Twelve Heavenly Generals · Black Tortoise

玄武遺亡陰賊走失。主賊盜、陰私、走失、遺亡、兵戈、搶攘。主耗散，乘財、官、子孫俱為耗散之意，凶也。散髮有畏捕之心。居子散髮，乃夜半其睡未醒，而子鼠乃虛驚之神，況玄武賊神自多懷疑，被驚而夜起有散髮之象，懷畏捕之心，不過虛疑不害耳。

The Black Tortoise governs loss, secret theft, and the disappearance of people. It presides over thieves, private matters, loss, disappearance, warfare, and disturbances involving抢夺 (seizure or plunder). It also signifies dispersal: regardless of whether it is associated with the wealth hexagram, the official hexagram, or the descendants hexagram, it indicates dispersal, and is aInauspicious General (malevolent general). When the Black Tortoise is in the position of 子 (Zi), it is called 'spreading out' or 'dispersing', with a fear of being caught. At the hour of 子, which is midnight when one is still half-asleep, 子 belongs to the rat, which is a spirit of false alarm. Moreover, the Black Tortoise is the god of thieves, naturally suspicious. It is startled at night, gets up in a panic, and has hair all over its head, fearing that people might come to catch it. In reality, it is just a false alarm and does not cause actual harm.

升堂有干求之意。居丑乃天乙貴人之位，能制玄武，不能行盜，以禮謁見，實懷穿窬之心，有所干求，不以實對也。玄武升於堂，謀私之象。亦主奸謀敗露。吾曾據新聞占貪官後果，多見此象。

The Black Tortoise approaching the Chou position is called "ascending the hall," indicating an intention to make a request or demand from others. Chou is the position of the Nobleman, who can restrain the Black Tortoise, preventing it from acting secretly and forcing it to come forward politely; however, the Black Tortoise still secretly harbors the desire to dig through walls and tunnels, making requests without revealing the truth. The commentator notes: "Black Tortoise ascending the hall" signifies an omen of seeking personal gain and also indicates exposure of secret schemes. I have previously used this divination pattern to predict the outcomes of corrupt officials, and most often encountered this pattern.

愛寅兮入林難尋。居寅入林。寅卯山林之地，盜賊有所憑依，捕者難以追尋，非穿窬得志乎？偶占失物，子將午時丁亥日，玄乘寅，勾與陰神空陷，馬星發用，不可尋。果驗。

The Black Tortoise prefers the寅 position. When it is at寅, it is called "entering the forest," and lost items are difficult to recover. The寅 and卯 positions are mountainous and forested areas, where thieves have a place to rely on, making it hard for pursuers to find them. This is precisely when thieves are at their most successful. The commentator notes: I once divined a lost item for someone on Dinghai day, with the子 month general added to the午 hour. The Black Tortoise was on寅, and both Gou Chen and the hidden spirit were in Kongwang. It was also the case of the Post-horse initiating the transmission. I concluded that the item could not be recovered, and it indeed came true.

愁辰兮失路自制。辰土能制玄武，至此非失路乎？盜賊消亡，君子坦腹之時也。辰者公法也，玄武見之必主被捉。此乃勾陳克玄武之意。窺戶也家有盜賊。居卯盜賊入門之象。亦惟謹以預之而已。反顧也虛獲驚悸。居巳乃晝方，非盜賊之利也。縱無人追逐亦反顧，既無追者，豈非虛驚也？巳字乃反首之形。

The Black Tortoise is most afraid of the辰 position. When it is at辰, it is called "losing the way," at which time it will naturally be restrained. The earth of辰 can control the Black Tortoise, so isn't it like getting lost? The disappearance of thieves is exactly the time when a gentleman can lie back comfortably. The commentator notes: the辰 represents national law and public law, and when the Black Tortoise meets it, it certainly indicates being caught, which is the meaning of Gou Chen overcoming the Black Tortoise. When the Black Tortoise is at卯, it is called "peeking through the door," indicating there are thieves in the house: arriving at卯 is the sign of thieves entering, so one must be cautious and prepare in advance. When the Black Tortoise is at巳, it is called "looking back," which is just a false alarm:巳 is the direction of daylight, which is unfavorable for thieves. Even if there is no one chasing it, it will still look back; since there are no pursuing soldiers, isn't that just a false alarm? The commentator notes: the character巳 itself looks like someone turning their head back.

伏藏則隱於深邃之鄉。玄居亥乃夜方，又為玄之本位，深邃之象，捕盜者必難獲也。不成必敗於酒食之地。玄居未，未乃土也剋制玄神之水，欲盜不成。又未酒食之地，因酒而敗，盜易獲也。君子之慶，小人之憂。

Xuanwu at Hai is called 'Fu Cang', hiding in deep and secluded places. Hai is the direction of midnight and also the native position of Xuanwu, symbolizing depth and concealment, making it difficult for those who hunt thieves to capture them. Xuanwu at Wei is called 'Bu Cheng', inevitably defeated in the land of wine and food. Wei belongs to earth, which can overcome Xuanwu's water, so even if one tries to steal, it cannot be achieved; Wei is also the land of wine and food, and thieves are likely to be caught due to their greed for alcohol. This is a good omen for the virtuous and a worry for the wicked.

截路拔劍，懷惡攻之而反傷。玄居午截路，居酉拔劍。午乃天地之道路，故取象於道路；酉陰金劍鋒也，故為拔劍。賊勢至此猖獗已甚，豈宜攻之？故攻之反傷。子午為天地道路，占病則有昇天入地之象，子午日返吟遇之，多有死者。

The Black Tortoise is called "Cutting the Road" when it is over the hour of午, and "Drawing the Sword" when it is over the hour of酉. It harbors ill intentions, so attacking it at this time will result in self-injury. 午 represents the great road between heaven and earth, so it is taken as the image of a road. 酉 is the metal of yin, representing the sharp edge of a sword, hence the term "Drawing the Sword." At this time, the enemy's strength has become extremely rampant, so it is not suitable to attack directly. Therefore, attacking will lead to being harmed. The commentator notes: 子 and 午 are the roads of heaven and earth, and in divination for illness, there is an image of ascending to heaven and descending into the earth. If on the day of 子 or 午, a returning echo lesson occurs, there is often a death.

折足遭囚，失勢擒之而可得。玄居申折足，居戌遭囚。申坤土且晝方制玄，賊所深畏，有折足象，剛金斬賊也。戌地獄，又土克水，故遭囚。二者賊失利，故捕之最易。

The Black Tortoise is called "broken legs" when it is at Shen, and "captured" when it is at Xu. It has already lost its power, so capturing it becomes easy. Shen belongs to the Earth trigram and represents the daytime direction; it can control the Black Tortoise, which is the place most feared by thieves, hence the image of broken legs. The strong metal in Shen is also suitable for cutting the thief. Xu is the underworld, and Earth controls Water, so it is called "captured." These two places are unfavorable for the thief, so they are easiest to capture.

