Disease

天之運動以元氣，何獨人為不如是？氣若通候應流和，一息才差百痾至。氣若無氣及病由，未知此理君須否。但於變處細精詳，殘疾之因便可求。孫子今朝課內多，不然傳裡疊逢他。子孫皆受我生育，子孫繁時氣若何。人之本原苟堅固，傳課奚當逢土墓？必然危困氣將殂，此神故把形蹤露。

The movement of celestial bodies depends on original qi, and the human body is no different. If the qi flows smoothly and aligns with the seasons, the blood and meridians will naturally circulate harmoniously; but if even a single breath or inhalation is slightly off, illness will follow. The presence or absence of qi is the root cause of disease, a principle you may not fully understand. By carefully examining the changes in the lesson pattern, one can deduce the causes of disability. If there are many descendants' yao in today's lesson, or if descendants appear repeatedly in the three transmissions, one should know that descendants are what I generate. If there are many descendants, how much of my original qi remains? If a person's fundamental qi is truly strong, how could they encounter the earth's墓 (mù) in the lesson or transmissions? Once encountered, it will surely bring danger and hardship, with the breath nearly extinguished. ThisTomb Spirit (mù shén, tomb deity) reveals the condition of the patient.

上俱克下煩凶神，下如賊上多傷毀。他來克我我殘他，奚為死喪同一理。彼此遙傷患病薄，傳無耗損隨勿藥。如還自被鬼相挾，鬼為大海一揲杓。仰伏昴星為凶曜，此類從來多卒暴。如雲安極不生危，斯豈陰陽真奧妙？不備之卦最堪憂，一體之間百事周。殆猶居室蕃蘺撤，此時莫怖穿窬投。

The four lessons all have heavenly stems that overcome the earthly branches, indicating that malevolent spirits are causing trouble; the earthly branches in turn harm the heavenly stems, often leading to injuries and destruction. Whether it is one overcoming the other or one harming the other, both situations are interpreted as death because the principle is the same: conflict leads to injury. If the harm is only distant and not direct, the illness is mild; if there is no loss in the three transmissions, the illness will naturally recover without treatment. If the person is controlled by official ghosts, these ghosts are like the vast ocean, and the patient is merely a spoon scooping water from the sea, the power is greatly imbalanced. "Looking up to the昴 star" and "Looking down upon the昴 star" are both ominous patterns, and such patterns usually indicate sudden and severe illness. If one were to say that such a pattern is completely safe and free from danger, then what is the profound mystery of yin and yang? "Incomplete lessons" are the most concerning, while "unified lessons" ensure everything is complete. An incomplete lesson is like a broken fence around a house; at this point, one should not fear thieves breaking through walls and windows—when protection is lost, evil spirits naturally enter through the weakness.

察微見機統緒散，知一重審不一貫。莫將輕重妄區分，厥應為屯斯汗漫。稼穡奚止孕腫論，曲直豈但風癱雲？土盛中兮水凝溝，水旺冬兮土摧崩。鬼徒雖可觀病熱，生死長於墓神繫。以墓傳生症尚痊，以生傳墓凶難治。曲直脾臟尋先藥，稼穡臨宮添草灼。從革炎上方地水，福祿笑談皆可約。

"Observing Subtle Changes" and "Seeing Opportunities" divination lessons indicate scattered and disorganized conditions. "Knowing One" and "Re-examining" lessons, on the other hand, fail to connect the beginning and end. Do not arbitrarily distinguish the severity of illness; their manifestations often come slowly and are vague. "Cultivating and Harvesting" lessons, where the three transmissions form a earth pattern, are not only about pregnancy, swelling, and fullness. "Bend and Straight" lessons, where the three transmissions form a wood pattern, are not only about wind paralysis. Excessive earth energy in the center can cause water channels to stagnate like blocked ditches; strong water energy in winter can reverse and erode the earth, causing collapse. Although official ghosts may indicate a heat condition, the key to life and death lies in the connection with the tomb god. If the tomb god transmits to the growth stage, the illness can still be cured; if the growth stage transmits into the tomb god, it is dangerous and difficult to treat. Illnesses related to the wood pattern affect the spleen and should first seek appropriate medicine. For the earth pattern, additional moxibustion can be used. As for the metal pattern and fire pattern, treatment can be adjusted according to direction and the energies of water and earth, and health and happiness can be secured in a casual conversation.

盛則純金衰毀損，人物同來尤一本。鍬鋤豈問生旺墳？囚死之時定齏粉。作用之神乖與遂，切勿將為平昔視。使令一切在天官，能教禍福生倒置。更看諸般吉凶煞，利害所關為甚切。否如欲泰吉神臨，否如終否凶管轄。血支血忌真堪惡，刑剋傳年多變故。將逢蛇虎作疽瘍，天空血光刑瀉吐。

When the metal energy is strong, it forms pure metal objects; when the metal energy declines, it becomes broken and damaged. Both people and objects originate from the same source, and the principle is the same. Metal tools such as shovels and hoes, where does the concept of a prosperous or flourishing burial site come into play? Once they fall into the stagnant or dead energy, they will certainly be crushed into powder. Whether the initiating transmission is in harmony or not should not be regarded as a trivial matter. The true key to issuing commands lies in the heavenly general, which can completely reverse fortune and misfortune. One must also consider various auspicious and inauspicious influences, as their implications are extremely significant: if one was originally in a difficult situation but is about to turn favorable, it is due to the presence of auspicious deities; if one was originally in a difficult situation and remains unchanging, it is due to the dominance of inauspicious influences. The two malevolent influences of "blood branch" and "blood taboo" are particularly troublesome. If they are in conflict with the three transmissions and the year pillar, many troubles will arise. If the heavenly general encounters the Teng Snake or the White Tiger, it indicates the occurrence of sores and abscesses; if it encounters Tian Kong, it indicates the appearance of blood-related incidents and symptoms of vomiting and diarrhea.

玄武乘來事若合，妄行狂走作殘疾。澡滌亡軀方僕僕，羊刃逢來害地居。日辰月厭飛廉住，六丁又係三傳數。上並蛇雀賊命年，裸袒猖狂殊弗顧。鬼乃不逞之徒流，小人之性豈難求？貧則肆行富矯揉，時病生狂不必憂。有如魁罡為鬼屬，安心遍體奔而木。不然傳入病支辰，此處焉能為禍福？

The Black Tortoise is present and in harmony with the lesson pattern, indicating that the patient will be confused, running about wildly, and suffer from disabilities. The patient will be compelled to wash and purify themselves, run about seeking medical help, and appear exhausted. If the Yangren is also present at the patient's residence, the harm will be even greater. If the Day Stem and Day Branch have the Month Aversion and Fei Lian lingering upon them, and the Six Ding spirits are involved within the three transmissions, and then the Teng Snake and Vermilion Bird come to harm the native and the year stem, the patient will be naked, act wildly, and completely disregard consequences. Officials and ghosts are like unruly rascals; what is difficult to understand about the nature of small people? When poor, they act recklessly; when rich, they act pretentiously. When such a disease occurs, there is no need to worry excessively. For example, if Hekui (Xu) and Tiangang (Chen) become officials and ghosts, the patient may appear calm on the surface but be stiff as a wooden log throughout the body. Alternatively, if the three transmissions fall upon the Day Branch representing illness, how could there not be misfortune or fortune?

