Achieving Official Rank

仕官先論官與祿，官旺祿旺須發福。失時囚死便堪憂，任汝營求皆不足。官祿當分日與命，兩處參詳言決應。用起還逢旺相神，有求遂意官榮福。干乃占人支官品，官品生人福祥準。不勞著意苦求謀，爵祿升遷如騎騏。干若生支多偃蹇，調遷居選瓜期遠。如言此日已關升，降削難求徒宛轉（降削，金氏旁改舉刺）。

Divination regarding official positions begins with examining the "official star" and the "rank god." If both the official star and the rank god are strong and prosperous, then blessings naturally follow and success is assured. However, if they are in a period of decline or in a state of captivity and death, there is cause for concern. No matter how hard one tries to seek favor or make connections, it will not help. The official star and the rank god should be considered separately: one is related to the day stem, and the other to the native's birth chart. Only by comparing both can an accurate prediction be made. If the initiating transmission is also in a state of prosperity and strength, then the desired outcome will be achieved, and official success and honor will be attained. The day stem represents the person being divined, while the day branch represents the rank and position. If the god representing rank is born to the day stem, auspiciousness is expected, and there is no need for excessive effort. Promotion and advancement will be as smooth as riding a swift horse. Conversely, if the day stem is born to the day branch, there will be many difficulties: transfers and appointments will be delayed, and promotions will be far off. Although one may be told that promotion has been approved, in reality, it may result in demotion or loss of position, which cannot be obtained through effort, leading only to frustration. The terms "demotion" and "reproach" are written as "recommendation" and "criticism" in Jin Zhengyin pronunciation.

天驛馬臨年命上，用起神還乘旺相。順傳歲上作歸蹤，日邊從覲非虛誑。支干遞互相剋刑，又兼武虎官長嗔（又兼武虎，朱氏旁改“得此須憂。”）。傳逆更逢丁與馬，官當逆地弗如情（“官當逆”三字，朱氏改“當知易”，“弗”旁改“不”字）。傳用有神日本忌，父母如存多不利。凶神惡煞又居中，殃咎之來誰得避？

The Heavenly Horse and the Post-horse are positioned on the person's birth year, and the initiating transmission god is riding a prosperous and strong energy. Following the sequence, the transmission concludes at the sovereign's year, indicating the ability to approach the monarch and present homage, which is no empty talk. However, if the day stem and day branch mutually control and accuse each other, and the Black Tortoise and White Tiger are in charge, it indicates anger from superiors (the phrase "and also the White Tiger" was altered by Zhu to "this is cause for worry"). If the three transmissions run in reverse, and meet the "Ding god" and the Post-horse, the official position falls into a reverse situation, making it difficult to achieve one's desires (the phrase "officials should be in reverse" was altered by Zhu to "this is easy to know," and the character "弗" was changed to "不"). The initiating transmission god is originally the day stem's disliked element; if the parents' element is still present, it is mostly unfavorable. If malevolent spirits are in the middle transmission, how can calamity be avoided?

干若蒙今月將生，官長信任日加亨。支益干時胥吏美，任從驅役弗乖情。歲支月支乘命上，上頭和洽無乖累。政聲藉藉四方間，不久應須作朝貴。日墓如來傳上住，不然用向其間去。陰神惡煞又居中，政清庸庸生嫉妒。趨部先須視日支，生來干上始相宜。吉將日前為用起，任嘉定易及瓜期。

If the day stem is supported by the month general, it indicates that the superior will trust and support, leading to increasing success day by day. If the day branch enhances the day stem, then subordinates will be reliable and obedient. If the branch god of the year ruler and the branch god of the month builder are on the person's destiny, there will be harmony above without hindrance, and the person's reputation will spread widely, soon leading to a high official position in the capital. If the day stem'sTomb Spirit (mound god) stops on the transmission, or the initiating transmission god is heading towards the墓 (mound), and evil stars are in between, then even if affairs are clear, they will be mediocre and lead to jealousy. When seeking a position in the ministry for selection, first look at the day branch: if the day branch generates the day stem, it is suitable; if a good general initiates the transmission before the day stem, then the position will be stable and smooth, and promotion to the end of the term is expected.

貴常雀合與青龍，陽神棄此作傳蹤。空亡破碎無相值，順動何憂選不通。丹詔今朝促覲忙，封章或欲近君王；天空立用三傳粹，頃刻應須見上方。占時之上逢日祿，吉神立用歡欣足；瓜期縱有數年遙，倏忽騶吏來相促。日命二祿值空亡，用神兼死逆行藏。玄空陰后來相會，失職己官見禍殃。官神若也加臨替，否則飛廉並破碎。用起來刑年命間，聲譽無聞多咎晦。

Nobleman, Tai Chang, Vermilion Bird, Liu He, and Azure Dragon, these auspicious spirits, when the Yang spirit departs from them, form another set of three transmissions. As long as they do not meet Kongwang or Shuipian, and proceed in the correct order, there is no worry about the appointment process being blocked. If a red decree urgently calls for a court audience or if one wishes to present a memorial to the king, and Tian Kong initiates the transmission with pure three transmissions, one can meet the emperor's face in a moment. If during the divination the day's stem's fortune coincides with the day's fortune, and auspicious spirits initiate the transmission, bringing joy and satisfaction, even if the term of office is still several years away, officials will soon send messengers to urge one to take office. Conversely, if both the day's stem's fortune and the native's fortune fall into Kongwang, the useful god carries death qi and moves in reverse, hidden and concealed, and if Black Tortoise, Tian Kong, Tai Yin, and Heavenly Empress meet, the current position will certainly be lost, and misfortune will appear immediately. If the official star is overlapped by a replacing spirit, or if one encounters 'Fei Lian' or 'Shuipian', and the initiating transmission also harms the native's year, then reputation will not be prominent, and misfortune will be abundant.

支上生干福駢集，夏清冬溫常自給。百端佳況動中生，一切不虞潛裡戢。干若生支諸況惡，多應卜築生乖錯。韭鹽朝夕苦孜孜，走北奔南多不樂。干上支上求邊神，彼此交攻必作嗔。干克支須費生畜，支殘干必損居人。辰神刑害日之表，必主居人室廬悄。門牆焉得有佳賓，更有惡客來相擾。

Divination on people and dwellings: When the day branch's heavenly stem is born by the day stem, good fortune gathers together. In summer it is cool, in winter it is warm, and food and clothing are sufficient. All kinds of good things arise from movement, and all unexpected troubles vanish without trace. Conversely, when the day stem generates the day branch, the situation is worse: mostly there are errors in building the house, and one has to live a meager life with thin salt and bitter vegetables, moving back and forth without finding peace. When the heavenly stem of the day stem and the heavenly stem of the day branch compete with the heavenly stems on the sides, they attack each other, leading to quarrels within the family. When the day stem overcomes the day branch, expenses occur on livestock and property. When the day branch injures the day stem, it certainly harms the person living in the house. When the heavenly stem of the day branch punishes or harms the day stem, the occupant's house becomes cold and deserted, with no guests coming in, but instead trouble from unwelcome visitors.

墓覆日本真可畏，端猶雲霧有遮蔽。百子千孫漫眾多，其間寧有可人意？鬼為六合日支中，閨閣潛通外客從。若作螣蛇來損克，恐驚時作內人凶。天后將來支上止，所乘遙作日之鬼。從來牝牡不同乘，女掌權衡故非美。

The stem of the day is covered by itsTomb Spirit, which is most terrifying, like clouds and mist blocking the light, causing darkness; even though there are many descendants, none of them can be satisfactory. If the official ghost falls within the day's branch and is accompanied by Liu He, it indicates that there is infidelity within the family; but if Teng Snake comes instead to damage and overcome, there will be constant alarm, and the female members may suffer misfortune. The Heavenly Empress, as a heavenly general, is stationed above the day's branch, and the deity it rides upon is far away and becomes the official ghost of the day's stem; male and female should not share the same position, indicating that a woman is in charge, leading to the family's decline.

忽然元武又來並，家內淫風當大播。天后六合同乘課，夫妻鴛侶須分破。天驛馬來辰上止，螣蛇還又相依倚，久長活計豈曾為？居人不日將遷徙。凶神作丁支上歇，瘟疫頻頻為禍孽。門庭時復作驚惶，若要求安尋別業。

If the Black Tortoise appears together with another, the family will suffer from widespread immorality; if the Heavenly Empress and Liu He share the same lesson, the husband and wife will certainly part ways. If the Heavenly Horse and the Post-horse stop at the Day Branch, and the Teng Snake accompanies them, the person has never properly managed their livelihood for a long time, and they will soon have to move to another place. If theInauspicious Spirit (malevolent spirit) as the Ding God rests on the Day Branch, plague will frequently cause trouble, and the household will constantly face disturbances. If one seeks safety, they must look for another place to settle.