太常筵會酒食相奉。太常主筵會、酒食、衣冠、物帛，又曰安常吉慶之神。《易坤》曰“安貞吉”，未居於坤，故有此象。遭枷必值決罰。常居子，土值水，有崩陷象，又子未六害，以害而陷有枷鎖象。所以必致決罰而遭枷。土雖克水，未為田園，子為江河，正是江河決口，淹沒田地，責任官吏被降罰之象。

"Tai Chang" governs banquets, where people offer wine and food. Tai Chang presides over feasts, gatherings, wine and food, clothing, and silk and cloth wealth, and is also called the god of stability and auspicious joy. Commentator notes: The "Book of Changes, the Qian Hexagram" says "Steadfastness is auspicious," and since Tai Chang is associated with the Earthly Branch "Wei" which is close to the position of the Qian Hexagram, it is thus symbolized in this way. When Tai Chang is in the position of "Zi," it is called "being bound by shackles," and punishment is certain. Tai Chang, being of Earth, falls upon the water of "Zi," symbolizing a collapse or collapse; "Zi" and "Wei" are mutually harmful, and due to this harm, there is an image of falling into a trap, hence the image of being bound by shackles, leading to punishment and the wearing of shackles. Commentator notes: Although Earth can overcome Water, "Wei" represents farmland and "Zi" represents rivers and streams. This is precisely the image of rivers breaking their banks and flooding the fields, leading to the punishment of the officials in charge.

側目須遭讒佞。常居寅木克太常土，有虎豹在山之勢，而太常土何敢與之敵也？況未羊逢虎受其制敢怒而不敢言，亦惟側目而已，尚畏有讒佞於傍譖之也。遺冠也財物相傷。常居卯私門，以冠裳之神而入私門，有冠不正象，故為遺冠。然何以曰財物遭傷？太常亦土，為財物衣帛，主失去者，以土破卯木之克也。

Tai Chang at Yin is called "side gaze," and it also faces slander and harm. Yin wood overpowers Tai Chang's earth, showing the气势 of tigers and leopards lurking in the mountains. How dare Tai Chang's earth resist? Moreover, Tai Chang belongs to Wei, which is the sheep, and the sheep meets the tiger and can only be controlled. It dares to be angry but cannot speak, and can only look sideways. It is even more fearful that there are wicked people nearby who spread false accusations. Tai Chang at Mao is called "lost cap," indicating loss of property. Mao is the private door, and the god who manages hats and caps enters the private door, resulting in the image of the cap being improper, hence called lost cap. Why is it said that property is harmed? Because Tai Chang also belongs to earth, which governs property and silk, and Mao wood overpowers earth, breaking the earth, thus causing loss of property.

逆命也尊卑起訟。常居戌逆命，未戌刑，且河魁為獄網之凶。未在上，其位為尊；戌在下，其位甚卑，二者相刑非尊卑相訟乎？太常者官星也，官星居於網羅，不利之極。太常者父母類神，故與子孫有隙。

The Tai Chang is at Xu and is called "Reverse Fate," indicating disputes between superiors and inferiors. Xu and Wei are in mutual conflict, and Xu is also Hekui, which is a place of prison and entanglement, a凶地 (dangerous place). Wei is above and holds a higher position, while Xu is below and holds a lower position. Their mutual conflict is precisely disputes between superiors and inferiors. The commentator explains: Tai Chang is like an official star. When the official star is in the heavenly net and earthly web, it is extremely unfavorable. Tai Chang also belongs to the category of parents, so it is easy to have conflicts with those related to descendants.

銜杯受爵不轉職而遷官。常居申銜杯，居丑受爵。申為傳送，太常酒食，二義詳之，似銜杯矣。冠裳之象，而非轉職之吉乎？丑乃天乙之宮，以太常而拜至尊，非受爵乎？

Tai Chang is at Shen and calls it "Xiang Bei" (holding a cup), and at Chou it calls it "Shou Ju" (receiving a cup), and one does not need to change positions to get promoted. Shen is "Chuansong" (Shen), and Tai Chang governs wine and food. Considering both meanings together, it is like holding a cup. Moreover, Tai Chang also governs clothing and caps, so is it not that one can obtain good fortune without changing posts? Chou is the palace of Tian Yi Guiren, and Tai Chang arriving here is like paying homage to the supreme ruler and receiving a title of nobility.

鑄印捧觚不征而喜慶。太常居巳鑄印，居未捧觚。太常印綬，巳鑄印之位，公器非徵召不用也。未乃太常本位，宴會之宮，捧觚酬酢有喜慶也。乘軒有改拜之封。常居午為乘軒，午乃天地之道路，乘軒之象也。又立南向北，面君之象，故改拜之封，君子之慶也。常者貴官也，常乘馬宣命，非遷官嘉獎而何？

Tai Chang over the Si position is called "casting the seal," and over the Wei position is called "holding the gu vessel," and there is no need for an official summons for there to be joy. Tai Chang governs the seal and official documents; Si is the direction for casting the seal, and official seals are instruments of the government, which are not used unless summoned. Wei is the native position of Tai Chang and the hall for feasting, where people hold vessels of wine and exchange toasts, naturally bringing joy. Tai Chang over the Wu position is called "riding in a carriage," indicating a change of post and receiving a grant. Wu is the path between heaven and earth, which is the image of riding in a carriage; also, standing facing south with the back to north is the image of meeting the sovereign, so it indicates a change of post and receiving a grant, which is a joy for the gentleman. The commentator notes: Tai Chang is like an esteemed official, who rides a horse to announce orders, either being promoted or receiving a reward.

佩印有用遷之命。常居辰為佩印，辰乃天罡首領之神，與太常印綬並之，乃佩印之義，必主遷除。生日最吉，居行年本命上次吉。亥為徵召，雖喜而必下憎。常居亥徵召。亥天門有徵召冠裳之象。但未土在上，亥水在下，水必憚土之克，故雖喜而下憎也。

The Tai Chang star at Chen is called "Pei Yin," indicating a command for appointment and promotion. Chen is Tiangang, the leader deity, and Tai Chang, which governs the official seal, is combined with it, symbolizing the wearing of an official seal. This definitely indicates promotion and transfer. Note: This configuration is most auspicious if it generates and supports the day stem. If it falls on the year or birth stem, it is also favorable. The Tai Chang star at Hai is called "Zheng Zhao," which is a joyful event, but the people below may harbor resentment. Hai is the heavenly gate, symbolizing summoning and granting ceremonial robes; however, the earth in Wei is above and the water in Hai is below, so the water fears being restrained by the earth. Thus, the superior is happy while the inferior is resentful.

《金口三才賦》云“登明徵召”，意指龍常貴合虎勾空臨亥上，均有徵召之意。以文看青龍，武看太常，貴人宰執之象，六合公吏之形，空為印綬，施大功成大事必有白虎，勾為將軍之神，自天子之門而出，生我貴無更替之時，克我死無葬身之地，乘歲月更的。

The commentator notes: The "Jin Kou San Cai Fu" says "Dengming summons," referring to the Heavenly Generals of Qinglong, Tai Chang, Guiren, Liuhe, Baihu, Gou Chen, and Tiankong appearing in the Hai palace. All of these signify being summoned and appointed. Individually, Qinglong represents civil officials, Tai Chang represents military officials; Guiren symbolizes ministers and administrators, Liuhe represents government clerks, and Tiankong signifies official seals. To achieve great achievements and accomplish major affairs, one must have Baihu; Gou Chen represents the general. These Heavenly Generals all emerge from the Son of Heaven's gate, so when they generate me, they indicate honor and prominence without fear of replacement; when they overcome me, it signifies death without a proper burial. If they are combined with the Tai sui and Yuesheng, the prediction becomes even more accurate.