木神木將申酉區，金神寅卯理庚辛。巳午朱雀居壬癸，四土勾空超甲乙。丙丁亥子後女立，此等占來禍皆急。此言同類並摧殘，所以病人危岌岌。竊氣之禍有深淺，丙辰寅卯丑禍鮮。此言病向寅卯生，同克天罡盜氣免。癸卯之日干加支，竊氣之中此又危。中傳遞互相生養，本絕源湮疾豈宜？

The Earthly Branches belonging to wood and the Heavenly Generals of wood fall on the metal positions of Shen and You; the metal deities fall on the positions of Yin and Mao and meet with the metal stems Geng and Xin. The fire positions of Si and Wu meet with the water positions of Ren and Gui and the Vermilion Bird. The four earth positions of Chen, Xu, Chou, and Wei meet with the Gou Chen and Tian Kong on the wood stems Jia and Yi. The fire stems Bing and Ding fall on the water positions of Hai and Zi and the positions of the Heavenly Empress and the Goddess. These combinations bring about urgent misfortune. This is because the same type of energy is being taken and destroyed, so the patient is in critical condition. As for the misfortune of stealing energy, its severity varies: those with Bing and Chen paired with Yin, Mao, and Chou have lighter misfortune. This means the disease is on the wood positions of Yin and Mao and receives support, so if it also controls Tiangang (Chen), the stolen energy can be avoided. On the day of Guimao, the Day Stem is added to the Day Branch, making the stolen energy even more dangerous. If the Middle Transmission can pass on mutual generation, there may still be a chance of recovery; otherwise, if the root is cut off and the source is blocked, how can the illness ever be cured?

兩頭土神中寅卯，土或上中木下擾。此占同類受克傷，病者衰老命難保。極否未聞成大吉，必須以漸芬芳集。久病驟逢生支神，強作康強終有失。傳課之中關隔在，看是何神蒙患害。太乙逢之為嘔逆，大吉並來腹症塊。酉肺不利辰腰痛，午目羞明未耳重。戌足拘攣弗易行，卯手拳攣烏可用？

The Three Transmissions have the first and last ones as earth deities, with the middle one being寅 or卯 wood; or if the upper and middle transmissions are earth and the lower one is wood causing disturbance—such divination methods indicate that similar energies are being harmed. If the patient is elderly and weak, their life and health are in danger. When in extreme difficulty, it is never heard of that it will immediately turn into great good fortune; it must proceed gradually, and only then will favorable conditions slowly gather. For those who are long ill, if they suddenly encounter deities that generate and support the day branch, it may seem temporarily healthy and strong, but eventually something will go wrong. If there is an obstruction in the transmissions, we need to see which deity is affected: if Taiyi (Si) is obstructed, it indicates vomiting and reversal; if combined with Daji (Chou), it indicates a mass forming in the abdomen. If酉 appears, it relates to the lungs, indicating poor lung function; if辰 appears, it relates to the waist, indicating waist pain; if午 appears, it relates to the eyes, indicating sensitivity to light; if未 appears, it relates to the ears, indicating hearing loss; if戌 appears, it relates to the feet, indicating foot stiffness and difficulty walking; if卯 appears, it relates to the hands, indicating curled fingers, how can they still be used?

蛇作天官午丙方，河魁一墓向中藏。外邪沉痛膏肓裡，病藥難投日瘁傷。日財散在三傳住，物重烏能將帶去？不堪負荷必衰頹，伏枕臥床誠可慮。晝夜之神各有六，方隅不同亦異屬。三傳俱晝症為陽，俱夜言陰非謗誹。有如辰午申三傳，此課名為登三天。常人豈可登天去？故為身亡作鬼仙。

The Teng Snake occupies the position of the Heavenly Official and appears in the direction of Wu and the position of Bing fire. The Hekui (Xu) as the buried deity is also hidden within it, indicating that external evil spirits are deep and painful, penetrating to the very core of the body. Medicines and treatments are ineffective, and the patient becomes increasingly weak and deteriorates day by day. The Day Stem's wealth爻 is scattered among the three transmissions, indicating excessive wealth, which the patient cannot carry. Unable to bear the burden, the patient will inevitably decline, become bedridden, and this is truly worrying. Among the Twelve Heavenly Generals, there are six positions for the daytime general and six for the nighttime general, each occupying different directions and belonging to different categories. If all three transmissions are daytime generals, the illness is of a yang nature; if all three are nighttime generals, the illness is of a yin nature—this is not baseless slander. For example, if the three transmissions are Chen, Wu, and Shen, this lesson is called "ascending to the Three Heavens." How could an ordinary person ascend to heaven? Therefore, it can only mean that the person has died and has become a ghostly immortal.

進茹空亡患出離，退茹空亡禍反至。鬼凶陷害昧中乘，譬猶機阱難面避。三傳俱孟玄胎神，嬰孩父老病皆迍。少則別尋胎孕去，老則病亡再投生。支干家處官鬼遊，病者占來百不周。家無擔石既堪慮，體纏沉痾又何求？鬼在干前始病猜，如居干後尚淺災。孟遠姑作干前論，季若為初干後排。

The divination lesson "Jin Lian Ru" (Progressive Connection) encountering Kongwang (Empty) indicates that the patient will escape; "Tui Lian Ru" (Retreating Connection) encountering Kongwang means misfortune will come knocking. Officials and malevolent spirits are evil, operating in the shadows to take advantage of weaknesses, like hidden traps that one cannot avoid face to face. If all three transmissions fall in the four first months (the first of each season), it is the "Xuan Tai" (Mysterious Embryo) spirit: infants and elderly people divining illness indicate difficulties. Young people seek to conceive elsewhere, while the elderly, after death, will be reborn. The house ruled by the day stem and day branch has officials and malevolent spirits moving about; when a patient comes to consult, nothing is complete: the household has no extra grain, and the person suffers from a serious illness, so what can be sought? If the official spirit is before the day stem, the illness has just begun; if it is after the day stem, the disaster is still shallow. The four first months of寅, 申, 巳, and 亥 are far apart, so they are considered as before the day stem. The four seasonal months of辰, 戌, 丑, and 未, if used as the first transmission, are placed after the day stem.

傳課之中欲純粹，苟為駁雜要紛紜。六丁蛇雀還參會，妄語譫言遠忌聞。夾定三傳最要緊，厥應分明如明敏。吉神夾定吉無疑，凶神夾定凶亦準。

The lesson pattern and the three transmissions should ideally be pure and clear. If they are mixed and unclear, the matters involved become complicated and confusing. When the six ding spirits, the teng snake, and the vermilion bird intersect and converge, the patient will speak incoherently and utter delirious words, which are to be avoided even from a distance. The three transmissions being enclosed by the preceding and succeeding ones (i.e., 'enclosed') is most important, as their fulfillment is clear and distinct, like having keen hearing and sight. If the favorable spirits enclose them, the favorable outcome is certain; if the unfavorable spirits enclose them, the unfavorable outcome is equally certain.

