Volume Two · Divine Convergence and Judgment of People's Characters

辰逢勾虎必問田墳，丑作虎勾墓田破損。太歲龍常來占官職，子乘龍合女受皇恩，寅乘龍合兒孫歡慶。二八如同陰武，私通門戶搖動；巳亥若逢陰后，二女奔淫不已。干作六合為蕩婦，見亥亦作孩兒；丑遇天空為矮子，會申名為和尚。寅作朱雀，會卯為文章之輩；寅乘玄武，見巳為煉丹道人。卯上乘傳送為匠斫，辰上見白虎是屠人。巳入酉宮為犯刑遠配，會太陰亦作淫娼；酉加午上為寵婢登堂，會六合必主淫亂。未加酉為繼母，申乘合作醫人。戌作天空健奴軍吏，亥乘玄武乞丐鬼神。

From the combination of the divine generals, one can determine the nature of the question or the person being referred to: if the Chen position has Gou Chen and Bai Hu, the matter must concern land or graves; if the Chou position has Bai Hu and Gou Chen, it indicates damage to ancestral tombs or property. If Tai Su is accompanied by Qing Long and Tai Chang, the question is about official positions; if the Zi position has Qing Long and Liu He, it indicates a woman receiving imperial favor; if the Yin position has Qing Long and Liu He, it indicates joy among descendants. If the卯 and酉 positions both have Tai Yin and Xuan Wu, it suggests private affairs being exposed and family instability; if Si and Hai have Tai Yin and Tian Hou, it indicates two women committing adultery. If the day stem has Liu He, it indicates a woman with a dissolute character; if Hai is present, it refers to a child. If Chou has Tian Kong, it indicates a short person; if it combines with Shen, it refers to a monk. If Yin has Zhu Qu and combines with Mao, it indicates a man of literary talent; if Yin has Xuan Wu and combines with Si, it indicates a Taoist alchemist. If Mao has Shen and Chuansong, it indicates a carpenter; if Chen has Bai Hu, it indicates a butcher. If Si falls into You, it indicates a person who has committed crimes and is far away, and if Tai Yin is also present, it indicates prostitution. If You is placed on Wu, it indicates a favored servant entering the house, and if Liu He is also present, it indicates disorder and immorality. If Wei is placed on You, it indicates a stepmother; if Shen has Liu He, it indicates a doctor. If Xu has Tian Kong, it indicates a strong servant or a military officer; if Hai has Xuan Wu, it indicates a beggar or matters concerning ghosts and spirits.

天罡主動，勾陳屬辰為田墳之象，更見白虎凶喪之神，則動問必在田與墳矣。丑土主靜，遇勾虎凶神必主墓田破損事。太歲君象，文視青龍武視太常，占者如近太歲豈非問官職乎？子為天后，龍為恩寵，女為龍合，自是膺受皇恩之象。寅卯即青龍喜神，六合為兒孫，所主必喜慶事。二八謂卯酉，如乘太陰玄武蔽匿陰私之神，則門戶汙淫必矣。巳為雙女，巳為雙魚，都為淫亂之象。子為婦女，見陰私六合之神，自然所主淫蕩。亥為幼子，乘六合兒孫之神，其為孩兒無疑。天空是戌為足，而加於丑，足為刑不能大長，故為矮子。天空亦作和尚，申解作身，身會空則身入空門矣。

Zhang Hong explains the previous statements: Tiangang is in the辰 position, and Gou Chen also belongs to the辰, which represents fields and graves. If White Tiger, the凶丧 god, appears, then the matter being questioned must relate to property and graves. The丑 belongs to earth and represents stillness; encountering Gou Chen and White Tiger, two凶 gods, indicates damage to the grave or property. The Tai Su is the image of the sovereign; civil officials look to Qinglong for favor, while military officials look to Tai Chang. If the questioner is close to the Tai Su, is it not about official position? Zi is the Heavenly Empress, and Qinglong represents favor. Women are in harmony with Qinglong, so it is the image of receiving imperial grace. Yin and Mao are the residences of Qinglong, the joyful god. Liu He represents descendants, so the matter must be joyful. The second and eighth positions refer to the卯 and酉 gates. If they are occupied by Tai Yin or Xuanwu, gods that conceal private matters, then the household will inevitably have immoral behavior. Si represents two women and two fish, both symbols of disorder. Zi represents women, and if it is accompanied by private matters and Liu He, it naturally indicates licentiousness. Hai represents the youngest son, and if it is accompanied by Liu He, the god of descendants, it clearly refers to children. Tian Kong is originally in the戌 position, and戌 also represents feet. If Tian Kong is over the丑, the feet are harmed and the person does not grow tall, so it is a short person. Tian Kong can also represent a monk. Shen can be interpreted as 'body', and if body and Tian Kong meet, it means the body enters the empty gate, which refers to becoming a monk.

寅為書籍文章，卯為術，朱雀文明之象，課象值此，自是文人譽聲。寅為道士，玄武不正之神，乃竊取財物者也，巳為鼎灶，相會為一煉丹可知。一說寅屬艮，成言乎艮，艮道在是矣。上玄武下巳火，水上火下，正丹經所云“取將坎位中心實，點化離中腹裡虛”也。申者身也，身琢木為匠作，又卯加申琢成器物。罡成虎殺氣太旺，故為屠人。酉主殺，是天地之刑官，巳從巽入兌相剋，犯刑之義也，又巳加酉為配，所刑必屬遠配。巳雙女見太陰陰私蔽匿之將，所主必淫邪事。午正陽有堂之象，從魁婢也，加午為登堂，若見六合陰私之象，其淫汙可知。土生金者也，金旺於酉，土敗於酉，以敗氣生旺金，如子已長成，而母又生之，故為繼母。申身也，身入六合藥材之中，豈非醫藥流？戌者戍也，天空戌之本位，故為軍奴。玄武脫耗，亥為天門，故云乞丐鬼神。

The trigram Yin (寅) represents books and writings, and Mao (卯) represents skills. The Vermilion Bird is an emblem of civilization, so when these signs appear in the divination, it naturally indicates a scholar with a good reputation. Yin also represents a Taoist priest, while the Black Tortoise is an unrighteous deity who specializes in stealing property. Si (巳) represents a cauldron and fire, so when these two meet, it indicates a person engaged in alchemy. Another interpretation: Yin belongs to the mountain trigram (Geng), and the "Sayings on the Trigrams" from the Zhou Changes (I Ching) states, "Speech is completed in the mountain," which reflects the principles of cultivation. The superior water of the Black Tortoise and the fire below at Si form the meaning of the alchemical union of the water and fire trigrams, as described in alchemical texts. Shen (申) represents the body, and using the body to cut wood indicates a craftsman. When Mao is placed above Shen, it signifies shaping wood into objects. The Tiangang (Chen) forms a White Tiger on the position of Chen, indicating strong killing energy, so it represents a butcher. You (酉) represents severity and is the judicial official of heaven and earth. Si, coming from the wind trigram (Xun) into the lake trigram (Dui) and being overcome, signifies being punished by law. Moreover, Si placed above You is "pairing," which indicates punishment in distant places. Si represents two women, and the Tai Yin (太阴), a celestial official that conceals private matters, indicates immoral activities. Wu (午) represents the proper yang and has the image of a hall. Congkui (You), representing a servant girl, placed above Wu indicates entering the hall. If the Liu He (六合), an emblem of private matters, is also present, the immorality becomes clear. Earth generates metal, and metal is strong at You while earth is weak at You. Using weak earth to generate strong metal is like a son who has already grown up and the mother still giving birth to him, so it represents a stepmother. Shen represents the body, and the body falling into the Liu He, which represents herbs, indicates the medical profession. "Xu" (戌) is the same as the military term "戍," and the Tian Kong (天空) is located at Xu, so it represents a servant in the military. The Black Tortoise represents loss and dispersion, and Hai (亥) is the heavenly gate, so it indicates beggars and ghosts.

虎踞二八之門，八難興而三災發。貴立天門之地，六神藏而四煞沒。 卯酉為二八門，諸事所必由。今為虎踞，災難自興。惟丑貴加亥方說得四煞沒六神藏，四煞即辰戌丑未而加四孟，則化凶為吉矣。六神藏者，蛇臨子，朱臨丑，勾臨卯，空臨巳，虎臨午，玄臨申是也。

The White Tiger occupies the doors of卯 and酉, causing eight kinds of suffering to arise and three calamities to follow consecutively; the Nobleman stands at the gate of亥, causing the six凶 spirits to hide and the fourInauspicious Sha to vanish. Zhang Hong's commentary says:卯 and酉 are called the 'two eight gates,' through which all matters must pass. Now that the White Tiger occupies them, disasters naturally arise. Only when the Nobleman is on丑 and combines with亥 can the fourInauspicious Sha disappear and the six凶 spirits conceal themselves. The fourInauspicious Sha are辰, 戌, 丑, and 未. If they are placed on the four beginning gates, they transform from凶 to吉. The six凶 spirits concealing themselves refers to the Teng Snake being on子, the Vermilion Bird on丑, the Gou Chen on卯, the Tian Kong on巳, the White Tiger on午, and the Black Tortoise on申.