酉作券書，雖順而防後競。常居酉曰券書，太常未土生從魁之酉，金得助矣，魁則鋒刃成功，宜書之左券，有何不順也？但酉金太強自刑其方，終有後競，勿以身貴而賤人，勿以獨斷而違眾則吉。此變化之機，宜深思之。

Tai Chang is at You, indicating "bond documents." Although things may proceed smoothly, one should beware of future disputes. Tai Chang belongs to Wei earth, which can generate Congkui, the You metal. The metal receives support; You is also a sharp tool, enabling successful actions, which is suitable for drafting contracts or agreements, so there should be no obstacles. However, the metal is too strong, leading to self-punishment at its own position, eventually leaving a hidden risk of future conflicts. Therefore, one should not look down upon others just because of one's own high status, nor should one act tyrannically and disregard the opinions of others. This will bring good fortune. The annotator notes: This is precisely the key point where good fortune may turn into trouble, and it should be deeply considered.

白虎道路凶災病喪。

The White Tiger signifies danger on the road and calamities such as illness and death. It is the most fierce among the Twelve Heavenly Generals. Whenever it appears in a divination, it usually relates to unexpected events during travel, weapons and bloodshed, illness, and funerals. The specific interpretations will be explained in detail below.

虎主道路、刀劍、血光、官災、疾病、死亡，至凶之神也。溺水音書不至。虎居子溺水，居亥亦然。虎喜山林，主道路，今溺陷水中，則道路不通，不凶矣。蓋至凶之神而為陷沒，有何不利？勿以道路阻而音不達為忌。焚身禍害反昌。虎居午焚身，居巳亦然，在彼白虎之金，固所畏忌，而占者反昌矣。何則？白虎喪凶血光之神，既已焚身何能為患？問音書亦不至。晚道活潑，事異則斷異，不可膠柱鼓瑟。

The White Tiger is the most凶 of the Twelve Heavenly Generals, governing roads, weapons, bloodshed, lawsuits, illness, and death. The saying "a drowning person cannot receive news" refers to the White Tiger being in the position of Zi (the Rat), which is called drowning, or in the position of Hai (the Pig), which is also considered drowning: the White Tiger naturally prefers mountains and forests and governs roads, but when it is submerged in water, the roads become blocked and its凶 nature cannot be fully expressed. In such cases, when asking about messages or letters, the news will not arrive. Since this extremely凶 deity is submerged in water, what harm can it bring? Therefore, one should not take road blockages or lack of news as something to be overly concerned about. The saying "burning oneself brings fortune" refers to the White Tiger being in the position of Wu (the Horse), called burning oneself, or in the position of Si (the Snake), which is also considered burning oneself: the White Tiger belongs to metal, which is naturally afraid of fire, but the person making the divination may thus turn things to good fortune—since the White Tiger is the deity of funerals, dangers, and bloodshed, if it itself is burned, how can it harm others? However, when asking about messages, they still do not arrive. Divination should be flexible; different situations require different methods of interpretation. One should not rigidly adhere to fixed rules or be like a drum being struck at a fixed position.

臨門兮傷折人口。虎居卯酉為臨門。虎守卯酉之門，一家驚懼不寧矣。輕出無備者莫不為之噬矣，故曰傷折人口也。在野兮損壞牛羊。虎居丑未為在野，以丑未田野之象也。白虎在此固似無成，而丑中之牛未中之羊為虎所噬，貪哺啜無後凶矣。

The White Tiger is said to be "at the gate" when it falls on the Mao or You branches. Mao represents the gate of sunrise and You the gate of sunset; a fierce tiger guarding the entrance causes the whole family to feel frightened and uneasy. If someone leaves the house unprepared, they are likely to be harmed by the White Tiger, hence causing loss of life. The White Tiger is said to be "in the wild" when it falls on the Chou or Wei branches, as these branches symbolize the fields. Although the White Tiger seems powerless in the open fields, Chou contains cattle and Wei contains sheep, which become its prey. The tiger becomes preoccupied with eating the cattle and sheep and no longer attacks people.

登山掌生殺之權。虎居寅，其威自倍，仕途占之當有生殺之重柄。常人占之凶不可當。虎者，權柄也。寅居艮，艮為山。落阱脫桎梏之殃。虎居戌，戌乃地獄，吉神入則凶，凶神入之則凶焰猥衰，不復孔熾，占者不被其殃，往返無虎截路，猶桎梏之脫也。

The White Tiger falling on the寅 position is called "Mountaineering," as寅 belongs to wood and is also the direction of Gen (Mountain). Since Gen represents a mountain, the White Tiger returning to the mountain forest greatly enhances its power. If an official divines this, it indicates holding great authority over life and death; if a common person divines this, it brings great danger. The White Tiger itself symbolizes authority. When the White Tiger falls on the戌 position, it is called "Falling into the Pit," as戌 is the place of hell. If a virtuous spirit enters, it will suffer harm, but if a malevolent spirit enters, its power diminishes greatly and no longer becomes fierce. The person divining this will thus not suffer harm, and there will be no fierce tiger blocking their way, as if the shackles on their hands and feet have suddenly fallen off.

銜牒無凶即可持其喜信。虎居申，乃白虎本宮，彼貪其巢穴之榮，而無復肆噬之心，故有喜。而曰銜牒者，乃傳送往來之神，牒信之象也。咥人有害終不見乎休祥。虎居辰，辰申有尸乃虎噬尸，既曰咥人何復有吉祥也？得此凶占，亦惟避之而已矣。生我亦主成功非凡，驚天動地。

The White Tiger falling in the position of Shen is called "Xian Die," which means "to carry documents." Shen is the native palace of the White Tiger, so it enjoys the honor of its resting place and no longer has the intention to harm people, thus indicating joy and celebration. Shen is also the god of communication, so the image of carrying documents is taken, often indicating good news and swift reports. However, when the White Tiger falls in the position of Chen, it is called "Xi Ren," meaning "to bite a person." Chen and Shen are places where corpses are, which resembles the image of a tiger biting a corpse. Since it is called "to bite a person," how can there be any good fortune? If this ominous sign appears, one should only try to avoid it. However, if the White Tiger is beneficial to the day stem, it can indicate extraordinary achievements and a tremendous impact.