出行惟忌逢阻滯，阻滯之神關墓是。關墓加臨向日干，若欲求他徒用意。年命上頭破關墓，否則克殘他恐怖。如斯卻用促行裝，不日應須戒徵路。年命無破關墓神，對沖中處問行因。假令小吉為關墓，丑月丑日動蹄輪。天官廟住課傳裡，干上空亡為用起。不然傳退遞相逢，身在外鄉心故里。

Traveling is most undesirable when encountering obstructions, and the causes of such obstructions are the "Gate God" and "Mourning God." If the Gate God and Mourning God are added upon and directed towards the day stem, even if one wishes to ask someone for help, it will be in vain. If the year stem and the native stem can overcome the Gate and Mourning Gods, or if they can restrain or injure them so that they become fearful, then it is actually favorable to prepare for departure and one should soon be ready to go. If the year stem and native stem do not overcome the Gate and Mourning Gods, then one should go to the position that is in opposition to them to inquire about the reasons for travel. For example, if "Xiaoji" (Wei) is considered the Gate and Mourning God, then on the month or day of Chou (which opposes Wei), the carriages and horses will move. If the Heaven Official God is stationed in the temple position within the transmission, or if the day stem falls into the Kongwang position and initiates the transmission, or if the three transmissions retreat and meet each other—these situations indicate that the person is away from home but their heart remains in their hometown.

傳退遊行計勿施，退趨生旺卻當窺。訪尋故舊無睽阻，若見生新有阻睽。占時偶爾作空亡，加臨日上用相當。時下空亡心漫切，欲用仍從覓食糧。四絕之中意至幽，須分行客意新謀。用既意深情卻已，貪心在道顧難周。干頭上見死神立，火日酉金臨子及。天元徂喪百皆休，所以新時惟遠去。

Three Transmissions retreating indicate that plans for travel should not be carried out; however, if the retreat leads towards a place of abundant life qi and flourishing energy, it may still be worth reconsidering. In such a case, seeking out old friends and familiar acquaintances will not encounter obstacles, but attempting to meet new people or engage in new affairs will face resistance and separation. If the time god occasionally falls into Kongwang, it is still acceptable as long as it is placed above the day stem and initiates the transmission. If Kongwang is below the time god, even with great urgency, efforts will be in vain. If one insists on proceeding, they will have to constantly search for food along the way. The lesson of the Four Absolute Extremes is most profound and requires discerning whether the traveler has other intentions. Since the useful god carries deep implications and the actual situation has already concluded, blindly pursuing travel will ultimately lead to neglect. If the death deity stands upon the day stem, for example, if a fire day is accompanied by酉 metal at 子, the heavenly energy will be depleted, and all affairs will come to a halt. Therefore, at such a time, it is best to leave far away.

辰陽傳尾空亡見，千里相看不見渠。欲往遠途行不利，去還無際裹糧虛。申戌子兮涉三淵，辰午申兮登三天，涉淵將往多屯滯，登天之課諸事遂。生旺之神住干頭，傳送天驛馬順周。遠事堪謀謀必通，東西南北任行遊。傳送轉煞行當息，若見空亡亦無益。勾陳傷斗虎推凶，武空盜賊難安跡。

The day branch's yang spirit and the final transmission both fall in Kongwang. Even traveling a thousand miles, the person being sought will not be seen. It is not advisable to travel far, as the return date is uncertain, and the journey will be in vain, with the provisions wasted. The three transmissions are Shen, Xu, and Zi, called "invading three depths"; if the three transmissions are Chen, Wu, and Shen, it is called "ascending three heavens." A lesson of invading depths indicates many difficulties and obstacles ahead; a lesson of ascending heavens suggests smooth progress in all matters. If the spirits of life qi and prosperity are stationed on the day stem, and "Chuansong" (Shen) along with the heavenly horse and post-horse flow smoothly, then matters at a distance are worth pursuing, and if pursued, they will certainly succeed. One can travel freely in any direction. However, if "Chuansong" carries a turning evil, the journey should be stopped; if it also falls in Kongwang, traveling will bring no benefit. Gou Chen indicates disputes and injuries, Bai Hu signifies the promotion of misfortune, and Xuan Wu falling in Kongwang suggests thieves will not be content—encountering these is not suitable for travel.

占時之向日干居，行計須知綽有餘。如逢脫氣未成就，欲往還留似有拘。六辛之下徒經涉，經涉應須防盜劫。六乙之下任行遊，更不防閒情慶愜。出行常切視游都，外遁須當避直符。魯都如也當頭立，商賈之人大可虞。魯都徵稅難藏遁，直符逃遁敗蹤跡。游都所值又當知，盜賊之憂誰免得？

The divine beings governing the time of departure face the day stem and reside there, allowing for an easy and smooth journey. If the situation involves a loss of energy (where I nourish another but my energy is drained), the matter will not succeed, and one will feel unable to move forward, as if restrained. On days of the sixth heavenly stem (Ji), traveling is in vain, and one must be cautious of theft and robbery along the way. On days of the second heavenly stem (Yi), traveling is unrestricted, requiring no precautions, and one will feel relaxed and happy. When traveling, one should constantly be aware of 'You Du,' and when staying outside, one should avoid 'Zhi Fu.' If 'Lu Du' is directly facing, merchants should be greatly concerned. 'Lu Du' governs customs duties, making it hard to hide illegal goods; 'Zhi Fu' reveals the traces of those who flee; the places where 'You Du' appears should also be known, for encountering it brings the worry of thieves, and who can escape such troubles?

行囊顛覆輪蹄損，多見憂驚人不穩。此般災害為何因，天坑喪車宜度忖。課傳陽多不必憂，風和日暖快行遊。多陰風雨常飄驟，渡口關津日日愁。

The traveler's belongings are overturned, the carriage wheels and horse hooves are damaged, and on the road there are frequent worries and alarms, making people unstable. What is the cause of such calamities? One should consider the two凶煞, "Heavenly Pit" and "Lost Carriage," for calculation. If the three transmissions in the lesson pattern contain many yang branches, there is no need to worry, as the journey will be smooth with gentle winds and warm sunshine. However, if there are many yin branches, frequent sudden storms will occur, causing constant worry at ferry crossings and checkpoints.

干為行客支為宅，內外區分象明白。彼此和合歸興生，克刑破害猶為客。干若克支回裝促，反此歸斯猶未卜。行人年命宅庭間，跋涉山川束裝行。年命若與支干遠，地角天涯歸未得。日辰若也互相臨，骨肉團圓繾綣論。若見日辰相會象，傳末仍逢干所住。名會為三切須知，歲久別離今復遇。

Divination for a traveler uses the day stem to represent the person away from home and the day branch to represent the home. The distinction between inside and outside is clear. If the day stem and day branch are harmonious, the meaning of returning home is evident. If they are mutually controlling, injuring, breaking, or harmful to each other, the traveler will still have to stay away. If the day stem controls the day branch, it indicates that the traveler is being urged to prepare for the return. Conversely, if the day branch controls the day stem, the return date remains uncertain. If the traveler's birth year and destiny fall in the position representing the courtyard or home, it indicates a journey across mountains and rivers and the preparation for returning. If the birth year and destiny are far from the day stem and day branch, the person is far away in the corners of the world and cannot return soon. If the day stem and day branch are in mutual influence, it indicates reunion with family and deep affection. If the day stem and day branch are in harmony, and the final transmission falls in the position of the day stem, this is called "meeting three," which must be noted: it indicates a person who has been away for a long time is now meeting again.

