The Eight Trigrams belong to the twelve generals' categories of things.

武居死氣日辰刑，雀來克武盜哀鳴。玄武若與德神並，不須更問賊人名。有德不敗。失脫逃亡欲問津，但欲玄武即陰神。天乙在前盜伏匿，天乙在後去逡巡。路神乘虎物乘陰，敗墓贓明官旺沉。路克太陰贓自見，陰來克虎物難尋。更看路神干合處，見將贓出定何辰。太陰，財也。不墓絕，不在官旺之地，失財物見。欲贓出，以路干合處期之。

The Black Tortoise is located in the Death Qi position and is also punished by the Day Branch. If the Vermilion Bird comes to overcome the Black Tortoise, thieves will cry out and be captured. If the Black Tortoise is accompanied by the Heavenly Virtue and Monthly Virtue deities, there is no need to inquire about the thief's name—having virtue means the crime will not be exposed. To find clues about lost or missing items, look at the Black Tortoise and its associated deity, the Heavenly Nobleman. If the Heavenly Nobleman is before the Black Tortoise, the thief is still hiding; if the Heavenly Nobleman is after the Black Tortoise, the thief has already fled. The Road God rides the White Tiger, and the lost item is associated with the Tai Yin. If it falls in a defeated or tomb position, the stolen item will be obvious; if it falls in an official旺 position, the stolen item will be buried and hard to find. If the Road God overcomes the Tai Yin, the stolen item will naturally be revealed; if the Tai Yin overcomes the White Tiger, the lost item will be difficult to find. Also, look at the position where the Road God and the Day Stem are in harmony to determine where the stolen item will appear. Tai Yin represents wealth: as long as it does not enter the tomb or dead position and is not in an official旺 position, the lost property can be found. To determine when the stolen item will appear, use the position where the Road God and the Day Stem are in harmony to set a time.

陽罡為墓與日居，中他賊害事非虛。天罡為龍惡人爽，盜不出龍文刺軀。罡為墓鬼，與日干並，故主賊謀害。日干之神是主人，奴婢卻於辰上尋。初傳主人逃是末，歲月破空逃損身。主克逃者易獲，空亡、歲月破，逃者凶。逃在臨官帝旺鄉，回來害主必為殃。勾陳乘處是逃者，勾陳在午取南方。看勾陳臨何方。如臨午，逃者在南方，餘仿此。

On a yang day, the "Tiangang" (Chen) acts as the tomb god and shares the same position as the day stem, indicating that the person is harmed by someone else, and this is not false. If the Tiangang is considered as the "Azure Dragon," the wicked person will gain power, and the fleeing thief will not be able to escape, often having dragon tattoos on their body. When the Tiangang acts as the tomb god and also as a ghost, sharing the same position as the day stem, it indicates that the thief is plotting harm. The gods on the day stem represent the owner, while the servants should be found in the branch hour. The first transmission represents the owner, and the fleeing person is determined by the final transmission. If there is a meeting with the annual break, monthly break, or kongwang, the fleeing person will suffer harm. If the owner's god overcomes the fleeing person, the fleeing person is easily caught. If there is a meeting with kongwang, annual break, or monthly break, the fleeing person faces danger. The fleeing person hiding in the officialdom and prosperity positions will return to harm the owner, causing certain calamity. The place where "Gou Chen" is located is where the fleeing person is. If Gou Chen is in Wu, then the fleeing person is in the south. Look at where Gou Chen is located: if it is in Wu, the fleeing person is in the south, and so on.

子逃父貴子勾神，父若克子子易尋。子來克父多不返，空亡無氣去因循。勾弟空兄逃外因，弟逃克空兄克陳。遞克都是不歸人，欲知逃處貴太陰。且如陰乘卯，在東方之類。課中惟有病難推，月厭作虎加在支。死氣入傳凶太甚，定知三日死無疑。常占主哭聲，占病必死。虎加生氣病傳尸，干絕用神竟定衰。未丑加卯目無輝，若占婦人病必危。目無輝者，言目不明也。

The son has run away, the father looks at "Nobleman," and the son looks at "Gou Chen": if the father's god overcomes the son's god, the son is easily found; if the son's god overcomes the father's god, the son is unlikely to return; if both fall into "Kongwang" and lack vitality, the son will remain away indefinitely. If the escaped person is a brother, the elder brother looks at "Tian Kong," and the younger brother looks at "Gou Chen": if the younger brother has run away, check whether "Gou Chen" overcomes "Tian Kong"; if the elder brother has run away, check whether "Tian Kong" overcomes "Gou Chen"; if they mutually overcome each other, the person is unwilling to return; to find out where the person is hiding, look at "Nobleman" and "Tai Yin." For example, if "Tai Yin" is on the卯 (Mao) position, the person is in the east; the rest can be inferred similarly. Among all the divination cases, illness is the hardest to predict: if "Month Aversion" is combined with "White Tiger" on the branch, and "Death Qi" appears in the transmission, the situation is extremely dangerous, and it can be concluded that death will definitely occur within three days. Normally, if crying is indicated, it suggests the person is alive, but in the case of illness, it means certain death. If "White Tiger" is combined with "Life Qi," it indicates a disease of inherited tuberculosis; if the day stem is in decline and the useful god is also weak, the illness will be severe; if the "Wei" and "Chou" positions are on the "Mao" position, the person will have dim eyes, and if this is about a woman's illness, it is very dangerous. The phrase "eyes without luster" means that the eyes are not clear.

玄胎心腹滿膨脹，嬰兒占之必夭亡。貴坐魁罡須氣逆，昏迷元武共消詳。占病懸胎課，必心腹滿悶，小兒再受胎之象。乳食有傷吐瀉而死。貴作魁罡，北方勾魂之卒已到。即北陰遣卒拿魂。龍乘死氣夏秋棺，虎作喪門救療難。若見魁罡本命上，加干為用必歸泉。青龍夏難飛，季占得為棺槨。喪門加白虎上，凶。

The "Xu Tai" divination indicates a condition of fullness and swelling in the chest and abdomen, and if an infant receives this divination, it is certain to die. The "Nobleman" sitting on "Hekui" and "Tiangang" (戌 and 辰) indicates a reversal of vital energy. If there is also an image of unconsciousness and the "Black Tortoise," these should be considered together. If a person is divined with the "Xu Tai" lesson and has a disease, they will certainly experience fullness and oppression in the chest and abdomen. In the case of a child, it signifies a re-embodiment, with damage to nursing and food, leading to vomiting and diarrhea and eventual death. When the "Nobleman" is associated with "Hekui" and "Tiangang," it indicates that the northern spirits of the dead have arrived, meaning that the northern ghost officers have come to take the soul. The "Azure Dragon" riding on "Death Qi" in summer and autumn indicates a coffin. The "White Tiger" combined with "The Mourning-and-Condolence spirit" makes treatment difficult. If "Hekui" and "Tiangang" appear on the person's own destiny, and combined with the day stem to initiate the transmission, it is certain that the person will go to the underworld. The "Azure Dragon" is difficult to rise in summer, and if this divination is received in the fourth, fifth, sixth, or seventh months, it indicates a coffin. The "Mourning-and-Condolence spirit" added to the "White Tiger" is ominous.

甲乙之日病來占，天罡加卯作初傳。若逢白虎傳中現，必是腰疼不可言。支刑落空小口亡，六害臨宅是憂惶。日德落空尊長亡，若無尊長自身防。占小兒，忌支刑，更空亡六害加宅，主啾唧。日德空亡，凶。甲日辰加寅用時，定知宅內不和夷。天罡加卯妻應病，寅卯辰年吐不醫。

On days of Jia or Yi, when divining about illness, the Tiangang (Chen) is placed on Mao as the first transmission. If the White Tiger appears in the third transmission, it indicates severe lower back pain that prevents speech. If there is a conflict among the branches and the transmission falls on Kongwang, there will be the death of a young child in the family. If the Six Harmful Influences are present at the dwelling position, it causes worry and anxiety. If the Heavenly Virtue of the day stem falls on Kongwang, the elder in the family will die; if there is no elder in the family, one should beware of personal danger. For children, the most unfavorable situation is branch conflict, combined with Kongwang and Six Harmful Influences at the dwelling position, which leads to continuous illness and crying. If the Heavenly Virtue of the day stem falls on Kongwang, it is ominous. On Jia days, when the transmission starts with Chen on Yin, it indicates discord within the household. If Tiangang is on Mao, the wife is likely to be ill. In years of Yin, Mao, and Chen, vomiting is difficult to cure.

血支血忌白虎並，家間膿血病纏嬰。鬼罡加支伏尸在，虎臨日本命歸陰。白虎加支血忌災，虎加本命日難產。闕下二句無考。天后臨日作日鬼，婦人脾血病連綿。若是神后加罡上，婦毆其姑不可言。天后加日為鬼，血崩之症。子加辰，主婦犯悖逆。蛇入雞巢虎入乘，女人積氣已成形。巳加亥作死氣上，自縊傷身在宅驚。巳加酉作虎，女人血痾。巳加亥作死氣上宅，宅自縊鬼為祟。

The terms "Blood Branch" and "Blood Taboo" together with "White Tiger" appearing together indicate that there is a persistent illness involving pus and blood in the family. If "Official Ghost" and "Tiangang" are added to the branch, there are hidden corpses in the house. If "White Tiger" appears on the day stem or the person's destiny, the person is likely to pass away. When "White Tiger" is on the branch and coincides with "Blood Taboo," it indicates a disaster involving blood. If "White Tiger" is on the person's destiny, there will be a difficult childbirth on that day. The following two sentences are missing and cannot be verified. If "Heavenly Empress" appears on the day and faces the day stem to form "Official Ghost," the woman will suffer from a continuous illness of spleen blood. If "Shenhou" (Zi) is added to "Tiangang" (Chen), the woman will fight with her mother-in-law, leading to unbearable situations. When "Heavenly Empress" is added to the day to form "Official Ghost," it indicates a condition of blood discharge. When "Zi" is added to "Chen," it suggests the woman behaves rebelliously. When "Teng Snake" enters the chicken nest (the酉 position), and "White Tiger" is on top of it, the woman's accumulated stagnation has formed. When "Si" is on "Hai" and is in the position of "Death Qi," it indicates that someone in the house has committed suicide, causing the whole family to be startled. When "Si" is on "You" and forms "White Tiger," it indicates a blood illness in the woman. When "Si" is on "Hai" and is in the position of "Death Qi" over the house, it indicates that a ghost of suicide is causing trouble in the house.

