吉支傷憂少利，支吉干傷不厭遲。時下無傷猶獲寶，支干俱損不如歸（凡求財，傳中見財易求，無才難取；龍居日本財堪覓）。

If goods are being sold in the market, and both the day stem and day branch are auspicious, it is most suitable. If the day stem is auspicious but the day branch is harmed, there will be concern about thin profits. If the day branch is auspicious but the day stem is harmed, there is no harm in proceeding slowly. If there is no harm or conflict in the divination, one can expect a good price. However, if both the day stem and day branch are damaged, it is better to pack up and go home. (In matters of seeking wealth, if the three transmissions include the wealth hexagram, it is easy to obtain wealth; if not, it is difficult. If the Azure Dragon is in the position of the day stem, the goods can be found.)

占財緊切視三財，日辰命上細推排。三位俱乘旺相來，定知凡事有和諧（假如春占，庚子日返吟，亥生人是也。寅申相加為日財，午加子為辰財，巳加亥為命財，三位旺相，占財如意。凡求財，初剋日而中末為日克，先難後易。若日克初傳，而中末剋日，宜速求，緩則無矣。求財見元武、白虎、天空，空手無益）。

Divination for wealth is most important to examine the three sources of wealth — the wealth in the day stem, the wealth in the day branch, and the wealth in the birth stem. Carefully analyze these three aspects in relation to the day, the hour stem, and the birth year. If all three are in a prosperous and strong condition, then all matters will be smooth and things will go as desired. For example, if in spring, on a Gengzi day, the divination is a return lesson, and the person was born in the year of Hai: the wealth of the day stem is the combination of Yin and Shen, the wealth of the day branch is the combination of Wu and Zi, and the wealth of the birth stem is the combination of Si and Hai. All three are prosperous and strong, so the fortune in wealth will be as desired. When seeking wealth, if the first transmission is in conflict with the day stem and the middle and final transmissions are in conflict with the day stem, then the process will be difficult at first and easy later. If the day stem is in conflict with the first transmission, but the middle and final transmissions conflict with the day stem, then one should hurry to seek wealth, for if delayed, it will be lost. When seeking wealth and seeing the White Tiger, the Black Tortoise, and the Sky Void, it will result in nothing gained.

家人爭看尊卑，外人爭看先後。論訟四般看勝負，尊卑先後各區分。干克支神尊有理，支克干神卑得贏。用神傷下宜先舉，下之凌上後無迍。上下相生和解準，傳終有氣肆眚因。末傳囚墓皆曹罪，死氣終傳必害身。若見太陰乘入卦，與日相生可首陳。課內凶神何者是，魁與罡兮亥與巳。日辰年上若相逢，定知囚繫遭笞捶。

In family disputes, the outcome depends on the hierarchy; in conflicts with outsiders, it depends on who acts first. The resolution of lawsuits is determined by these four factors: hierarchy, sequence of action, mutual generation, and the final transmission. If the day stem overcomes the day branch, the elder has the right; if the day branch overcomes the day stem, the younger has the advantage. If the initiating transmission harms or overcomes the lower god, it is favorable to act first; if the lower god overcomes the upper god, it is better to act later. If the upper and lower gods mutually generate, it indicates a reconciliation. If the final transmission has vitality, the case is likely to end due to pardon (the term '肆眚' comes from the Book of Documents, 'Shun Classic' '眚灾肆赦', meaning pardon for mistakes). If the final transmission is in a prison or tomb position, it indicates a guilty verdict. If the final transmission is accompanied by 'death qi', it definitely causes injury. If 'Tai Yin' is present in the lesson and it generates the day stem, it is appropriate to confess and explain. Which are theInauspicious Spirit in the lesson? They are 'Hekui' (Xu), 'Tiangang' (Chen), and亥 and巳. If these appear in the day stem, day branch, or year pillar, they will definitely lead to imprisonment or corporal punishment.