太常為破碎為孝服，如天獄騰蛇主災致訟；天空會勾陳為鬥爭，會伏殃化鬼家破人離。天后臨卯酉一舉成名，月將乘青龍片言入相。勾龍同居旺地，財寶如田；常貴共入官鄉，當朝執政。 四孟金雞四仲蛇，四季丑日是紅砂，此破碎煞也。太常主衣服而遇破碎，豈非孝服之象乎？天獄即天獄煞也，或值天獄卦亦是常乘此，更會騰蛇驚恐之將，災訟必矣。天空即為戌，勾陳即為辰，辰相爭又魁罡動搖，豈非鬥爭？伏殃正酉逆四仲，凡四仲為五陰之地，陰盛化鬼家破人離之象也。又天后為恩澤之神，月將近君將之象，文青龍為恩寵，太陰屬金乃財帛之神，勾陳積眾之神，妙在同居旺地，四字問功名一事，大抵要官星得地，若太常天乙入官鄉而他處更無克害，便是升官遷職吉象。

The Tai Chang, if encountering the "Shanghai" (破碎煞), indicates matters related to mourning for parents; if encountering the "Heavenly Prison" (天狱) and Teng Snake, it signifies calamity and legal disputes. Tian Kong joining with Gou Chen indicates conflict; if it joins with "Fu Yang" (伏殃) and transforms into a ghost, it indicates family destruction and separation. The Heavenly Empress (天后) appearing at卯 or 酉 indicates sudden fame; if the Month General (月将) is accompanied by the Azure Dragon (青龙), it suggests gaining high office with a single statement. Gou Chen and Azure Dragon together in a strong position indicate abundant wealth as much as land; Tai Chang and Nobleman (贵人) entering the official territory together can lead to holding high office. Zhang Hong notes that the method of determining "Shanghai" is that on the four Meng days (四孟) it is at 酉, on the four Zhong days (四仲) it is at 巳, and on the four Ji days (四季) it is at 丑. Tai Chang, which originally governs clothing, encounters "Shanghai" instead, which indeed corresponds to the image of mourning for parents. The Heavenly Prison is the Heavenly Prison evil spirit, or when a divination falls under the Heavenly Prison lesson, it often involves this evil spirit. If Tian Kong (戌) joins with Gou Chen (辰), and they clash, while Tian Gui and Tian Gang are unstable, is it not conflict? "Fu Yang" starts at 酉 and proceeds in reverse through the four Zhong positions, which are all places where the five Yin spirits reside. When Yin energy is excessive, it transforms into ghosts, indicating family destruction and separation. Furthermore, the Heavenly Empress is a god of grace and favor, and the Month General symbolizes a close attendant to the monarch. Civil officials regard the Azure Dragon as a symbol of favor, Tai Yin belongs to metal and is the god of wealth, and Gou Chen is the god of gathering people. The beauty of this lies in their coexistence in a strong position. The phrase "coexisting in a strong position" specifically refers to matters of official rank: generally, the official star must be in a strong position. If Tai Chang and Tian Yi enter the official territory, and there is no harm from elsewhere, it is a favorable omen for promotion and advancement.

年臨孤寡自甘半世孤燈，日遇空亡多主首陽餓死。太陽加神后之位，水火之災；太陰臨勝光之宮，自縊之患。財遇絕宮而上乘旺氣，定因白手成家；子作白虎而下見離明，多主螟蛉承嗣。年命加臨卯酉，作事朝移暮改；龍合下臨丑未，為人佛口蛇心。武會太陰，嘲風弄月；虎同天后，迷花戀酒。財同朱雀，主口舌上生財；武見官鬼，因奸偽而成事。財為天后，主宅主妻；財為太陰，為奴為婢。年作卯酉而入空申，隨娘再嫁；時逢酉未而乘刃絕，市井呼盧。合武乘旺臨酉寅，非雷驚必主沉溺；虎蛇帶煞臨未巳，非牙咬必主蛇傷。子午卯酉為關格，謀望多主難成；辰戌丑未為墓神，發用多因掩蔽。

When the year pillar falls on Guchen and Guasu, one is willing to spend half a lifetime with only a single lamp; when the day stem meets Kongwang, it often indicates poverty and helplessness, like Bo Yi and Shu Qi starving to death on Mount Shouyang. The sun positioned at Zi 'Shenhou' indicates disaster from water and fire; the Tai Yin at Wu 'Shengguang' suggests the danger of self-inflicted harm by hanging. When the wife's wealth is in its terminal position but overlaid by strong energy, it indicates starting from nothing; when the children are under the White Tiger and below there is the brightness of fire, it often means adopting a son to continue the family line. When the year pillar is on卯 or酉, one's actions change from morning to night; when Qinglong and Liuhe are on丑 or未, the person is deceitful and hypocritical. When Xuanwu joins Tai Yin, it suggests indulging in poetry and moonlit sentiments; when Baihu joins Tianhou, it indicates a fascination with music, color, and alcohol. When the wife's wealth is with Zhuque, it suggests gaining wealth through verbal skills; when Xuanwu meets official ghosts, it indicates achieving things through cunning and deceit. When the wife's wealth is on Tianhou, it refers to the home and wife; when the wife's wealth is on Tai Yin, it refers to servants and maids. When the year pillar is on卯 or酉 and enters the empty position of Shen, it indicates following the mother to remarry; when the time is on You or Wei and accompanied by Yangren and terminal energy, it suggests living in the streets gambling for a living. When Liuhe and Xuanwu are strong and on You or Yin, it is not being struck by lightning but drowning; when Baihu and Tengsnake are accompanied by malevolent forces and on Wei or Si, it is not being bitten by teeth but by snakes. When Zi, Wu, Mao, and You form 'Guangge', most endeavors are difficult to achieve; when Chen, Xu, Chou, and Wei are allTomb Spirit, things often become unclear due to obstruction when initiating action.

四時前孤後寡，或值旬空，皆為孤寡。若人年臨孤寡地，占婚最忌。日遇空亡，單言日干落空，則主空乏之事。水火相激而成災，干火克乾金，乾為首，火為心，心自害其首，故有自縊之象。財物遇絕是白手之象，上乘旺氣則絕而復興。虎傷子息無見，幸離火克虎則絕而不絕。卯酉為日月往來之門，故主移動不一。六合青龍乃東方主氣，主慈，而臨於丑未上，又主克，是口慈而心毒。陰金主陰，水象淫泆，又金水相涵，風月有情。白虎為傳送之神，會天后則閨門哪得貞靜。大凡事之成否要視官鬼，苗公云不克不成事者此也。申為坤為母，申空而母不安室，人年又加卯酉，必主變動，故云。酉為歌喉，未為酒店，又乘刃絕，故不事正業，但日趨於敗耗地也。六合司震，玄武屬水，水雷屯正雷雨之動滿盈也，故云。又蛇虎凶神，百葉窗煞乘巳未之生，其凶愈甚，故主受傷掩蔽。要論休旺。

Zhang Hong explains that in each of the four seasons, there are Guchen in front and Guasu behind. If these are also combined with the旬空, they are all considered to be Guchen and Guasu. If a person's year of birth falls in the Guchen or Guasu positions, it is particularly inauspicious for marriage. If the day stem falls into the Kongwang, it refers specifically to the day stem being in the empty position, indicating a situation of poverty and lack of support. When water and fire interact, they can cause disasters. The fire of Wu (午) overcomes the metal of Qian (乾), and since Qian represents the head and fire represents the heart, the heart overcomes the head, leading to the image of self-inflicted hanging. If wealth meets the position of decline, it indicates starting from nothing. However, if there is a strong and prosperous energy above, it means revival in adversity. The White Tiger harms children, which means there is no way out, but the fire of Li (离) can overcome the White Tiger, so it is not entirely hopeless. The卯 and酉 are the gates through which the sun and moon pass, so they indicate instability and change. The Liu He and the Azure Dragon are both associated with the eastern wind, which is naturally benevolent, but when they appear on the丑 and未, they become aggressive, indicating a heart that is cruel despite a kind mouth. Tai Yin belongs to metal and represents the yin, while Xuanwu belongs to water and symbolizes licentiousness. When metal and water combine, there is naturally a harmonious relationship between love and affection. The White Tiger is the messenger god, and it connects with the Heavenly Empress, so how can the gate of a woman's chamber remain pure? In general, whether a matter succeeds or fails depends on the official ghost. The saying of Maogong that without mutual overcoming, things cannot be done is exactly this meaning. The申 belongs to Kun (earth), representing the mother. If the申 is in the empty position, the mother cannot live in her home. If the person's year of birth is on the卯 or酉, there must be change, so this is said. The酉 represents singing, and the未 represents a wine shop. When combined with the Yangren and the position of decline, it leads to not pursuing a proper profession and gradually moving towards decline. The Liu He represents the Zhen trigram, and the Xuanwu belongs to water. When water and thunder combine, it forms the Tun trigram, which is the image of heavy rain and fullness in the sky and earth, so this is said. Moreover, the Teng Snake and the White Tiger are bothInauspicious Spirit. When theseInauspicious Sha are combined with theLife Qi of the巳 and未, the danger is even greater, so they indicate injury and obstruction. All of these should also be considered in relation to the prosperity, decline, strength, and weakness of the Five Phases.