天空奏書之神以天乙尊者無對。天空後六戊戌土神也，其神無形無影，由正對天乙至尊，即空亡也。由無敢對至尊而虛其位，故曰天空，專主詐偽不實，曰奏書者，言惟執書以奏，則此片時可對至尊耳。談判、合同、護照、試卷之類神。嘗有辦護照者，得癸日，三合金局，初中空陷，末得天空，俗論合局二空而一乘天空，以全空論，吾反其意，以類神生干，必果。果驗。

"The sky" is the deity of official documents. It faces the supreme Tianyi "Nobleman," and no one dares to face the Nobleman directly. The sky is the sixth deity after the Nobleman, the Wuxu earth deity, which is invisible and intangible. It exactly opposes the Nobleman, which is the "Kongwang" position. Because no one dares to be equal to the supreme, they leave this position empty, hence it is called the sky. It specializes in matters of deceit, falsehood, and inconsistency between name and reality. It is called the deity of official documents because it can only face the supreme when presenting documents. The sky is also the class deity for matters such as negotiations, contracts, passports, and examination papers. Once someone applied for a passport and consulted the divination, getting a癸 day lesson, with the three transmissions forming a metal formation. The first and second transmissions both fell into the empty position, while the third transmission was occupied by the sky. According to usual interpretations, when two of the three transmissions are empty and one is occupied by the sky, it should be considered completely empty. However, I looked at it differently, taking the birth stem of the class deity, and predicted that it would succeed, and later it indeed came true.

神雖所主休徵，必察卦名之義。六十四課者，象也。諸象合一則事之吉凶出焉。卦名者象之一翼，故必察之。但不可執其一端，須全盤考察，方可下斷。元首象天，重審法地。象天者先喜而後憂，法地者先迷而後利。象天者，上位之動用也；法地者，下位之動用也。以其上克其下，故先喜而而憂；以其下賊其上，故先迷而後利。

The Heavenly Generals, although each presage good or bad fortune, must also examine the meaning of the "Lesson Pattern." The sixty-four Lesson Patterns in the Six壬 system are all based on symbolic representations; only when various symbols are combined does the fortune become evident. The name of the Lesson Pattern is merely one aspect among many, so it should be considered but not clung to. A comprehensive examination is necessary before making a judgment. The "Yuan Shou" pattern takes its image from Heaven, while the "Chong Shen" pattern follows the principle of Earth. The image of Heaven signifies initial joy followed by worry, while the principle of Earth signifies initial confusion followed by benefit. Taking the image of Heaven means the superior moves first; following the principle of Earth means the inferior moves first. "Yuan Shou" represents the superior overcoming the inferior, hence initial smoothness followed by worry; "Chong Shen" represents the inferior undermining the superior, hence initial confusion followed by eventual benefit.

知一則得一為宜。此用卦又名知一卦，知一不及其他，惟一得則永得一也。知一主近，主親，主內。選舉、競爭多得此課，亦妙不可言。見機則不俟終日。涉害之深者曰見機，不俟終日，言機貴速者，雖密而易失也。涉害之深，主歷盡風霜，必有長時艱險，且見機者孟上神也，主遠滯。何由“不俟終日”，似與上文矛盾？以艱險異常，宜當機立斷，速速行動，否則後患無窮也。

The "Zhi Yi" lesson is best approached by focusing on a single aspect, and this lesson is also called the "Bi Yong" lesson: it focuses on one particular area, without involving other matters, and once something is obtained, it is securely maintained. The "Zhi Yi" lesson mainly concerns recent events, close relationships, and internal matters, and is often used in situations involving elections and competition, where its predictions are highly accurate. The "Jian Ji" lesson, on the other hand, requires immediate action and cannot be postponed to the next day. Among the lessons involving difficulties, the one with the deepest involvement is called "Jian Ji," meaning that opportunities are valuable and should be seized quickly. Although it seems thorough, it is easily missed. Although the difficulties are profound, the main subject has endured much hardship and long-term challenges, yet "Jian Ji" focuses on the four beginning deities, which indicate distant paths and delays. So why is it said that one should not delay? Precisely because the difficulties are extreme, it is even more important to act decisively and quickly. Otherwise, there will be endless future problems.

遙克所卜難成。遙克者神遙剋日名蒿矢，日遙剋日名彈射，二者皆力不雄也，故所卜難成，觀蒿與彈之意自明。亦不可執一。別責所占罔濟。四課不備而無遙曰別責，尤無力之甚也。故凡占罔濟也，不過利守而已矣。借徑而行亦可。

The matters divined in the "remote overcoming" lesson are mostly difficult to achieve. When the heavenly god overcomes the day stem from a distance, it is called "hao shi" (grass arrow), and when the day stem overcomes the heavenly god from a distance, it is called "tan she" (arrow shot). Both have weak power, so the matters are hard to accomplish—just as the force of an arrow made of grass or a stone shot from a slingshot is naturally weak; of course, this is not a universal rule. The "other responsibility" lesson also tends to have little success. When the four lessons are incomplete and there is no remote overcoming, it is called "bie zhe" (other responsibility), which is the weakest type. Most matters divined in this case are of little help, and it is best to maintain the existing situation; if one can take advantage of others' paths, some flexibility may be possible.

冬蛇掩目虛警而終不傷。昴星卦有騰蛇發用曰冬蛇掩目，卦既曰掩目之蛇，則人得而害彼，彼不得而害人，不過虛凶不成實害也。虎視轉蓬出外而稽留不起。昴星卦白虎發用曰虎視轉蓬。卦既曰虎視則凶不可當，即猶蓬轉而避之可矣。虎視掩目，凶吉之判，還在神將課傳具象。

"The Winter Snake Covers Its Eyes" is merely a false alarm and will not cause real harm. In the昴星 lesson, when "Tengshe" initiates the transmission, it is called "Winter Snake Covers Its Eyes." Since the snake has already closed its eyes, people can harm it, but it cannot harm people. It is only a name of danger without actual harm. "Tiger Eyes Watching Drifting Tufts of Grass" indicates going out and running about but being stuck and unable to return. In the昴星 lesson, when "Baihu" initiates the transmission, it is called "Tiger Eyes Watching Drifting Tufts of Grass." Since it is called "Tiger Eyes," the凶势 is overwhelming, just like drifting tufts of grass that need to be avoided. Whether it is "Tiger Eyes" or "Winter Snake Covers Its Eyes," the determination of good or bad fortune still depends on the specific images shown by the "Heavenly General" and the "Four Lessons" and "Three Transmissions."

伏吟任信宜用靜去盜非遙。伏吟剛日自任卦柔日自信，卦主靜也。逃去之人及盜賊失物俱不遠也。貴順支前一位尋之，貴逆支後一位尋之。返吟無依則後舊往來不一。返吟來去不定故曰無依倚也。凡事不定且干遠。“不定”涵義寬廣，多波折，中途而廢，多屬此類。

The "Hidden Chant" divination is suitable for maintaining stillness; those who have fled or are thieves will not go far. "Hidden Chant" on a yang day forms the "Self-Responsibility" lesson, and on a yin day forms the "Self-Confidence" lesson. The lesson's image is mainly about stillness and not taking action. Those who have gone missing or lost property are nearby. When the Nobleman moves in the forward direction, search for him one position before the Day Branch; when he moves in the reverse direction, search for him one position after the Day Branch. The "Return Chant" lesson has no reliance, with constant movement and inconsistency between old and new. "Return Chant" is unstable and unpredictable, so it is said to have no support and nothing can be settled. Moreover, it involves distant matters. The term "unstable" has a broad meaning, including many twists and turns, and things that are abandoned halfway, which are mostly included in this lesson.