訟訟未休憂被繫，四氣須徵關鎖神。關立後季鑰前孟，如夏關辰鑰在申。關即為囚鑰為放，傳用臨年加日辰。傳逢入墓還遭獄，初墓傳生不禁身。斗罡臨日須更釋，時值伏吟猶滯人。

In a case involving legal disputes that are not yet resolved, and concern about being detained, one should examine the "Gate" and "Lock" deities of the four seasons. The "Gate" deity is placed on the branch of the season following the current one, while the "Lock" deity is placed on the branch of the season preceding the current one. For example, in summer, the "Gate" is at Chen and the "Lock" is at Shen. "Gate" signifies imprisonment, and "Lock" signifies release. Then observe which of the three transmissions falls on the year stem and branches, and which one is added to the day stem and branch. If the three transmissions enter a tomb, the person will still be imprisoned. However, if the first transmission enters a tomb but the three transmissions are mutually generating, the person will not be imprisoned. If the "Dǒu Gāng" (Chen) is present on the day stem, the case should be reconsidered and the person released. If the divination occurs during a "Fú Yín" (Hidden Chant) pattern, the person will still be detained.

非繫須知罪重輕，初繫之日見分明。勾陳剋日難分雪，日克勾陳訟必聽（或不犯，初訟起，即看今日上神）。勾陳繫日為同類，羑里多回見久停。勾陳作虎同傷日，獲罪當須主戮刑（勾陳陰作折虎與勾同剋日者是也）。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Gou Chen = Gou Chen White Tiger = Bai Hu Day Stem = Ri Gan King Wen = Wen Wang Even if one has not yet been imprisoned, it is still necessary to know the severity of the crime from the very beginning. The situation can be clearly seen from the initial divination. Gou Chen represents the official court and criminal justice. If Gou Chen overcomes the Day Stem, it indicates that the case will be difficult to clear or prove innocence. If the Day Stem overcomes Gou Chen, the lawsuit will be accepted (it is also possible that the person has not actually committed a crime). In the early stages of a case, one should look at the spirits on the Day Stem. If Gou Chen and the day of imprisonment belong to the same category, it is like King Wen being imprisoned in Youli (as recorded in the "Records of the Grand Historian: The Annals of the Zhou Dynasty"), with repeated transfers and prolonged indecision. If Gou Chen transforms into White Tiger and together harms the Day Stem, the punishment will involve execution. This refers to the situation where the hidden spirit of Gou Chen turns into White Tiger, and both Gou Chen and White Tiger overcome the Day Stem.

勾陳若也為天乙，生其繫日放疏真。勾虎二神俱不旺，日辰有氣獻書情。朱雀帶殺傷年命，或克支干罪亦成。事關明敕神同歲，理涉州司月建並。日刑遭罰月刑伏，歲刑囚病莫惺惺。三刑棄市二徒是，一刑止是有鞭刑。

If Gou Chen is replaced by "Heavenly Nobleman," and it generates and supports the day when someone is detained, then the person will truly be released. If both Gou Chen and Bai Hu are weak, but the day stem and day branch are strong, then one can submit a petition to appeal. If Zhu Que harms the person's birth year and life, or if it harms the day stem and day branch, the crime will still be established. If the case involves an imperial decree issued by the court, then look at the position of Tian Jiang and Tai Su together; if it involves only a county or prefecture office, then look at its position relative to the month builder. If someone commits a day punishment, they will be fined; if they commit a month punishment, they will be imprisoned; if they commit an annual punishment, they will be in prison with illness and unable to think clearly. If all three punishments are involved, it is the death penalty of being executed in public; if two punishments are involved, it is a term of imprisonment; if only one punishment is involved, they will only be whipped once.

龍並歲月建為用，恩赦乘宣放汝生（一雲天后與今日干相生，有恩赦。又云，歲月同用，即有赦）。官鬼之墓絕上為散日，朱雀對沖為斷日，雀下位為解散日，朱雀加下辰為了日，鑰日加處為出獄日。

The Azure Dragon, along with the Sovereign of the Year and the Month Builder, initiating the transmission, indicates a pardon and a chance for survival (another interpretation says if the Heavenly Empress is in mutual generation with the day stem, there will be a pardon; yet another says if the Sovereign of the Year and the Month Builder both initiate the transmission, there will be a pardon). As for the date: the day when the official ghost falls on the墓 or 绝 is the day the case is resolved; the day opposite to the Vermilion Bird is the day of judgment; the day when the branch under the Vermilion Bird is the day of release; the day when the Vermilion Bird is added to the branch below is the day of conclusion; the day when the 钥 spirit is added is the day of release from prison.