子加天罡作白虎，辛日占病定難醫。午作螣蛇臨酉上，一體消詳不用疑。六辛日午為貴人，雖不入傳亦凶，亦主長上人不吉。辛酉占病未加寅，傳中蛇虎又同臨。未中鬼宿遭寅克，婦人邪氣喪其心。未中有鬼宿，小吉為婦人，加寅鬼門上受克，主病在心。猴入雞巢虎又乘，夏四五月麥收成。餘月來占別有情，定知占病甚分明。

The trigram Zi is placed on Tiangang (Chen) and forms the White Tiger, and if the divination is done on a Xin day for illness, it is certain that the illness is difficult to cure. The trigram Wu forms Teng Snake and is placed on You, and the same reasoning applies, there is no need for doubt. On days of Xin, Wu is considered the Nobleman, although if it does not appear in the Three Transmissions, it is still ominous and indicates misfortune for elders. On Xin You day, if the trigram Wei is placed on Yin, and the Three Transmissions include both Teng Snake and White Tiger, then the Ghost Mansion within Wei is attacked by Yin. A woman is infected with evil spirits and loses her mind. The Ghost Mansion in Wei is attacked by Yin, and Xiaoji (Wei) represents a woman. When Xiaoji is placed on Yin, which is the Ghost Gate, and is attacked, the illness is in the heart. The monkey (Shen) enters the chicken's nest (You), and White Tiger is on top of it. In the summer months of April and May, which are the time for wheat harvest; if the divination is done in other months, there are different circumstances. When divining illness, the conclusion is very clear.

傳中太乙克干神，子將白虎氣沉沉。若占事定干兒女，此法占之若有神。太乙入傳為日支鬼，占事則干兒女為擾。青龍亥子若相逢，白虎偏嫌巳午宮。天君未上休占病，若因青龍若歸蹤。婦人不利，占病即死。白虎從來號惡神，占病傳中忌見君。克干更臨年命上，墓神死氣定傷人。

In the Three Transmissions, if Taiyi (Si) overcomes the Day Stem's spirit, and the Moon General is taken as Zi with the White Tiger appearing, the atmosphere is gloomy. If this method is used for divination, it will be very accurate. When Taiyi enters the transmission and becomes the official ghost of the Day Branch, the matter being divined is troubled by children's affairs. If the Azure Dragon meets Hai or Zi (water regions), the White Tiger is particularly disliked to be in Si or Wu (fire regions). If the Heavenly Sovereign is in the position of Wei, then it is not advisable to divinate about illness, as it is likely to be related to the Azure Dragon. This is unfavorable for women, and if illness is divined, it indicates death. The White Tiger is always known as an evil spirit, and in divination about illness, it is most undesirable to see it in the Three Transmissions. If it overcomes the Day Stem, and is present in the year's position or the native's birth position, and is combined with the tomb spirit and death qi, it will surely harm people.

喪吊三丘五墓臨，浴盆玄至作傳神。貴人克命人便到，魂歸岱嶺只逡巡。丙辰日占，亥申巳愛剋日，亥用庚，又乘生氣受日鬼是也。勾陳血氣為頭疼，空用腹餒及師憎。武用脾腎手足病，河伯鬼神願未清。勾陳為病，血氣壅腫，傷寒之疾。空鬼，師為祟主。武主脾腎瀉痢之疾。鬼祟即河伯等心願，速宜酬禳。

The spirits 'Sorrowful Guest' and 'Funeral Guest' along with 'Three Hills' and 'Five Tombs' are present at the position, and the 'Bathing Basin' position is occupied by 'Black Tortoise' as the three transmissions. If 'Nobleman' overcomes the personal destiny, then the soul collector arrives, and the soul returns to Mount Tai (Dailin) within a day or two. For example, on a Bingchen day, the three transmissions are亥, 申, and 巳, all of which overcome the day. Starting with亥, which belongs to Geng metal, and it carries the life qi, this is exactly the form of receiving the day's ghost. 'Gou Chen' indicates blood stagnation and headache; 'Tian Kong' as the initiating transmission indicates hunger in the abdomen and disturbances by monks, Taoists, shamans, and witches; 'Black Tortoise' as the initiating transmission indicates diseases of the spleen and kidney and ailments of the hands and feet, which are the unfulfilled wishes of river gods and similar spirits. 'Gou Chen' as a disease indicates blood stagnation, swelling, and conditions like cold damage; 'Tian Kong' spirits are disturbances caused by shamans and witches; 'Black Tortoise' indicates diseases of diarrhea and dysentery of the spleen and kidney. The so-called spirits are the unfulfilled wishes of river gods and similar deities, and one should quickly offer sacrifices and perform rituals to appease them.

辛金絕氣在寅方，女人占病命堪傷，虎化兒子於北地，爪牙無用不須防。虎庚申金鄉到於亥子二位水鄉，是虎化子，不凶。以其相生之謂也，故不凶。太陰辛酉，忌臨寅位，此金絕之地也。犬入豬欄久必殃，羊投虎穴復為常。醫師絡繹不離房，須知覆體命難量。戌日加亥，久病可待。未日寅加作太常，定主來占病。此首金氏旁改云“犬入豬欄長上當，羊投虎穴不尋常，醫師絡繹不離房，有救干神解此殃。”

The absolute decline of Xin metal occurs in the寅 position. If a woman consults about illness, her life and health are in serious danger. However, if the White Tiger transforms into a son and falls into the northern water position, its claws and teeth become ineffective, and there is no need to be cautious. The White Tiger belongs to the Gengshen metal position, and when it reaches the亥 and 子 water positions, it transforms into a son, thus not being harmful—because metal generates water through mutual generation, so it is not dangerous. The Tai Yin belongs to the Xin You metal, and it is unfavorable when it is in the寅 position, which is the absolute decline of metal. A dog entering a pigpen (亥) will eventually bring calamity; a sheep entering a tiger's den (寅) becomes a common occurrence; doctors keep coming and staying in the病房, knowing that the patient is lying in bed, and life is uncertain. On a戌 day, with戌 added to亥, a long illness can still be waited for; on a未 day, with寅 added to未 and forming Tai Chang, it must be someone coming to consult about illness. This poem was revised by Jin氏 on the side: "A dog entering a pigpen brings misfortune, a sheep entering a tiger's den is unusual, doctors keep coming and staying in the room, there is a saving deity who resolves this calamity."

盜神之法兩邊求，六甲旬前一位搜。不然春卯夏午頭，秋雞冬鼠問根由。六甲旬前一辰，如甲子旬在丑上之類。元武乘盜神，並皆主盜。又武之陰為盜神。大清乾隆三十九年歲次甲午戊辰月朔日 春園施錦堂謹抄

To find the "thief god," one must look from both sides: first, take the character before the first Jia in the current ten-day period and search for it, and second, determine it according to the season—spring is in Mao, summer in Wu, autumn in You (rooster), and winter in Zi (rat). From this, the origin can be determined. It is said that the six Jia periods are followed by one zhi, for example, in the Jiazi period, it is on Chou, and so on. The Yuanwu (Black Tortoise) rides on the thief god, which indicates theft; the Yin spirit of Yuanwu is also the thief god. In the 39th year of Qianlong of the Great Qing Dynasty, the year was Jiawu, the first day of the Wu Chen month, Spring Garden Shi Jintang respectfully copied this.

宜討神淵，窮究方員。討，論也。神淵者，鬼神之機妙也。測陰陽之隱奧，剖天地之幽玄。亡蹤獲兔，妙在日辰之通變；無中取有，先論支干之當權。干為身，支為宅。日者尊長官人，東南賢德，京府州軍，弓箭羅網，克辰上神，順也。

One should investigate the subtle nature of ghosts and spirits and explore the principles of square and circle. "Discuss" means to examine; "spirit depth" refers to the subtle and intricate changes of ghosts and spirits. One must measure the hidden aspects of yin and yang and analyze the profound mysteries of heaven and earth. Pursuing the lost and capturing wild animals relies on the changing relationship between the day stem and the heavenly stem. To create something from nothing, one must first determine whether the branch or the stem holds dominance. The day stem represents the human body, while the heavenly stem represents the residence. On the side of the day stem, it signifies superiors, officials, virtuous men in the southeast direction, government offices such as the capital, states, and military, as well as bows, arrows, and nets. When the day stem overcomes the heavenly stem, it is called "smooth."

辰者卑幼，小人奸邪，百姓，西北鎮店，馬獸魚鱉，剋日上神，逆也。宜細辨之。破合刑沖，克處先推發用；局分向背，當臨孟季精研。晝夜貴人逆順，六壬之主也。當觀其式內貴人，加孟責季上神；加季仲上神；加仲孟神。若年主事神則於日格上定。又法準應，來無季孟神主事，便用貴人。用順，前三傳主事；用逆，後三傳主事也。

The Earthly Branches represent the younger generation, small people who are deceitful, common people, western northern markets and shops, as well as horses, beasts, fish and turtles. When the god on the Earthly Branches controls the god on the day, it is called "reverse." This should be carefully distinguished. When encountering breaking, harmonizing, punishment, or opposition, first examine the place of mutual control to determine the initiating transmission. The division and direction of the Triple Harmony Formation should be carefully studied on the positions of the first, third, fifth, and seventh months. The movement of the nobleman, whether in the daytime or nighttime, is the main principle of the Six Rhymes. When looking at the nobleman on the style disk, if the nobleman is on the first, third, fifth, or seventh months, then the god on the fourth, sixth, eighth, or tenth months should be taken; if the nobleman is on the fourth, sixth, eighth, or tenth months, then the god on the first, third, fifth, or seventh months should be taken; if the nobleman is on the first, third, fifth, or seventh months, then the god on the fourth, sixth, eighth, or tenth months should be taken. If the year pillar is the main deity, then determine it based on the day's structure. There is another method: when discussing the fulfillment of events, if there is no deity on the fourth, sixth, eighth, or tenth months acting as the main deity, then directly use the nobleman. If the nobleman moves in the forward direction, take the first three transmissions as the main deity; if the nobleman moves in the reverse direction, take the last three transmissions as the main deity.