人道從來有定分，使令惟可用卑論。第三課裡是他家，凶吉便向其間問。使令若不忘忠敬，長上斯能享安靜。日若生辰事必乖，孰肯欣然從命令。動用出入察陰空（天空為僕陰為婢），奴婢因由四處提，禍福自然知仔細。陰空所乘日辰畏，悍然沖動忘拘忌。日辰所乘陰空愁，判手欲行相拋棄。

Human relationships have fixed roles, and servants should be considered as the subordinate class. The third lesson among the four lessons belongs to the other party, which is the position occupied by servants. Therefore, fortune and misfortune should be judged based on this lesson. If servants remain loyal, respectful, and obedient, the master will naturally enjoy peace and quiet. However, if the day stem goes against the day branch, things will inevitably go wrong, and who would willingly obey? When there is movement or activity, one should examine Tai Yin and Tian Kong (Tian Kong represents male servants, Tai Yin represents female servants). The origins and circumstances of servants can be traced from these four aspects, allowing one to understand clearly the fortune and misfortune. If the spirits riding on Tai Yin and Tian Kong are feared by the day branch, it indicates that the servants will act rebelliously, disregarding restraint and taboo. Conversely, if the spirits ridden by the day branch cause Tai Yin and Tian Kong to worry, it suggests that the servants will be eager to leave, abandoning the master.

課上之神與陰空，互被受凶總是凶。今朝若不論爭並，他日應須疾病業。四課陰陽如不備，奴婢當知有二意。或進或退兩無常，焉有一心為活計？今朝酉戌住干所，克賊方將作寇仇。此等奴婢多悖逆，使令縱恣豈堪留？支上從魁來克賊，此婢從來容不得。肆以不顧豈堪禁，早為驅逐免乖惑。

The spirits in the four lessons are in conflict with Tai Yin and Tian Kong, and regardless of which one is attacked, it is always a凶 situation. If today the disputes are not clearly resolved, there will certainly be illness and disturbances tomorrow. Since the yin and yang of the four lessons are not complete, it indicates that the servant has two minds. She may advance or retreat, being fickle and unwilling to be loyal and devoted to the household. Today, the spirits of You and Xu are located at the day stem position and attack the day stem, becoming enemies. Such servants are usually rebellious; if they are allowed to act freely, how can they be kept? The spirit Congkui (You spirit) is located at the day branch and attacks the day stem. This servant has never been tolerated, being reckless and without restraint. She cannot be controlled, so she should be dismissed early to avoid calamity.

白虎空亡豈吉神，如臨酉戌奴婢迍。白虎驚憂見家宅，空亡盜竊是鄉鄰。傳如生日無凶厄，奴婢悉皆聽驅策。日若生傳有禍迍，奴婢動來生捍格。六丁月厭既乖淫，必定應須憂凶深。奴婢往來如犯著，動遭逃遁豈能禁？奴婢如臨驛馬蹤，不然天馬上相逢。若非遠向他方去，必定應須憂主人。

The White Tiger and Kongwang are not auspicious deities. If they appear in the positions of You or Xu, the servants will face difficulties. The White Tiger indicates sudden worries and fears within the household, while Kongwang signifies theft occurring among neighbors. If the three transmissions are born from the day stem without any calamity, the servants will obey commands. However, if the day stem is born from the three transmissions and brings misfortune, the servants will often resist and rebel. The "Six Ding" and "Month Aversion" are associated with disorder and misconduct, and thus will certainly bring serious troubles. If the servants' positions conflict with these two, they will often run away and be difficult to control. If the servants' position coincides with the Post-horse or meets the Heavenly Horse, they will either leave far away or cause the master great worry.

死氣死神替歲月，辰陽之上來安歇。奴婢雖然過失無，豈期纏患常為孽。辰陽之上自刑成，上作天空日畏渠。喝咄之嚴才作異，橫非之擾便為虛。進傳生旺奴勤敏，退傳囚死賴惰蠢。無祿動靜有憂虞，絕嗣僭越無憑準。破碎住上純陰重，上乘凶將潛惡鬼。此等占來豈吉祥？不拘寶器皆殘毀。輒擬師言成歌句，鬼撮腳裡細推詳。

Death Qi and the Death Deity take the place of the Month Builder and the Taiyuan, resting upon the yang spirit of the day branch. Even though servants have no obvious faults, they are inevitably plagued by illness and disturbances throughout the year. The yang spirit of the day branch forms its own conflicts and restrictions, and on top of that sits Tian Kong, so even the day stem fears it. No matter how severe the reprimands, strange occurrences still arise. The troubles and disputes that arise are actually just false alarms. When the Three Transmissions progress and meet favorable and strong positions, the servants are diligent and quick-witted; but when the Three Transmissions retreat and fall into captivity or death, the servants become lazy and foolish. If encountering "no official salary," both movement and stillness bring worries; if encountering "no descendants," then subordinates rebel against superiors, and there is no certainty. The position where "fragmentation" resides is purely yin with multiple layers, with a superiorInauspicious General and hidden evil spirits, so how can this be auspicious? Even family treasures are not safe from damage. The above is merely compiling the teacher's words into a song-like form, and the details still need to be carefully examined in the book "Ghost Catcher."

木，立春木旺，春分相，立夏木休，夏至廢，立秋木囚，秋分死，立冬木歿，冬至胎，此木孕於冬水之中。火，立夏火相，夏至旺，立秋火休，秋分廢，立冬火囚，冬至死，立春火歿，春分胎，此火孕於木之中也。金，立秋金相，秋分旺，立冬金休，冬至廢，立春金囚，春分死，立夏金殃，夏至胎，此金孕於火土中也。水，立冬水相，冬至旺，立春水休，春分廢，立夏水囚，夏至死，立秋水殃，秋分胎，此水孕於金之中也。土，惟土旺於四季中，三六九月十二月，各月寄旺十八日，金相、水死、木中囚、火休。

The growth and decline of wood: Wood becomes strong at the Beginning of Spring, reaches its peak at the Vernal Equinox, rests at the Beginning of Summer, declines at the Summer Solstice, is captured at the Beginning of Autumn, dies at the Autumn Equinox, is extinguished at the Beginning of Winter, and is reborn at the Winter Solstice — this is when wood is conceived in the water vapor of winter. The growth and decline of fire: Fire reaches its peak at the Beginning of Summer, becomes strong at the Summer Solstice, rests at the Beginning of Autumn, declines at the Autumn Equinox, is captured at the Beginning of Winter, dies at the Winter Solstice, is extinguished at the Beginning of Spring, and is reborn at the Vernal Equinox — this is when fire is conceived in wood. The growth and decline of metal: Metal reaches its peak at the Beginning of Autumn, becomes strong at the Autumn Equinox, rests at the Beginning of Winter, declines at the Winter Solstice, is captured at the Beginning of Spring, dies at the Vernal Equinox, is harmed at the Beginning of Summer, and is reborn at the Summer Solstice — this is when metal is conceived in fire and earth. The growth and decline of water: Water rests at the Beginning of Spring, becomes strong at the Winter Solstice, rests at the Vernal Equinox, declines at the Summer Solstice, is captured at the Beginning of Summer, dies at the Summer Solstice, is harmed at the Beginning of Autumn, and is reborn at the Autumn Equinox — this is when water is conceived in metal. Earth is strong only in the fourth, sixth, eighth, and tenth months, each month having eighteen days of strength; when earth is in its season, metal receives a favorable influence, water is in a dead state, wood is in captivity, and fire is at rest.

金旺得火，成器皿；火旺得水，成相濟；水旺得土，成池沼；土旺得木，能疏通；木旺得金，成樑棟。土生金，土多埋金；火生土，火盛土焦；木生火，木多火烈；水生木，水多漂木；金生水，金多水濁。

When the metal energy is strong, it needs fire to temper and shape it into vessels; when the fire energy is strong, it needs water to control it so that water and fire can harmonize; when the water energy is strong, it needs earth to build dikes so that ponds can be formed; when the earth energy is strong, it needs wood to loosen it so that air can pass through; when the wood energy is strong, it needs metal to cut and shape it into beams. Mutual generation can also go too far: when earth generates metal, too much earth can bury the metal; when fire generates earth, too much fire can scorch the earth; when wood generates fire, too much wood can make the fire too fierce; when water generates wood, too much water can float away the wood; when metal generates water, too much metal can make the water turbid.

水生木，木盛水宿；金生水，水多金沉；木生火，火盛焚木；火生土，土多火熄；土生金，金多土變。金克木，木堅金缺；木克土，土重木斷；土克水，水湧土流；水克火，火猛水乾；火克金，金多火滅。

From the perspective of the thing being generated, it can also harm the one that generates it: water nourishes wood, but if wood becomes too strong, it can dry up the water; metal nourishes water, but if water becomes too much, it can submerge the metal; wood nourishes fire, but if fire becomes too strong, it can burn up the wood; fire nourishes earth, but if earth becomes too much, it can extinguish the fire; earth nourishes metal, but if metal becomes too much, it can damage the earth. Mutual control also leads to reciprocal harm: metal controls wood, but if wood is too hard, it can damage the metal; wood controls earth, but if earth is too thick, it can break the wood; earth controls water, but if water is too strong, it can erode the earth; water controls fire, but if fire is too fierce, it can dry up the water; fire controls metal, but if metal is too much, it can suppress the fire.

金衰遇火，必銷熔；火弱水強，火傾熄；水懦土強，必於塞；土衰見木，遭傾陷；木弱逢空，被砍削。強金得水，挫其鋒；強水得木，洩其勢；強木得火，化其頑；強火望土，止其焰；強土得金，制其害。此五行生中有克，克中有生，實造化之機也，學者詳之。

When the Five Phases are weak, they are more vulnerable to control: if metal is already weakened and meets fire, it will be melted; if fire is weak and water is strong, the fire will be extinguished; if water is weak and earth is strong, the water will be blocked; if earth is weak and wood is strong, the earth will be eroded; if wood is weak and meets void (or alternatively, metal), it will be cut down. Conversely, when the energy is too strong, it needs to be released or restrained: strong metal meets water, and its sharpness is reduced; strong water meets wood, and its flow is released; strong wood meets fire, and its stubbornness is transformed; strong fire meets earth, and the flame is stopped; strong earth meets metal, and its harmful effect is controlled. This is how mutual generation contains mutual control, and mutual control contains mutual generation. It is truly the key mechanism of the operation of nature. Scholars should carefully reflect on this.