戊申癸巳兩辰日，支向干居同一律。胡為厥應飛分張，一則相生一殘賊。戊申金土無相畏，所以行人疾速到。癸巳水火有戰爭，切恐他鄉還未遂。占時如傍日辰居，剛日伏吟順傳趨。伏陰用逆連茹退，程途此日賊歸歟。占時式畔切須窺，天上地下一般推。如為用始人來速，驛馬須更門外嘶。

On the days of Wushen and Guisi, both the day branch faces the day stem and follows the same pattern, yet their outcomes differ greatly. This is because one is mutually generating and the other is mutually destroying. On the day of Wushen, earth generates metal, and neither fears the other, so the traveler arrives quickly. On the day of Guisi, water and fire clash, and the person may still be detained abroad, unable to return. If the time god is closely adjacent to the day stem and branch, and on a strong day (Jia, Bing, Wu, Geng, Ren) it is a hidden chant, the three transmissions proceed in order. If on a weak day it is a hidden chant, the useful god moves in reverse, forming a continuous chain that retreats, indicating the journey is backtracking. When casting a divination, one must carefully examine both sides of the chart. The methods for the heaven plate and earth plate are the same. If these signs appear in the first transmission, the person arrives quickly, and the post-horse will neigh outside to announce their arrival.

伏陽轉逆伏陰順，連茹蹤由仍向進。天官更值日辰間官，金氏改罡，雁杳沈淹外信無。三合中間六合逢，行人忻喜見歸蹤。天驛馬臨傳更逆，切為消息莫嫌重。行人以下三句，金氏旁改云：行人年命宅庭中，日邊還得本時位，任隔雲山歸興濃。

When a yang lesson turns into retrograde motion, and a yin lesson turns into forward motion, the image of connected reeds continues to move forward. If the heavenly official spirit is also located between the day stem and day branch (the character 'official' is changed to 'tiangang' according to Jin Zhengyin, meaning the heavenly marshal), then it is like geese disappearing without a trace, with no news from afar. When triple harmony meets the six harmonies, the traveler will be happy, showing signs of returning. Although the heavenly horse and post-horse appear in the three transmissions, if the three transmissions turn into retrograde motion, the message is still close, but do not be troubled by its repetition. The three sentences following 'traveler' are changed by Jin Zhengyin as follows: the traveler's birth year and destiny fall within the courtyard and gate, and the day stem is also in the position of the beginning of the textbook, so even if separated by thousands of clouds and mountains, the longing to return is very intense.

關神向進無區別，皆主行人多阻節。絕神為用不須疑，程途有客歸心切。初末行人合命年，用終還迫日干邊。天涯音信先須至，相逢不久有回緣。馬若進時有未回，先虛後實卻將來。後實先虛先宿留，返吟還速便須猜。支發傳趨干上去，行客應須問歸路。日邊用出必迢遙，尚在他鄉作居住。

The "Gate God" does not make a difference in which direction it moves; it generally indicates that the traveler will encounter many obstacles. If the "Cut-off God" is used, there is no need to doubt: there are indeed people on the road, and they are eager to return. If the first and final transmissions align with the traveler's true destiny and age, and the useful god eventually approaches the day stem, then news from afar will arrive first, and the meeting is not far off, with the possibility of returning. If the post-horse is moving forward but the person has not yet returned, it indicates a situation of first emptiness then reality, and eventually the person will come. If it is first real then empty, the person will have to stay away for a while. As for the returning transmission, the person will come quickly, and this can be used to judge. If the three transmissions tend toward the day stem from the day branch, one should inquire about the traveler's return path. If the transmission starts from beside the day stem and moves outward, the journey will certainly be long, and the person is still living in another place.

支干如見墓神加，行人此日即回家。如還傳在生旺處，縱有歸期也會差。傳中天乙馬加臨，行客途中有異心。必有他知相眷戀，倚門空切望歸音。庚辰甲辰兩返吟，傳用同為見絕神，庚辰來絕甲辰去，來作歸論去住論。金氏旁改云：返吟來絕返徵軒，去絕羈人尚滯牽。庚辰來絕甲辰去，不會來去便難言。

If the day stem and day branch encounter theTomb Spirit (mound spirit), the traveler will return home on the same day. If the three transmissions fall in the place of life qi and its flourishing, even if a return date is set, there will be errors. If among the three transmissions, the heavenly master and the post-horse are present, the traveler on the way may develop new feelings, definitely having someone waiting for him at the destination. The family members can only stand at the gate, waiting in vain for news. In the two reverse transmission lessons of Gengchen and Jiachen, the three transmissions and the useful god all encounter the绝神 (extinction spirit). However, Gengchen indicates 'coming to extinction' and Jiachen indicates 'going to extinction'. 'Coming to extinction' is considered as returning, while 'going to extinction' is considered as being detained. Jin Zhengyin suggests that in reverse transmission lessons, if it is 'coming to extinction', the traveler will turn back; if it is 'going to extinction', the traveler remains detained. Gengchen represents 'coming to extinction', Jiachen represents 'going to extinction'. Without understanding the difference between coming and going, it is difficult to make a judgment.

太陽至卯光照耀，人皆營作難潛伏。如當正酉日須晡，動則還家尋止宿。日在東南酉臨位，象如日墓行人止，干臨西北太沖歸，象如日出行人離。此段金氏旁改四句云：日干東南喜乘酉，如居西北卯為首。象如日暮思故林，遇曉登程憶家婦。用越關移日辰杳，便言兩地音書悄。用初天將廟中居，尚在它鄉有未了。

The sun reaches the卯 position, its light shining brightly, and everyone is engaged in labor, with nowhere to hide; when it reaches the酉 position and the sun is setting, people start to move back home to find a place to stay. If the day stem is in the southeast and酉 is at its position, it is like the sun entering its tomb, and the traveler stops; if the day stem is in the northwest and「太冲」(卯) comes to join it, it is like the sun rising, and the traveler is about to leave home. Jin Zhengyin rephrased this into four lines: if the day stem is in the southeast, it is good to see it accompanied by酉; if it is in the northwest, then卯 is the first. The former is like thinking of one's hometown at dusk, while the latter is like thinking of one's wife at dawn while preparing to leave. When the use god passes through the gate god and moves on, the message from the day stem and day branch becomes unknown, indicating that communication between the two places has been cut off. If the god used in the first transmission, which is carried by the heavenly general, is in its flourishing position, then the person is still involved in unfinished matters in another place.