八專之音不宜男子波波，帷簿之名不利婦人嘻嘻。八專卦干支同位內有怨女，外有曠夫，故曰帷簿不修之卦，多淫泆之意也。龍首累逢君命恩賜頻加。太歲月建月將貴人同為發用曰龍首卦，君子則有恩命出自天子，常人利見大人。龍德卦也。若占病見太歲者必見閻王，占訟亦訟達朝廷，切不可以吉論。

The "Eight Special" divination is unfavorable for men who are constantly running about and for women who are frivolous and laugh loudly. In the "Eight Special" divination, the heavenly stem and earthly branch are in the same palace, indicating a woman with hidden resentment inside the house and a man living alone outside. Therefore, it is called the "Unrepaired Curtains" divination, often implying licentiousness. The "Dragon Head" divination frequently encounters imperial orders, with continuous favors bestowed: when the heavenly stem and earthly branch of the year, the month builder, the month general, and the nobleman all initiate transmission together, it is called the "Dragon Head" divination. Officials will receive imperial favor, while common people benefit from seeking the nobleman. It is also called the "Dragon Virtue" divination. However, if the heavenly stem of the year initiates transmission in a divination about illness, it is as if facing the gate of the underworld; if used for legal matters, the case will escalate to the imperial court, so it should not be regarded as a favorable divination.

龍戰屢見改革災禍不已。卯酉日辰行年發用，又值此者名龍戰卦，不問君子常人俱主更革災禍不一。卯日占卯發用，酉日占酉發用方為龍戰，否則不是。官爵改拜升遷。驛馬發用名官爵卦，主改拜升遷；常人得之，反搖動不寧。富貴增財吉慶。貴人發用主增財喜慶，君子常人皆吉。

The "Dragon Struggle" divination often brings about changes and continuous misfortunes. When the day branch is卯 or酉 and both the day branch and the year branch are initiated with卯 or酉, it is called the "Dragon Struggle" divination. Whether one is an official or a commoner, it indicates constant change and reform, along with continuous misfortunes. Only when on卯 day the initiation is also卯, or on酉 day the initiation is also酉, does it count as the "Dragon Struggle" divination; otherwise, it is not. The "Official Rank" divination indicates a change in position or promotion: when the Post-horse is used as the initiating transmission, it is the "Official Rank" divination. Officials who divinate this will be transferred to higher positions, while common people who divinate this will experience restlessness and instability. The "Prosperity and Wealth" divination indicates an increase in wealth and good fortune: when the Nobleman is used as the initiating transmission, it brings added wealth and joy, and is auspicious regardless of one's status.

斫輪鑄印官職須遷。卯加申發用曰斫輪卦，戌加巳發用曰鑄印卦，有官者必遷，無官者反不能當，而有官非口舌。常占得之俱為遲滯之象，此二課亦主外行及乘車之象，試之屢驗。又鑄印者，印得火冶鍛而成，受苦不輕，故此課占官貴則宜，占常人則多方煎熬，占婚多次方遇佳耦，占訟以小翻大而受盡磨折，占出身白手而成歷盡艱辛。

The divination lessons "Zhuo Lun" and "Zhu Yi" both indicate official promotions. When the branch "Mao" is placed over "Shen" and initiates the transmission, it is called the "Zhuo Lun" lesson. When the branch "Xu" is placed over "Si" and initiates the transmission, it is called the "Zhu Yi" lesson. Those in official positions will certainly be promoted, while those without official positions may find it difficult to bear the burden, and may even attract legal troubles and disputes. For ordinary people, this lesson often indicates delays. These two lessons also signify traveling far away and riding in a vehicle, and this has been repeatedly verified. Furthermore, the "Zhu Yi" lesson, which involves casting an official seal, requires repeated forging in the furnace, which is a process of great hardship. Therefore, this lesson is most favorable for official matters, but for ordinary people, it brings many hardships. In matters of marriage, it indicates a long and complicated process before finding a good partner. In legal disputes, it suggests that small conflicts will escalate and cause much suffering. In matters of origin, it indicates starting from nothing and enduring great difficulties.

高蓋乘軒鼎席必致。午卯子三傳曰高蓋乘軒卦，亦同斫輪鑄印斷。三傳遞生，若辛日得之，午加於酉祿之上，公私皆不利。蕪淫主琴瑟不調。夫干也，妻支也，上神互克干支名曰蕪淫卦，主夫妻異心。泆女必瀆亂太甚。初傳天后，末傳六合，更傳見卯酉曰泆女卦，主淫奔不已。

The divination lesson "Gao Gai Cheng Xuan" indicates that the person will certainly attain a high position. The three transmissions in this lesson are午 (Wu), 卯 (Mao), and 子 (Zi), which is called the "Gao Gai Cheng Xuan" lesson. The method of interpretation is similar to that of "Zhuo Lun" and "Zhu Yi." In this lesson, the three transmissions follow each other in a sequence of mutual generation. However, if the divination is cast on a Xin day, the Wu fire is placed on the Yin metal, which is the禄神 (lucky star) of Xin, and this is unfavorable for both official and personal matters. The lesson "Wu Yin" indicates discord between husband and wife. The day stem represents the husband, and the day branch represents the wife. If the upper deity interacts and harms both the stem and the branch, it is called "Wu Yin," indicating that the husband and wife have different intentions. The lesson "Yi Nu" indicates excessive licentiousness. If the first transmission is乘 (mounted on) "Tian Hou" and the final transmission is乘 "Liu He," and the three transmissions include Mao and You, it is called the "Yi Nu" lesson, indicating that the person may run away or indulge in improper relationships, making it difficult to control.

是知三交為三匿。子午卯酉仲神全見於三傳曰三交，主藏匿陰私不明之人。蓋此神皆五行敗氣，主人昏晦，收留此人異日不利。九丑定災殃。乙己戊辛壬日更得四仲相併，而又大吉加仲曰九丑卦，主占者家長有災。斬關不利安居，波波不定。罡魁加干支更得合龍名斬關卦，主不能安居而奔波不定。占婚亦主離棄。

From this we know that the "Sanjiao" lesson indicates concealment. If the four central spirits of Zi, Wu, Mao, and You appear in all three transmissions, it is called Sanjiao, indicating the concealment of someone whose actions are unclear; these four are all the declining energies of the Five Phases, causing confusion and lack of clarity, and harboring such people will eventually bring trouble. The "Jiuchou" lesson is certain to bring calamity: if the five days of Yi, Ji, Wu, Xin, and Ren coincide with the four central spirits, and the Daji earth (Chou) is placed on the central position, it is called Jiu chou lesson, indicating that the head of the family in a divination household will suffer misfortune. The "Zhangguan" lesson is unfavorable for settling down, indicating constant movement: if Tiangang (Chen) and Hekui (Xu) are placed on the heavenly stem and earthly branch, and also accompanied by Liuhe and Qinglong, it is called Zhangguan lesson, indicating instability at home and constant travel; in matters of marriage, it indicates separation and abandonment.