始入者，初起而犯上者也。凡四課中惟一下賊上者，名始入。若有一上克，復有下賊，舍克取賊發用，乃謂之重審。凡上克下名比鄰，以其順理，若鄰里之和睦也。下賊上名知一，以其逆理犯分，於兩逆之中知擇其一，與我力均者制之也。

"Start Entry" refers to the lower god initiating and invading the upper god. If among the four lessons there is only one instance where the lower god invades the upper god, it is called "Start Entry." If there is both an instance of the upper god overcoming the lower god and another instance of the lower god invading the upper god, then the "overcoming" is discarded, and the "invading" is chosen for the initiating transmission, which is called "Re-examination Lesson." When the upper god overcomes the lower god, it is called "Neighboring," because it follows the natural order, like harmonious relations between neighbors. When the lower god invades the upper god, it is called "Knowing One," because it goes against the natural order and violates the proper bounds. In such cases, one must choose between the two inverse relationships—selecting the one that is in balance with me (the day stem) and can restrain it.

虎視轉蓬者，虎見轉蓬，疑為飛矢，怒目仰視；冬蛇掩目者，蛇至冬而俯伏掩目。自任任其剛，自信信其柔。杜傳者，剛柔自刑，中傳互取上神，中復自刑，取中沖杜塞也。傳，郵也。伏吟無聊，自任自信，以希見用，而乃自刑，莫能前進，是求通而復塞也。

The phrase "hu shi zhuan peng" refers to a tiger seeing whirling hemp grass and suspecting it to be a flying arrow, thus glaring upward; the lesson pattern takes the meaning of looking up. "Dong she yan mu" refers to a snake curling up and closing its eyes in winter; the lesson pattern takes the meaning of looking down. "Zi ren" means allowing the day stem of a strong day to initiate the transmission on its own, while "zi xin" means trusting the day branch of a weak day to initiate the transmission on its own. "Du chuan" refers to the strong and weak elements each forming self-punishment, and the middle transmission can only take the upper god, but the middle transmission itself is self-punishment, so it must take the god that conflicts with the middle transmission, symbolizing blockage. The character "chuan" originally means the transmission of messages by postal stations. In the case of a hidden chant, the lesson has no basis. "Zi ren" and "zi xin" originally hoped for some transmission, but instead they result in self-punishment, preventing progress, which is seeking to be open but ending up blocked.

井欄射，《三元經》取馬發用，更捷。別責，如長家者即沒，凡百無主，別立一人長家。原相合者，責其肩任也。又曰無淫者，戒之無奢淫也，非淫合之謂。式例日用之法，當避太歲月建忌。正五九月卯時，二六十月子時，三七十一月酉時，四八十二月午時。日忌者，甲乙日酉時，丙丁日子時，戊己日卯時，庚辛日午時，壬癸日辰戌丑未時。以上忌時日，並不用占事。若誤用，當捐占之人也。

The lesson pattern "Well Shaft Shooting" advocates using the Post-horse as the initiating transmission according to the San Yuan Jing, which results in quicker verification. The "Separate Responsibility" pattern is like a family head suddenly passing away, leaving everything without a leader, so someone else must step in to manage the household. The deity originally in conjunction with the day stem is assigned to take responsibility. The "Separate Responsibility" pattern is also called "No Indulgence," which warns people against extravagance and excess, not referring to improper sexual relations. As for the usual practice of selecting a day for divination, one should avoid the forbidden times of the Tai Su and the Month Builder: in January, May, and September, avoid the卯 (Mao) hour; in February, June, and October, avoid the子 (Zi) hour; in March, July, and November, avoid the酉 (You) hour; in April, August, and December, avoid the午 (Wu) hour. The forbidden hours for the day stem are: on Jia and Yi days, avoid the酉 (You) hour; on Bing and Ding days, avoid the子 (Zi) hour; on Wu and Ji days, avoid the卯 (Mao) hour; on Geng and Xin days, avoid the午 (Wu) hour; on Ren and Gui days, avoid the辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) hours. All these forbidden times and days should not be used for divination; if they are mistakenly used, they may harm the person performing the divination.

凡有所占，先視日干吉凶甘苦。以日為主，日最畏克，卻喜合德，日喜用生，卻畏沖刑。凡日上見辰旺，辰上見日旺，如甲申日干上酉，支上卯之類；或日辰上自見旺，如甲申日干上卯，支上酉之例，不利謀動，動見羅網，只宜坐家謀為，百事通泰。

When divining, first examine the fortune and misfortune of the day stem. The entire divination should focus on the day stem: the day stem most fears being overcome, and most benefits from being in harmony with theLiu He and the day virtue. It likes the initiating transmission to generate its strength, but fears being in conflict or punished. If the day stem is in a strong position on the day branch, or the day branch is in a strong position on the day stem, for example, if the day stem is Jiashen and it has You on the stem and Mao on the branch, or if the day stem and day branch each have their own strong positions, such as Jiashen having Mao on the stem and You on the branch—these two types of divination are unfavorable for going out or taking action. Any movement will lead to being trapped, so it is better to stay at home and manage affairs, which will lead to smooth success in all matters.

凡日上見鬼墓，主諸事闇昧不明，或借姓假名，倚附詭托，占病尤忌鬼墓者，三合墓神剋日也。如甲乙日見丑，丑為金之墓神也。餘仿此。若年命傳課中見子孫，為破墓之神，凶不成凶也。日辰上逢敗氣，主身命衰敗，宅舍崩頹，不宜追捕及訟人奸私，主遭牽連同罪。敗氣，木午，火酉，金子，水土卯。

When the official ghost (官鬼) of the day stem is seen above the day stem, it indicates confusion and lack of clarity in all matters, or that someone may use a false name and pretend to be someone else. This is especially dangerous in divination for illness. The term "ghost tomb" (鬼墓) refers to the tomb deity of the triple harmony formation (三合局) that reversely controls the day stem. For example, if the day stem is Jia or Yi (wood), then Chou (丑) is the tomb of metal (the official ghost of Jia and Yi), and similar rules apply to other cases. If the native, the year stem, or the three transmissions and four lessons contain the grandson (子孙) yao, which is the deity that breaks the tomb, the bad fortune will not be as severe. If the day stem and day branch encounter "defeated energy" (败气), which refers to the bathing energy (沐浴), it indicates decline in the person's life and deterioration of the dwelling. It is not advisable to pursue fugitives or engage in private lawsuits, as this may lead to being implicated in the same crime. The method to determine defeated energy is: wood is defeated at Wu (午), fire at You (酉), metal at Zi (子), and water and earth at Mao (卯).

日辰上逢絕氣，惟宜結絕舊事。餘皆不吉。干上見旬尾，支上見旬首，名周遍格，主百事成就。占赴試宜代工，占訟宜換司，占交易用事去而復來，惟不宜占解釋。如有憂疑，未能決斷。首尾者，甲癸所加之支也。

When the Day Stem and Day Branch encounter '绝气', it is only suitable for concluding old matters, and other affairs are not auspicious. If the Day Stem meets the end of the current ten-day period and the Day Branch meets the beginning of the same ten-day period, this is called '周遍格', indicating that all matters will be successful. For exams, it is advisable to have someone else write on one's behalf; for legal cases, it is advisable to change the court handling the case; for trade, goods will leave and return again. However, this configuration is not suitable for matters involving dissolution or conclusion. If there is already a concern or doubt in the mind, this chart cannot provide a decisive answer. The '首' and '尾' refer to the branches added by the stems 甲 (Jia) and 癸 (Gui) in the current ten-day period.

凡干受上神克，支能制者不畏。如丁未日干上子之例。凡干逢旬鬼，見於傳歷年命者，主有凶動，以六親乘神決之。乘勾主官司勾攝，乘死氣主親屬死亡，乘貴人主奉上差遣，元武主逃亡失脫，乘蛇雀主血光災。如有爵者，占之赴任極速。假如庚子、辛丑二日以酉為旬鬼，酉與干比，主兄弟動。庚寅辛卯二日見亥為旬鬼，亥受干生，主子息凶動，餘日仿此。

The day stem is subject to control by the upper god, but if the day branch can control that upper god, it is not to be feared. For example, on a day with the day stem Ding and the day branch Wei, the water of Zi may control the fire of Ding, but the earth of Wei can control the water of Zi. If the day stem meets the "tens-day ghost," and appears in the three transmissions, the year's number, or the native's chart, it indicates an ominous event. To determine who is affected, look at the six relations and the heavenly general associated with it: if it rides Gou Chen, it indicates legal troubles and arrest; if it rides death qi, it indicates the death of a relative; if it rides nobleman, it indicates being sent on official duty; if it rides Black Tortoise, it indicates fleeing or loss; if it rides Teng Snake or Vermilion Bird, it indicates bloodshed. If the person has an official rank, they will be appointed to office very quickly. For example, on Geng Zi and Xin Chou days, You is the tens-day ghost. Since You and Geng and Xin are all metal and harmonize with the day stem, it indicates movement among brothers. On Geng Yin and Xin Mao days, Hai is the tens-day ghost. Since the water of Hai is generated by the metal of the day stem, it indicates danger among children. The same logic applies to other days.