人情莫不有善惡，欲見他時先密察。天官支上急須求，吉將歡忻凶怒作。蛇虎勾朱客怒忿，六合虛正非謙遜。天后遲疑意有猜，太陰不明多懶困。其餘諸將皆和美，獨有天空多詐詭，更將日辰細參稽，吉凶離合方知委。

Human nature is always a mixture of good and evil. Before visiting someone, one must first secretly observe and understand them. One must look at the day branch to find the heavenly official: if it is accompanied by a favorable general, it indicates the other party will be pleased; if it is accompanied by an unfavorable general, it indicates the other party will be angry. If it is accompanied by Teng Snake, White Tiger, Gou Chen, or Vermilion Bird, it indicates the host is angry with the guest. If it is accompanied by Liu He, it indicates superficial politeness but inner insincerity, not genuine humility. If it is accompanied by Heavenly Empress, it indicates hesitation and suspicion. If it is accompanied by Tai Yin, it indicates unclear intentions, often laziness and hardship. The rest of the generals are generally harmonious and good. However, Tian Kong is most likely to involve deceit and cunning. Then, carefully compare the day stem and day branch. Only then can one truly know whether the other party is auspicious or inauspicious, harmonious or separated.

日若克辰他不出，辰還剋日徒疑密。主賓際會致殷勤，暮惡朝歡惠無實。他乘吉將來生我，凡有所求皆曰可。我乘吉將復生他，行役徒勞費糧果。支上害刑他多故，空亡臨著亦休去。君還不信漫然趨，千里相投人不遇。辰陽若也克干傳，所求為有不周全。用傳若把辰陽賊，苟欲相干莫啟齒。

If the day stem overcomes the day branch, the other party will avoid showing up; if the day branch overcomes the day stem, it will cause suspicion and secrecy. Although the host and guest may be polite and cordial when they meet, they may laugh happily in the morning but turn against each other at night, and the favors will not be realized. If the other party comes with a favorable general and generates me, whatever I request will be granted. But if I go with a favorable general to generate the other party, then my efforts will be in vain and I will waste my money. If there are six harms or three punishments in the day branch, the other party will have many troubles. If kongwang is present, then there is no need to go. If you don't believe this and go ahead, even if you travel thousands of miles to visit, you will not find anyone. If the yang spirit of the day branch overcomes the day stem and the three transmissions, the requested matter will be incomplete. If the useful god and the three transmissions harm the yang spirit of the day branch, then even if you want to make a request, you should not open your mouth.

乾則為天坎為水，乾坎相加成訟體。天道上行水下流，情睽義乖鬥爭起。訟之序卦既涉川，訟須理險有當然。欲知課之所由險，大小吉與魁罡邊。囚墓傳生禁者出，生傳囚墓獄須入。不然墓貴立干頭，害刑殘賊危岌岌。卦中官鬼要探求，官為官長鬼對仇。其間惟有壬癸日，官鬼長貳別蹤由。

The Zhou Changes use Qian (Heaven) for Heaven and Kan (Water) for Water. When Qian is placed above and Kan below, the hexagram of Strife is formed. The heavenly path moves upward, while the water flows downward, thus creating a situation of opposition and discord, leading to conflict. The "Sequence of Hexagrams" says that the hexagram of Strife symbolizes crossing great rivers, so litigation inherently involves dealing with danger. To understand the danger in the lesson pattern, look at "Daji" (Chou), "Xiaoji" (Wei), Hekui (Xu), and Tiangang (Chen). If the three transmissions move from prison and tomb to growth, a prisoner may be released; if they move from growth to prison and tomb, a person may be imprisoned. If the tomb god and nobleman are positioned above the day stem, and there are also the six harms and the three punishments, then danger is imminent. The official ghost in the lesson must be clearly identified: "Official" represents the superior, and "Ghost" represents an enemy. Among these, the official ghosts on the days of Ren and Gui must be further divided into principal and deputy positions, with different origins.

壬則丑正未偏官，長鬼居辰戌次班。癸官正副辰戌別，鬼之大小吉須看。貴人此日課中居，天后忽來傳上趨，後君無故奚臨對，長官受囑決非虛。戌丑酉兮足纏繞，卯子辰兮手纏吊，二血癸卯杖責災，功曹逢之徒配兆。盡說空亡官事散，要須分作兩邊看，我欲治他忌逢空，他將釋然宜遭見。

On a day of Ren, the official is indicated by Chou and the biased official by Wei. The ghost of the superior official resides in Chen and Xu, which are of a lower rank. On a day of Gui, the official is divided between Chen and Xu as chief and deputy, and the strength of the ghost depends on "Daji" (Chou) and "Xiaoji" (Wei). If on this day the Nobleman is present in the lesson, and the Heavenly Empress suddenly appears on the three transmissions, the Heavenly Empress does not come without reason. Why would she confront the Nobleman? This suggests that the superior official has been bribed, and this interpretation is not baseless. The signs Xu, Chou, and You indicate restraints on the feet, while the signs Mao, Zi, and Chen indicate restraints on the hands. If the "Blood Branch" and "Blood Taboo" evils meet Gui Mao, it indicates punishment by beating. If "Gongcao" (Yin) meets them, it indicates exile to a distant place. Everyone says that encountering Kongwang leads to the resolution of legal matters, but this should be viewed from both sides: if I wish to prosecute the other party, I should avoid Kongwang; but if the other party wishes to be released, encountering Kongwang is favorable.

官作貴人居日位，直者泰來屈者否。如還寓在魁罡上，易盡吏胥亦乘理。天后天門關節徹，天空立用徒眾說。太陰居夜事難明，勾陳見合多留截。用初官鬼求財鄉，如還克命喜相當。若非取索能如意，當定論人得艮庚。關日夜用傳趨出，切莫便言囚無出。救助不逢刑害逢，乃訴前來如許責。

The official ghost transforms into a nobleman and occupies the position of the day stem. The party with reason will experience a reversal of fortune from bad to good, while the party without reason will see things go from smooth to blocked. If it resides on Hekui (Xu) or Tiangang (Chen), then even the officials and clerks in the government office have all been replaced, yet they still act according to the rules. When the Heavenly Empress is paired with the Heavenly Gate, it indicates that the matters are thoroughly handled. If Tian Kong initiates the transmission, then all the statements made by people are empty words. If Tai Yin occupies the position of the night general, the matter is difficult to clarify. When Gou Chen meets the combined deity, there will be delays and obstructions. If the official ghost, which initiates the first transmission, is located in the position of seeking wealth and can also overcome the person's destiny, it is actually a good sign. If one cannot obtain what they desire through requesting or asking, then it can be determined that the person in question has something in the northeast and west (Geng position and the艮 position). If the gate deity initiates the transmission on the day or night it is in charge and the three transmissions move outward, do not hastily conclude that the prisoner cannot be released. If neither help is received nor there is punishment and harm, then the previous lawsuit will be punished in this way.