遊子不遑寧處，碌碌無常。四季在三傳本靜，而丁神驛馬入曰遊子，主動而碌碌奔波不免。但須詳傳陽傳陰之義。亦不利婚。天獄憂刑罪責。凡用囚死，更天罡加日本之上曰天獄，主官非口舌刑罰及身。天網囚繫災傷。凡時與地支並克天干而發用者曰天網，詞訟，遭凶擊常占多主病凶。失物必回，但恐末克發用或年命上克之則解網。

The "Wandering Child" divination indicates that the subject cannot settle down and must toil continuously. The gods of the four seasons, which are usually associated with stillness, appear in the three transmissions. However, once the spirit of Ding and the post-horse are involved, it becomes the "Wandering Child" divination, leading to inevitable wandering and labor. Yet, one must also examine whether the three transmissions are yin or yang. This divination is also unfavorable for marriage. The "Heavenly Prison" divination indicates punishment and legal troubles: when the initiating transmission is in the state of imprisonment or death, and the Tiangang (Chen) is added to the day stem's lodging palace, it is called the "Heavenly Prison," indicating legal disputes, verbal conflicts, and punishment. The "Heavenly Net" divination indicates imprisonment and injuries: if the time and the day branch both attack the day stem and the initiating transmission is used, it is called the "Heavenly Net," indicating lawsuits and misfortune. Normally, this divination suggests serious illness; if it is about lost items, they can be recovered, but if the final transmission attacks the initiating transmission, or if the heavenly stem of the year and life attacks, it is as if the net is broken.

懸胎主隱匿藏懷而胎子。四孟在三傳曰玄胎，主隱慝藏懷或為胎子。凡得玄胎，主新人新事新物。但須詳生絕病三胎分而辨之。贅婿主伏潛屈辱或相將。支辰加天干上被克為用曰贅婿，主屈身於人而支尋必依棲於人而相傍。

The "Xuantai" lesson indicates hidden concealment, or possibly a pregnancy. When the four young (Meng) heavenly stems—Yin, Shen, Si, and Hai—are arranged in the three transmissions, it is called Xuantai, indicating concealed feelings or hidden secrets, or suggesting a woman is pregnant. Whenever Xuantai appears, it often signifies new people, new matters, or new things appearing, but one must determine whether the fetal god is in the Longsheng (growth), Jie (end), or Bing (illness) position, as the interpretations differ according to these three conditions. The "Zuixu" lesson indicates bending oneself and being under someone else's control: when the day branch is placed upon the day stem and is then attacked and used in the transmission, it is called the Zuixu lesson, indicating that the person must humble themselves and rely on others, always being dependent on others and living under someone else's roof.

無祿之名是上驕而下弱。凡四上克下為無祿，上皆得意故驕，下皆受制故弱，無祿猶無路，凶之占也。亦必視三傳。絕嗣之意乃下逆而上傷。凡四下克四上曰絕嗣，下皆得志而逾逆，上皆受制而全傷尤凶之喜也。觀陳公獻斷課，還當視課體大勢，分類占之。上為尊長、為公事；下為卑幼、為私謀，自然之理也，而克下曰無祿克上曰絕嗣反其道行之何也？蓋陰陽互見之理也。又為勵德以動搖為意。貴人當卯酉之上為勵德，貴人不自安則搖動也。常人占主動靜不寧，內戰者尤烈。亂首以悖逆為心。日加辰上被克曰亂首，悖逆之象。亦主奔波不寧，占下崗必矣。

The term "No Fortune" (无禄) comes from the situation where the superior is arrogant and the inferior is weak: if all four lessons are cases where the upper god overcomes the lower god, it is called "No Fortune." The superior is always in a position of advantage, thus becoming arrogant and domineering, while the inferior is constantly restricted, thus becoming weak. "No Fortune" is like being without a path to follow, which is a凶占 (a凶兆, an ominous omen). However, one still needs to consider the three transmissions. "No Offspring" (绝嗣) means the inferior is rebellious and the superior is injured: if all four lessons are cases where the lower god overcomes the upper god, it is called "No Offspring." The inferior becomes more rebellious as it gains power, and the superior is entirely harmed. This is even more ominous than "No Fortune." When reading Chen Gongxian's interpretation of the lessons, one should also consider the overall trend of the lesson pattern, and classify them accordingly. The superior symbolizes elders and official matters, while the inferior symbolizes younger generations and private schemes, which is a natural principle. So why is overcoming the inferior called "No Fortune" and overcoming the superior called "No Offspring"? It is because yin and yang are interdependent, and their principles are opposite yet complementary. Additionally, the "Encouragement of Virtue" (励德) lesson is defined by movement: if the nobleman is placed on the卯 (Mao) or酉 (You) positions, it is called "Encouragement of Virtue." The nobleman himself is not secure, and thus things naturally become unstable. A common person who encounters this may experience restlessness, and if it forms an image of internal conflict, the situation becomes particularly intense. The "Disorder of the Beginning" (乱首) lesson is defined by rebellion: if the day stem is placed above the day branch and is then overcome by the branch's god, it is called "Disorder of the Beginning," which is exactly an example of a subordinate rebelling against a superior. It also indicates restlessness and instability, and if used to predict unemployment, it is likely to be accurate in eight or nine cases out of ten.

稼穡定自微而至著。四季在三傳曰稼穡，土有生萬物之功而日漸增長，故自微至著。曲直必福善而禍淫。三傳亥卯未為之，為福者愈增其福，有禍者愈益其禍，乃木日漸長象也。《五行大義》曰：“深木無草，犯上虐下”，木實不仁，試之極驗。

The "Jia Se" divination lesson must proceed from subtle to evident: when the gods of the four seasons, Chen, Xu, Chou, and Wei, are arranged in the three transmissions, it is called "Jia Se." Earth has the function of nurturing all things, so matters will gradually grow and become more apparent. The "Qu Zhi" lesson, however, indicates that the virtuous will receive blessings and the wicked will suffer misfortunes: when the three transmissions form the wood triad of Hai, Mao, and Wei, those who are originally fortunate will gain even more fortune, while those who are originally unfortunate will face even greater misfortune. This reflects the continuous growth of wood. The "Great Meaning of the Five Phases" states, "Deep wood lacks grass; it offends superiors and oppresses inferiors." In reality, the nature of wood is not benevolent or kind, and using this principle to verify events is extremely accurate.

巳酉丑俱逢則傷情改革。金局全主革故鼎新，且金乃破物之神，主刑傷之凶也。查破碎全取酉巳丑，可知一斑。寅午戌全見則意欲成親。火局全者主氣焰熏天，上進象也，而急於進用有相親傍之義也。炎上局多不長久。緣關潤下之首惟宜施惠於人。三傳申子辰全為潤下，主恩澤下流，惟宜施惠於人，不可獨利而招尤。

The Three Transmissions (San Chuan) of Si, You, and Chou are complete, indicating emotional harm and transformation: the metal formation is complete, which on one hand signifies renewal and change, but on the other hand, since metal is the god of destruction, it brings about injuries and calamities. The broken fragments煞 is taken from the positions of You, Si, and Chou, which reveals the nature of the metal formation. If the Three Transmissions of Yin, Wu, and Xu are complete, there is an intention of attachment and closeness: the fire formation is complete, indicating a powerful and ambitious spirit, representing an upward striving trend, but the eagerness to advance often leads to reliance on others. However, the fire formation, which is upward-moving, is usually not long-lasting. Building upon this, "moistening downwards" is the first among all formations, and it is suitable to benefit others: when the Three Transmissions of Shen, Zi, and Chen are complete, it signifies moistening downwards, indicating the flow of kindness downward, which should be widely shared, and one should not monopolize the benefits to avoid resentment.