是以相生而不擾，戰敵以成凶。用死終生，若涸鮃之得水；用生終死，如被火以投風。初死末生名出墓，獄不成凶；死者墓之地，生者旺之鄉也。不義不仁，蓋為傳中反背。有來有去，皆因子母和同。子加母，失禮，逆也。母加子，有理，順也。出《神樞經》。假如初見子，末見申，金生水，子加母逆；初寅末午，木生火，母見子，順也。

Therefore, when the upper and lower elements mutually generate, there is no disturbance; when they fight against each other, it becomes dangerous. If the initiating transmission is death qi and the final transmission is life qi, it is like a dried-up fish getting water; if the initiating transmission is life qi and the final transmission is death qi, it is like holding a torch against the wind. If the first transmission is death and the final transmission is life, it is called "emerging from the tomb," and imprisonment does not lead to disaster. "Death" refers to entering the tomb, while "life" refers to a prosperous place. When the three transmissions show signs of unrighteousness and lack of benevolence, it is because of the contradiction between them. The coming and going are due to the harmony between the child and the mother. When the child is placed above the mother, it is a violation of propriety, called "reverse"; when the mother is placed above the child, it is reasonable, called "correct." This statement comes from the "Shen Shu Jing." For example, if the first transmission is Zi and the final transmission is Shen, Shen metal generates Zi water, meaning the child is placed above the mother, which is reverse; if the first transmission is Yin and the final transmission is Wu, Yin wood generates Wu fire, meaning the mother is placed above the child, which is correct.

惡將相刑，逢鬼賊而可畏；生神同德，遇吉將而有權。終末克始，夜行逢道；始克終末，逸馬失韁。初凶後吉，穿針於皓月之中；始吉終凶，秉燭於狂風之內。式中全吉，未必無凶。三傳皆吉，若逢旺鬼賊日，吉變為凶。假令壬癸日未丑戌，將得龍后乙，全局。緣三土克水，日鬼太旺。此因財上起禍。子是女人，必訟於官，乃吉中有凶也。

Malevolent heavenly generals mutually injure and overcome each other, and if they meet official ghosts and thieves, it is very alarming; the gods that bring life and the day stem's virtue are in harmony, and if they meet auspicious generals, they gain authority. The final transmission overcomes the first, like a traveler at night encountering a broad road; the first transmission overcomes the final, like a galloping horse losing its reins. If the situation starts with misfortune and ends with good fortune, it is like threading a needle under the bright moon; if it starts with good fortune and ends with misfortune, it is like holding a candle in a storm. Even if the divination board is full of auspicious signs, there may still be misfortune. If all three transmissions are auspicious, but a strong official ghost comes to harm the day stem, good fortune turns into misfortune. For example, on a壬癸 day, if the three transmissions are 未, 丑, 戌, and the heavenly generals are 「青龙」, 「天后」, and 「天乙」, it forms a complete pattern; however, because three layers of earth overcome water, the day's ghost is too strong, which brings misfortune from wealth; since 子 represents a woman, she will certainly get into legal trouble, which is good fortune hiding misfortune.

若犯純凶；凶中有吉；傳中有鬼，須察休囚。見相鬼爭財，旺鬼官事，休鬼疾病，死鬼喪孝，囚鬼官刑。所立之方，何人得地。詳所立之方，如鬼臨申酉，西方人生害，餘準此詳雲。救神失備，未必無凶。假如庚寅日正月寅時課，太乙臨庚為用，是日鬼。中傳功曹，末見登明。此末傳克初為救神。太乙臨始為近，登明加寅為遠。登明見太乙克庚，欲救地逆遠，勢力不逮，此為失備也。

If the divination is entirely凶, there is still some good within the凶; one must examine theprosperous and strong, weak and confined of the official ghost in the three transmissions. A ghost in the prosperous phase indicates disputes over money, one in the strong phase indicates official affairs, one in the weak phase indicates illness, one in the death qi phase indicates mourning and mourning clothes, and one in the confined phase indicates official punishment. One must also look at the direction where the ghost is located, and determine who is in a favorable position. Carefully examine the direction where the ghost is located: if the official ghost is in the direction of申 or酉, it indicates harm to people from the western direction; the rest can be inferred similarly. If the saving god is not properly guarded, there may still be danger. For example, in a divination on the day ofGengyin in the first lunar month at the hour of寅, the「太乙」(巳) is at the beginning of the transmission, which is the official ghost of the day stem; the middle transmission is「功曹」(寅), and the final transmission is「登明」(亥). The final transmission is the saving god, as it conquers the initial transmission. However,「太乙」is close to the starting position, while「登明」on寅 is far away; since「登明」wants to save but is both reversed and distant, its power is insufficient, which is called「失备」.

若犯空亡，密雲不雨。吉凶皆不成也。日辰戰鬥，詳勝負以驗虛真。旺相氣真實也，囚死氣虛詐也。日神克支神，主勝；辰神克干神，客勝也。支干偕和，會陰陽而能罪結。日神相生，必解凶也。剛柔上下內外，推男女憂疑。剛日發用，上克下，事從外來，因男子起。下克上，事從內起因女人起。神遙剋日，事從外起；日遙克神，事從內生。剛昴主外，柔昴主內。

If the heavens are in Kongwang, it is like dense clouds without rain, and neither good nor bad outcomes can be realized. The day stem and the earthly branch contend with each other; one must carefully determine the winner and loser to discern truth from falsehood: the prosperous and strong energy is real, while the captive and dying energy is false. If the heavenly stem on the day is able to overcome the earthly branch, the party represented by the branch wins; if the heavenly stem on the earthly branch is able to overcome the day stem, the party represented by the day stem wins. When the heavenly and earthly branches are harmonious and yin and yang are united, the entanglements of guilt can be resolved. If the heavenly stem and earthly branch mutually generate each other, it is certain that danger will be removed. Whether the day is a strong day or a gentle day, and whether the upper or lower, internal or external, is used to infer the worries and doubts of men and women. On a strong day (a yang day), the initiating transmission comes from above, overcoming below, meaning the matter comes from outside and is caused by a man. If below overcomes above, the matter comes from within and is caused by a woman. If the heavenly spirit remotely overcomes the day stem, the matter comes from outside; if the day stem remotely overcomes the heavenly spirit, the matter comes from inside. The "Mao Star" lesson on a strong day indicates an external matter, while the "Mao Star" lesson on a gentle day indicates an internal matter.

用事傳神休旺，察往來否泰。發用月建傳神，用太歲，一年之事；月建一月之事。日辰旬中一日之事。出《金匱經》。生我日喜，克我日悲。壬癸日庚辛，主喜事也。罡臨前後，己性推期。罡者，辰也，若臨日辰前，其災已過；在日辰後，其災未退。若罡在日辰，旦名。相傷兮縈災內外。日克辰戰，日遙克神，主內起。辰遙剋日，主外起。以天官斷之。

The relationship between the main deity and the three transmissions determines the prosperity or adversity of affairs. The initiating transmission is either the month builder or one of the three transmissions. Using the heavenly stem of the year indicates matters of the year; using the month builder indicates matters of the month; using the day branch or the deity of the ten-day period indicates matters of the day. This statement comes from the Golden Chest Classic. Days that benefit me bring joy, while days that harm me bring sorrow. On days of Jia or Gui, if the deities of Geng or Xin come to generate me, it indicates joy. The Tiangang (Chen) appearing before or after the day branch can be used to determine the time of calamity. The term 'Tiangang' refers to Chen. If it appears before the day branch, the calamity has already passed; if it appears after, the calamity has not yet passed; if the Tiangang exactly falls on the day branch, it is called 'Dawn'. When deities harm each other, calamity arises both internally and externally. If the day branch overcomes the day, or if the day remotely overcomes the deity, the calamity originates internally; if the day branch remotely overcomes the day, the calamity originates externally. These situations are judged using the heavenly official.

陰陽進退，辨高低新故浮沉。日上陰陽之神，主於自身；辰上陰陽之神，主於他人。事用分途，詳內外虛防克己。主事神屬陰，管其內事；發用神屬陽，管其外事。分途者，子為昇陽之途，午為適陰之途。用神臨子至巳為內，午至亥為外，外逆內順。五行或臨交類，主斗為奇。

Yin and yang advancing and retreating are used to distinguish the high and low, new and old, floating and sinking of matters. The yin and yang spirits on the day stem govern the self; the yin and yang spirits on the hour stem govern others. Matters and their governing deities are divided into two paths, requiring careful distinction between internal and external, real and empty, to guard against deities that overcome the self. The deity governing the matter is yin, governing internal affairs; the initiating deity is yang, governing external affairs.the so-called分途 means that zi represents the path of yang energy rising, and wu represents the path of yin energy returning: the useful deity located between zi and si governs the internal, and the useful deity located between wu and hai governs the external. External is reverse, internal is forward. The five phases sometimes appear on intersecting stems or similar stems, indicating conflict, which is a rare and special pattern.