凡父母同文書、印綬，妻妾同財物，尊貴同官長，子息同卑幼斷，庚辛二日同旬，丙亦為鬼，但支不同，不便同說。三傳之中一陽二陰，以陽主事；一陰二陽，以陰主事。三傳皆陽，以日上神主事；皆陰，以辰上神主事。視神將旺相休囚死決之。旺剋日神主官司事，相剋日辰主財帛事，死剋日辰主喪事，囚剋日神主刑獄事，休克日辰主疾病事。凡剋日貴人君子當，克辰女子小人當。

When determining the Six Relations, parents and documents, seals, and official seals are considered together; spouses and concubines are considered with wealth and property; superiors and officials are considered together; children and juniors are considered together. The days of Geng and Xin fall in the same ten-day period, and Bing fire is considered an official ghost relative to Geng metal, but since their day branches differ, they cannot be treated the same. If among the three transmissions there is one yang and two yin, the yang spirit is the main one; if one yin and two yang, the yin spirit is the main one; if all three are yang, the spirit above the day stem is the main one; if all three are yin, the spirit above the day branch is the main one. Then look at the state of the spirits and generals, whether they are in the state of prosperity, decline, rest, captivity, or death. If the prosperous spirit conquers the day stem, it indicates legal disputes; if the declining spirit conquers the day branch, it indicates financial matters; if the death spirit conquers the day branch, it indicates loss or death; if the captive spirit conquers the day stem, it indicates legal punishment; if the resting spirit conquers the day branch, it indicates illness. Any spirit that conquers the day stem should be related to noble persons; any that conquers the day branch should be related to women or common people.

三傳俱宜為日財、日印、日之生旺，不宜為日子、日鬼、日之墓空。凡三傳之有剋日者，即以此傳為為吉凶之主。若日與餘傳及月將貴人能克洩者，仍作吉斷。凡占凶事，取初傳沖處所臨之神為散期。占吉事，取初傳合處所臨之神為成期。妙在占者變通。中末為制鬼墓諸凶，故宜克不腚順，克順則吉不吉，凶益凶；逆則吉愈昌，凶自息。

The three transmissions should ideally all be the day stem's wealth爻, official seal, or the day stem's growth or prosperity positions; they should not be the day stem's sons or officials, nor should they be the day stem's storage or kongwang. Whenever any of the three transmissionsrestrain the day stem, that transmission becomes the main factor determining fortune or misfortune; but if the day stem itself, the other two transmissions, the month general, and the nobleman can allrestrain or release it, it can still be considered a favorable judgment. When predicting an ominous event, take the place that is in opposition to the first transmission and the deity residing there to determine the time when the ominous event will dissipate; when predicting a favorable event, take the place that is in harmony with the first transmission and the deity residing there to determine the time when the favorable event will be realized—its subtlety lies entirely in the diviner's ability to adapt flexibly. The responsibilities of the middle and final transmissions are to control and subdue officials, tomb deities, and various other ominous phenomena, so they should be favorable in restraining rather than blindly following (the original text says 「不腚顺」, where 「腚」 is likely a mistake for 「宜」). Following along will prevent good things from becoming good and make bad things even worse; whereas reversing and controlling them will allow good things to flourish even more and naturally calm down the bad ones.

凡發用猶為呈象，妙在用之陰神。如捕盜，則觀元武之陰神，乃知盜賊勝負。如訪人則觀日德之陰，乃見彼之長短。如占婚則觀天后之陰，乃識女之情性。如求財觀青龍之陰，乃驗財之得失。是知日辰有陰陽，乃成傳課；事物有陰陽，乃見機微。如酉日求財，青龍在午，又觀地盤午上丑為貴人，主得官貴財物之例。

The initiating transmission merely reveals the surface of a matter; the true key lies in the hidden god of the useful god. For instance, in a divination concerning a theft, one should look at the hidden god of the Black Tortoise to determine whether the thief or the captor will prevail. In a divination concerning a search for a person, one should look at the hidden god of the day's virtue to discern the person's strengths and weaknesses. In a divination concerning marriage, one should look at the hidden god of the Heavenly Empress to understand the woman's character. In a divination concerning wealth, one should look at the hidden god of the Azure Dragon to determine the gain or loss of property. From this, we can see that the day stem and day branch each have yin and yang, thus forming the four lessons and three transmissions. All things have yin and yang, thus revealing subtle signs and omens. For example, if on an酉 day one is seeking wealth and the Azure Dragon falls on午, then looking at the earth plate's position of午, which is occupied by丑, the nobleman, this indicates that the wealth will come from the hands of an official or noble.

凡三傳與日辰互換三合，遞相牽連，占事覆來翻去，須為全脫、全鬼、全生以定吉凶。此例見全財、全比、全脫，主互相賺脫，占謀事主無了結，求財費力中得，占病綿延。如庚辰日干上子，三傳辰申子之例。金鬼占事，主挾我制我，又不結局。如己亥日干上亥，三傳未亥卯之例。全生占事，主彼此和合謀干，但事屬牽綿，終無完日。如癸酉日干上酉，三傳巳酉丑之例。

Whenever the three transmissions and the day stem and day branch exchange positions to form a Triple Harmony Formation, they are connected in sequence, leading to repeated and uncertain outcomes in divination. It is essential to determine whether it is a "complete detachment," "complete ghost," or "complete growth" situation in order to judge fortune or misfortune. If all are wealth, all are same zodiacs, or all are detached, it indicates mutual deception and fraud between the parties. In matters of planning, there will be no resolution; in seeking wealth, effort is required and success is hard to achieve; in matters of illness, the condition will persist without recovery. For example, on a Geng Chen day stem, if the initial position is Zi, and the three transmissions are Chen, Shen, and Zi forming a water formation that drains metal. If it forms a "complete ghost" situation (the original text says "gold ghost," which is likely a mistake for "complete ghost"), it indicates that the other party is controlling the situation, making it difficult to reach a conclusion. For example, on a Ji Hai day stem, if the initial position is Hai, and the three transmissions are Wei, Hai, and Mao forming a wood formation that becomes the official ghost of Ji earth. If it forms a "complete growth" situation, it indicates mutual harmony and collaboration, but the matter will be entangled and prolonged, with no definite end. For example, on a Gui You day stem, if the initial position is You, and the three transmissions are Si, You, and Chou forming a metal formation that nourishes Gui water.

凡得此課，要視天將吉凶。又要視年命日神辰四處決之。如全鬼本凶，若四處有子孫則能制鬼，有父母則能脫鬼，與夫日干旺相，鬼氣休囚。凡三傳逆生剋日，而日復生其傳相制者，有苦盡甜來之意。如戊寅日干上寅，三傳寅亥申之例。凡初傳為日之長生而三傳又逆生剋日，凡占有樂處生悲之應。如庚申日干上巳，三傳巳寅亥之例。

When dealing with such cases, one must consider the fortune or misfortune of the Heavenly General, and also decide based on the year of birth, personal destiny, the god governing the day stem, and the god governing the day branch. For instance, if a chart is entirely composed of ghosts, which is generally an ominous sign, but if there are son and grandson elements among the four aspects, they can control the ghosts; if there are parent elements, they can release and dissipate the ghostly energy. If the day stem is in a prosperous and strong position while the ghostly energy is weak and confined, then the ominous situation will not remain ominous. If the three transmissions follow an inverse sequence of mutual generation and then attack the day stem, and the day stem in turn generates that transmission and controls it, it implies a transition from hardship to ease. For example, on a Wuyin day stem, if the stem is supported by the寅 and the three transmissions are寅,亥,申. If the first transmission is the place of growth of the day stem and the three transmissions inversely generate and attack the day stem, then the event will have a result of joy turning to sorrow. For example, on a Gengshen day stem, if the stem is supported by the巳 and the three transmissions are巳,寅,亥.

凡初克中，中克末，末剋日而初又生日，名兩面刀格。凡占有起滅之應。如六戊日伏吟，三傳巳申寅之例。凡三傳生日而天將復來傷日，或干支上俱得長生而彼此又相脫者，皆主甘中有苦，喜裡藏憂。如庚寅日干上巳，支上亥，俱得長生，而巳盜寅氣，亥盜庚氣，反為互脫之例。如癸酉日支加干，三傳巳酉丑金局生日，若貴逆用事，則貴勾常入傳剋日之例。

The first transmission conquers the middle transmission, the middle transmission conquers the final transmission, and the final transmission again conquers the day stem, while the first transmission turns around to nourish the day stem. This is called "two-edged sword pattern." In divination, the outcome of the matter appears to rise and fall suddenly. For example, in a case ofHidden Chant with six戊 days, or the example of three transmissions being巳, 申, 寅. Whenever the three transmissions although nourish the day stem, the heavenly general again turns back to injure the day stem; or when both the day stem and day branch receive the long life god, but they mutually steal and drain each other's energy, these situations indicate sweetness mixed with bitterness and joy hidden with worry. For example, on aGengyin day, if the day stem receives巳 and the day branch receives亥,巳 is the long life of庚 metal, and亥 is the long life of寅 wood, seemingly complete, but in reality,巳 fire steals the energy of寅 wood, and亥 water steals the energy of庚 metal, resulting in mutual loss. Another example is on aGuiyou day, where the day branch is placed above the day stem, and the three transmissions巳, 酉, 丑 form a metal group to nourish the day stem, which is originally a good situation. However, if the nobleman moves in reverse, the nobleman, Gou Chen, and Tai Chang enter the transmission and turn to conquer the day stem.