馬龍入傳必更案，生日吉，剋日凶，日生不定，罡加孟季可，仲不可。占追證公事吉否：罡加孟拱案，仲無罪，季無事。占相知犯罪吉否：罡加孟不妨，仲有罪，季罪輕。占雪訟冤枉：罡加孟休訴，仲好訴，季吉利。占被申奏吉否：罡加孟無事，仲憂煎，季無事。占漏稅事：罡加孟無事，仲有罪，季吉放。占詞訟散後如何：凡末見墓，事止不復發。凡傳中克干，支貴加仲，後必再發。

The Heavenly Horse and the Azure Dragon entering the Three Transmissions indicate that the case will definitely be overturned and retried: if they are born to the Day Stem, it is auspicious; if they overcome the Day Stem, it is inauspicious; if the Day Stem is able to generate them, the outcome is uncertain. The Tiangang (Chen) added to the positions of the first, fourth, and fifth months can overturn the case, but if added to the second and third months, it cannot. For cases involving being summoned as a witness, if Tiangang is added to the first month, the case will be resolved without further action; if added to the second month, the person is innocent; if added to the third month, there will be no incident. For cases involving acquaintances committing crimes, if Tiangang is added to the first month, there will be no problem; if added to the second month, the person is guilty; if added to the third month, the crime is minor. For cases of clearing an injustice, if Tiangang is added to the first month, there is no need to complain; if added to the second month, it is the right time to complain; if added to the third month, it is favorable. For cases involving being accused by others, if Tiangang is added to the first month, there will be no incident; if added to the second month, there will be worry and distress; if added to the third month, there will be no incident. For cases of tax evasion, if Tiangang is added to the first month, there will be no incident; if added to the second month, there will be guilt; if added to the third month, it is favorable and the person will be released. For cases where litigation has ended, whether it will restart again: if the Final Transmission is in the position of a tomb, the matter will end and not recur; if among the Three Transmissions there is an overcoming of the Day Stem, and the Nobleman on the Day Branch is added to the second or third months, the case will definitely restart later.

天課占天人課人，地課卜宅地墳塋。罡天魁地人求貴，此訣教君最有靈。孟仲季中分順逆，地般落處見真情。仲於本位天盤取，孟季須知隔五尊。此是三才期應訣，鬼神無處可潛形。

Heavenly lessons are used to divinate weather, human affairs are divined through human lessons, and land lessons are used to determine the suitability of a dwelling or tomb. To divinate the heavens, take the Tiangang (Chen); to divinate the land, take the Hekui (Xu); to divinate people, take the Nobleman. This mnemonic is most effective. When the result falls on the first, second, or third branches, each has its own direction of progression, either forward or backward, and the truth is revealed only by looking at the Earth Plate. If it falls on the four central branches, take the corresponding position on the Heaven Plate. If it falls on the four beginning or final branches, then take the position five branches away. This is the secret of the three elements' timing, and even ghosts and spirits have nowhere to hide.

凡占天，求天罡落處；占地，求河魁落處；占人，求貴人落處。若加孟神，順責五辰取應；加仲，以本地位取應；加季，逆責五辰取應。今舉三課以例其餘：假如五月戊午日未將巳時占天，即以月將加時，求天罡落處，辰加寅是罡落孟處，取前五辰為應，前一辰是未，加巳，見天空，主西南風起，至東南方止。何也？蓋未為風伯，巳為風門。未位西南，巳痊東西，神見天空，故主風耳。

When divining about weather, one should look for where the Tiangang falls; when divining about land matters, one should look for where the Hekui falls; when divining about human affairs, one should look for where the Nobleman falls. If the position falls on the four young (孟) gods of寅,申, 巳, and 亥, then count forward five celestial stems to determine the time of effect. If it falls on the four middle (仲) positions, then use the position of the Earth Plate to determine the time of effect. If it falls on the four old (季) positions, then count backward five celestial stems to determine the time of effect. Now I will give three examples, and the rest can be inferred similarly. For instance, on the fifth lunar month, Wuwu day, with Wei as the Month General and Si as the hour, to divinate about weather, one should use the Month General added to the hour to set up the disk, and find where the Tiangang falls: Chen is added to Yin, so the Tiangang falls on the young position. Then count forward five celestial stems to determine the time of effect. Counting forward, the first celestial stem is Wei, which is added to Si. The upper stem is 'Tian Kong', indicating a wind from the Southwest to the Southeast. Why? Because Wei is the god of wind, and Si is the gate of wind. The position of Wei is in the Southwest, and the position of Si is in the Southeast, and there is also 'Tian Kong' above, so it indicates wind.