占天看雲龍風虎，察水火升降以辨陰晴。占地看玉藻金英，視神將生克以知吉凶。占宅占人看日辰而次詳課義，占獄占病視勾虎而解救同論。捕亡三奸之下可得，鬼神煩神之位推詳。占婚姻視天后妻財與日辰比和。占胎孕夫妻年上方判陰陽。占謀望要成神合氣，占求財要看旺相龍常。占功名先看吉神吉將，占官職當明天吏天城。 占地，支之陽神是墓，支之陰神是穴，玉藻金英有之。勾主獄，虎主病，見此宜視救神。凡亥子丑有一位加於地盤仲上，則對沖處便為三奸。對沖視天盤天后，日辰比和俱重。若一處並吉便可言吉，男女自夫妻年上推來主的。成神正巳順四孟，合氣主旺相之氣，言成神有氣不休也。龍常是財神。

Different types of divination have their own methods: for predicting weather, observe clouds following dragons and winds following tigers, and determine whether it will be sunny or rainy by looking at the rising and falling of fire and water energies; for predicting geography, look at the two deities 'Yu Zao' and 'Jin Ying', and determine fortune or misfortune by examining the relationships between the deities and generals; for predicting houses or human affairs, first look at the day stem and day branch, then carefully analyze the meaning of the lesson pattern; for predicting prisons or diseases, look at 'Gou Chen' and 'Bai Hu', and the method of rescue is also based on this. To catch a fugitive, one can capture him under the 'San Jian'; for questions about ghosts and spirits, examine the position where the troubled spirits reside. For predicting marriage, check whether 'Tian Hou', wife's wealth, and the day stem and day branch are harmonious; for predicting pregnancy, the gender can only be determined by the birth years of both partners. For predicting aspirations, there must be the 'Cheng Shen' and the energies must be in harmony; for predicting wealth, check whether 'Qing Long' and 'Tai Chang' are prosperous and strong. For predicting fame and status, first look at auspicious deities and generals; for predicting official positions, clearly identify the two deities 'Tian Li' and 'Tian Cheng'. Zhang Hong's commentary says: when predicting geography, the yang deity of the day branch is the tomb, and the yin deity is the burial site, with 'Yu Zao' and 'Jin Ying' located within them. 'Gou Chen' governs prisons, and 'Bai Hu' governs diseases; when these appear, one should also check for the presence of rescue deities. If any of the hours亥, 子, or 丑 is placed on the four central positions of the earth plate, the opposite position is 'San Jian'. At the opposite position, one should look at the heavenly deity 'Tian Hou' on the heaven plate and whether it is harmonious with the day stem and day branch. If all auspicious factors are present, one can conclude a favorable outcome; the distinction between male and female must be determined by the birth years of both partners. 'Cheng Shen' starts from巳 and proceeds in order through the four young months, while 'he qi' refers to the prosperous and strong energy. This means that 'Cheng Shen' has energy and is not weak or confined. Both 'Qing Long' and 'Tai Chang' are deities of wealth.

出行日為陸而辰為水，視神將之生克以辨吉凶。經商辰為主而日為客，視神將之衰旺以定合宜。子孫動而求官不吉，官鬼動則兄弟屯邅，兄弟動則妻財有損，妻財動則父母災危，父母動則子孫受克，官鬼動亦憂於己身。吉神宜旺宜相，凶煞要墓要空。吉神空吉不中不吉，凶煞空凶內不凶。吉居德祿之宮，出潛離隱而招祥致福；凶居生克之地，戀生解克而無害。貴人順治凶神少降災殃，天乙逆行吉將聊施恩澤。 蓋子至巳為陽，亥至午為陰，乃天地一大開關也。貴人順治向南諸事吉，逆治向陰位去則諸事主少吉。

Divination for travel uses the day stem to represent land travel and the day branch for water travel, judging fortune and misfortune based on the generation and overcoming of the spiritual generals. Divination for business uses the day branch as the host and the day stem as the merchant, determining suitability by the strength and weakness of the spiritual generals. Each of the six relations has its corresponding response: movement of the sons indicates difficulty in seeking official positions, movement of officials and ghosts indicates hardship among siblings, movement of siblings indicates loss of wealth, movement of wealth indicates disaster for parents, movement of parents indicates harm to sons, and movement of officials and ghosts brings worry for oneself. Beneficent spirits are favorable when they are strong or in harmony, while malevolent spirits are best when they are buried or in decline. If a beneficent spirit falls into decline, the good becomes bad; if a malevolent spirit falls into decline, the bad becomes not so bad. A beneficent spirit residing in the palace of virtue or fortune can bring hidden blessings and auspiciousness; a malevolent spirit residing in a place of birth or being overcome, or being greedy for life or restrained, will not cause harm. A nobleman moving in the correct direction brings good fortune and less disaster, while the heavenly master moving in reverse can only offer slight benefits. Zhang Hong notes that from Zi to Si belongs to Yang, and from Hai to Wu belongs to Yin, which is a major opening and closing point in the universe. A nobleman moving in the correct direction towards the south brings all things auspicious; moving in reverse towards the Yin position brings fewer auspicious outcomes.

凶神刑害日辰連綿災禍，吉將交加課傳不絕歡忻。凶神和合雖災而不致深危，吉將刑傷有慶而終難全美。日辰有彼我之分，神將有尊卑之別。剋日則災及自身，刑辰主禍延家宅。男推日而女推辰，於中玄妙；陽課明而陰課暗，此際幽微。孟仲發用事應尊親，季作初傳定應卑幼。用神驗人事，比和為親為近，不比為遠為疏；神將斷吉凶，旺則日新月盛，衰則漸退旋頹。貴神帶印克今日為有位有祿，申午相合乘天后為保為媒。虎克日辰官災癆病，勾刑卯酉路死扛尸。白虎會旺相之金而克害年命，難免一刀之患；勾陳合太歲之神而刑沖日辰，定遭尸解之厄。年逢陰鬼，魃地生災；日遇陽官，明中致福。

Malevolent spirits causing punishment and harm to the day stem and day branch result in continuous misfortunes; benevolent generals overlapping in the course of the divination bring continuous joy. If malevolent spirits harmonize with the day branch, although there may be misfortune, it will not be severe; if benevolent generals suffer punishment, although there may be good fortune, it will not be complete. The day stem and day branch have a relationship of self and other, and the twelve heavenly generals have distinctions of rank and hierarchy: if a general overcomes the day stem, misfortune will affect oneself; if a general punishes the day branch, misfortune will extend to the family. When divining for a man, focus on the day stem; when divining for a woman, focus on the day branch, each with its own subtlety. Yang divination indicates clear matters, while Yin divination indicates obscure matters, and this is where the subtle aspects are most evident. The four first months and four middle months initiating the transmission correspond to superiors and relatives; the four last months as the first transmission correspond to younger generations. The useful god is used to verify human affairs: those that harmonize with the day branch are close relatives, while those that do not harmonize are distant and unrelated. The spirits and generals are used to determine fortune and misfortune: when they are prosperous and strong, things flourish daily; when they are declining, they gradually deteriorate. A noble spirit accompanied by an official seal overcoming the day stem indicates holding an official position and receiving salary; when the combination of Shen and Wu is accompanied by the heavenly empress, it indicates someone acting as a matchmaker or guarantor. The white tiger overcoming the day stem and day branch indicates official calamity and tuberculosis; the Gou Chen punishing the卯 and酉 indicates death on the road and being carried back in a coffin. The white tiger overcoming the strong and prosperous metal harms the year's destiny, inevitably leading to injuries from weapons; the Gou Chen combining with the year's destiny and punishing the day branch certainly results in a fatal misfortune. If the year's destiny encounters a yin ghost, it is like being in a drought area, leading to disaster; if the day encounters a yang official, one gains blessings in a bright place.