行年群書起例互異，《集要》以男一歲起丙寅，二歲起丁卯順行；女一歲起壬申，二歲起辛未逆行。《心鏡》以人命審屬何旬，即以男一歲起旬前丙上順行，女一歲起旬後壬上逆行。《照膽經》以六甲旬中起男丙女壬，如甲申男起丙戌，女起壬辰之例。《壬課指掌》男以甲子起於寅上順行至本生年止，即從止處起一歲順數；女以甲午起於申上逆行，至本生年止，即從止處起一歲逆數。《鬼靈經》注男陽命一歲起午宮丙上順行，陰命寅宮逆行；女陽命一歲起亥宮壬上逆行，陰命申宮順行。

To determine the starting points for calculating age in the system of divination, different books present varying methods. The "Six Rén Collection" states that for a male, the first year begins with Bingyin and proceeds in a forward direction, while for a female, the first year begins with Xinwei and proceeds in a backward direction. The "Heart Mirror" first determines the person's birth year within a ten-day cycle. For a male, the first year begins with the character Bing in the preceding position of the cycle and proceeds forward; for a female, the first year begins with the character Ren in the following position of the cycle and proceeds backward. The "Zhaochen Jing" states that within the six Jia cycles, males start from Bing and females from Ren. For example, in the Jia Shen cycle, males start from Bing Xu and females from Ren Chen. The "Rén Ke Zhi Zhang" says that for males, the count begins at Jiashen starting from the寅 position and proceeds forward until reaching the person's birth year, then the count starts from that point for the first year forward. For females, the count begins at Jiwu starting from the申 position and proceeds backward until reaching the person's birth year, then the count starts from that point for the first year backward. The commentary in the "Guilin Jing" states that for males born in a yang year, the first year begins at the Wugong (午宫) on the Bing position and proceeds forward; for males born in a yin year, the first year begins at the Yinguo (寅宫) and proceeds backward. For females born in a yang year, the first year begins at the Haigong (亥宫) on the Ren position and proceeds backward; for females born in a yin year, the first year begins at the Shen Gong (申宫) and proceeds forward.

余謂皆非也，夫男命起寅，女命起申者，從先天震巽之位起於陰陽始生之地也，其占孕加丙壬二干者，從丙火生於寅，壬水生於申也。從震巽者所以別男女也，從水火者所以證陰陽也。若紛紛無定論，則非陰陽之理矣。

i think all these statements are incorrect. for male destiny, it begins at yin, and for female destiny, it begins at shen, which is based on the positions of the two trigrams zhen and xun in the earlier heaven trigrams, starting from the place where yin and yang first arise. when predicting pregnancy, the heavenly stems jing and ren are used because jing fire is born at yin and ren water is born at shen. taking the positions of zhen and xun is to distinguish between male and female, while using the stems of fire and water is to confirm yin and yang. if different schools have no fixed conclusions, that would contradict the principles of yin and yang.

凡月建加天后神后，主婦人懷孕。凡日之祿又作日之上神，若不逢空，即以旺祿臨身斷之。主君子進祿，常人得喜，不必照管傳課。若一一照管，反恐雜亂，無所適從。惟逢空，始宜別審，如乙卯日午將未時，干上卯為日祿，又為日之旺神，就作旺祿臨身立斷。即三傳丑子亥為印為財，亦不及臨身旺祿。

The Month Builder is placed over the Heavenly Empress, which is riding on the Shenhou (Zi). This indicates a woman's pregnancy. Whenever the Day Stem's禄神 is also the god above the Day Stem, as long as it does not fall into Kongwang, it can be directly interpreted as "Prosperous禄 on the body": for a gentleman, it signifies promotion and increased official rank; for an ordinary person, it signifies good fortune and joy. There is no need to refer to the Three Transmissions and Four Lessons. If one does so, it will lead to confusion and indecision. Only when the禄神 falls into Kongwang should another examination be made. For example, on a Yimao day using the Wu general and divining at the Wei hour, the Day Stem has the卯. The卯 is both the禄神 and the旺神 of the Yimao wood. Therefore, it can be directly interpreted as "Prosperous禄 on the body." Even if the Three Transmissions are丑,子, and亥, which are both official and wealth, they are still inferior to the禄 on the body.

凡辰上見祿，主受屈於人。若在仕途，主權攝不正，或遙授職銜，自食其祿。此課每日一見，如甲子日寅加子，乙丑日卯加丑之例。其中非止一端，有祿神投墓者，如辛丑日酉加丑也；有祿神脫氣者，如乙巳日卯加巳是也。祿投墓占官占病兩凶，祿受克主因宅舍事貧窮，祿脫氣主干祿被辱、求謀多費。

When the Day Stem is seen above the Day Branch and the Day Stem's禄神 is present, it indicates being wronged by others. If the person is in an official position, it suggests holding an acting position, lacking proper authority, or receiving a honorary title without real power, merely living offofficial stipend without actual control. This situation occurs every day, for example, on Jiazi day with寅 on Zi, or Yichou day with卯 on Chou. There are various scenarios: when the禄神 is placed in theStorage, such as on Xinchou day with酉 on Chou, since Chou is the墓 of metal; when the禄神 is stolen or drained, such as on Yisi day with卯 on Si, as Si fire drains the energy of卯 wood. If the禄神 is placed in theStorage, it is unfavorable for official positions and illness. If the禄神 is attacked, it indicates poverty due to property or home matters. If the禄神 loses its strength, it suggests seekingofficial stipend leads to humiliation and great expenses in endeavors.

凡祿馬互臨干支之上，名真富貴格。貴者占，加官進祿；應舉占之，得名膺爵；若常人占之，反主病訟，宅移身動。如丙寅日干上申，支上巳是也。空亡天盤為游神空，占主七分不應；地盤為坐地空，占主十分不應。凡歲建年命四者不論空亡，即入傳亦不論。凡傳逢空落空，又值天空，名空空格，凡事無成。

The Heavenly Stem and Earthly Branch of the day are occupied by the God of Wealth and the Post-horse, which is called the "True Prosperity Pattern." If a nobleman occupies this pattern, he will receive promotion and increased salary; if a candidate for the imperial examination occupies it, he will achieve fame and receive a title; but if an ordinary person occupies it, it may instead indicate illness, legal disputes, and moving house. For example, if the day stem is Bingyin and the day branch has Shen and Si respectively, this pattern is formed. If the empty void is on the Heaven Plate, it is called "Wandering God in Void," and the divination will have about seven parts that do not come true; if the empty void is on the Earth Plate, it is called "Sitting in Void," and the divination will have none of the predictions come true. The year's ruler, the month's builder, one's own destiny, and the current year's age do not consider the empty void, even if they enter the transmission. If the three transmissions are both in the empty void and fall into the empty void, and also meet the Heavenly General of the sky void, it is called the "Empty Void Pattern," and nothing will be accomplished.

凡日生上神，上神又生天將，名脫脫格，與空空同。凡三傳皆空，名三空格。如癸卯日支上辰發用，初中逢空，末落空之例。四課皆空，名四盡格。如壬戌日干上丑，支干陽神逢空，陰神落空之例，主事事虛耗無成。

The day stem goes to generate the upper god, and the upper god in turn generates the heavenly general it rides upon, with each layer being drained, called "Tuo Tuo Ge," which results in nothing being achieved, similar to the "Kong Wang Ge." If all three transmissions are empty, it is called "San Kong Ge," for example, when the day branch on theGuimao day is 辰 and the initial and middle transmissions meet emptiness while the final transmission falls into emptiness. If all four lessons are empty, it is called "Si Jin Ge," for example, on theRenxu day when the day stem is 丑, and the yang god of the day stem and day branch meets emptiness while the yin god falls into emptiness, indicating that all affairs are wasted and nothing is achieved.

凡占以正時為主，或為日之德合鬼墓，或為辰之破害刑沖，傳課未成，吉凶先露，故曰先鋒門。月將加正時分四課之陰陽，別三傳之生克，非神不能決事之禍福，非將不能知神之吉凶，故曰直事門。凡占以日干為人，動作謀為皆主乎日，生剋制化皆應乎干，故曰外事門。

Divination begins with the correct time as the fundamental element: the correct time is either the virtue, harmony, ghost, or tomb of the day stem, or the destruction, harm, crime, or opposition of the day branch. Before the four lessons and three transmissions are arranged, the fortune or misfortune is already revealed, so the correct time is called the "Pioneer Gate." Only by adding the month general to the correct time can the yin and yang of the four lessons be distinguished and the generation and overcoming of the three transmissions be determined. Without the earth plate and heaven plate deities, the fortune or misfortune of the matter cannot be decided, and without the twelve heavenly generals, the fortune or misfortune of the deities cannot be known. Therefore, adding the month general to the time is called the "Direct Affairs Gate." Divination uses the day stem to represent a person, and all actions and plans are based on the day stem. The generation, overcoming, transformation, and change also all occur through the day stem, so the day stem is called the "External Affairs Gate."