又如九月庚申日卯時亥將占地，即以月將加時，求河魁落處。戌加午，是魁落仲處。取本位午為應，午加寅，見天后，主寅地有胎衣沾血之物。蓋午為心火，主血。寅為胞胎，天后應婦人也。又如十一月甲子日丑將辰時占人，即以月將加時，求貴人落處。丑加辰，是貴落季，取後五辰為應。後五辰是亥，亥加寅，見太陰，主陰人從西北主來求醫。蓋太陰地盤上是申，白虎銜牒，主患腰痛疾也。

For example, on the day of Gengshen in September at the卯 hour with the亥 general, one again uses the method of placing the month general on the hour to start the disk and find the position of Hekui: Wu is placed on Wu, so Hekui falls in the middle position, and the corresponding position is taken as Wu. Wu is placed on Yin, with the superior general 'Heavenly Empress' above it, indicating there is blood-stained placenta underground in the Yin direction. Because Wu represents heart fire, which is associated with blood; Yin represents the womb; and the Heavenly Empress is associated with women. Another example is on the day of Jiazi in November at the辰 hour with theChou general, again using the method of placing the month general on the hour to start the disk and find the position of the nobleman: Chou is placed on Chen, so the nobleman falls in the third position, and the corresponding position is taken as the fifth position after that. The fifth position is Hai, which is placed on Yin, with the superior general 'Tai Yin' above it, indicating a woman is coming from the northwest to see a doctor. Because Tai Yin is at the position of Shen on the earth plate, and there is also 'White Tiger' carrying a document accompanying her, it is concluded that she suffers from a waist pain.

五行有旺相死休囚，五應應於四時者，本於支。如寅卯月木旺火相土死金囚水休之例。凡歲月發用，應期遠，則以此例決之。應於兩日者，本於干。如丙丁日火旺土相金死水囚木休之例。凡日發用、應期則以此例斷之。大抵以四時決五行之衰旺，此歲中之定理；以兩干決五行之衰旺，此逐日之圓機。壬課尚變，宜用圓機，未可拘之定理也。

The Five Phases each have five kinds of energies: prosperity, decline, death, rest, and captivity. If they are applied to the four seasons, the Earthly Branches are used as the basis: for example, in the months of寅 and卯, wood is prosperous, fire is declining, earth is dead, metal is in captivity, and water is resting. For cases where the year stem, month builder, and initiating transmission determine a distant prediction, this principle is applied. If they are applied to two day stems, the Heavenly Stems are used as the basis: for example, on days of丙 and丁, fire is prosperous, earth is declining, metal is dead, water is in captivity, and wood is resting. For cases where the day stem determines the prediction, this principle is applied. Generally, using the four seasons to determine the prosperity and decline of the Five Phases is a fixed principle within a year; using two Heavenly Stems to determine the prosperity and decline of the Five Phases is a flexible method for each day. The Six壬 system values adaptability, so it should use the flexible method and not rigidly adhere to fixed principles.

須看喪門、白虎煞、弔客煞，並喪車煞斷之。占病如何辨死生？先推白虎與誰並。假令今日干居水，土神為虎病難生。次看六煞來入墓，細尋枝季看分明。火日用神傳見戌（一，身入墓），惡見天魁覆丙丁（二，雲鬼入墓）。

When divining about illness, one should consider the "Mourning-and-Condolence spirit," "White Tiger Evil," "Guest Evil," and "Funeral Wagon Evil" together. To distinguish between life and death in divination about illness, first determine which deity is accompanying the "White Tiger." For example, if the day stem is water and the earth deity is riding the White Tiger (earth overcoming water as a ghost), the illness is likely to be severe. Next, examine the six types of "burial" evils, carefully searching through the four seasons' branches. If on a fire day the three transmissions include戌, this is the first type, called "body entering the grave." The most dangerous is when Hekui (戌) covers丙 or丁, which is the second type, called "ghost entering the grave."