金入木則官事口舌，水入火則主驚恐，土入水主遺財病，木入土主牢獄口舌。假如二月乙巳日午時占，從魁臨巳為用，將得六合木臨金；中見大吉土，天后水臨之，此為水入土；末傳太乙火將，得白虎，此為金入火。三傳戰鬥，此之為交車也。類者，五行同類相臨也。臨金，移途分異，相傷呻吟；木加木非災飛禍，爭財競祿；水加水口舌盜賊；火加火口舌飛禍，疾病相畏；土加土住居不常，遷徒之象。假如八月甲子日辰時，寅巳申三傳，乃臨同類也。

The entry of metal into wood signifies official matters and disputes. The entry of water into fire indicates fear and anxiety. The entry of earth into water suggests loss of money and illness. The entry of wood into earth indicates imprisonment and disputes. For example, on the day of Yisi in the second month at noon, the 'Congkui' (You) is on the Yisi and initiates the transmission, with the Heavenly General being 'Liuhe'. This is wood on top of metal. The middle transmission shows 'Daji' (Chou) earth, with 'Tianhou' water on top, which is water on top of earth. The final transmission is 'Taiyi' (Si) fire, with the Heavenly General being 'Baihu', which is metal on top of fire. The three transmissions are in conflict with each other, which is called 'jiaochē'. The term 'lei' refers to the same elements being adjacent: when metal is on metal, it indicates migration and separation, mutual harm, and crying out in pain; when wood is on wood, it indicates unexpected disasters and competition for wealth and status; when water is on water, it indicates disputes and theft; when fire is on fire, it indicates disputes and unexpected disasters, as well as illness and fear; when earth is on earth, it indicates instability in residence and the possibility of moving. For example, on the day of Jiazi in the eighth month at noon, the three transmissions are寅,巳,申, which are all on the same elements.

八方涉有淺深，風飄水漲。此又論遠行阻隔閉塞之厄。八方者，八卦也。如乾金老陽，坤土老陰之類。假令三月乙卯酉時占，天罡加卯為用，將得勾陳；中傳太乙，將得青龍；末傳勝光，將得天空。卦名龍戰、亂首、斬關、無淫，此課主家宅不寧，卑凌尊老，因此遁離道路，天地閉塞，門戶不通。又主雷雨閃電，何也？法曰：天罡為關，下加卯為門戶；卯屬震，震為雷雨。臨六害，式中見青龍主雨，中見太乙，巽為風。又見勾陳，卦名龍戰，必有風雨關津之隔。

The obstacles encountered on a journey vary in depth, like wind stirring and water rising. This passage discusses difficulties and blockages faced during long travel. The eight directions refer to the eight trigrams. For example, Qian (Heaven) belongs to metal and is old yang, while Kun (Earth) belongs to earth and is old yin. Suppose the divination is done on the third month, Yimao day, You hour. In this case, Tiangang (Chen) is placed over Mao and initiates the transmission. The Heavenly General is Gou Chen. The middle transmission is Taiyi (Si), with the Heavenly General as Qinglong. The final transmission is Shengguang (Wu), with the Heavenly General as Tiankong. The name of this divination is Longzhan, Luanshou, Zhanguan, and Wuyin. This divination indicates that the family home is not peaceful, and the younger generation oppresses the elders, leading to the need to leave home. The heavens and earth are closed off, and the entrance is blocked. It also indicates thunderstorms and lightning. Why? The method says that Tiangang is the gate, and with Mao below it represents the entrance. Mao belongs to the trigram Zhen, which represents thunder and rain. It also encounters the sixth harm. The presence of Qinglong indicates rain, the middle transmission has Taiyi, and Xun represents wind. The presence of Gou Chen indicates the name Longzhan, which certainly means there will be rain and wind, as well as blockages at the pass.

涉有淺深者，涉害也。若用神涉害，將得火臨水，為江河泛漲之隔。若用土神，下臨寅卯，因山林有阻。若用金神，下臨丙丁，主消折財帛之隔。若水神下臨庚辛，因兵賊隔。用神下涉害寅卯，主風。若亥子，江河水漲之隔。餘詳之。天乙順逆，推陰女之與陽男。天乙順，利陽男，不利女人。天一逆，利女子，不利男人。支干盤旋，分速前之同緩後。發用、日辰在天乙前順主事速。發用、日辰在天乙後逆，主事慢。

The concept of "shen you qian shen" refers to the "she hai" method. If the useful god is involved in harm, and the heavenly general is associated with fire but is located over water, it indicates an obstruction caused by swollen rivers and floods. If the earth god is involved, and the heavenly general is located over寅 or卯, it indicates an obstruction caused by mountains and forests. If the metal god is involved, and the heavenly general is located over丙 or丁, it indicates an obstruction caused by loss of wealth. If the water god is involved, and the heavenly general is located over庚 or辛, it indicates an obstruction caused by military conflicts, bandits, and thieves. If the useful god is located below and involves harm at寅 or卯, it indicates wind. If it is located at亥 or子, it indicates an obstruction caused by swollen rivers and floods. Other cases should be analyzed in the same way. The movement of "tian yi guiren" (heavenly general) in a forward or backward direction is used to determine the fortune of a male or female. When tian yi moves forward, it benefits males but not females. When tian yi moves backward, it benefits females but not males. The branches and stems rotate and loop around, so one must distinguish whether they are before or after the nobleman. If the initiating transmission and the day branch are before the nobleman and move forward, the matter will be quick. If the initiating transmission and the day branch are after the nobleman and move backward, the matter will be slow.

神藏煞沒，罡斗移宮。內外潛機，用推孟季。神藏則吉，煞沒無凶。若天罡加孟，神在內，煞在外。加仲，神在門，殺將入；加季，神在外，煞在內。頻頻災蹇，年神與日將相仇。年者，男一歲起丙寅順行；女一歲起壬申逆行。右年上神剋日上神，名不及；日上神克年上神，名失節。若見此神，凶不可解。

"The divine concealment and malevolent forces disappear" indicates that the Tiangang and Dipper mansion have shifted their positions; hidden mechanisms inside and outside must be calculated using the four Meng months and the four seasonal months. When the divine is concealed, it brings good fortune; when the malevolent disappears, there is no misfortune. If the Tiangang is placed on the four Meng months, the divine is inside and the malevolent is outside; if placed on the four Zhong months, the divine is at the door and the malevolent is about to enter; if placed on the four Seasonal months, the divine is outside and the malevolent is inside. Continuous misfortunes occur because the year's god is in conflict with the general of the day. The method of calculating the year's god: for males, start from Bingyin at age one and proceed in order; for females, start from Renshen at age one and proceed in reverse. If the god of the year is not able to overcome the god of the day, it is called "inadequacy"; if the god of the day overcomes the god of the year, it is called "loss of propriety"; if such gods are encountered, danger cannot be resolved.

簇簇官災，天乙受用神所制。用神遙克貴神，名四閉卦，凶神同克發用者，大凶。畏鄉有鬼，面皺眉頭。剋日之鄉見鬼宅，是名鬼得地，必主愁嗟。假如庚辰日申將未時，勝光發用，將得螣蛇，下臨巳而克庚，為畏鄉之鬼。無救神主愁也。假令十月辛亥日未時，午臨亥，下賊發上，與日為鬼。

There have been one after another of official troubles, because the "Heavenly Nobleman" has been restrained by the Useful God. The Useful God remotely restrains the Nobleman, and the name of this divination is "Four Closed Trigrams"; ifInauspicious Spirit (evil spirits) also join in to restrain the Initiating Transmission, it becomes a great misfortune. In the area feared, there is a ghost, and people become worried and frown. When seeing the position where the ghost resides in the day of restraint, it is called "Ghost Gets the Favor," which certainly leads to worry and lamentation. For example, on a Gengchen day with the Sheng (申) General and Wei (未) hour, "Shengguang" (午) initiates the transmission, the Heavenly General gets "Teng Snake," and it descends to the Si position to restrain the Geng metal, which is the ghost in the feared area, and without a saving god, it leads to worry. Another example is on the tenth month's Xinhai day at Wei hour, with the Wu (午) descending to the Hai position, attacking from below to above, forming a ghost with the day stem, which is the same situation.

族內逢親，宅生喜悅。若式中見官鬼可愁，若遇親戚，無損害之意。可喜。常以陽干生今日為父，陰干生今日為母。陽支生今日為叔，陰支生今日為外母。今日比陽干為兄，今日比陰干為弟妹。今日生陽支為侄，陰支為侄女。今日克陰干為妻，克支為妾。假令庚 年正月甲寅日酉時占，日上神為用，甲日以辰為財，時遁是其子孫。何也？為日上事神，遁得丙辰為子孫。將六合木與今日比和。若乘太陰白虎，剋日木為鬼，卻財化為鬼也。

Within the family, encountering relatives brings joy to the household. In the divination chart, if the official ghost appears, it indicates worry; but if it is a relative, there is no harm, and it is actually a good sign. Usually, the yang stem that generates today's day stem is considered the father, and the yin stem that generates today's day stem is the mother. The yang branch that generates today's day stem is the uncle, and the yin branch is the maternal aunt. The same yang stem as today's day stem is the elder brother, and the same yin stem is the younger brother or sister. The yang branch generated by today's day stem is the nephew, and the yin branch is the niece. The yin stem that is overcome by today's day stem is the wife, and the branch that is overcome is the concubine. For example, if someone asks a question on the day of Jia Yin in the first lunar month of a certain year at the hour of You, using the day stem's god as the starting point, Jia day stem has Chen soil as wealth. However, the result obtained by the hour's hidden transmission is the son or daughter. Why is this so? Because the hidden transmission of the day stem is Bing Chen, which belongs to the son or daughter. The heavenly general is "Liu He," which belongs to wood, and it harmonizes with today's day stem. If it is accompanied by "Tai Yin" or "Bai Hu," then it will overcome the wood of the day stem, turning the wealth into the official ghost.