以支辰為宅之盛衰，審辰休旺事之禍福察支吉凶，故曰內事門。以初傳為事之始應，吉則吉，凶則凶，禍福皆從此發，故曰發端門。中傳為事之中應，中凶，吉變，中吉凶變，謂之移易門。末傳為事之終應，末吉終有成，末凶終有悔，曰歸計門。凡占以年命為事之變易，傳有一定之吉凶，人有各殊之年命，傳財本吉，年命見官鬼成凶，傳鬼本凶，年命見子孫成吉，故曰變體門。

The day branch represents the prosperity or decline of a residence: examining the strength or weakness of the day branch reveals the fortune or misfortune of affairs; observing the auspiciousness or inauspiciousness of the day branch indicates the fortune or misfortune of the family dwelling, so the day branch is called "Inner Affairs Gate." The first transmission represents the initial manifestation of affairs: if the first transmission is auspicious, then the outcome is auspicious; if the first transmission is inauspicious, then the outcome is inauspicious. All fortune and misfortune begin from here, so it is called "Origin Gate." The middle transmission represents the manifestation of affairs during the process: if the middle transmission is inauspicious, an auspicious situation may turn inauspicious; if the middle transmission is auspicious, an inauspicious situation may turn auspicious, so it is called "Transformation Gate." The final transmission represents the final manifestation of affairs: if the final transmission is auspicious, the matter will ultimately succeed; if the final transmission is inauspicious, the matter will ultimately result in regret, so it is called "Conclusion Gate." Divination also uses the native's birth year and current age as variables in the matter: the auspiciousness or inauspiciousness of the three transmissions is fixed, but each person has different birth years and ages. For example, if the three transmissions indicate wealth, which is generally auspicious, but if the native's birth year contains official ghosts, it turns inauspicious; if the three transmissions indicate ghosts, which is generally inauspicious, but if the native's birth year contains descendants, it turns auspicious. Therefore, the birth year and age are called "Variable Gate."

凡德加干發用為鬼，仍作德斷，不可作鬼斷。蓋德為化鬼為吉也。惟寅巳申、乙巳辛亥丁四課。德用下賊，得貴人生扶，仍作全吉。若無生扶，又見克洩，主喜慶生憂。如乙未日申加午發用，申為乙德受制於午，但陰陽貴人屬土脫午生申，仍作全吉之例。

Whenever the virtue (de) is added to the day stem and initiates the transmission, even if it is simultaneously the official ghost (guan gui) of the day stem, it should still be interpreted according to 'virtue' rather than 'ghost', because virtue can transform a ghost into a favorable element. This situation occurs only in a few lessons, namely, the days of Yi (乙) with Shen (申), Xin (辛) with Si (巳), and Ding (丁) with Hai (亥) (the original text's phrase 'only in the lessons of Yin (寅), Si (巳), Shen (申), Yi (乙), Si (巳), Xin (辛), Hai (亥), and Ding (丁)' is disordered). If the virtue god initiates the transmission and is attacked by the lower god, but receives support from the nobleman (guì rén), it is still considered fully auspicious; if there is no support and it is further attacked and drained, it indicates that amidst joy there will be sorrow. For example, on the day Yi (乙) with Wei (未), Shen (申) is placed on Wu (午) and initiates the transmission. Shen is the virtue of the wood stem Yi, but it is restrained by Wu fire. However, the yin and yang nobleman belongs to earth and can release the energy of Wu fire, thus benefiting Shen metal, so it is still considered fully auspicious.

凡德神歸日，又會合帶鬼，主有意外之喜，惟忌占病。如丁酉日陽貴，干上亥之例。德發用又用下神剋日，名德鬼格，主邪正同途。如乙酉日遙克申加酉發用，申為酉挾，化德為鬼。凡德作官星又臨朱雀，名文德格，主應舉得官，在官得薦。如己巳日寅加巳發用作官星，順貴，朱臨寅之例。

The De God returns to the position of the day stem and reunites with it, accompanied by the official ghost, indicating unexpected joy. However, this is unfavorable in divination related to illness, for example, on a Dingyou day using the Yang Nobleman and having the亥 (Hai) position on the day stem. When the De God initiates the transmission, and the following god attacks the day stem, it is called the "De Ghost Pattern," indicating both righteousness and wrong paths proceeding together, with both correct and incorrect paths existing simultaneously. For example, on a Yiyou day with a remote attack lesson, when the申 (Shen) is placed on the酉 (You) and initiates the transmission, the申 (Shen) is restrained by the酉 (You), thus transforming the De God into a ghost. The De God also serves as the official star and is accompanied by the Vermilion Bird, called the "Literary De Pattern," indicating success in examinations and receiving recommendations in official positions. For example, on a Jisi day when the寅 (Yin) is placed on the巳 (Si) and initiates the transmission as the official star, with the Nobleman moving in the correct direction and the Vermilion Bird directly present on the寅 (Yin) position.

凡合與德入傳，百事皆吉，即會凶神，亦主凶中和合。凡寅亥合為破合，申巳合為刑合，主謀事合而不合，成而不成。若得貴龍德祿乘之，仍主順利。合剋日乘蛇虎朱雀，主合中有害，不可託人謀干，恐以直信人反招不足。

When theLiu He and the Day Virtue enter the transmission together, all matters will be auspicious; even if there areInauspicious Spirit on top, it indicates that although there is misfortune, there is also harmony. The combination of寅 and亥 are considered a harmonious match but they also clash, called '破合'; the combination of申 and巳 are considered a harmonious match but they also conflict, called '刑合'—both indicate that matters seem to be in harmony but are actually not, and things seem to be completed but end up failing. If there are the Nobleman, Azure Dragon, Day Virtue, and the禄神 riding on top, it still indicates smooth progress. When theLiu He deity overcomes the Day Stem and is accompanied by the Teng Snake, White Tiger, or Vermilion Bird, it indicates that within the harmony there is hidden harm. One should not entrust others with matters, for sincerity may lead to loss.

三等合神，以干合為主，支合次之，行合又次之，要與德神祿喜並臨，方為合吉，可制諸凶，若乘凶神無吉助，則又與凶合，反為凶矣。宜詳之。干與支上神相合，支與干上神相合，名交車格，主交關、交易、交加、交換成合之事。凡值此課，惟利合謀，不利解散。此例有十種，亦分長生、財、脫、害、空、刑、沖、克、三交、交會十者以斷吉凶。

There are three types of harmony: the main one is the combination of heavenly stems, followed by theLiu He (Liu He) of earthly branches, and then theTriple Harmony (San He) or triple harmony, which is the least important. It is only considered auspicious and capable of subduing various malevolent spirits if it occurs simultaneously with the day stem's virtue, the禄神 (Lu Shen), and theHeavenly Joy (Tian Xi). If the accompanying spirit is malevolent and there is no benevolent spirit to support it, then it becomes a harmonious combination with malevolent forces, which is actually harmful. This should be carefully distinguished. When the day stem combines with the heavenly stem on the day branch, or the day branch combines with the heavenly stem on the day stem, it is called the「交车格」(Jiaocheg). This pattern signifies matters related to interaction, trade, overlap, and exchange. When such a chart appears, it is favorable for collaboration and mutual planning, but unfavorable for separation or dissolution. This pattern has ten types, and the fortune or misfortune is determined by ten categories: long life, wealth, release, harm, emptiness, punishment, conflict, overcoming, three intersections, and meeting.

陽克陽，陰克陰為鬼，晝鬼主公訟是非，夜鬼主神祗妖祟。凡鬼入傳，若日旺相及傳中命上見子孫，亦不為凶。凡占病訟，忌鬼入傳臨日，見子孫為救神，減凶；占盜，鬼入傳自相沖，或與盜神相沖，其盜自敗。若落空帶合，反難捕捉。

When a Yang element overcomes another Yang element, or a Yin element overcomes another Yin element, it is considered a proper official ghost. If a ghost is obtained during the day, it indicates disputes, lawsuits, and verbal conflicts; if obtained at night, it suggests interference by deities or supernatural beings. Whenever an official ghost enters the transmission, as long as the day stem is in a prosperous and strong state, or if the three transmissions or the person's own stem contain the grandson element, it is not considered凶 (unfavorable). In divination related to illness or lawsuits, it is most unfavorable if the official ghost enters the transmission and also aligns with the day stem; in such cases, the presence of the grandson element indicates a saving deity, which can reduce the凶. In divination regarding thieves, if the official ghost enters the transmission and is in self-conflict, or conflicts with the deity representing thieves, the thieves will be exposed; however, if the official ghost falls into an empty position and is accompanied by Liu He, it becomes difficult to capture the thieves.

凡干上鬼發用，事多不美。若用見德合，猶可望事求官。凡傳鬼帶合，又剋日之上神，主求事反覆，進退而後成。鬼宜衰敗，不宜生旺，若鬼當時，亦不為凶。若甲為戊鬼，在仲春木貪生發，反不制土之例。防過時為凶。凡支上神發用為日鬼，占事有兩重不美，即遇救神，惟解其一。如庚辰日午加巳發用例。

The official ghost on the day stem is initiating the transmission, indicating that the matter is likely not favorable. If the useful god also appears along with the day virtue and Liu He, there is still some hope for achieving the matter or seeking official positions. If the official ghost in the three transmissions carries Liu He and then attacks the upper god of the day stem, it suggests that the matter will be uncertain and require much back and forth before it can be resolved. The official ghost is favorable when it is weak and not strong; however, if the official ghost is in its proper season, it is not necessarily harmful. For example, the official ghost of the wood stem is the earth stem. In the middle of spring, the wood is vigorous and growing, so it is not able to control the earth. One should be cautious that after this season, it may become harmful again. If the upper god of the day branch is initiating the transmission and becomes the official ghost of the day stem, the matter will have two unfavorable aspects: it attacks the day stem and comes from the position of the family. Even if there is a saving god, it can only resolve one of these aspects, for example, the case where on a Gengchen day, the horse is placed on the si position.