大凡合處為來之有路，帶印非生我之印也，乃巳加戌為鑄印也。戌為印綬，皆所謂帶印。經云：帶印皆指遁干生貴人，此說大有道理。傳送象媒保，朱為朱雀，乃口舌上生財是也。又傳送於道路而發用在天后，日主訟，辰主疾；勾主死尸，卯酉主道路，金旺虎愈旺，其凶愈甚。歲君合勾陳刑沖日辰，凶不可解。言勾虎者，以二煞原極刑極陰之氣故也。陰鬼是建干遁來之鬼也，陽官則見於上矣。 貴神帶印，謂貴神生日也，為有位有祿之徵。貴神若剋日則在上者不喜，豈能得益？吾遇此類課體甚多，貴、龍、常剋日則災殃不免，遑論祿位？

Zhang Hong explains that wherever there is a harmonious connection, it indicates that there is a path for things to proceed smoothly. The term "carrying an official seal" does not refer to the official seal that nourishes me, but rather the situation where the巳 is placed on the戌, forming the pattern of casting an official seal. The戌 naturally represents the official seal, and all such cases are referred to as carrying an official seal. The classic text says that "carrying an official seal" refers to the hidden stem generating the nobleman, and this interpretation is quite reasonable. The申 "Chuansong" (Shen) resembles a matchmaker or an intermediary, and the Zhu is the Vermilion Bird, which brings wealth through verbal means. Furthermore, the申 "Chuansong" governs roads, and the initiating transmission falls on the Heavenly Empress. The day stem represents disputes, and the day branch represents illness; Gou Chen represents corpses, and the卯酉 represent roads. When the metal energy is strong, the White Tiger becomes even more powerful, leading to greater danger. When the sovereign and Gou Chen are in harmony and there is a clash with the day branch, the danger cannot be resolved. The reason we specifically mention Gou Chen and the White Tiger is because these two evils are the most severe forms of punishment and extreme yin energy. Ghosts from the yin are ghosts that emerge from the hidden stem of the month's stem, while the yang official is clearly present on the chart. As for the nobleman carrying an official seal, it means the nobleman is born on the day stem, indicating the presence of an official position and salary; if the nobleman instead overcomes the day stem, it signifies that the superior does not like you, how can you expect to gain benefits? I have encountered many such lesson patterns, and whenever the nobleman, Azure Dragon, or Tai Chang overcome the day, calamities are inevitable, and how can there be any talk of salary or position?

要見分類形狀，當視州野區分。子列青州，亦主江湖溝澗。丑為揚地，更為宮殿橋樑。寅主幽燕亦主棟樑寺觀，卯為豫州更為棺槨門憲。辰為兗州亦主井泉墳墓，巳定荊州兼為弓弩簾筐。午主三河亦主山林書畫，未為雍州酒店茶房。申為晉域更主神祠鬼屋，酉為冀地又為庫房山岡。戌主徐州亦主州城牢獄，亥為豳地更為居榭廄房。此特舉其大概，於中仔細推詳。

To determine the category and form of the matter being divined, one should refer to the twelve branches and their corresponding regions: Zi belongs to Qingzhou and also governs rivers, lakes, ditches, and streams; Chou belongs to Yangzhou and also governs palaces and bridges; Yin belongs to Youyan and also governs beams and temples; Mao belongs to Yuzhou and also governs coffins and doors; Chen belongs to Yanzhou and also governs wells and tombs; Si is fixed as Jingzhou and also governs bows and arrows, curtains, and chests; Wu belongs to Sanhe and also governs mountains and forests, as well as calligraphy and paintings; Wei belongs to Yongzhou and also governs inns and tea houses; Shen belongs to Jin and also governs shrines and haunted houses; You belongs to Ji and also governs granaries and hills; Xu belongs to Xuzhou and also governs cities and prisons; Hai belongs to Bin and also governs terraces and stables. This is only a general indication, and further detailed analysis is required.

子作內房婦女鬼神兼洩瀉，丑為庭院禿頭病腹患脾腸。寅主道路，入長生則為道士，主鬚髮而病風疥；卯為門戶，會玄武則為經濟，主手背而病在膏肓。辰為牆垣書簿，主皮毛臃腫之災；巳為爐灶小口，主咽喉面齒血光。午為堂屋，主心目葉瀉瘟；未為井院，主頭胃膈噎椎梁。申為驛遞，主骸骨心胸脈絡不利；酉為六戶，主口耳小腸喘咳難當。戌為牆院足腿，亦主夢魂顛倒；亥為廁間虐痢，定應脾疝膀胱。自茲觸類而長，當尊此例推詳。 天后為婦女，天一生水，鬼神造化之始。丑為星紀，寒土不生毛，故禿頭。木主肝，又膏上肓下，肝之表也。巽為風，主入，蛇火未井宿，先天午未屬乾，為首。未者味也，故言胃。魂藏辰戌，魄藏丑未，虐痢寒熱往來。

The twelve Earthly Branches each correspond to different parts of the house and parts of the body, as well as specific diseases: Zi corresponds to the inner chamber, women, and ghosts and spirits, and the disease is diarrhea; Chou corresponds to the courtyard, and people are bald, with the disease affecting the abdomen, spleen, and intestines; Yin corresponds to the road, and if it is in the position of Longsheng, it refers to Taoist priests, and people are concerned with beards and hair, with the disease being wind illness, scabies, and sores; Mao corresponds to the gate and door, and if the Black Tortoise is present, it refers to merchants and traders, and the body part is the back of the hands, with the disease affecting the flesh and fat; Chen corresponds to walls and documents, and the disease affects the skin and swelling; Si corresponds to the stove and children, and the disease affects the throat, face, teeth, and blood disorders; Wu corresponds to the hall, and the disease affects the heart, eyes, vomiting, diarrhea, and plague; Wei corresponds to the well and courtyard, and the disease affects the head, stomach, difficulty swallowing, and the spine; Shen corresponds to the relay station and message delivery, and the disease affects the bones, heart, and chest, and the blood vessels are blocked; You corresponds to the gate, and the disease affects the mouth, ears, small intestine, and severe coughing; Xu corresponds to the walls and courtyard and the legs, and also refers to nightmares and confusion; Hai corresponds to the toilet, and the disease is malaria and dysentery, which must affect the spleen, hernia, and bladder. By following this pattern, all other cases can be deduced in the same way. Zhang Hong's commentary says: The Heavenly Empress represents women, and the beginning of the creation of water is the transformation of ghosts and spirits. Chou is the Star Cycle, and cold earth does not grow hair, so it causes baldness. Wood corresponds to the liver, and the fat is above while the肓 is below, which corresponds to the liver's position. Xun corresponds to wind, which is an invasion. Teng Snake belongs to fire, and Wei contains the Well mansion; in the Earlier Heaven Trigrams, Wu and Wei belong to Qian, which corresponds to the head. Wei is the taste, so it corresponds to the stomach. The soul is stored in Chen and Xu, while the spirit is stored in Chou and Wei. Malaria and dysentery are symptoms of alternating cold and heat.

先賢時察來情，端倪無不應驗。時遇空亡必主侵欺詐偽，時乘驛馬必主動改遷移。沖日沖辰彼我流離顛沛，同辰同日事情偃蹇遲疑。時日相生迭為恩澤，日時克害親作仇寇。日克時則為財，時剋日則為鬼。遇子遇午時往時來，值卯值酉為門為戶。時乘日墓雖成而終成闇昧，日得夜時見貴而反作不祥。日逢時破主走失之災，辰遇時刑應訟獄之禍。時干日干相合外事和同，時支日支相合婚姻和會。日辰俱合正時，內外見一團和氣；正時沖刑月將，頃刻有不測災來。

An experienced practitioner uses divination to discern the intentions of a person, and the signs always correspond accurately: if the time of divination falls on an empty wasteland, it indicates someone will deceive or take advantage; if the time is accompanied by the post-horse, it signifies movement or relocation. If the time conflicts with the day stem or day branch, both parties will experience hardship and displacement; if the time coincides with the day stem or day branch, the matter will be delayed and complicated. If the time is mutually generated with the day stem, both sides will benefit each other; if the day and time are mutually controlling or harmful, relatives may become enemies. When the day stem controls the time, it signifies wealth; when the time controls the day, it signifies a ghost or trouble. If the time is at Zi or Wu, it indicates a back-and-forth situation; if it is at Mao or You, it signifies a door and a threshold. If the time is on the tomb of the day stem, the matter may succeed but will remain obscure; if a daytime divination occurs at a night nobleman time, encountering a nobleman may bring misfortune. If the day stem is broken by the time, there will be loss or disappearance; if the day branch is harmed by the time, there will be disputes or lawsuits. If the time stem harmonizes with the day stem, external affairs will be harmonious and united; if the time branch harmonizes with the day branch, marriage will be harmonious. If both the day stem and day branch harmonize with the correct time, the internal and external situations will be harmonious; if the correct time conflicts or harms the month general, there will be sudden and unexpected disasters.