官鬼天乙合夜合，胥吏應須同鼠竊。鬼元命陰如為初，鬼既蕃多福斯發。財作空亡命上初，官鬼雖藏不容居。多應素有穿窬態，暴露今朝見罪誅。官初財末隨空亡，債被人逋處不遑。疾造訟遲將理索，誰知官吏又乖張？空亡傳外官鬼居，潛克行年患未除。用神空亡雖暫繫，有司不久又將趨。柔日用罡干支裡，或一或二為財起。蒿矢知一重審同，訟豈已之所由起？

Heavenly Stem and Earthly Branches: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui; 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). Tiangang (Chen), Useful God, Resulting Hexagram, Three Transmissions, First Transmission, Final Transmission, Nobleman, Day Stem, Day Branch, Initiating Transmission, Kongwang. Official Ghost and Heavenly Ethical Nobleman are in harmony, and also meet the Night Harmony God. Those officials and subordinates act like mice stealing things. If Official Ghost falls on the Yin God of one's own destiny and serves as the First Transmission, although there are many Officials, fortune will be activated from this. Wealth爻 falls into Kongwang and serves as the First Transmission on one's own destiny, Official Ghost although temporarily hidden, cannot stay long; it is likely that the person has always had the habit of stealing by climbing walls and digging through holes, and today it is exposed, leading to punishment. First Transmission is Official, Final Transmission is Wealth, and both fall into Kongwang, indicating debts are unpaid, running around everywhere without time to attend to them; rushing to file a lawsuit, the case is handled slowly, and when about to pursue according to the law, it turns out the officials have changed their stance. Kongwang falls outside the Three Transmissions, while Official Ghost is within, secretly harming the year stem, the disaster has not yet been removed. The Useful God falls into Kongwang, although only temporarily detained, the authorities will come again to arrest soon. On a flexible day, Tiangang (Chen) is used within the Day Stem and Day Branch, either in one place or both, transforming into Wealth爻 — this is the same as the "Hao Shi Lesson", "Zhi Yi Lesson", and "Chong Shen Lesson". Is this lawsuit something I myself started?

水土既平先播種，農業民生知甚重。欲卜田疇何所宜，品類區分言始中。辰為田畝日農人，支為六種干耕耘。灌溉刈獲皆由主，禾苗黍稷應從賓。支若生干六並宜，干益支時一世虧。日克支時田耗失，支克干時主殘衰。兩頭生旺田無損，不然歡合亦平穩。日干更若克初傳，黍稷豐季當報本。

Water disasters have been calmed and land has been properly cultivated, so it is time to sow seeds. This shows how important agriculture is to the people's livelihood. To divinate what kind of crop to plant in the field, one must distinguish the different types of crops, which is the proper way to approach it. The method of divination uses the day branch to represent the field and the day stem to represent the farmer. The day branch represents the six types of crops, while the day stem represents the person tilling the land. Irrigation and harvesting are controlled by the main aspect (the day stem), while the crops such as millet and sorghum are subordinate to the secondary aspect (the day branch). If the day branch generates the day stem, all six types of crops are suitable. If the day stem supports the day branch, there will be losses throughout the year. If the day stem overcomes the day branch, the field will suffer losses and the harvest will be poor. If the day branch overcomes the day stem, the farmer will decline. If both the day stem and day branch are in a state of growth and strength, the crops will not suffer damage. Even if they are not in a state of growth and strength, as long as they are harmonious and compatible, the harvest will be stable. If the day stem can also overcome the first transmission, then by the time the millet and sorghum are ripe, it is appropriate to offer sacrifices and express gratitude to the source.

兩頭或害或沖刑，蹙額何須作頌聲。禍生旺相神猶可，囚死為之室若傾。貴常六合青龍將，憑生得喜合神上。住在支干更得時，知為五穀豐登象。克刑害在支辰表，蛇虎勾空同作撓。蟊蜚螟螽金作侵，淺薄稀疏木作淫，苗心爛腐水冤深，禾叢槁旱火仇臨。良田亦厄土為災，丁馬飛廉總非良。

If the day stem and day branch are mutually harmful, conflicting, or mutually controlling, there will be only worry and frowning faces, and no singing of songs of harvest. If misfortune occurs on the prosperous and strong gods, it is somewhat better; but if it falls on the imprisoned or dead energies, the family's life will be like a house collapsing. The auspicious generals, such as the Nobleman, Tai Chang, Liu He, and Azure Dragon, bring joy through mutual generation and are in harmony with the gods. If they rest on the day stem and day branch and are in the right season, it indicates a bountiful harvest. Conversely, if mutual harm, conflict, and control appear outside the day branch, and the Teng Snake, White Tiger, Gou Chen, and Tian Kong disturb together, it is a disaster: metal energy invades, causing pests, insects, and locusts; wood energy overflows, leading to sparse and shallow crops; water energy is excessive, causing rot in the crop hearts and unresolved grievances; fire energy is hostile, leading to withered and dead crops; earth energy causes disaster, even the best fields suffer calamity. "Ding Ma" and "Fei Lian" these malevolent spirits are never good.

若非疆畔水池興，也是牛羊踐踏來。空亡破碎支所值，不然死氣替神至，縱然六合相加臨，所獲它出應也細。支干轉煞來臨掌，秀而不實空勞攘。關閉神巡在上頭，徒亦揠苗而助長。傳支生干大段宜，縱乘糞壤亦異為。日去生傳徒費力，不然休耜負來歸。支干神將皆為吉，命支破碎空亡泣。

When these evil spirits appear, either there will be trouble by the fields or ponds, or cattle and sheep will enter and trample the crops. If the day branch is exactly in Kongwang or broken, or if death qi and substitute spirits are encountered, then even with Liu He coming to help, the harvest will belong to others and the yield will be very little. If a change of evil spirits comes to the day stem and day branch, the crops will grow ears but not bear fruit, resulting in a wasted effort. If "Guan Shen" and "Bi Shen" are moving above, even trying to help the crops grow like the Song people who pulled up seedlings to help them grow will be in vain. If the three transmissions and the day branch can generate and support the day stem, that is very suitable; even if only some manure and soil are applied, there will be a good harvest. On the contrary, if the day stem generates the three transmissions, it will be a waste of effort, or one will have to leave the farming tools empty-handed. If the day stem and day branch and heavenly general are all auspicious, but the birth star and day branch meet broken or Kongwang, there is still only crying to be done.

秋成所獲漫豐盈，酬償逋欠無餘粒。禾品分三早中遲，傳初是早二中窺。三即晚稻不須疑，三傳命上悉參推。孰是比和孰乖異，乖異不宜和合利。假令亥上首傳寅，亥寅作好初豐備。六種稿歉孰為豐，占法遲中早亦同。

In the autumn, the harvest appears full and abundant, but when used to repay debts, not a single grain remains. Rice is divided into three categories based on its maturity: the first transmission governs early rice, the middle transmission governs mid-season rice, and the final transmission governs late rice; there is no need for doubt. One should combine the three transmissions with the person's own birth sign to examine and analyze, determining where there is harmony and where there is discord: discord is unfavorable, while harmony brings benefit. For example, if the first transmission on the亥 (Hai) position is寅 (Yin), the water of亥 (Hai) nourishes the wood of寅 (Yin), forming a good match, so the early rice is already abundant. As for which of the six types of crops is underperforming and which is abundant, the method of divination is the same as that used for determining the abundance of early, mid, and late rice.