傳中副將，鬼賊惡並於宮中。式中副將與將同宮賊日，其災可發。若無副將，其災不可發也。白虎正月申順支，主道路喪亡。朱雀正月巳順支，主官災口舌。勾陳正月丑順支，主鬥訟。玄武正月亥順支，主盜賊陰私伏匿。螣蛇正月辰順支，主驚恐。天空旬內納音，不主事。如甲子日甲子旬見水是也，此神主虛詐。假令正月庚午日寅時占，日上見太乙賊日，將朱雀，正月起巳，此為同宮賊日，其災禍必須發也。

Among the three transmissions, there is a "deputy general." If ghosts and villains are evil, they will gather in the same palace. In the formula disk, if the deputy general is in the same palace as the main general and harms the day stem, calamity will occur. If there is no deputy general, calamity will not occur. The White Tiger is in the hour of Shen in the first month, moving in sequence through the twelve branches, indicating deaths on the road. The Vermilion Bird is in the hour of Si in the first month, moving in sequence, indicating official troubles and disputes. The Gou Chen is in the hour of Chou in the first month, moving in sequence, indicating conflicts and lawsuits. The Black Tortoise is in the hour of Hai in the first month, moving in sequence, indicating theft and secret matters. The Teng Snake is in the hour of Chen in the first month, moving in sequence, indicating fear and alarm. The Tian Kong is determined by the nayin sound element of the ten-day period. It does not indicate specific matters, for example, if the day is Jiazi and it is in the Jiazi ten-day period, and water is present, this god indicates deception. For instance, on a Gengwu day in the first month at the hour of Yin, if "Taiyi" harms the day stem, and the heavenly general is the Vermilion Bird, which starts at Si in the first month, this is a case of the same palace harming the day, and calamity will certainly occur.

宅日呻吟，蛇虎忌臨於支上。常以日為人，辰為宅，蛇虎臨於辰上，並剋日辰，主呻吟也。角星來臨四仲，關隔難通。角木狡，天罡中星也。罡加子午卯酉為關隔閉塞。卯酉為隔，子午為關。加子為天關，加午為地關，加卯為天隔，加酉地隔。凡課遇天地關隔，所為之事，或因地利，或衢路關津隔，或因天時風雨所阻。卯酉為門戶，關隔者，亦有多門。

In divination, when the two generals 「Teng Snake」 and 「White Tiger」 appear on the day branch, it is most unfavorable for the household and its members who are ill and groaning. In the Six Rats system, the day stem represents the person, and the day branch (also called 「Chen」) represents the house. 「Teng Snake」 indicates fear and alarm, while 「White Tiger」 signifies illness and death. If these two generals appear on the day branch and also harm the day stem and the day branch, it indicates that someone in the family is ill and suffering. If among the twenty-eight mansions, the 「Horn Mansion」 appears on the four 「Zhong」 positions, which are Zi, Wu, Mao, and You, it forms the image of 「Guang Ge」, meaning that the affairs being considered will not proceed smoothly. The 「Horn Mansion」, known as 「Jiao Mu」, is part of the central palace under the control of 「Tiangang」 (Chen). When 「Tiangang」 appears on Zi, Wu, Mao, or You, it creates the obstruction of 「Guang Ge」. Mao and You are called 「Ge」, while Zi and Wu are called 「Guang」. If it appears on Zi, it is called 「Tian Guan」; if on Wu, it is called 「Di Guan」; if on Mao, it is called 「Tian Ge」; and if on You, it is called 「Di Ge」. Whenever the divination encounters 「Tian Guan」 or 「Di Ge」, the affairs being considered may be hindered by terrain, or blocked by major roads, gates, or river crossings, or delayed by bad weather. Mao and You are the positions of the gate and door, so the term 「Guang Ge」 also implies that the entrance and exit are complicated and not uniform.

三交、天羅地網、斬關、從革主隔，遇旺相氣與吉將並，主改革，變富貴之福也。若天獄歲月二破與蛇虎並，主喪死兵革之凶隔。若用干犯亡而有行之兆。從革謂其革故，有旺氣則革而增進，死氣則革而主退。若巳酉丑，革變而不順，主隔也。三傳內戰，主內外不相和而隔。三傳內，若中傳克始末，主首尾不見而隔。剛昴，道路關梁而隔。柔昴與伏吟，主潛伏不欲見人而隔。若涉害，主道路有隔也。

The lesson patterns "Three Intersections," "Heavenly Net and Earthly Trap," "Cutting the Gate," and "Transformation" all indicate obstruction. If these patterns meet with prosperous or harmonious energies and are accompanied by auspicious generals, they indicate transformation and renewal, leading to blessings of wealth and honor. However, if "Heavenly Prison" and the two destructive forces, the Tai Su Break and the Month Builder Break, occur together with Teng Snake and White Tiger, they indicate dangerous obstructions such as loss and military calamity. If the initiating god conflicts with Wang Shen, there is a sign of travel and movement. The term "Transformation" refers to the meaning of metal changing old things into new ones. When there is a prosperous energy, it signifies changing old things and advancing; when encountering death energy, it indicates changing after and retreating. If the three transmissions form the metal trinity of巳, 酉, and 丑 and the transformation is not smooth, it also indicates obstruction. If the three transmissions mutually control each other, it is called "internal warfare," indicating internal and external discord and the emergence of barriers. If the middle transmission harms both the initial and final transmissions, it indicates being unable to look ahead or behind, thus causing obstruction. The "Amber Star Lesson on a Strong Day" indicates obstruction of roads, bridges, and passageways; the "Amber Star Lesson on a Weak Day" and the "Hidden Chant Lesson" indicate concealment and avoidance, unwilling to meet people, thus causing obstruction. If it is the "Involving Harm Lesson," it indicates obstacles on the road.

武盜若匿孤虛，追收不捕。元武逆度四辰，為武盜。假令正月甲子日卯時來占，天鬼為用，將得六合，中得天罡，上見元武，此為元武之陽神，追亡女，在陽神下也。其女必往西南去，以玄武臨申故也。從武逆數四辰，見大吉臨巳，此元武之陰神也。若追亡男，主盜賊必東南去也。若旬日之內，以玄武本位上所得之神為陰神，即武盜也。假令四月乙酉日子將占，太乙臨酉，將得元武，為亡女在西方。太乙本位得大吉，以為武盜。緣大吉帶相氣，不敢為盜，乃責大吉本位上，見從魁，此為盜神，上見螣蛇，下臨丘冢，盜人從西往東，丘墓之仙。必見驚恐而敗匿藏隱也。元武若匿孤虛之地，捕者不獲。

The thief governed by Xuanwu, if hiding in the "Gū" or "Xū" positions, cannot be captured. Counting backwards four trigrams from the position where Xuanwu is located, the one obtained is the "Wǔdào" (the place where the thief hides). For example, if the divination is cast on the卯 hour of the first day of the first lunar month, with "Tian Gui" as the initial transmission and the initial transmission riding on "Liu He", the middle transmission is "Tiangang" (Chen), and Xuanwu appears above, which is the yang spirit of Xuanwu. To track a fleeing woman, she is located beneath this yang spirit. The woman must certainly go to the southwest, because Xuanwu is located at the position of Shen. Counting backwards four trigrams from Xuanwu, we see "Daji" (Chou) located at Si, which is the yin spirit of Xuanwu. If tracking a fleeing man, the thief must go to the southeast. If the divination is cast within the ten days of the current cycle, use the spirit obtained at the base position of Xuanwu as the yin spirit, which is where the Wǔdào is located. Another example is on the day of Yiyou in the fourth lunar month, using the Zi general, with "Taiyi" (Si) located at You, riding on Xuanwu, indicating the fleeing woman is in the west. The Taiyi's base position has "Daji" (Chou), which is taken as the Wǔdào. However, since Daji carries the phase energy, the energy is strong and it dares not commit theft, so we need to trace back to the base position of Daji, seeing "Congkui" (You), which is the true spirit of the thief; above it is Teng Snake, and below it is a hill or grave, indicating the thief moves from west to east, hiding among hills and graves, and will certainly be startled and exposed, hastily hiding in a concealed place. If Xuanwu hides in the position of Gū or Xū, the pursuers will not be able to catch him.

旬中：孤、虛。甲子，戌亥、辰巳；甲戌，申酉、寅卯；甲申，午未、子丑；甲午，辰巳、戌亥；甲辰，寅卯、申酉；甲寅，子丑、午未。天門地戶，乘神符而涉杜門。玉女扶身，作禹步而乘黃黑。論亡匿之人，若遇此，即可通於鬼神也。天門地戶，經云：“六合為天門，太陰為地戶。逃亡當令六合臨日，太陰臨辰而出，為天門地戶，不可克逃人年上神也。”六合太陰者，天道也，亡人乘之，乃萬全。若有九天九地，必萬里安。

The list of "gū" (solitary) and "xū" (empty) for each of the six jia (Heavenly Stem) periods is as follows: In the Jiazi period, gū is in Xu and Hai, and xū is in Chen and Si; in the Jiaxu period, gū is in Shen and You, and xū is in Yin and Mao; in the Jiashen period, gū is in Wu and Wei, and xū is in Zi and Chou; in the Jiawu period, gū is in Chen and Si, and xū is in Xu and Hai; in the Jiachen period, gū is in Yin and Mao, and xū is in Shen and You; in the Jiayin period, gū is in Zi and Chou, and xū is in Wu and Wei. If a person who has fled can exit through the "tianmen" (heavenly gate) and enter the "dihù" (earthly gate), holding a divine symbol and passing through the "dumen" (door of concealment) in the qimen (mysterious gate), and if the "Yünu" (Heavenly Maiden) and the six ding (divine) spirits support him, walking with the "yubu" (divine steps) and using the colors of yellow and black for concealment, then it is even more secure. Whenever a person is fleeing or hiding and encounters such a configuration, he can receive assistance from spirits. Regarding the tianmen and dihu, the classic texts say: "Liuhe (Six Harmonies) is the tianmen, Taiyin is the dihu. When fleeing, one should leave when Liuhe is on the day stem and Taiyin is on the day branch, which is exiting through the tianmen and entering the dihu, and one must not harm the divine spirit that is on the person's birth year." Liuhe and Taiyin represent the heavenly path, and by riding upon them, the fugitive can ensure complete safety. If further combined with the positions of "jiutian" (nine heavens) and "jiudi" (nine earths), even traveling thousands of miles will be safe.