古人以時為先鋒門，故未得課，先視正時與日子祿墓生克何如，又以天上正時所乘神為直事，而事之原委已可知矣。如申日巳時，巳作蛇便知為子孫憂疑事也。 大抵四課三傳克多則事煩，克少則事一。生多則虛誕，生少則理明。 三傳內有克殺，子孫即為救神，無克則為脫氣；日辰交相入墓，沖神號作天恩，遇墓終成破損。

Zhang Hong explains that ancient people called the time of divination the "Frontier Gate." Therefore, before setting up the divination, one should first examine the relationship between the hour and the day stem in terms of generation and control, and then take the heavenly general of the hour on the heaven plate as the "direct matter" deity. Thus, the general course of the matter can be known. For example, if the divination is done at the hour of Si on the day of Shen, and Si is occupied by Teng Snake, it indicates that the matter concerns worries and doubts regarding descendants. Generally, if there are many instances of mutual control in the four lessons and three transmissions, the matter is complicated; if there are few instances of mutual control, the matter is simple. If there are many instances of mutual generation, the matter is vague and not substantial; if there are few instances of mutual generation, the matter is clear and orderly. Within the three transmissions, if there is a killing or controlling force, the descendant deity becomes the saving deity; if there is no killing, the descendant deity becomes the one that drains the energy. When the day stem and day branch are mutually buried, the deity that opens the burial is called "Heavenly Grace"; if there is only burial without opening, the matter will eventually suffer damage.

天地務致中和，陰陽不宜偏勝。 鬼臨畏地，當憂不憂；財入鬼鄉，聞喜不喜。 神將交克，占及夫妻；同類相傷，事因昆季。 財遇天中，產業傾頹；鬼臨旬尾，官災不起， 吉凶神其神將，生死辨其安危。 例多而同歸一理，舉一隅當反三矣。 天中謂空亡也，旬尾謂閉口也。

Heaven and earth value harmony and balance; yin and yang should not have one side dominating. When official ghosts fall in a place where they are afraid, they should be worried but actually need not be; when wife's wealth falls into the territory of official ghosts, hearing good news does not bring joy. When divine generals mutually control each other, the matter mostly involves the husband and wife; when similar deities harm each other, the matter often arises from brothers. When wife's wealth meets "Heaven's Center," property will be ruined; when official ghosts fall in "the end of the ten days," lawsuits and disputes will not arise. Good and bad fortune should be judged by the divine generals, and life and death should be determined by safety and danger. Although there are many examples, the principle is one, and one example should be verified by three others. Zhang Hong notes that "Heaven's Center" is the same as "Kongwang," and "the end of the ten days" refers to the previously mentioned "closed mouth."

讀王弼注《易》，經傳合參，最利參考。茲遵其法，將原書卷三、卷四合而為一，列為二十九章。課中涉及人物，於史有正名正傳者不少，茲據《明史》、《清史稿》可知者注於後。 按原書占驗計一百二十五，首課起壬子，末課起辛卯，綿延四十年。查壬子為萬曆三十年（1612），萬曆帝子光宗泰昌元年為辛酉（1621），光宗子熹宗天啟元年為壬戌（1622），熹宗弟崇禎元年為己巳（1629），甲申年為崇禎十六年，李自成攻破北京，清軍入關。南明弘光帝小福王以甲申即位，乙酉敗亡。清帝福臨順治元年即起甲申。查其事蹟者皆踵此推。

Reading Wang Bi's commentary on the Zhou Changes, it is most convenient to refer to the text and the transmission together. Now, following this method, the original book's volumes three and four are combined into one volume, divided into twenty-nine chapters. The characters mentioned in the examples are well known in historical records, and those that can be verified from the Ming History and the Qing History Draft are noted at the end. Note: The original book contains a total of one hundred and twenty-five divination cases. The first lesson begins in the year Renzi, and the last one begins in the year Xinmao, spanning a period of forty years. The year Renzi corresponds to the 30th year of Wanli, which is 1612 AD; the first year of the Taichang era, when the son of Wanli Emperor, Guangzong, ascended the throne, was Xinyou, which is 1621 AD; the first year of the Tianxi era, when Guangzong's son Xizong ascended the throne, was Renxu, which is 1622 AD; and the first year of the Chongzhen era, when Xizong's younger brother Zhongzhen ascended the throne, was Jisi, which is 1629 AD. The year Jiashen corresponds to the sixteenth year of Chongzhen, when Li Zicheng captured Beijing and the Qing army entered the pass. The Hongguang Emperor of the Southern Ming, Xiaofuwang, also ascended the throne in the year Jiashen, but he fell in the year Yiyou. The first year of the Shunzhi era of the Qing Emperor Fulin also began in the year Jiashen. All these historical events related to the examples can be traced back using this chronological table.

天象先占大角星（辰），指陰主雨指陽晴。貴登絳明（亥子二宮）時雨沛，預卜陰晴此法精。 龍入廟（龍加寅）晴昇天（龍臨辰巳午未）雨，虎出山林（虎加寅卯）有烈風，水運乎天嘆霖澤，火離於地仰晴空。

When divining the weather, first observe the "Great Angle Star," which corresponds to the position of the辰 (Chen) branch. If the direction of the辰 points to the yin side, it indicates rain; if it points to the yang side, it indicates clear skies. When the Nobleman is stationed in the亥 (Hai) or子 (Zi) palace, which are the "Jiangming" (bright red) places, timely rain will come down abundantly. This method is the most accurate for predicting weather conditions. When the Azure Dragon is positioned on the寅 (Yin) branch, it is called "Ruming" (entering the temple), indicating clear weather. When the Azure Dragon is located on the辰 (Chen),巳 (Si),午 (Wu), or未 (Wei) branches, it is called "Shengtian" (ascending to heaven), indicating rain. When the White Tiger is positioned on the寅 (Yin) or卯 (Mao) branches, it is called "Chushanlin" (emerging from the mountains and forests), indicating strong winds. When water vapor circulates in the sky, drought can be expected to end with rain; when fire vapor rises from the ground, only clear skies can be anticipated.

風雨之主看龍虎，風雨之期尋羊鼠，螣蛇朱雀加卯丁，電雹霹靂空中見。 壬癸亥子臨寅卯，甲乙之日見淋漓，若加季位尋戊己，巳午丙丁依例推。 課傳不見亥子臨，或見空亡可類尋。子乘龍神丑上佳，青龍合處雨期霪（如子乘青龍，以地盤合處上神斷雨期）。

Who is in charge of wind and rain depends on the Azure Dragon and the White Tiger. To find out on which day the rain and wind will occur, one should look for the position of the Goat (Wei) and the Rat (Zi). If the Teng Snake and Vermilion Bird are present at the卯 position or on the丁 god, there will be lightning, hail, and thunder in the sky. When the water gods壬 and癸, along with the Zi and Hai positions, are located at the寅 or卯 positions, heavy rain will come on days of Jia or Yi wood. If they are at the辰,戌, 丑, or 未 positions, the rain will occur on days of Wu or Ji earth. If they are at the巳 or午 positions, the rain will occur on days of Bing or Ding fire. If the water gods亥 and Zi are not present in the lesson or if they fall into Kongwang, one can still apply this principle by analogy. If the Zi position is occupied by the Azure Dragon and is strongest at the Chou position, then the date of the rain is determined by the combination of the Azure Dragon and the Earth Plate. This indicates prolonged continuous rain.

衰旺空刑須細辨，剋日有氣滂沱見。無氣空亡微雨來，如響應聲真可羨。 風雷煞動大風起，雲雨神加驟雨來。猛烈唯足畏下真，迅速飛符疾雨雷。 雨師（丑）會畢（酉）雨滿天，風伯（未）會箕（寅）風滿谷。干在貴後雨倒河，干在貴前風拔木。

The strength and decline of the divine generals, the concept of kongwang, and the conflicts and restrictions must all be carefully distinguished: if something comes to attack the day stem and has strength, there will certainly be heavy rain; if it has no strength and meets kongwang, only a few drops of light rain will fall. This method is effective just as an echo follows a sound, truly admirable. When the "wind and thunder evil star" is activated, there will be a strong wind; when the "cloud and rain god" is present, sudden rain will come. The fierce and powerful forces are only frightening when the lower gods are truly strong. The "flying symbol" indicates a swift arrival, and thunder and rain will come suddenly. The "rain master" is on the丑 (Chou) position with the酉 (You) position where theNet mansion (Bi Xu) mansion is located, resulting in heavy rain all over the sky; the "wind master" is on the未 (Wei) position with the寅 (Yin) position where theWinnowing Basket mansion (Ji Xu) mansion is located, resulting in strong winds filling the valley. If the day stem is after the nobleman, the rain will be so heavy it seems like the Milky Way is overturned; if the day stem is before the nobleman, the wind will be so strong it can uproot trees.