命合火宜紅豆黍，金神二麥有成功。丑未準好二麻熟，亥子黑豆稻周足。禾苗寅卯木神知，農業先能知禍福。禾生水土欲蕃茂，支干唯怕墓相就。傳用逢來總一般，定知萎損勞苦救。從墓傳生後有實，從生傳墓先芬蔚。三傳純粹始終好，何處不周須見疾。

Those whose destiny is compatible with fire should plant red beans and millet; when encountering the metal god, wheat and barley will have a good harvest; when the earth branches are丑and未, hemp and ramie will mature well; when the water branches are亥and子, black beans and rice will grow fully. Crops belong to wood, so observe the wood gods寅and卯to know. Understanding these, farmers can foresee fortune and misfortune. Crops depend on water and soil to grow, naturally flourishing, but they fear when the day stem and day branch connect with theTomb Spirit. If the three transmissions and the useful god also meet theTomb Spirit, the situation will be the same, leading to withering and damage, which is hard to remedy. If the transmission leads from theTomb Spirit to theGrowth, the crop will bear fruit later; if it leads from theGrowth to theTomb Spirit, it will only be flourishing and fragrant in the early stage. If the three transmissions are pure, everything will be good from beginning to end; if any part is incomplete, that part will have problems.

此段亦不出《精蘊》。雲從龍兮風從虎，龍虎信可推風雨。有無輕重欲周知，二將所主宜默睹。金為水母巽電赫，風雹為殃同考索。震卻為雷兌澤看，丑乃雨師未風伯。六合便能為雷震，武亦雨師真可信。傳課課中有類神，便向其間詳體認。

This passage is not from the book "Jing Yun." The "Wen Yan" section of the "Zhou Yi" "Qian Gua" says that clouds follow the dragon and wind follows the tiger, so the generals of Qinglong and Baihu can indeed be used to predict rain and wind. To fully understand whether there will be rain or wind and how heavy it will be, one should quietly observe the matters governed by these two generals. Metal is the mother of water; the Xun Gua governs wind and also lightning, so wind disasters and hail disasters can be examined together. The Zhen Gua represents thunder, the Dui Gua represents marshes, Chou is the position of the rain god, and Wei is the position of the wind god. Liu He can also govern thunder and Zhen, and Xuanwu is also the rain god, all of which are credible. If these kinds of deities appear in the three transmissions of the lesson pattern, one should carefully examine and distinguish them within them.

龍旺昇天雨驟施，虎旺出林風勢惡。如陷囚墓死皆休，風定雨收成寂寞。青龍若也入江湖，不然廟裡止安立。龍既潛藏而勿用，任當塵凡自舞雩。虎在東方號出林，嘯動生風愁可禁。更逢小吉為行止，折木摧枝禍益深。龍若臨於申酉方，休死墓絕細消詳。焉知萬波藏申酉，得此常年雨大滂。

When the Azure Dragon is strong, it ascends to the heavens and moves, bringing sudden heavy rain. When the White Tiger is strong, it emerges from the forest and moves, causing fierce winds. If they are trapped in prison qi, storage, or death qi, they will cease their activity, the winds will stop, the rain will subside, and there will be silence. If the Azure Dragon falls into rivers and lakes or remains still in a temple, it means the dragon has hidden itself and is not active, allowing people in the world to build altars and pray for rain on their own. The White Tiger is called 'Emerging from the Forest' in the east, roaring and generating wind, which brings unbearable sorrow. If it meets 'Xiaoji' (Wei) to determine its movement, it will break trees and destroy branches, causing even greater disasters. If the Azure Dragon is present in the directions of Shen and You, one must carefully examine whether it is in the state of rest, death, storage, or decline. One should know that vast waves are hidden within Shen and You. If this image is divined, there will often be continuous heavy rain throughout the year.

巳作丁神上蛇雀，太沖位上來安著，忽然狂電驟如傾。雷迅時時光閃耀。朱雀螣蛇與六丁，傳用逢他卯附刑，加臨太乙火乖異，閃電長空霹靂聲。陽即為晴陰即雨，積陰顧視陽為主。火神有氣不為傷，水神囚死晴堪許。火神不越東南路，蛇雀又來頭上住。須更皎日見晴暉，縱有餘陰無著處。

The element Si, acting as the divine spirit of Ding, ascends upon Teng Snake and Vermilion Bird, and is placed at the position of Taichong (Mao). This will cause sudden lightning and heavy rain, with thunder roaring quickly and flashes of lightning appearing frequently. If Vermilion Bird, Teng Snake, and the six Ding spirits appear in the three transmissions of the useful gods, and if Mao is accompanied by a conflict, plus the presence of Taiyi (Si), which causes abnormal fire energy, then there will be continuous lightning in the sky and thunderous noises. Yang indicates clear weather, while Yin indicates rain; even if Yin energy accumulates, one should look back to see if Yang energy is dominant. If the fire spirit has energy but is not harmed or restrained, and the water spirit is in a state of captivity or death, then one can predict clear weather. If the fire spirit does not exceed the southeast direction, and Teng Snake and Vermilion Bird stop above, then one will certainly see bright sunlight and clear radiance. Even if there are remaining clouds, they will have nowhere to attach.

人言巳午多晴明。或逢蛇雀說責晴。豈知傳用歸西北，火既潛藏水上升。龍入江湖皆遊逸，蛇入江湖變化疾。蛇化龍飛雨澤降，龍蛇蟮熱晴堪必。此句龍蛇二字，金氏旁改下升。龍飛天上雨準度，蛇飛天上日照耀。雲龍際會雨常施，蛇尫焉能作雲霧？戌亥子丑巳午停，火既下降水上升，立用便須看雲霧，忽然雨澤勢如傾。

People often say that the branches 巳 and 午 belong to fire and are usually associated with clear weather; some even conclude that it must be clear when they see the Teng Snake and Vermilion Bird. But they do not realize that if the Three Transmissions and the Useful God are located in the Northwest, the fire energy has already hidden away and the water energy is rising, so it may not be clear. When the Azure Dragon enters the rivers and lakes, it moves freely and leisurely; but when the Teng Snake enters the rivers and lakes, it changes quickly. When the Teng Snake transforms into a dragon and soars, rain will fall. If the dragon and snake are stagnant and the heat rises, the sky will surely clear. (In this sentence, the term 'dragon and snake' was changed by Jin Zhengyin to 'rising up'.) When the Azure Dragon flies in the sky, rain will come with accuracy; when the Teng Snake flies in the sky, sunlight will shine everywhere. When clouds meet the dragon, rain often falls continuously; but if the Teng Snake is weak, how can it produce clouds and mist? When the branches 戌, 亥, 子, and 丑 are stationary between 巳 and 午, the fire energy has already descended and the water energy is rising. At the time of the initial transmission, one should observe the signs of clouds and mist, and often rain will suddenly pour heavily.