凡斷吉凶，占從將意。此將非天將，天神也。事體系於天將，吉凶現於天神，自然之理，故必知天神之義。大抵功曹為用木器文書。寅乃木神，功曹乃奏書之神，故主文書。傳送加臨行程信息。傳送乃郵馬故主之。太沖盜賊及車船，從魁金銀與奴婢。辰為鬥訟兼主喪亡。戌為欺詐或稱印綬。天罡主鬥爭詞訟亦名天牢天羅，主死亡。天魁主欺詐亦名地獄又主印綬之神。

When judging fortune and misfortune, one must follow the meaning of the 'Generals'. Here, the term 'Generals' does not refer to the Twelve Heavenly Generals, but rather to the Twelve Heavenly Spirits. The nature of affairs depends on the Heavenly Generals, while the manifestation of fortune and misfortune lies with the Heavenly Spirits. This is a natural principle, so it is essential to understand the meanings of each Heavenly Spirit. Generally, the position of寅 (Yin) is associated with 'Gongcao', which governs wooden objects and documents, because寅 belongs to wood, and Gongcao is the deity of presenting documents. The position of申 (Shen) is associated with 'Chuansong', which governs travel and messages, as Chuansong is the deity of postal and messenger services. The position of卯 (Mao) is associated with 'Taichong', which governs thieves and vehicles and boats. The position of酉 (You) is associated with 'Congkui', which governs gold and silver and servants. The position of辰 (Chen) governs disputes and lawsuits, and also matters of death;戌 (Xu) governs deceit and can also be called the seal of official documents.辰 is also known as Tiangang, which governs conflicts and lawsuits, and is also called Tianlao and Tianluo, which govern death.戌 is also known as Tiankui, which governs deceit, and is also called the underworld, while also being the deity of official seals.

登明徵召，太乙非災。亥天門，故主徵召；太乙陽亢之地，故主非災橫禍。勝光火怪絲綿。午主光明怪異，又主絲綿文書。神后陰私婦女。子水天后之宮，主陰私不明，事干婦女。未為衣物筵賓。小吉乃太常之宮也，主衣冠、財帛、筵會、賓客。丑號田宅園囿。大吉上神主田宅園囿之爭。丑未皆田畝五穀之象，以萬物生於土，辰戌牢獄之地，又陽土高燥，故只丑未為田地也。

The position of Hai (Hai) 'Dengming' is associated with summoning and recruitment, while the position of Si (Si) 'Taiyi' is linked to unexpected calamities. Hai is the heavenly gate, thus governing summoning and invitation; Si is the place where yang energy reaches its peak, hence governing sudden disasters and misfortunes. The position of Wu (Wu) 'Shengguang' relates to fire spirits and silk and textiles: Wu represents brightness and also strange occurrences, as well as silk and documents. The position of Zi (Zi) 'Shenhou' is connected to private matters and women: Zi water is the palace of the Heavenly Empress, governing private affairs and matters concerning women. The position of Wei (Wei) 'Xiaoji' is associated with clothing and banquets and guests, since Xiaoji is the palace of Tai Chang, governing attire, wealth, banquets, and guests. The position of Chou (Chou) 'Daji' is called fields and gardens, as Daji is the governing deity of fields and gardens. Chou and Wei both symbolize farmland and grain, as all things originate from the earth; Chen and Xu, although also earth, are places of imprisonment and are dry, yang earth, so only Chou and Wei are considered fields.

大吉小吉會勾陳因田宅而爭訟。丑未主田宅，見勾陳鬥訟之神，必因爭田宅而起訟。此斷吉凶之法也。又如財乘玄則失財，祿乘虎則傷祿之類。從魁河魁乘六合為奴婢之逃亡。酉主婢，戌主奴，乘六合之私門，乃奴僕逃亡之象。同上例。

The Earthly Branch Chou 'Daji' and Wei 'Xiaoji' if they meet 'Gou Chen', will certainly result in disputes over property and land: Chou and Wei are associated with property and land, and Gou Chen is the deity of contention and litigation, so when these two meet, lawsuits are often due to disputes over land and houses. This is the method of combining heavenly deities with heavenly generals to judge fortune and misfortune. For example, if the wealth hexagram is ridden by 'Xuanwu', it indicates loss of wealth, and if the official star is ridden by 'Baihu', it indicates loss of official status, all following the same principle. The Earthly Branch You 'Congkui' and Xu 'Hekui' riding 'Liuhe' indicate the escape of servants: You represents female servants and Xu represents male servants, and riding on Liuhe, which is the gate of private matters, indicates the private escape of servants, which also belongs to the same method of deduction.

文宜青龍不戰，武欲太常無傷。文看青龍，武看太常為類神，旺相相生必吉，上下相剋必凶。卷四占驗多有龍神下賊與上克不利官者。登科者祿馬扶會。登科者，祿神驛馬臨於干支之上，富貴相必生上吉是也，馬主前程遠大，祿乃臨官之神。《畢法》云，“富貴干支逢祿馬”，乃干上見馬，支上見祿。人乘馬，支得祿，官貴之象。

For matters of literature and affairs, the Azure Dragon should not be attacked or overcome; for military affairs, the Tai Chang should not suffer damage. The Azure Dragon and Tai Chang are considered as class deities. If they are prosperous and strong and also generate and support each other, it is auspicious. If there is mutual control between them, it is inauspicious. In the divination examples in Volume Four of this book, there are many instances where the Azure Dragon is attacked from below or overcome from above, which is unfavorable for official positions. Those who pass the imperial examinations and achieve success are supported by the禄神 (Lushen, the禄 deity) and theThe Post-horse (Yimash, the Post-horse). When the禄神 andThe Post-horse are present on the Heavenly Stem or Earthly Branch, the image of wealth and honor is further supported by generation and support, which is the best auspicious sign. TheThe Post-horse indicates a promising future, while the禄神 is the deity of official position and proper placement. The "Bi Fa Fu" states, "Wealth and honor meet the禄 and驿马 on the Heavenly Stem and Earthly Branch," meaning that theThe Post-horse appears on the day stem and the禄神 appears on the day branch — a person riding a horse and a household receiving禄, which is the image of official status and prestige.