又一注：“九天九地各有上下，春寅為九天上，申為九天下；夏午為九天上，子為九天下。秋申為九天上，寅為九天下。冬子為九天上，午為九天下。太陰臨九地下，六合臨九天上，臨杜門而出，逃亡人必免其禍也。杜乃八門中之一門也。此門可以逃遁。八門者，休生傷杜景死驚開。出休門，遇貴人得財。出生門，遇官吉。出傷門，見血光逢盜。出杜門，利隱遁逃匿。出景門，破財，八十里吉。出死門，主死喪哭泣之事。出驚門，遇鬥訟驚恐。出開門，逢酒食提挈。

Another annotation says: "The Nine Heavens and Nine Earths each have upper and lower positions. In spring,寅 is the upper position of the Nine Heavens and申 is the lower position of the Nine Heavens; in summer,午 is the upper position of the Nine Heavens and子 is the lower position of the Nine Heavens; in autumn,申 is the upper position of the Nine Heavens and寅 is the lower position of the Nine Heavens; in winter,子 is the upper position of the Nine Heavens and午 is the lower position of the Nine Heavens. Tai Yin is located below the Nine Earths, and Liu He is located above the Nine Heavens. Then, departing from Du Men, a person who has fled will surely avoid calamity. Du Men is one of the eight gates in the Qimen system. This gate is most suitable for hiding and fleeing. The eight gates are: Xiu Men, Sheng Men, Shang Men, Du Men, Jing Men, Si Men, Jing Men, and Kai Men. Departing from Xiu Men will meet a nobleman and gain wealth; departing from Sheng Men will meet superiors and gain good fortune; departing from Shang Men will encounter bloodshed and thieves; departing from Du Men is favorable for concealment and hiding; departing from Jing Men will result in loss of wealth, and fortune will turn favorable after traveling eighty li; departing from Si Men will result in death and mourning; departing from Jing Men will encounter disputes, lawsuits, and fear; departing from Kai Men will result in hospitality, feasting, and being supported by others."

假令十月寅將，壬辰日戌時，占得小吉臨卯為用，此為門戶動搖，為因訴訟文字交加，雀乘小吉與日為鬼，事有不寧，逃亡也。中見登明，將得天空，必因欺詐而起。甲申旬，以午未為孤，下臨孤而必逃匿，終不能獲。末見太沖，將得太陰，下臨日上辰上見傳送，將得六合，此為天門。壬辰日，秋冬日在七宮，太陰臨生門，逃必善終也。

For example: In the tenth month, using the寅 general, on aRenchen day at戌 hour, the divination shows「Xiaoji」(Wei) sitting on卯 as the first transmission.卯 represents the gate, indicating a sign of instability at the gate, suggesting disputes and frequent correspondence leading to troubles; the Vermilion Bird is riding on Xiaoji, and the earth element of Wei is the official ghost of the壬 day, indicating unrest, leading to an act of fleeing. The middle transmission shows「Dengming」(Hai), riding Tian Kong, indicating that the matter must have arisen from fraud. TheRenchen day belongs to theJiashen term, where午 and未 are isolated positions. Since未 is located under the isolated position, the person who fled must be hiding and will ultimately not be found. The final transmission shows「Taichong」(Mao), riding Tai Yin, which is located above the day stem; on the day branch of辰, there is「Chuansong」(Shen), riding Liu He, which is the heavenly gate. Since theRenchen day is in the autumn and winter seasons, the day moves to the seventh palace, Tai Yin is located on the life gate, so this act of fleeing will certainly end well.

神符者，《六甲經》云：“每出天門入地戶，或出地戶入天門，執神符而去。神符者，必以月蝕夜，取牡荊木，或梧桐木，必陰上之木，長九寸，廣二寸，厚三分，辰砂書神名字於上。”丁神、名、字：丁卯，九林，陰荄；丁酉，費，子楊；丁未，屈，玉；丁巳，許威，地道；丁丑，梁立，叔；丁亥，陸成，陵音。

Regarding the "Shen Fu" (Divine Symbol), the "Liu Jia Jing" states: "Whenever one enters or exits from the heavenly gate to the earthly gate, or from the earthly gate to the heavenly gate, they must carry the divine symbol. The method of making the divine symbol is: it must be done on the night of a lunar eclipse, using the wood of a male juniper tree or a paulownia tree, and specifically the wood from the shaded side of the tree. The wood should be carved into a plaque measuring nine inches in length, two inches in width, and three parts in thickness. The name and character of the deity should be written on it with cinnabar." The names and characters of the six Ding deities are as follows: Dingmao deity's name is Jiulin, character is Yin'ai; Dingyou deity's name is Fei, character is Zi Yang; Dingwei deity's name is Qu, character is Yu; Dingsi deity's name is Xuwei, character is Dadi; Dingchou deity's name is Liangli, character is Shu; Dinghai deity's name is Lu Cheng, character is Lingyin.

凡書六神，錦囊盛之，逃時手指前方，玉女者，乃六丁也。經云：“玉女左右，遠行不及，登天梁者，亦不可極。入地戶者，隱無形三城，乘青龍者，一十九里，三翼乙神所福也。禹步者，太乙之正面也。左足在前，右足在後，乃趨三步，或九步是也。初出禹步入也。空之辰難所見也。”

If the names of the six Ding deities are written down and placed in a silk bag, one should walk forward while pointing the fingers in the direction of escape. The term 'Yünu' refers to the six Ding deities. The scriptures say: 'If Yünu is guarding on both sides, then pursuers will not be able to catch up; when one ascends to the position of Tianliang, the pursuers will be unable to trace the path. Entering the gate of the earth, one can become invisible and hidden, able to hide for a distance of three cities; if one rides on the Azure Dragon, one can travel nineteen li, which is a blessing bestowed by the three-winged Yi deities. The so-called Yu Bu is to walk forward facing the front of Taiyi: the left foot comes first, the right foot follows, and one walks quickly three steps or nine steps. One should start by taking Yu Bu steps as soon as one leaves. Those who fall into the time of Kongwang are even more difficult for pursuers to see.'

又經云：“亡匿者，向其上呼其神名，去則追我，來則藏我，以左手中指畫地，取土置地上，又塗鼻、人中，咒曰‘天翻地覆，九道皆塞。有追我者，至此而極。’咒訖，因越而行六十步，解衣服，草置地，以為門梁，越而去，取其半草半障龍回捉，太陰中無人見也。”

The classic texts also say: "A person who is fleeing or hiding should face the direction of the deity that is present and call out the name of that deity, praying for it to shield me when the pursuers come and to hide me as I escape. Then use the index finger of the left hand to draw characters on the ground, take a handful of soil and place it on the ground, and apply the soil to the nose and the philtrum. Then recite the incantation: 'Heaven overturns and earth overturns, all nine paths are blocked. Anyone who pursues me will come to an end here.' After reciting the incantation, step over the drawn line and walk forward sixty steps, take off your clothes, and use grass to spread on the ground as a door frame and beam, then cross over and leave. Take half of the grass to leave behind and use the other half to block the way, so that the dragon deity turns back to guard. In this way, the person will be hidden within Tai Yin and no one will be able to see him."

又經云：“四天者，功曹傳送及用勝光，各不欲克今日，是謂陰之陽沖強，親者必變妖殃，以知天門不獲，天門不敵亡人年上神，以知地戶不獲孤虛之神，不欲見亡人，始日以知，豈不獲其神金氏旁註改‘辰’，必定其神，六癸之神不欲克亡人，始雲日辰乃建除滿平定執破危成收開閉之地，亡人不獲，餘者皆敗。假令二月建卯，辰為除，未為定，所為傳相得微審下道至秘要而神參也。”

The classic text also says: "The so-called 'Four Heavens' refer to Gongcao (Yin), Chuansong (Shen), and the used Shengguang (Wu). These should not harm the day's stem. If they do, it is called Yang overpowering Yin, which turns close ones into demons and calamities. Therefore, if the heavenly gate is not strong enough to overcome the escaping person's year god, the pursuit will be fruitless. If the earthly gate meets the gods of solitude and emptiness, they will not meet the escaping person, and the pursuit will also be fruitless. These can be known from the beginning of the divination based on the day's branch. All cases where the person is not caught are because the god (Jin Zhengyin notes the word 'god' here as 'branch') is secure and stable. The six癸 gods also should not harm the escaping person. Therefore, if the day's branch falls on the twelve favorable positions of the month, namely, Ji, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi, the escaping person cannot be caught. Otherwise, the person will be revealed. For example, in the second month, the month builder is on Mao, so the day branch is 'Chu', and Wei is 'Ding'. These principles must be carefully examined in the three transmissions. It is a very secret and profound method that reaches into the divine."

發用咸臨健旺，舉事亨通。支干上帶休囚，心懷畏懼。青龍氣逢衰鬼，產致虛花。吉將主吉，帶休囚之鬼剋日者，變喜成凶也。假令正月甲子日申時，青龍主錢財之喜，傳送乃日鬼，有爭訟事也。白虎神值生合，憂成吉利。白虎主病死，下乘生旺相氣，與今日相生、三合、六合，必患人臨喪而能復生，乃為吉也。

The first transmission's initiating god is located in a strong and vital position with good qi, so things naturally proceed smoothly and smoothly; the gods riding on the day stem and day branch carry weak and confined qi, causing the mind to often feel fear. The Azure Dragon usually signifies wealth and joy, but if the qi it carries is weak and has become the official ghost of the day stem, joy turns into empty results. Good generals usually indicate good fortune, but if the official ghost with weak and confined qi attacks the day stem, joy turns into misfortune. For example, on the day of Jiazi in the first lunar month at the hour of Shen, the Azure Dragon usually signifies wealth and joy, but the qi it carries, 'Chuansong' (Shen), is exactly the official ghost of the Jia day, leading to disputes. The White Tiger, although aInauspicious General, if it meets support and assistance, worries can turn into good fortune. The White Tiger signifies disease and death, but if the qi beneath it is life qi, strong qi, or qi in the phase of growth, and it harmonizes with the day stem, or forms triple harmony or Liu He, then even if the patient is near death, they can recover, which is good fortune within misfortune.