干上廣文支場屋，日為舉子辰題目。卷軸詞章以傳論，命詞之意同推認。干克支兮舉子畏，巨題特地來相治。支若傷干當上憂，動遭凌辱難迴避。支干若是兩相和，上下歡愉協氣多。或刑或害天官惡，定知藉藉見喧譁（金氏旁改云：紛紛藉枉奔波）。吉神吉將兩無嫌，日上加臨旺相全。廣文炯炯又眸碧，特進浮華拔滯淹。

Divination for the imperial examination involves using the day stem to represent the "Broad Literature" official, who is the chief examiner, and the day branch to represent the "examination hall," which is the examination room. The day stem represents the examinee, while the day branch represents the questions. The quality of the written answers on the examination paper is judged through the three transmissions, and the depth of the question's theme is also analyzed using the same method. If the day stem overcomes the day branch, it indicates that the examinee is timid and faces difficult questions that are specially designed to challenge him. If the day branch overcomes the day stem, troubles arise from above, and the examinee is often subjected to humiliation with no way to escape. When the day stem and day branch are harmonious, there is mutual harmony and a pleasant atmosphere. However, if they are in conflict or harmed by each other, and if the evil star is present, there will be much disorder and noise. If auspicious deities and favorable generals are present without any conflicts, and they are located above the day stem, and both deities and generals receive the prosperous and strong energy, then the chief examiner will have bright eyes, show favor, and be willing to promote talented individuals who have been overlooked.

天喜加臨年命上，生氣有時相助向。龍雀乘陽順作傳（雀字金氏旁改乙字），文氣雄豪高萬丈。三傳若也同生日，立用當時天將吉。官星與馬不罹空，獨步文場誰可敵？支上生干不作迍，日間舉子用陽神（日上神屬陽），文思滔滔如有助，一舉成名達紫宸。

The Heavenly Joy god is added upon one's destiny or age, while the Life Qi constantly comes to assist. The path ahead will naturally be supported by others. The Azure Dragon and Vermilion Bird ride on the Yang spirit and form the Three Transmissions, with the '雀' character changed to '乙' due to the Jin Zhengyin sound. This indicates a bold literary spirit and an overwhelming气势. If the Three Transmissions share the same energy as the day stem and can nourish it, and at the time of initiating the transmission the Heavenly General is auspicious, then the official star and the Post-horse do not fall into Kongwang, indicating dominance in the literary field with no rivals. If the god on the day branch nourishes the day stem, the future will not be troubled. When divining during the day, candidates take the Yang spirit on the day stem as their main element (the spirit on the day stem is Yang), with thoughts flowing continuously as if aided by a deity, achieving immediate fame and rising directly to the court.

年命天驛馬交馳，順作三傳歲上歸。刑害不聞象純粹，淡墨書名四海知。始用螣蛇末見龍，龍頭化氣更潛通。歲君若更來生命，定躡雲梓步月宮。

The native's destiny, year's movement, and the Heavenly Horse and Post-horse interact and race together, moving in order to form the three transmissions and returning to the Supreme Year. This is the image of striving for fame and success. If the divination does not show any punishments or harms, and the hexagram is pure and unimpeded, it indicates a quiet but renowned achievement, known throughout the land. The first transmission begins with Teng Snake and the final transmission appears with Azure Dragon, symbolizing the transformation of snake into dragon, and the hidden energy of the dragon's head connecting with the changes. If the Supreme Year also generates the native's destiny, then one is certain to ascend the cloud ladder and enter the moon palace, with a chance to achieve success.

文章關切視朱雀，惟嫌西北為安著，住在東南匪替神，語意新奇人作格。天空支位文疏失，武克辰陰途注密。白虎傷干語犯時，後陰立用詞幽鬱。死氣死符並墓鬼，或臨傳首或傳尾，饒君才學若歐蘇，廣文意不相忻喜。

The key to the article lies in the Tian Jiang (Heavenly General) Zhu Que (Vermilion Bird): it is most inauspicious if it is placed in the Northwest direction. If it is located in the Southeast direction and not displaced by another deity, then the writing will be novel and original, and will be emulated by others. If Tian Kong (Heavenly Void) is located at the Day Branch position, it indicates flaws and errors in the writing. If Xuan Wu (Black Tortoise) overpowers the Yin deity of the Day Branch, it suggests obscure paths and difficult prospects. If Bai Hu (White Tiger) harms the Day Stem, it indicates speech that offends the current customs. If the Yin deity of Tian Hou (Heavenly Empress) initiates the transmission, it suggests obscure and repressed expressions. If "Si Qi" (Death Qi) and "Si Fu" (Death Symbol) appear together with Mu Shen (Mourning Deity) and Gua Gui (Official Ghost), regardless of whether they are in the first or final transmission, even if one's talent surpasses Ouyang Xiu and Su Dongpo, the examiners will not be pleased.

下賊上兮上克將，日後為傳乘旺相，陰陽不備德罹空，三刑六害俱休望。日裡為傳無礙格，更還此類尤光赫。命年喜將又相扶，受作蟾宮攀桂客。無祿絕嗣天網張，飛魂魄化與伏殃。四絕蕪淫反吟卦，占如有此定乖張。

If the lower god defeats the upper god, or if the upper god defeats the Heavenly General; if the god following the day stem enters the transmission and is supported by strong and prosperous energy; and if further there is an imbalance between yin and yang in the four lessons, the day stem's "virtue" falls into Kongwang, or if the three punishments and six harms coincide—these situations should not be expected to bring good results. Conversely, if the god generated by the day stem enters the transmission without obstruction, this type of divination pattern is especially brilliant and prominent; if there are also auspicious generals supporting the native and the year, then this person is destined for success in the imperial examination. As for situations like "no official rank," "no descendants," and the spread of "heavenly net," as well as "flying soul," "spirit transformation," "hidden calamity," and the four extremes, "waste of virtue," and the repeating hexagram, if these appear in divination for the imperial examination, the outcome will certainly be unsatisfactory.

無祿，四上克下；絕嗣，四下克上；天網，用起占時同剋日；四絕，午加亥之類；蕪淫即不備；飛魂煞，正月亥順支干本日上；伏殃，天鬼加年月並用；魄化，白虎與死神並日辰年上；天鬼，正月起酉逆行四仲；反吟，月將與時對沖也。

The methods for determining the above-mentioned evils are as follows. "No Fortune" occurs when all four lessons are in a situation where the upper element overcomes the lower one. "No Successor" occurs when all four lessons are in a situation where the lower element steals from the upper one. "Heavenly Net" occurs when the initiating transmission god and the time of divination both overcome the day stem together. "Four Extremes" includes cases like Wu added to Hai. "Wu Yin" occurs when the yin and yang elements in the four lessons are not complete. "Flying Soul Evil" starts from the first month at Hai and proceeds in order to be added on the day stem and day branch. "Hidden Harm" occurs when the death deity is added to the sovereign year, month builder, and also enters the initiating transmission. "Soul Transformation" occurs when the white tiger and the death deity both fall on the day, the hour, and the personal destiny. "Heavenly Ghost" starts from the first month at You and proceeds in reverse along the four central positions of Zi, Wu, Mao, and You. "Reverse Chant" occurs when the month general and the time of divination are directly opposite.