凡鬼多有制，反不為凶。占事未免先值驚危，終乃無畏。若聞人謀害，但是商量，不能為禍。惟白虎發用，大有畏忌，要年命上有制虎之神。如壬辰日遙克，戌加未發用，三傳戌丑辰，上下六鬼，干上寅木制之。凡鬼發用是支上神，又引中末入鬼鄉，謂之家鬼弄家人，有救無禍，無救有禍。如己丑日支上寅發用，三傳寅卯辰皆歸木鄉，引課干上申制鬼有救。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Officials and ghosts may be numerous, but as long as there is a god that controls them, they do not become truly harmful. When predicting events, one may first experience some fear, but ultimately there will be no harm. Even if one hears that someone is plotting harm, it is just empty talk and cannot cause real trouble. However, the White Tiger initiating the transmission is most dangerous and should be feared. One must have a god that can control the White Tiger in the person's birth year. For example, in a remote克制 lesson on a Renchen day, with Wu added to Wei initiating the transmission, the three transmissions are Wu, Chou, and Chen, with both upper and lower parts being officials and ghosts. Fortunately, there is Yin wood on the day stem that can control the earth ghosts. If officials and ghosts initiate the transmission and they are exactly the god on the day branch, and they lead the middle and final transmissions into the ghost territory, this is called 'family ghosts troubling family members'. If there is a rescue, there will be no disaster; if there is no rescue, there will be disaster. For example, on a Jichou day, the Yin on the day branch initiates the transmission, and the three transmissions Yin, Mao, and Chen all fall into the wood territory. Wood is the official of Ji earth, and fortunately there is Shen metal on the day stem controlling the ghost, which counts as a rescue.

凡鬼臨日干，得支上神救者，主一切事自外來，要家內人救解。如癸亥日辰加干發用，支上寅制之例。凡鬼發用生末傳作干長生，名鬼脫生格。主一切先凶後吉。如丙子日干上子發用之例。凡三傳入局為鬼，反生起干上神生干者，主一切事反凶為吉。如庚午日干上辰例。凡貴德臨身制鬼者，反吉。如乙丑乙巳，酉加巳發用，蛇制鬼例。凡傳鬼被貴人盜氣，亦能免禍。如辛巳日，午加辛發用之例。

The official ghost is located above the day stem, and is rescued by the god above the day branch, indicating that all matters come from outside and require family members to intervene. For example, on a Guihai day, the day branch is added to the day stem to initiate the transmission, and the寅wood on the day branch can control the辰earth ghost. If the official ghost initiates the transmission and then generates the final transmission, and the final transmission is exactly the growth place of the day stem, it is called the "ghost escapes and generates pattern," indicating that all matters start with danger but end in good fortune. For example, on a Bingzi day, the transmission starts with the zi. When the three transmissions form a pattern of official ghosts but instead generate the god above the day stem, and then the god generates the day stem, it indicates that all matters turn from bad to good. For example, on a Gengwu day, the transmission starts with the chen. If the nobleman and the day virtue are present on the person and can control the ghost, it becomes a good omen. For example, on Yichou and Yisi days, the you is added to the si to initiate the transmission, and the Teng Snake, which belongs to fire, can control the you metal ghost. If the official ghost in the three transmissions is drained by the nobleman, it can also avoid disaster. For example, on a Xinsi day, the wu is added to the xin to initiate the transmission.

凡傳雖脫干，能制暗鬼，名借益格。猶有人來賺我，恰值我禍患，欲借其力，姑遂其意，用之反有益也。暗鬼者，貴克干也。其凶甚於明鬼。如壬子日未加卯發用，貴人受制。五行墓於四季，有陰陽生死之分。陽干死地，即陰干生地，故未為甲癸墓，丑為庚丁己墓，辰為辛壬墓，戌為丙戊乙墓，壬課重日，惟從日干墓，不從五行墓。五行墓者，未木戌火丑金辰水土。

The Three Transmissions may steal the energy of the Day Stem, yet they can control the hidden ghost, which is called "Borrowing Benefit Pattern": just as someone comes to deceive me, and at the same time I have misfortune, I want to borrow his strength, and temporarily follow his will, using him instead brings benefit. The so-called "hidden ghost" refers to the Nobleman overcoming the Day Stem, and its harmful effect is even worse than the official ghost that is clearly visible. For example, on a Renzi day with a Mao added on the Wei, the Nobleman is actually subdued. The graves of the Five Phases are all located in the four seasonal lands of Chen, Xu, Chou, and Wei. There is a distinction between yin and yang in terms of life and death: the death place of a yang stem is the birth place of a yin stem. Therefore, Wei is the grave of Jia and Gui, Chou is the grave of Geng, Ding, and Ji, Chen is the grave of Xin and Ren, and Xu is the grave of Bing, Wu, and Yi. In the Six Rats system, the emphasis is on the Day Stem, and only the grave of the Day Stem is considered, not the grave of the Five Phases. The graves of the Five Phases are: Wei is the grave of wood, Xu is the grave of fire, Chou is the grave of metal, and Chen is the grave of water and earth.

凡未辰為日墓，丑戌為夜墓。日剛速夜柔遲。凡墓入傳臨日，蒙昧昏暗。若夜墓臨日，自暗投明，諸凶有救。日墓臨夜，自明投暗，愈見模糊。凡寅加戌，巳加丑，申加辰，亥加未，自生入墓，如人墮井中呼天，占病必死，賊難獲，行人不來。

The墓 (mù) of 未 (wèi) and 辰 (chén) are used during the day, while the墓 of 丑 (chǒu) and 戌 (xū) are used during the night. The day is characterized by strength, so matters are resolved quickly, while the night is characterized by softness, so matters are resolved slowly. If theTomb Spirit (mù shén) enters the transmission and also meets the day stem, it indicates that affairs are obscure and unclear. If a night墓 appears in a daytime divination, it is like moving from darkness to light, and all ominous signs have a chance of being resolved. However, if a day墓 appears in a nighttime divination, it is like moving from clarity to darkness, making things even more confusing. Whenever 寅 (yín) is added to 戌 (xū), or 巳 (sì) to 丑 (chǒu), or 申 (shēn) to 辰 (chén), or 亥 (hài) to 未 (wèi), it indicates that something is moving from the place of growth into the storage, like a person falling into a well and calling out to the sky. In a divination about illness, it predicts death; in a divination about theft, it predicts the thief will not be caught; in a divination about a person going out, it predicts they will not return.

凡辰加申，戌加寅，丑加巳，未加亥，以墓覆生，如人羈暗室，占訟斷而復訊，病安而復危，事成而又敗，仇和而怒。凡寅加未，申加丑，巳加戌，亥加辰，以生投墓，主顛倒錯亂，凡事見凶。惟四孟月無妨。凡辰加亥，戌加巳，丑加申，未加寅，以墓求生，占事絕而復舉。凡中傳見墓，百事不順，進退有悔。

Whenever the earthly branch Chen is added to Shen, Xu to Yin, Chou to Si, and Wei to Hai, the storage (mùkù) covers the growth (chángshēng), like a person imprisoned in a dark room. In divination regarding legal matters, it indicates that the case is dismissed but will be reviewed again; regarding illness, it suggests recovery followed by a worsening condition; regarding affairs, success followed by failure; and regarding conflicts, reconciliation followed by renewed anger. When Yin is added to Wei, Shen to Chou, Si to Xu, and Hai to Chen, the growth god is thrown into the storage, leading to confusion and disorder, with all matters showing ominous signs. Only during the first months of the four Yin branches (Yin, Shen, Si, Hai) is this not a problem. When Chen is added to Hai, Xu to Si, Chou to Shen, and Wei to Yin, the storage seeks the growth, indicating that matters which have been concluded are once again brought up. If the middle transmission encounters the storage god, all affairs will be unsmooth, and both advancing and retreating will bring regret.

凡破臨日入傳，惟宜散凶，不宜成吉，主不完全。凡午破卯，主門戶破敗。辰破丑，牆墓傾頹。酉破子，陰小災晦。戌破未，人物刑傷。亥破申，又寅破巳，破中有合，敗而復成。凡害事多阻滯。

When the breaking god (破神) is present on the day stem and also appears in the three transmissions, it is only suitable for dispersing misfortunes, not for promoting good events, because it signifies something incomplete. When the horse (午) breaks the rabbit (卯), it indicates the destruction of the family gate; when the dragon (辰) breaks the ox (丑), it indicates the collapse of walls, tombs, and earthworks; when the rooster (酉) breaks the rat (子), it indicates misfortune befalling women and children; when the dog (戌) breaks the sheep (未), it indicates injuries to people and livestock. The combinations of the pig (亥) breaking the monkey (申) and the tiger (寅) breaking the snake (巳) contain theLiu He (Liu He), so although there is destruction, there is also the possibility of restoration. Whenever theLiu He (Liu He) is involved, affairs are often obstructed.