命遇不合，由旬內之低昂。若式中雖遇三合六合，吉不遇吉者，何由？六甲旬中之空亡，天空不見人也。財不進財，奈鬼途之阻隔。假令八月丙子日巳時占，以河魁發用，將得天后，中傳從鬼，將得太陰，末傳傳送，將元武，此課主女人二子，隱匿道路財帛，卻後賊人當路阻隔，終不得入手，見賊為發用也。

The deity governing one's destiny, although meeting a harmonious aspect, ultimately fails to harmonize, due to the presence of fluctuating empty voids within the current ten-day period. In the divination chart, although encountering triple harmony and full harmony, which should be auspicious, the favorable outcome does not materialize. Why is this so? Because within the six-jia cycle there is an empty void, making the heavenly void deity insubstantial and invisible when encountered. Seeking wealth, the wealth does not arrive, because an official ghost is blocking the path. For example, on the day of Bingzi in the eighth month at the hour of Si, the initial transmission is initiated by Hekui (Xu) riding the Heavenly Empress; the middle transmission is an official ghost riding Tai Yin; and the final transmission is Chuansong (Shen) riding the Black Tortoise. This chart indicates that a woman and two children have hidden the wealth along the path, and later there are thieves blocking the way, preventing the wealth from being obtained—because the initial transmission clearly shows the image of a thief.

乙庚懷暗，喜怖巳午。之為雙金，木作財星。畏丙丁之見害，奇儀若犯，枯木重榮。三奇，子戌旬丑發用，申午旬子用，辰寅旬亥用。六儀六甲旬首發用也，主病者有康吉之兆。刑害相臨，昏燈盡燎。三刑六害傳中見者，災難解也。又值傳中光怪，須憂煙灶生災。光怪神，正月起戌逆行四季，主有火災。

The heavenly stems 乙 and 庚 secretly combine with hidden implications, and when they meet the positions 巳 and 午, there is both joy and fear. The 乙 and 庚 combine to form metal, which is double metal energy; metal can overcome wood, and wood is its treasure star, so it is most afraid of the fire stems 丙 and 丁 causing harm. If the divination includes the "Three Marvels" and "Six Instruments," it is like withered wood encountering spring again and regaining vitality. The Three Marvels refer to the stems Jiazi, Jiaxu, with the position 丑 initiating the transmission, Jiashen, Jiawu, with the position 子 initiating the transmission, and Jiachen, Jiayin, with the position 亥 initiating the transmission. The Six Instruments refer to the spirits initiating the transmission from the first stem of each of the six 甲 cycles. If illness is divined and the Three Marvels and Six Instruments are present, it indicates a favorable sign of recovery for the patient. When the Three Punishments and Six Harmful Positions are in conjunction, it is like an oil lamp in darkness being burned out. If the Three Punishments and Six Harmful Positions appear in the three transmissions, it instead indicates the resolution of disasters. If the three transmissions also include the "Strange Lights" spirit, there is worry about chimney and stove fires causing calamity. The Strange Lights spirit begins at 戌 in January and moves backward through 辰, 戌, 丑, and 未, indicating fire disasters.

索煞傷身，恐有稠林自縊。索煞，正月起卯逆行四仲，與蛇虎臨並及乘死神者，主自縊。死神同立白虎，哭泣臨門。死神正月起巳，順行十二支。與白虎並，主有死傷之厄。式中見兒女，即言兒女。若見父母，即言父母也。井煞相乘死氣，凶殃防水。井煞，正月起未，順行十二支。死氣，正月起午，順行。二煞若乘白虎六害而剋日者，主落井之災。若不克者，不死於井中，臨危有救。

The "Suo Sha" is harmful to oneself and may indicate someone hanging themselves in the forest. "Suo Sha" begins at the Mao position in the first lunar month and proceeds in reverse through the positions of Zi, Wu, Mao, and You. If "Suo Sha" is accompanied by "Teng Snake" or "White Tiger," or if it is riding on the "Death Deity," it indicates suicide by hanging. When "Death Deity" and "White Tiger" are together, there will be weeping at the door. "Death Deity" begins at the Si position in the first lunar month and proceeds in order through the twelve earthly branches. If "Death Deity" is together with "White Tiger," it indicates a calamity involving death or injury. If this combination falls on the position of the grandson爻 in the lesson pattern, it indicates troubles with children or grandchildren; if it falls on the position of the parent爻, it indicates troubles with parents or elders. "Jing Sha" riding on "Death Qi" warns of danger related to water. "Jing Sha" begins at the Wei position in the first lunar month and proceeds in order through the twelve earthly branches; "Death Qi" begins at the Wu position in the first lunar month and also proceeds in order. If these twoInauspicious Sha are accompanied by "White Tiger" and "Six Harm" and they harm the day stem, it indicates falling into a well; if they do not harm the day stem, then the person will not die in the well, though they may face danger, there will be rescue.

奸門天后，婦女荒淫。奸門者，正月起申順行四孟。與天后並，主婦女淫泆。又得昴星、無淫、六合尤應也。陽不備，二女爭男。陰不備，二男爭女。下克上，三傳皆陽，男佞女也。三傳皆陰，女佞男也。三傳二陽一陰，男爭女。三傳二陰一陽，女爭男。陽神得地，男吉；陰神得地，女吉。獄吏天牢，官刑禁繫。獄神，正月起未，順行四季。又云，獄神正月從辰，二月戌，十二月周而復始，辰戌起止。吏神，春寅、夏巳、秋申、冬亥。天牢，正月起丑，逆行十二支。惡煞剋日，主牢獄官司不利。

The "Jianmen" trigram appearing together with the Heavenly Empress indicates disorder among women, suggesting promiscuity and licentiousness. Jianmen begins in the hour of Shen in the first lunar month and proceeds in order through the four Meng positions: Yin, Shen, Si, and Hai. When it appears together with the Heavenly Empress, it indicates women being licentious and unrestrained. If this is further combined with the Ao Xing lesson, absence of the淫煞 (lewd star), and Liu He, the effect becomes more evident. A lesson marked by "Yang not complete" suggests two women competing for one man; a lesson marked by "Yin not complete" suggests two men competing for one woman. If the lower god overcomes the upper god and all three transmissions are Yang branches, it indicates men flattering women; if all three transmissions are Yin branches, it indicates women flattering men; if two of the three transmissions are Yang and one is Yin, it indicates many men competing for one woman; if two of the three transmissions are Yin and one is Yang, it indicates many women competing for one man. If a Yang god is in a favorable position and has vitality, it is favorable for the man; if a Yin god is in a favorable position and has vitality, it is favorable for the woman. When the "Yù Shén" (prison god), "Lì Shén" (official god), and "Tian Lao" (Heavenly Prison) appear together, it indicates legal punishment and imprisonment. The Yù Shén begins in the hour of Wei in the first lunar month and proceeds in order through the four Ji positions: Chen, Xu, Chou, and Wei. Another view is that the Yù Shén starts in the hour of Chen in the first lunar month, moves to Xu in the second, and continues in this pattern until the twelfth lunar month, returning to the starting point, only appearing in the hours of Chen and Xu. The Lì Shén is in the hour of Yin in spring, in the hour of Si in summer, in the hour of Shen in autumn, and in the hour of Hai in winter. The Tian Lao begins in the hour of Chou in the first lunar month and proceeds in reverse order through the twelve earthly branches. If these evil stars harm the day stem, it indicates unfavorable legal troubles and imprisonment.

天道見反覆，量動靜而遊清波。天地翻覆，即返吟，凡百事不寧也。課象臨歧路，見遊行而復白玉。臨歧者，在道路也。詳何卦主於遠行。涉害、彈射、遊子，不可不知也。涉害，主沉滯遲留，蒿矢主日月歲久，不然地理遠也，必有交加之意。若用神與日三合六合，三傳終始相得，吉辰良將不內戰，主外來遠信至也。若用神與日比，或臨卯酉，游神並不落空亡，游神戲神易至。游神春丑、夏子、秋亥、冬戌，戲神春巳、夏子、秋酉、冬辰。又天驛二馬並行人至。又末傳為足，若犯卯酉二門，行人即至。天馬，正午順行六陽，驛馬，如正月在申是也。

Heavenly signs show a pattern of reversal, so one must examine the opportunity for movement or stillness, responding flexibly as one floats upon clear waves. The concept of heaven and earth turning over is called "returning repetition," and all matters will not be peaceful. The lesson pattern appears at a crossroads, indicating a person traveling far away who will go and return. "Standing at a crossroads" means a person is on the way. One should carefully determine which lesson pattern indicates travel: "Involvement in Harm," "Projectile," and "Wanderer" should all be known. "Involvement in Harm" indicates stagnation and delay; "Arrow" indicates prolonged time, either years or months, and also implies that the journey is far and there are many entanglements. If the useful god in the first transmission forms a triple harmony or a six harmony with the day stem, and the first and last transmissions are in harmony with each other, and the favorable earthly branches and good heavenly generals do not conflict, then it indicates that a message from afar will arrive. If the useful god harmonizes with the day stem or is in the position of卯 or酉, and the "wandering god" does not fall into kongwang, then both the wandering god and the playful god will arrive easily. The wandering god is in丑 in spring, in子 in summer, in亥 in autumn, and in戌 in winter. The playful god is in巳 in spring, in子 in summer, in酉 in autumn, and in辰 in winter. In addition, if both the heavenly horse and the post-horse appear, it also indicates that a traveler will arrive. Moreover, the final transmission represents the feet of a person. If the final transmission is in卯 or酉, the traveler will arrive immediately. The heavenly horse starts at午 in the first month and proceeds through the six yang branches in order. The post-horse is in申 in the first month, and so on.