戊己木神成未上（三，鬼入墓。戊己日未為鬼，未上入墓），壬癸水神辰上停（四，日入墓，水庫居辰），申酉二支逢丑位（五岐入墓），行年三合夢魂驚（木六，行年入墓。假如男行年立寅，功曹加戌，是寅午屬火，火墓立戌位）。

On days of Wu and Ji, the wood deity falls on Wei, which is the third type, called "ghost entering the tomb" (Wu and Ji days take Wei as the ghost, and Wei is also the tomb of wood, so the ghost enters the tomb). On days of Ren and Gui, the water deity stops on Chen, which is the fourth type, called "day entering the tomb" (the water reservoir is located at Chen). On the branches Shen and You encountering Chou, it is the fifth type of entering the tomb. When the year pillar combines with the triple harmony to form a tomb situation, the soul will also be startled, which is the sixth type, called "year pillar entering the tomb" (for example, a man's year pillar is at Yin, "Gongcao" Yin is placed on Xu, Yin and Wu both belong to the fire group, and the fire tomb is exactly at Xu).

帶殺虎並來入卦，值此之時不成迍。白虎所乘兼旺相，逢克行年必命傾。凶期鬼日將為準，甲乙占憂辛及庚（虎與死神並克行年上神，並凶，凶以鬼日定之）。支干作鬼憂今日，別立他辰數計程。丑是墓田寅卯槨，浴盆加季四時終（浴盆煞春辰夏未秋戌冬丑）。

If aInauspicious Sha (kill) is accompanied by the White Tiger, and they both enter the calculation, it does not immediately lead to disaster. However, if the White Tiger is riding on a prosperous and strong deity, and it further harms the year stem, then the person's life is in danger. The dangerous days are determined by the ghost day. For example, on days of Jia and Yi wood, the danger occurs on days of Xin and Geng metal (the White Tiger and Death Deity both harm the deity on the year stem, both indicating danger, and the dangerous days are determined by the ghost day). If the day stem and day branch themselves become ghosts, the concern is for the day being divined. If not, then another branch is used to calculate the days. Chou is the tomb, Yin and Mao are the coffin, and if the Bath Tub Evil is added to the four seasons, then the period ends (the Bath Tub Evil in spring is in Chen, in summer in Wei, in autumn in Xu, and in winter in Chou).

魁罡又生鍬鋤煞，軫宿喪車不要逢（軫宿，太乙巳也。喪車，正未二辰三丑四戌逆四季。又云，春酉夏子秋卯冬午，四種加人年命凶）。毛頭本命加年上，與虎作臨是大凶。虎與陰神傷病日（虎之陰神與白虎同克起病日，或克今日支干者，必死矣）。

The "Hekui" (Xu) and "Tiangang" (Chen) generate the "Qiuchu Sha," which indicates an omen of digging up earth for burial; both "Chariot Mansion" and "Sangche Sha" should be avoided. "Chariot Mansion" is also known as "Taiyi" (Si); "Sangche Sha" occurs in the sixth month in Wei, the second month in Chen, the third month in Chou, and the fourth month in Xu, following the reverse order of the four seasons. Another version states that it occurs in You in spring, Zi in summer, Mao in autumn, and Wu in winter. If any of these four appear together with one's natal stem, it is extremely凶. The "Maotou Sha" combined with one's natal stem on the current year's stem also brings great凶 when it is adjacent to the "White Tiger." The "White Tiger" and its阴神 together cause harm on the day a illness begins, which is凶. If the "White Tiger" and its阴神 both harm the day's stem and branch, the patient will surely die.

死鬼來追更不容（又云，天上死神臨墓，並行年及日辰上，大凶。死神，子日在卯，順行十二辰。玄武臨浴盆，大凶。為浴盆見於白虎陰神，自克白虎所居神，病者必不死）。

The death deity comes to pursue the soul, and there is no time to delay (another interpretation: the 'death deity' on the heaven plate is present over the grave, and also affects the year pillar and day stem and day branch, which is a major凶). The method of calculating the death deity is that it starts on the day of Zi at the hour of Mao, then proceeds in order through the twelve earthly branches. 'Xuanwu' is present on 'Yu Peng Sha', which is also a major凶. However, if Yu Peng Sha appears on the 'White Tiger's' yin spirit, and it reversely controls the spirit that the White Tiger occupies, the patient will not die.