罡加四季天無雲，去日幾位是其候。月將加時再一看，丙丁之下晴光透。 金（申）為水母巽（乙）風從，震（卯）為雷兮兌（酉）為澤。更加神煞旺相推，風雨掌中端可索。 陽備（即陰不備）晴兮陰備（即陽不備）雨，曲直生風炎上旱。從革主晦潤下陰，稼穡是主晴可斷。

The Tiangang (Chen) is placed on the four earthly branches of Chen, Xu, Chou, and Wei, with the sky clear and no clouds. The number of positions between Tiangang and the Day Stem indicates the number of days after which the result will manifest. Then, place the Month General on the time of the divination and review it. Any falling under Bing or Ding indicates clear weather. The metal of Shen is the mother of water, while Yi belongs to Xun and governs wind,卯 belongs to Zhen and governs thunder, and You belongs to Dui and governs marshes. Adding various deities, auspicious and inauspicious influences, and the state of prosperity, strength, weakness, and confinement, one can determine whether it will be rainy, stormy, cloudy, or sunny. If the lesson pattern forms "Yang Preparation," it indicates clear weather as Yin is not prepared; if it forms "Yin Preparation," it indicates rain as Yang is not prepared. If the three transmissions form a Wood pattern "Curved and Straight," it indicates wind; if it forms a Fire pattern "Inflaming Upward," it indicates drought; if it forms a Metal pattern "Following and Reforming," it indicates overcast weather; if it forms a Water pattern "Moistening Downward," it indicates rain; if it forms a Earth pattern "Cultivating and Harvesting," it indicates clear weather.

占雪之法以何云，太陰寅卯值用神。青龍暫時天后久，戌未白虎六合真。 太乙翼蛇頭有雪，天干遁起丙辛加。雨水入傳無克戰，玄后龍陰布六花。 張注：天時斷要課傳兼看，因課乃象也，天象者亦象也。

When predicting snow, one should follow certain principles. It is necessary to check whether Tai Yin and寅 or卯 are considered useful gods. The Azure Dragon indicates snow for a short time, while the Heavenly Empress indicates continuous snowfall. If White Tiger and Liu He appear on戌 or未, the snow is most genuine. If Taiyi appears on巳 and Wing Mansion is present, snow will be on the head of Teng Snake. If the heavenly stem combines Jia and Xin, the prediction becomes more accurate. If the god of rain and water enters the three transmissions without being attacked or overcome, then the Black Tortoise, Heavenly Empress, Azure Dragon, and Tai Yin will bring down a vast snowfall. Zhang Hong notes that to predict weather, one should combine the lesson pattern with the three transmissions, because the lesson pattern itself is an image, and the heavenly phenomena are also images, and both follow the same principle.

占驗一、戊寅三月己巳日乙丑時天氣亢旱，萊陽臺中遲父師因思宗祈雨，占何日有雨，遙克、玄胎，戌亥空、未申落空。 虎常 空 寅卯辰巳 玄 青 丑 午 陰 六空 青常 官 丙寅 空 勾 子 未 后 亥寅 丑辰 財 乙亥 六 六 亥戌酉申 貴 寅巳 辰己 子 壬申 貴 朱蛇 斷曰：巳午之日先有狂風起，出旬甲日小雨，乙日大雨。蓋斗罡加未為風伯，發用功曹劫殺剋日，故主有狂風。又貴登天門，龍神飛天，皆行雨之象。因中末亥申空亡，故言出旬有驗。甲日小雨者，乘休氣空亡也。乙日大雨者，子卯相刑也。 萊陽，山東縣名，臺中遲為萊陽人。

This is a divination lesson cast on the day of Jisi, the third month of the fifth year of the Chongzhen era, the year Wuyin, at the hour of Yichou. At that time, there had been a long drought with no rain, and Tai Zhong Chi, a man from Laiyang, came to inquire which day rain would come, as he was thinking of the emperor's prayer for rain. The lesson pattern belongs to "Remote Control" combined with "Mysterious Womb." The戌 and亥 are in the旬空, and the heavenly generals on the heaven plate, the positions of Wei and Shen, fall into the empty positions. The middle set of symbols is the lesson plate of this lesson, not sentences: the outer circle of twelve characters represents the positions of the twelve heavenly generals on the heaven plate, each added to the corresponding position on the earth plate. The annotations around the circle, such as empty, azure dragon, hook, six relations, mysterious, yin, later, nobleman, red, and snake, are the positions where each of the twelve heavenly generals fall. The middle two columns are the upper and lower deities of the four lessons, and the rightmost column, "official Bingyin empty," "wealth Yihai six," "son Renshen nobleman," are the three transmissions, indicating in order the six relations, hidden stem, and the heavenly general accompanying them. Chen Gongxian interpreted that on the day of Si and Wu, there would first be strong winds, and after the current旬, on the day of Jia, there would be light rain, and on the day of Yi, heavy rain. This is because the star of the斗罡 is on the position of Wei, which is the "Wind God," and the initiating transmission of寅, "Gongcao," brings劫杀 and attacks the day stem, thus indicating strong winds. Also, the nobleman is on the position of Hai, and the azure dragon is flying in the sky, which are signs of rain. Since the middle transmission of Hai and the final transmission of Shen both fall into the position of Kongwang, it is said that the effect will only be seen after this旬. On the day of Jia, there is only light rain, because the water deity is riding on a resting qi and also meets Kongwang. On the day of Yi, there is heavy rain, because the son and the卯 are in mutual conflict. Laiyang is a county in Shandong, and Tai Zhong Chi is a man from Laiyang.

占驗二、庚寅正月甲戌日辛未時途中一人因天氣亢旱問何日有雨，口報未時，比用、連茹，申酉空，酉戌落空。 空虎 青 午未申酉 常 后陰 六朱 財 庚辰 六 勾 巳 戌 玄 子亥 辰卯 子 辛巳 勾 六 辰 亥 陰 亥戌 卯甲 子 壬午 龍 朱 卯寅丑子 后 蛇貴 斷曰：明日必雨，六日後連雨。天罡加卯，日居貴前，雖三傳火土亦主大雨。況龍神飛天，貴人居子，皆行雨之象。第神后加亥，故知明日必雨。辛巳居中傳，壬午臨巳位，巳中丙火暗與辛金作合，化而為水。又辛壬上見亥子，壬癸加臨巳午，果六日後連雨。

This is a divination lesson from the day of Jiaxu in the first lunar month of the Gengyin year at the hour of Xinwei. A person on the road asked about when it would rain due to drought, and the reported time was at the hour of Wei. The lesson pattern belongs to "Biyong" and "Lianyu," with the hours of Shen and You being empty in the current ten-day cycle. The heavenly plate's hour of You and Xu fall into the empty position. The attached symbols are the lesson disk: the outer circle consists of the twelve heavenly spirits of the heavenly plate superimposed on the positions of the earthly plate. The notes beside them indicate the heavenly generals governing each palace: Qinglong, Gou, Liu, Zhu, Chang, Xuan, Yin, Hou, Sha, and Gui. The middle two columns are the four lessons, and on the right side, "Cai Gengchen Liu," "Zi Xinshi Gou," and "Zi Renwu Long" represent the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted that it will definitely rain tomorrow and continue to rain for six days afterward. This is because the Tiangang (Chen) is placed on the卯 (Mao) position, and the day stem is located before the nobleman. Although the three transmissions are of fire and earth, they still indicate heavy rain. Moreover, the Qinglong is flying in the sky, and the nobleman is in the Zi position, both of which are signs of rain. However, the Shenhou (Zi) is placed on the Hai position, so it is determined that rain will definitely come tomorrow. The middle transmission is Xinshi, and Renwu is located at the Si position. The hidden fire in Si combines with the hidden metal in Xin to form water. Furthermore, the presence of Hai and Zi above Xin and Ren, and the presence of Si and Wu under Ren and Ji, confirms that there will be continuous rain for six days afterward.

占驗三、甲申十二月甲申日癸酉時，予往淮陰時，鳳陽施指揮使相召守歲，見天氣昏沉，占元旦有雪否，午未空、酉戌落空。 朱六 蛇 申酉戌亥 勾 虎勾 蛇陰 鬼 甲申 蛇 貴 未 子 青 寅亥 申巳 父 丁亥 勾 后 午 丑 空 亥申 巳甲 兄 庚寅 虎 陰 巳辰卯寅 虎 玄常 斷曰：不但元旦有雪，今晚亦雪。因斗罡加丑陰象也。況申為水母發用，生中傳亥水，又乘蛇，乃雙雪頭彎曲之形，是以斷今晚、明日有雪。

This is a divination lesson for the day of Jiashen on the twelfth month of the year Jiashen, at the hour of Guiyou. The author was on his way to Huaiyin, and Shi Commander from Fenyang invited him to stay together for the New Year's Eve. Seeing the sky was gloomy, he divined whether it would snow on New Year's Day. The hours of Wu and Wei were empty, and the Heaven Plate's branches of You and Xu also fell into emptiness. The symbols listed are the lesson board: the outer circle represents the twelve heavenly spirits added to the Heaven Plate's sectors, with annotations of Zhu, Liu, Teng Snake, Gui, Hou, Yin, Gou, Qing, Kong, Hu, Xuan, and Chang, which are the heavenly generals governing each sector. The middle two columns are the four lessons, and on the right, "Ghost Jiashen Teng Snake," "Father Dinghai Gou," and "Brother Gengyin Hu" are the six relations, hidden dry branches, and heavenly generals of the three transmissions. Chen Gongxian concluded: not only would there be snow on New Year's Day, but it would snow tonight as well. This is because the star of the Big Dipper is added to Chou, indicating a gloomy and obscured appearance; moreover, the metal of Shen is the mother of water and is used as the initiating transmission, and it generates the middle transmission's water of Hai. The branch of Shen also carries Teng Snake, which exactly represents the shape of snowflakes with curved ends. Therefore, he concluded that there would be snow both tonight and tomorrow.