途中進發，用神臨日後盤桓。若式中見進神，足動臨門，為進發也。路上不見者，盤桓也。進神，末傳是。發用為期，至日亦同於禍福。期，謂行人到日之期也。以發用之神定之。如前入禍福之期也。假如正月占，用起太沖，二月行人至；用起天罡，三月至。兩途惑意，日辰左右以規模。若路途兩歧，干吉左道通，支吉右道通。干吉大道通，支吉小道通。三路迷心，罡斗用觀於孟季。罡臨孟，左道。臨仲，中道。臨季，右道通也。

A person traveling on the road continues forward or remains hesitating behind the day stem, depending on the position of the useful god. If the lesson shows "advancing god" and the end transmission, which represents the foot, is activated and located at the entrance position, then the person continues forward. If these signs are not present on the road, the person remains hesitating. The advancing god is determined by the end transmission. The return date is determined by the initial transmission of the initiating transmission. The day the traveler arrives and the time to determine fortune or misfortune are calculated in the same way. "Period" refers to the day the traveler arrives, determined by the initiating transmission god, using the same method as previously explained for calculating the time of fortune or misfortune. For example, if the initial transmission starts at "Taichong" (Mao) in the first lunar month, the traveler arrives in the second lunar month; if it starts at "Tiangang" (Chen) in the first lunar month, the traveler arrives in the third lunar month. If the road splits into two and there is confusion, use the day stem and day branch to decide between left and right. If the road splits into two, and the day stem is favorable, take the left road; if the day branch is favorable, take the right road. It can also be said that if the day stem is favorable, take the main road; if the day branch is favorable, take the small road. If there are three roads causing confusion, look at where Tiangang falls among the first, middle, and last branches: if Tiangang is on the first branches (Yin, Shen, Si, Hai), take the left road; if on the middle branches (Zi, Wu, Mao, You), take the middle road; if on the last branches (Chen, Xu, Chou, Wei), take the right road.

昏迷失路，參角堪前。若行人逢昏暗，不辨面前路，於傳送下入十步，得左道也。參水猿者，申中宿也。斗罡下五十步，得正路也。角木蛟者，辰中之宿也。秦吳獲膳，房井求泉。若遇途中飢餒，大吉小吉下求之得。秦者，小吉之分。吳者，大吉之分也。小吉太沖下逢泉水。井木犴者，未中宿也。房日兔者，卯中宿也。此又論求飲覓水，但消息言之。

When lost in the dark, one can follow the direction of the Three Stars mansion (参宿) and the Horn mansion (角宿) to find the way. If a traveler encounters darkness and cannot see the path ahead, he should walk ten steps toward the direction of 「Chuansong」 (Shen) and will find the left path, since the Water Monkey (参水猿) is the star of the Shen mansion. Alternatively, walking fifty steps toward the direction of 「Tiangang」 (Chen) will lead to the straight path, since the Wood Dragon (角木蛟) is the star of the Chen mansion. If one wishes to obtain food in the regions of Qin and Wu, or to find water at the positions of the Room mansion (房宿) and the Well mansion (井宿), the same principle applies. If hungry on the way, one should go to the direction of 「Daji」 (Chou) and 「Xiaoji」 (Wei) to seek food, and will surely find it. Qin is the region associated with Xiaoji, while Wu is associated with Daji. Going to the direction of 「Xiaoji」 (Wei) and 「Taichong」 (Mao) will lead to finding water: the Wood Ox (井木犴) is the star of the Wei mansion, and the Sun Rabbit (房日兔) is the star of the Mao mansion. This passage explains how to find water on the road; simply follow these directions.

盜若侵財，用神怕傷於日鬼。盜者，或式中見鬼剋日，返被用事之神克之，其神不能與日為害以為盜也。假令甲日占，用神見勝光，或式中傳送為日鬼，受勝光所克，其鬼不能為禍。兩暗中為盜，若事克，必偷內財，神克必偷外內。

If thieves come to steal money, they fear that the useful god in the initiating transmission is harmed by the day stem's official ghost. The image of thieves refers to the situation where the official ghost in the divination chart harms the day stem, but is then itself harmed by the current initiating transmission god. Thus, the official ghost cannot harm the day stem and can only become a thief who steals secretly. For example, if the day stem is Jia, the useful god is Shengguang (Wu), and the official ghost in the chart is Chuansong (Shen), which is normally the official ghost for Jia day. Now, Shen metal is harmed by Wu fire, so the official ghost cannot cause trouble. The mutual harm between two hidden forces forms the image of theft. If the matter line and the line of the official ghost are in conflict, the thief will steal from within the household. If the god and the general are in conflict, then both inside and outside property will be stolen.

賊如同德，遊者臨畏於更闌。賊神者，六甲前二辰是也。假如甲子旬，大吉是也。又經云：“春卯夏午秋酉冬子。”若賊神同元武，主盜賊，不同宮非也。若元武與德神並者，主真武神君。若元武神乘日分之財，為空亡，主遺失也。若日下之財，主破財也。遊者，甲己日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。若遊者加日辰，今日至，可畏於更闌。若臨後一日，來日到。若後三辰，三日必至。臨日前四辰，賊不來也。

The god of thieves, if situated with the god of virtue, and the god of Youshu is also present, one should be cautious during the late night. The god of thieves refers to the branch two positions before the first day stem of the six Jia cycles. For example, in the Jiazi cycle, the god of thieves is "Daji" (Chou). The classic texts also say: "In spring it is in Mao, in summer in Wu, in autumn in You, and in winter in Zi." If the god of thieves is in the same palace as the Black Tortoise, it indicates theft; if they are in different palaces, it is not considered as such. If the Black Tortoise and the god of virtue are both present, it represents the image of the True Martial God, and it is not considered as theft. If the Black Tortoise is riding on the day stem's wealth爻 and falls into Kongwang, it indicates loss of property; if it is the wealth爻 under the day stem, it indicates loss of wealth. The term "you" refers to the god of Youshu: on the day of Jia or Ji, it is in Chou; on the day of Yi or Geng, it is in Zi; on the day of Bing or Xin, it is in Mao; on the day of Ding or Ren, it is in Si; on the day of Wu or Gui, it is in Shen. If the god of Youshu is placed on the day stem or day branch, thieves will come that day, and the late night is most dangerous; if it is placed on the next day branch, thieves will come the next day; if it is placed on the third day branch, thieves will come within three days; if it is placed on the fourth day branch before the day, thieves will not come.

惡煞相刑，見白虎而防刃器。若賊神與元武帶殺相刑于日，又式中見勾陳白虎，必鬥殺傷人傷財也。賊神克處，棄天馬而謹飛垣。元武盜神同克宅處，入來之方，若盜神同天日馬，其賊經所克之方飛垣而跳牆也。若不乘馬，必穿壁穴牆而來。若玄武乘天門，必虛空自臺閣入來。若入鼠穴，水坑中來。若乘遊索煞，主跳簾子窗中，用索懸下，入來為盜也。

Evil spirits are mutually attacking and harming the day stem, and if the White Tiger is also present, one should be cautious of knives and sharp weapons. If the thief spirit and Black Tortoise bring aInauspicious Sha (violent killing) atmosphere to harm the day stem, and the lesson also shows Gou Chen and White Tiger, there will certainly be fights, injuries, and loss of property. The place where the thief spirit harms is where thieves will strike. If it does not ride the Heavenly Horse, one should be careful of thieves entering by climbing over walls. If the Black Tortoise and thief spirit together harm the position of the house, that is the direction from which thieves enter. If the thief spirit is with the Heavenly Horse and day horse, thieves will leap over walls from the position it harms; if it does not ride a horse, they will enter by drilling through walls. If the Black Tortoise is on the Heavenly Gate position, thieves will enter from the air, such as from towers or pavilions; if it falls on the rat hole image, they will enter from water ditches or pits; if it is on 「You Du」 or 「Suo Sha」, they will climb over curtains and windows, lower themselves with ropes, and sneak in to steal.

用察始終，可量勝敗。武臨生處，蹤得逍遙。武臨生旺處，賊不敗。察東西而推窮審辨。如元武臨丑，則東北之方，認其顏色。分遠近而追捕根因。又視盜所臨處與賊人所入之方。如神后數九，河魁數五，自得四十五。不加也。囚死者，以減方之。

Using the first transmission and the final transmission to examine the beginning and end of an event, one can assess the success or failure of capturing a thief. If the Black Tortoise is positioned at the growth position, the thief's trail is elusive and he can escape easily. If the Black Tortoise is located at a position of life qi or strong qi, the thief will not be exposed or captured. To determine the east and west directions, one must carefully examine details. For example, if the Black Tortoise is at the position of Chou, which is the northeast, one can identify the color of the thief's clothing from this. One must also distinguish between near and far to trace the thief's origin. Further, observe the position of the thief god and the direction the thief entered, and calculate the distance using numbers. For instance, the number of Shenhou (Zi) is nine, and the number of Hekui (Xu) is five. Multiplying them gives forty-five li, without adding anything else. If the multiplied qi is in a state of captivity or death, the distance should be reduced proportionally.

陰推歲建，陰發魁罡。君臣謀陷，夫婦情傷。四課連珠，執吉凶而齊動；三傳紹旺，迭勝負以頻詳。陰合陽扶諸禁戶，私門有喜；貴人用事臨房昴，遷轉無殃。凡所求占須憑事類，有則盈盈，無則蕩蕩，乃玉匣之貴寶，獲天地之靈祥。六壬通天鬼翼賦註解卷之十終。

From the Yin spirit, we can trace back to the month builder, and the Yin spirit also activates at the positions of Hekui and Tiangang, indicating mutual scheming and betrayal between sovereign and minister, and damage to the affection between husband and wife. The four lessons are connected above and below like a string of pearls, and the outcomes of good or ill will simultaneously arise. The three transmissions follow each other, alternating between prosperity and decline, requiring careful examination. When the Yin spirit combines and supports the Yang spirit, and guards the various gates, there will be joy within private domains. If the nobleman is on duty and initiates the transmission, and is located at the positions of Room Mansion and Hairy Head Mansion, then promotion and transfer will bring no calamity. In all divination and judgment, one must follow the type of question to take the appropriate symbol: what should be fulfilled will naturally appear clearly, and what should not be will be empty and without foundation. This is the precious treasure in the jade box, capable of obtaining the spiritual efficacy and auspicious signs of heaven and earth. The commentary on the Six Rats' Heavenly Ghost Wings Assignment, Volume Ten, ends here.