凡刑入傳臨日，必主刑傷。刑干憂男，刑支憂女，刑時憂事。時刑日憂小人，日刑時憂君子。凡旺刑衰則福過，死刑旺則禍起。凡用刑月建不可對訟，刑日陰不可遠行。凡沖主動移反覆不寧。

Whenever a刑 (criminal or harmful influence) enters the three transmissions and also approaches the day stem, it certainly indicates harm or injury. If the刑 reaches the day stem, worry concerns a man; if it reaches the day branch, worry concerns a woman; if it reaches the time of the divination, worry concerns the matter itself. If the time of the divination comes to刑 the day stem, the trouble will be with a petty person; if the day stem goes to刑 the time of the divination, the trouble will be with a noble person. When strong qi goes to刑 weak qi, it indicates excess good fortune; when dead qi goes to刑 strong qi, misfortune is about to arise. If the initiating transmission god goes to刑 the month builder, one should not engage in legal disputes with others; if it goes to刑 theYin Spirit (shadow god) of the day stem, one should not travel far. Whenever there is a conflict, it indicates movement, change, and instability.

凡歲月日支干皆不宜沖。如甲子歲干上申，支上午例。月日皆仿此。沖歲歲中不足，沖月月中不足。凡見生不生者，占父母病難救，文書遲滯，官無印，赴考又思旋。如甲日亥加甲，亥自落空亡之利。凡見鬼不鬼者無凶。如丙日子加辰，鬼自受克之例。見財不財者，費財。如壬日午加辰，財為鬼脫是也。見救不救者，若子加辰寅，自盜克之例。

The Tai Su, the Month Builder, the Day Stem, and the Day Branch should all avoid being in conflict. For example, in the year of Jia Zi, if the Day Stem is Shen and it conflicts with Yin, or if the Day Branch is Wu and it conflicts with Zi, then the Month Builder and Day Branch should be considered in the same way. Conflicting with the Tai Su brings defects throughout the year; conflicting with the Month Builder brings defects throughout the month. The phrase "seeing a beneficial influence but not receiving it" refers to a situation where there is a god that should benefit me, but it fails to do so. This may result in difficulty in saving one's parents, delays in official documents, failure to obtain an official seal, or hesitation during an exam. For example, if on a Jia day, Hai is added to the Jia position, Hai water should naturally nourish Jia wood, but Hai itself falls into Kongwang. The phrase "seeing a ghost but not encountering one" means there is no actual danger. For example, if on a Bing day, Zi is added to the Chen position, Zi water is the ghost of Bing fire, but it is itself restrained by Chen earth. The phrase "seeing wealth but not possessing it" means spending money without gaining anything. For example, on a Ren day, Wu is added to the Chen position, and the Wu fire, which represents wealth, is stolen away by Chen earth, which acts as a ghost. The phrase "seeing a savior but not being saved" refers to situations where the savior is itself restrained or weakened. For example, if Zi is placed on Chen or Yin, the savior is itself restrained or weakened.

凡占動眾有四等，辰戌為部領之眾，返吟、連茹為牽連之眾，三合為兄弟朋友之眾，同類為三黨親族之眾。凡占事吉凶應期，以發用決之。太歲發用，應在一年；月建發用，應在一月；旬首發用，應在一旬；節氣發用，應在一氣；日干發用，應在當日。其所應之事，以乘神決之。如勾用主田宅事。又乘貴人，主貴人扶助之例。

When divining matters involving a gathering of people, there are four categories: the gods Chen and Xu represent groups with a leader; reverse repetition and connected threads represent people linked together in a chain; the Triple Harmony Formation represents brothers and friends; and gods of the same type as the day stem represent the paternal, maternal, and maternal-in-law families. The timing of the outcome of any event is determined by the initiating transmission: if the sovereign god is the initiating transmission, the outcome will occur within a year; if the month builder is the initiating transmission, it will occur within a month; if the first day of the ten-day period is the initiating transmission, it will occur within a ten-day period; if a solar term is the initiating transmission, it will occur within a solar term; and if the day stem is the initiating transmission, it will occur on the same day. As for what the outcome will be, it is determined by the god that the initiating transmission is riding upon. For example, if Gou Chen is the initiating transmission, it indicates matters related to property and land; if it is also riding upon the nobleman, it indicates receiving assistance from a nobleman.

凡死氣發用克干，主有凶喪；囚氣主有官訟；休氣主病患。如木月土死金囚水休例。凡寅卯發用，以辰上神為應期；申酉發用，以戌上神為應期；亥子發用，以丑上神為應期，巳午發用，以未上神為應期。辰發用，以未上神為應期；戌發用，以丑上神為應期。丑發用，以辰上神為應期。未發用，以戌上神為應期。如發用值歲月旬節之支，仍如前例斷雲。

When death qi initiates and attacks the day stem, it indicates misfortune or death; when imprisoned qi initiates, it indicates legal disputes; when resting qi initiates, it indicates illness. For example, in a month when wood is strong, earth is in death qi, metal is in imprisoned qi, and water is in resting qi. Whenever寅 or卯 initiates, take the god at 辰 as the sign of the time; whenever申 or酉 initiates, take the god at 戌 as the sign of the time; whenever亥 or子 initiates, take the god at 丑 as the sign of the time; whenever巳 or午 initiates, take the god at 未 as the sign of the time—these are all taking the position of theStorage where the original qi returns. If 辰 initiates, take the god at 未 as the sign of the time; if 戌 initiates, take the god at 丑; if 丑 initiates, take the god at 辰; if 未 initiates, take the god at 戌. If the initiating god coincides with the heavenly stem of the current year, month, beginning of the ten-day period, or the branch of the solar or lunar term, it is still judged according to the previous examples.

凡干支之陽神發用，以絕日為應期。陰神發用，以墓日為應期。凡辰加子午為關，戌加子午為隔。辰加卯酉為羅，戌加卯酉為網。發用見關隔阻塞，見羅網闇昧。干合：甲日未，乙日申，丙日戌，丁日亥，戊日丑，己日寅，庚日辰，辛日巳，壬日未，癸日巳。

Whenever the yang spirit of the day stem and day branch is used, take the day of its decline as the time of response; when the yin spirit is used, take the day of its burial as the time of response. If the辰 is added on top of子 or午, it is called "guan"; if戌 is added on top of子 or午, it is called "ge". If辰 is added on top of卯 or酉, it is called "luo"; if戌 is added on top of卯 or酉, it is called "wang". When the used spirit encounters guan or ge, it indicates blocked roads; when it encounters luo or wang, it indicates unclear matters. The spirits combined with each day stem are: Jia day is combined with Wei, Yi day is combined with Shen, Bing day is combined with Xu, Ding day is combined with Hai, Wu day is combined with Chou, Ji day is combined with Yin, Geng day is combined with Chen, Xin day is combined with Si, Ren day is combined with Wei, Gui day is combined with Si.

癸酉年辛酉月己酉日戊辰時，隨之革卦。勾財丁未，雀官丁酉，龍父丁亥，元才Χ庚辰，虎兄庚寅，蛇父庚子。外互：巽之乾，內互：艮之巽。綜：蠱，錯：蠱。

In the year Guiyou, month Xinyou, day Jiyou, and hour Wuchen, a divination was made, resulting in the hexagram Suiguan (Following) transforming into Geshan (Revolution). The six lines, from top to bottom, are assigned the six spirits, six relations, and the stem assignment as follows: the top line is Gou Chen (Hook Star), representing the wife's wealth (Dingwei earth); the fifth line is Vermilion Bird, representing the official ghost (Dingyou metal); the fourth line is Azure Dragon, representing the father's fortune (Dinghai water); the third line is Black Tortoise, representing the wife's wealth (Gengchen earth), with a mark indicating this line is a moving old yin; the second line is White Tiger, representing the brother (Gengyin wood); the first line is Teng Snake, representing the father's fortune (Gengzi water). The third line is active, causing the inner trigram Zhen (Thunder) to change into Li (Fire), thus transforming Suiguan into Geshan. The upper interacting trigram changes from Xun (Wind) to Qian (Heaven), and the lower interacting trigram changes from Gen (Mountain) to Xun (Wind). The comprehensive hexagram (the original hexagram inverted) of Suiguan is Gu (Guilt), and the opposite hexagram (each line reversed) is also Gu.

占時發動，庚辰金旺，得歲月日傳相合一。三爻下伏錯卦酉金鬼相合，旺極之象，所射之物必活。本卦外悔為兌，兌為口，得年月日俱金相比，則不作為兌之廢缺論。上互巽變乾，巽為股，乾為頭；下互艮變巽有艮止巽入，風土相化之象。內貞震變離，有震足離目之象。但體下伏陰，金太旺，此物主水溼而生，多動少靜。此物屬土，時長時典，色紫帶綠，形體備足。蜈蚣一條也。

The divination was conducted at an appropriate time, with the Gengchen line in a very strong metal phase. It combines with the heavenly stem, the month builder, the day branch, and the three transmissions into one coherent energy. Below the third line lies the opposite trigram's You metal official ghost, which harmonizes with it, indicating an extremely strong condition. Therefore, the object being divined must be a living creature. The primary hexagram's outer trigram is Dui, which represents the mouth; since the year, month, and day all belong to metal and harmonize with it, it cannot be interpreted according to Dui's meaning of 'breaking and breaking'. The upper nuclear trigram changes from Xun to Qian, with Xun representing the thigh and Qian representing the head. The lower nuclear trigram changes from Gen to Xun, containing Gen's stillness and Xun's concealment, indicating the combination of wind and earth. The inner trigram Zhen changes to Li, with Zhen representing the foot and Li representing the eye. However, because there is hidden yin energy and the metal energy is too strong, the creature is born in damp and humid water, active and not still. The creature belongs to the earth element, its body sometimes stretches and sometimes curls, its color is purple with green, and it has a complete head and feet. The object being divined is a centipede.