占驗四、丁丑十二月丁酉日癸卯時，江西前刑部兵長垣諱應遴曾先生，因雪後天氣昏沉，自將會數斷云：明日必雪，予以六壬斷，別責，辰巳空、寅卯落空。 青空 勾 卯辰巳午 虎 六 寅 未 常 空常 勾空 子 辛丑 朱 朱 丑 申 玄 巳未 卯巳 比 乙巳 空 蛇 子亥戌酉 陰 未酉 巳丁 比 乙巳 空 貴后 斷曰：明日無雪且有日色。太陽發用，乘朱雀乃南方火之精也。且三傳四課純陰，陰極陽生，必有日所；至庚日未時有暴風起，酉為風殺，未為風伯，酉與未會故也。又日祿乘白虎加庚，上下克戰，故有此應。

This is a divination lesson for the day of Dingyou in the twelfth lunar month of the year Dingchou, at the hour of Guimao. Mr. Zeng Yenglin, a native of Jiangxi who once held a position in the Ministry of Punishments, was from Changyuan. After a snowfall, the sky was dark and cloudy, so he first used the method of numerical calculation to predict that it would definitely snow again the next day. However, Mr. Chen Gongxian used the Six壬 system to divinate, and the lesson pattern was "Bie Ze," meaning that only three of the four lessons were present, and one additional spirit was used to initiate the transmission. The time of the current旬 was marked by the empty positions of Chen and Si. The Heaven Plate's Yin and Mao spirits fell into these empty positions. The symbols listed are not sentences, but the lesson disk of this divination. The outer circle has twelve characters representing the Heaven Plate's twelve spirits and their positions over the Earth Plate's palaces. The annotations beside them, namely Qing, Kong, Gou, Liu, Zhu, She, Hu, Chang, Xuan, Yin, Gui, and Hou, indicate the positions of the twelve Heavenly Generals. The middle two columns represent the upper and lower spirits of the four lessons. The rightmost column, "Zi Xin Chou Zhu," "Bi Yi Si Kong," and "Bi Yi Si Kong," are the three transmissions, each noting the Six Relations, hidden dry branches, and the Heavenly General accompanying them. Mr. Chen Gongxian concluded that not only would it not snow the next day, but the sun would appear. This was because the Sun initiated the transmission and was accompanied by Zhuqiao, which is the essence of the southern fire. Moreover, the four lessons and three transmissions were all yin branches. When yin reaches its extreme, yang energy naturally regenerates, so the sun would definitely appear. He also predicted that a strong wind would arise at the hour of Wei on the day of Geng. This was because You is "Feng Sha" (wind killing) and Wei is "Feng Bo" (wind god), and their conjunction caused the wind. Additionally, the day's禄 was riding on Baihu (White Tiger) and was placed over Geng, resulting in a conflict between the upper and lower, thus producing this result.

刑長垣者，科道中刑科的都給事中。 占天時得太陽發用者，晴象也。未為風伯，是干支之本象，前課酉為雨師，亦如之，與玄武主盜耗意同。 酉為風殺者，神煞也。按卷五神煞指南，風殺為正月起寅逆十二，十二月應在卯。風伯正月起寅逆十二，十二月應在酉。故此風殺乃風伯神煞之誤也。想是為避免與“未為風伯”句重複耳。

Zhang Hong explains that the phrase "xiang chang yuan" refers to his former position as the head of the criminal affairs section in the imperial court. When divining the weather and obtaining the transmission of the sun, it naturally indicates a clear sky. The term "wei" as "feng bo" is based on the symbolic meaning of the earthly branches. In the previous lesson, the branch you was taken as "yu shi" (rain god), following the same pattern. This is similar to the symbolic meaning of xuanwu, which represents theft and wastefulness. As for the statement that you is "feng sha" (wind killing), this is based on the theory of divine omens. According to Volume Five, "Guide to Divine Omens," feng sha begins at yin in January and moves counterclockwise through the twelve branches, so in December it should be at mao. Feng bo also begins at yin in January and moves counterclockwise, so in December it should be at you. Therefore, the term "feng sha" here is actually a mistake for "feng bo," likely to avoid repetition with the previous statement "wei as feng bo."

占驗五、庚寅五月甲寅日丁卯時，因天氣亢旱，聞鳩鳴，占一課，看有雨否，絕嗣、八專，子丑空、巳午落空。 朱蛇 六 戌亥子丑 貴 勾 酉 寅 后 蛇空蛇空 父 甲子 蛇 龍 申 卯 陰 子未子未 子 丁巳 虎 空 未午巳辰 玄 未寅未甲 財 壬戌 六 虎常 斷曰：鳩雖喚雨，此課乃風大雨小之象。蓋以神后發用旬空，中傳白虎風殺旬丁，又風伯臨干支、會寅，寅中有箕宿好風。豈不今日有風？夜子時填實旬空，豈不微雨？因休廢空亡，故略灑塵而已。 未為風伯者，亦干支本象也。論神煞，五月風伯在辰，風煞在戌。

This is a divination lesson for the day of Jiayin (甲寅) in the fifth month of the year Gengyin (庚寅), at the hour of Dingmao (丁卯). The sky has been dry for a long time without rain, and the author heard the call of the sparrow-hawk and cast a lesson to see if there would be rain. The lesson pattern belongs to "绝嗣" (Discontinuation of Lineage) combined with "八专" (Eight Specials). The zhi of Zi and Chou are in the旬空 (empty period). The Heaven Plate's Si and Wu fall into the empty period. The symbols listed are the lesson disk: the outer circle represents the twelve heavenly spirits added to the Heaven Plate's palace, with annotations of Zhu (Red), She (Snake), Liu (Six), Gou (Hook), Long (Dragon), Kong (Empty), Gui (Wealth), Hou (After), Yin (Yin), Xuan (Xuan), Hu (White Tiger), and Chang (Constant), which are the heavenly generals accompanying each palace. In the center are the four lessons, and on the right, "父甲子蛇" (Father Jiazi Snake), "子丁巳虎" (Son Dingsi Tiger), and "财壬戌六" (Wealth Renxu Six) are the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted: although the sparrow-hawk is calling for rain, this lesson shows the image of strong wind but little rain. Because "神后" (Shenhou, Zi) initiates the transmission and falls into the empty period, the middle transmission has the White Tiger which brings wind killing and the旬丁 (empty period Ding), plus "风伯" (Wind God) Wei not being present at the day stem and branch and not meeting with Yin, and Yin contains Ji Xu which loves to cause wind, so how can there be no wind today? By the night of Zi hour, the empty period is filled, so how can there not be a little rain? However, the water god is in rest and is also in the empty period, so there is only a slight sprinkling of dust. Zhang Hong commented: here, using Wei as the Wind God is also taking the image of the stem and branch itself; if considering divine omens, the Wind God in May is in Chen, and the Wind Killing is in Xu.

占驗六、甲申五月己丑日庚午時，偶見有大暈圍繞，眾皆曰此祥瑞之氣，應於福濟，予袖傳一課，元首、迎陽，午未空、申酉落空。 勾六 青 未申酉戌 朱 白玄 蛇六 鬼 辛卯 玄 空 午 亥 蛇 巳卯 亥酉 父 癸巳 白 虎 巳 子 貴 卯丑 酉己 兄 乙未 龍 常 辰卯寅丑 后 玄陰 斷曰：發用玄武賊符，克干克支，蓋干為天位而乘敗氣，支為社稷而見死神，且歲君臨滅沒之方，貴人又不得地，中州吳越必失封疆，君國敗亡之象。後福藩登位一載而失國，此其應也。

This is a divination lesson for the day of Jichou in the fifth month of the year Jiashen, at the hour of Gengwu. At that time, the observer偶然 saw a large halo around the sun, and everyone said it was a sign of auspiciousness, indicating it would be favorable for the Prince of Fu. The author then performed a divination in his sleeve, and the lesson pattern belonged to "Yuan Shou" combined with "Ying Yang." The periods of Wu and Wei were empty, and the Heaven Plate's Sheng and You fell into the empty positions. The symbols listed are the lesson disk: the outer circle represents the twelve gods of the Heaven Plate added to the palace, with annotations of Gou, Liu, Qing, Zhu, Kong, She, Hu, Gui, Chang, Hou, Xuan, and Yin, which are the heavenly generals in each palace. The middle two columns are the four lessons, and on the right side, "Ghost Xin Mao Xuan," "Father Gui Si Bai," and "Brother Yi Wei Long" are the three transmissions along with their six relations, hidden stems, and heavenly generals. Chen Gongxian interpreted that the initiating transmission was on the卯 with Xuanwu, which is the symbol of thieves, both attacking the day stem and the day branch; the day stem represents the throne of the emperor but is riding on a declining qi, and the day branch represents the state but encounters the death deity, plus the year stem is located in the direction of destruction, and the nobleman is not in the right place—Central Plains and Wu-Yue will certainly lose their borders, which is the image of the king's death and the country's destruction. Later, when the Prince of Fu's regime was established for only one year, it lost the country, which was exactly the fulfillment of this lesson.