不第者刑害俱駢。三刑六害交臨干支之上，刑主有缺，害主阻隔難成。投書宜虎勾無氣。投書獻策見上貴也，若白虎勾陳無氣自然無阻矣。捕賊欲玄武相侵。捕賊以玄武為類神，若玄武臨克地自然得捉也。侵者克也，他自受制，何用我力？垂拱而已。

A person who failed the examination is subject to both punishment and harm: the Three Punishments and the Six Harmful Relationships are combined on the heavenly stem and earthly branch. Punishment signifies imperfection and damage, while harm signifies obstruction and difficulty in achieving success. When submitting documents or making suggestions, it is favorable for both the White Tiger and Gou Chen to be in a state of weakness and decline: submitting proposals requires the presence of an upper-ranking nobleman, and if the White Tiger and Gou Chen, these obstructive deities, are in a state of weakness and lack power, there will naturally be no obstacles on the way. In the case of capturing thieves, one hopes that the Black Tortoise is being subdued: the Black Tortoise is the deity representing thieves, and if it is located in a place where it is being subdued, the thief can be captured easily. What is called "invading" is equivalent to "subduing," and since the thief is already under control, there is no need for further effort; one can simply wait for the thief to be captured effortlessly.

若候雨占風，當看青龍白虎。白虎主風，青龍雨，有氣旺相有風有雨，囚死空亡風雨必微。觀後例，風雨空亡以微斷，不以無斷。蓋天時變化，課必顯象，無變化則不顯也。若遷官退職宜觀天吏天城。寅為天吏卯為天城，若加年命相生必主變。有吏有城，非官而何？命上神主本人生平，如命上見貴而不克干，必貴人，見朱雀為文人。年上神主一年運氣，若年上神為鬼，一年不吉；年上神克用，有制化之功。

To predict rain and wind, observe the Azure Dragon and White Tiger: the White Tiger governs wind, and the Azure Dragon governs rain. If both are strong and prosperous, there will be wind and rain. If they are in a state of captivity or death or fall into Kongwang, the wind and rain will be weak. From the following examples, we can see that when wind and rain meet Kongwang, they can only be interpreted as slight, not as entirely absent. The weather is naturally changing, and signs will appear in the divination, unless there is truly no change at all. To determine promotion or demotion, observe the Heavenly Official and Heavenly City:寅 is the Heavenly Official,卯 is the Heavenly City. If they are placed on the personal stem or the year stem and are mutually generating, it indicates a change in position. With both officials and cities present, what else could it be but holding an official post? The god above the personal stem governs one's entire life circumstances. If the nobleman appears on the personal stem and does not overcome the day stem, the person will certainly achieve high status. If the Vermilion Bird appears, it indicates a scholar. The god above the year stem governs one's annual fortune. If the year stem forms a ghostly trigram, the year will be unfavorable. If the year stem overcomes the initiating transmission, it will instead have a controlling and transforming effect.

動望行人觀二八卯酉之限。占東南行人以酉為中途，子上神為至期，若西北行人以卯為中途，午上神為至期。《尋原》法：按貴神順逆，看天上日干歸地盤日干，若從卯酉上過，則為度門，主人來，否則不來。若門上神剋日干，亦主不來，以其度門不成也。如辛酉日巳時卯將占東南行人，貴人乘午逆行，辛日干戌加子上，逆行歷亥而至戌，不從酉門上過，故必不來矣。

Those wishing to know when a traveler returning from afar will come back should look at the doors of the second month's卯 and the eighth month's酉. For those traveling to the southeast, take酉 as the halfway point and the day when the god on the Zi position is present as the return date. For those traveling to the northwest, take卯 as the halfway point and the day when the god on the Wu position is present as the return date. The method from "Xunyuan" is: follow the direction of the nobleman's movement, whether forward or backward, and observe the path of the day stem's lodging palace on the Heaven Plate returning to the day stem's lodging palace on the Earth Plate. If the path passes through卯 or酉, it is called crossing the door, indicating the person will return. If it does not pass through, the person will not return. If the god on the door is in a position that overcomes the day stem, it also indicates the person will not return, because the door has not been crossed. For example, on the day of Xinyou at the time of Si, with the month general as卯, predicting the traveler going to the southeast: the nobleman is riding午 and moving backward. On the day of Xin, the lodging palace is at Xu, placed on Zi, moving backward through Hai and returning to Xu, without passing through the酉 door, so it is concluded that the person will definitely not return.

追逃亡盜捕四六玄武之陰。占捕盜賊看玄武之陰神上所得何神，便知其在何處，捕之必獲。失伴必詳勝光而可見。用在日前則向前追之必見，在日後則稍等立見矣。亡財則察玄武而可尋。失財以玄之陰神上見乃知所尋之必獲矣。此皆略舉其綱，要在智者臨時而審情。

To track down a fugitive or a thief, one should look at the Yin spirit of Xuanwu. When divining the capture of thieves, observe the Yin spirit of the deity that Xuanwu is riding upon; this will indicate where the thief is hidden, and following this clue will surely lead to the capture. If a companion has gone missing, carefully examine the Shengguang position at noon to find them: if the initiating deity is before the day stem, follow it forward and you will surely meet them; if it is after the day stem, wait a moment and they will appear on their own. If property is lost, examine Xuanwu to recover it: take the deity seen on the Yin spirit of Xuanwu as a clue, and following this will surely lead to recovery. These are only brief outlines; the key lies in the wise person's careful examination of specific circumstances when dealing with actual cases.

若夫旺氣求就官職，相氣經營利祿，囚氣囚繫呻吟，死氣死亡悲哭，休氣疾病淹延，詳在四時休旺。此又一法也，旺衰斷事成之遲速，判斷各有類神，似不應徒增紛亂。相加孟仲萬事新鮮，季上逢之互為故舊。孟仲之神發用主新事動，季神發用為舊事矣。歡欣在旺相之中，悲哀在死囚之處。旺相發用皆喜，休囚發用皆主憂。必須與日干較量，方可斷。如旺鬼克我，彼自貪榮，亦以吉斷；衰鬼克干，卻要深忌。但旺神與日上相刑不以吉論，試之屢驗。

As for the distinctions of the five qi: the prosperous qi is suitable for seeking official positions, the auxiliary qi is suitable for managing wealth, the confined qi indicates imprisonment and suffering, the death qi indicates death and sorrow, and the resting qi indicates prolonged illness. These details should be determined according to the seasonal prosperity and decline. This is another method of interpretation. Prosperity and decline are used to judge the speed of success or failure in matters, and each type of matter has its own class god; it is not advisable to add unnecessary complications. The initiating transmission god placed on the four beginning months and the four middle months indicates the beginning of all matters; if it falls on the four end months, it indicates old people and old matters. The beginning and middle gods initiating transmission indicate new matters starting, while the end gods initiating transmission indicate old matters being revisited. Joy is hidden within the prosperous and auxiliary qi, while sorrow arises from the death and confined qi. The initiating transmission of prosperous and auxiliary qi mostly indicates joy, while that of resting and confined qi mostly indicates worry. However, it must be compared with the day stem to determine the outcome. For example, if a strong ghost爻 (ghost element) comes to overcome the day stem, it is itself seeking honor and success, and thus can be considered auspicious; if a weak ghost爻 comes to overcome the day stem, one should be deeply cautious. Additionally, if the prosperous god is in conflict with the heavenly stem of the day, it cannot be considered auspicious, and this has been repeatedly confirmed to be accurate.