有關歷史史實：萬曆帝有二子，長朱常洛，即光宗，為天啟、崇禎二帝之父；次朱常洵，封於河南洛陽，為福王，1641年，李自成攻破洛陽，殺福王朱常洵。1644（甲申）年，李自成攻破北京，崇禎帝自縊。1644年巳月，南京諸臣擁福王之子朱由崧即位，是為弘光帝，次年寅月，清兵南下，辰月史可法戰死於揚州，己月清軍渡江，南明政權崩潰，弘光逃亡安徽蕪湖，被其臣下總兵田雄、馬得功所執，獻降清軍，被害於北京。翌年五月，清軍占領南京。中州吳越者，福王封地在河南，故曰中州，分野在卯；在南京即位，即吳越之地，分野在丑。

Zhang Hong's commentary on this lesson involves historical facts: the Wanli Emperor had two sons, the eldest being Zhu Changlu, the Guangzong Emperor, who was the father of Tianqi and Chongzhen Emperors; the second son, Zhu Changxun, was enfeoffed in Henan Luoyang and called the Fu Wang. In 1641, Li Zicheng captured Luoyang and killed the Fu Wang Zhu Changxun. By the year Jiashen, Li Zicheng captured Beijing, and the Chongzhen Emperor committed suicide. In the same year, in the fourth lunar month, officials in Nanjing proclaimed the son of the Fu Wang, Zhu Yousong, as emperor, who became the Hongguang Emperor. The next year, in the first lunar month, Qing forces advanced southward, in the third lunar month, Shi Kefa died in battle at Yangzhou, in the fourth lunar month, Qing troops crossed the Yangtze River, and the Southern Ming regime collapsed. The Hongguang Emperor fled to Wuhu in Anhui, but was captured by his subordinate generals Tian Xiong and Ma DeGong, surrendered to the Qing, and was later executed in Beijing. A year later, in the fifth lunar month, Qing forces occupied Nanjing. The term "Zhongzhou Wu Yue" mentioned in the lesson refers to the fact that the Fu Wang's fiefdom was in Henan, hence called Zhongzhou, with its corresponding star division in the卯 (Mao) branch. He also ascended the throne in Nanjing, which is the Wu Yue region, with its corresponding star division in the丑 (Chou) branch.

支來干位宅就人，干來支位人入宅。刑沖剋害生旺看，否則二者有損益。 初末引從支貴神，肯堂肯構氣維新。周遍循環宜守舊，外戰內爭動有迍。 三傳脫支生日干，人多屋少從此斷。三傳盜干生支辰，屋旺人衰何必算。

Divining about a yang residence, the day branch represents the house and the day stem represents the person: when the spirit of the day branch comes to the position of the day stem, it indicates the house coming to the person; when the spirit of the day stem goes to the position of the day branch, it indicates the person moving into the house. In between, one must also consider the effects of mutual harm, opposition, control, and assistance, as otherwise one side, either the person or the house, will suffer while the other benefits. The initial transmission and final transmission lead forward and backward respectively to the noble spirit on the day branch, indicating that descendants can inherit the family business and the house will be renewed. If the three transmissions cycle repeatedly, it is suitable to maintain the status quo without change. If there is conflict outside and contention inside, any movement will bring difficulties. If the three transmissions drain the energy of the day branch and then come to benefit the day stem, it can be concluded that there are more people than houses. If the three transmissions drain the energy of the day stem and then come to benefit the day branch, it indicates that there are more houses than people, and there is no need for further calculation.

三傳生支剋日干，賣屋償人免災晦。三傳生日克支辰，屋假他人棄家遷。 三傳做財生兩鬼（鬼臨三四），官非疾病一時生。支干相加被脫克，居無正屋自然明。 內順外助三合格，最嫌蜜裡暗藏砒。神合道合六合局，切忌丫叉為害之（合中帶刑沖破害也）。三傳合局，支干上一神合中神謂之三六相呼，大吉；支干上一神刑沖害中神謂之蜜中砒，吉中藏凶。干支相合，上神又合謂之神合道合；上神相合而干支六害者為之外好裡槎牙格，似好實壞。

If the three transmissions are born by the day branch and overcome the day stem, it indicates selling the house and compensating others to avoid misfortune. If the three transmissions are born by the day stem and overcome the day branch, it indicates lending the house to others and abandoning the family to move elsewhere. If the three transmissions transform into wife and wealth and generate two official ghosts, meaning the official ghosts appear in the third and fourth lessons, lawsuits and illness will occur simultaneously. If the day stem and day branch mutually influence each other and are weakened or overcome, there is no proper house to live in, which is clear enough. In house affairs, the best is when the internal and external aspects are harmonious and form a triple harmony, but the most disliked is when there is hidden poison in honey. ALiu He (Liu He) situation where the heavens and earth are in harmony is good, but it is also important to avoid the presence of丫叉 (Yachaji) which brings harm, meaning harmony with crime, conflict, destruction, and harm. If the three transmissions form a complete pattern and one god from the day stem and day branch also harmonizes with the middle transmission, it is called 'three and six calling each other' and is very auspicious. If one god from the day stem and day branch instead harms, conflicts, or harms the middle transmission, it is called 'honey with poison', where good hides danger. If the day stem and day branch originally harmonize and the heavenly plate also harmonizes, it is called 'heaven and earth harmonize'; if the heavenly plate harmonizes but the day stem and day branch are mutually harmful, it is called 'external harmony but internal disorder', which seems good but is actually bad.

日祿加支被脫克，造房修屋防耗厄。墓神臨支少歡娛，如逢月將高明宅。 太陽生辰顯者至，寶藏麟兒喜慶來。干支祿馬加逢吉，身動家遷事事偕。 羅網來乘身宅上，頹垣敗棟不堪居。干支乘鬼傷人宅，遇日刑沖凶豈虛？ 三四遇官災訟起，若逢歲破少安寧。干支上神如互脫，防脫防偷事不停。

The day stem's "Lushen" (Wealth God) coming to the house branch and being restrained and controlled leads to financial loss when building or repairing a house. If the "Mushen" (Burial God) of the day stem falls on the house branch, there is little joy in the family, but if it is exactly the current month's "Yuejiang" (Month General), the house will be tall and bright. The sun generating and supporting the house branch brings the arrival of a nobleman and joy such as receiving treasures and having a child. If the day branch is occupied by the "Lu Shen" (Wealth God) and "Yimash" (Post-horse) and meets auspicious generals, the family will move smoothly and all affairs will go well. If the "Luowang" (Net) god is pressing on both the person and the house, the house will be in disrepair, with broken beams and pillars, making it uninhabitable. If the day branch is occupied by the "Gui" (Ghost) and harms the person and the house, and also meets the day's punishment and clash, the danger is real. If the third and fourth lessons have official ghosts, legal disputes will arise, and if it also meets the "Suopu" (Year Break), the family will not find peace. If the heavenly stem and the earthly branch of the day mutually restrain each other, one should beware of deception and theft in the family, with continuous troubles.

虎入宅凶蛇沖吉，龍乘生氣家日昌。居金谷兮龍虎拱，臥陋巷兮鄰獸傷（虎沖支上神也）。 寅木虎傷崩摧見，支乘常死孝服招。（寅木乘虎加宅主棟折，太常乘死氣臨支主有孝服，為破碎尤甚）。死虎喪絕陰司去，火鬼帶丁天火燒。 午克身凶忌見蛇，丁傷支動須防虎。血忌支厭煞入宅，更防嘔血墮胎苦。

The White Tiger (a general associated with bloodshed and death) entering the house branch brings misfortune. The Teng Snake merely conflicts with the house but turns to good fortune. The Azure Dragon riding the Life Qi arrives at the house, indicating the family's fortune gradually increases. When the Dragon and Tiger generals flank the house, the residence is like a wealthy garden of gold and grain. However, if the White Tiger conflicts and controls the branch deity, the household may live in a poor alley and suffer injuries from hostile creatures nearby. If the Wood of Yin is combined with the White Tiger over the house, it indicates the beams breaking and the house collapsing. If the house branch carries the Tai Chang and also has Death Qi, it signifies the family will have mourning clothes, and this situation is most severe. The White Tiger accompanied by Death Qi, funeral carriages, and dying Qi indicates the master will go to the underworld. The Fire deity, being a ghost, combined with the Ding deity, indicates heavenly fire burning down. The Fire element controlling the body is most dangerous when it meets the Teng Snake again. The Ding deity harms the house, and if the house branch is activated, one must beware of the White Tiger causing trouble. If the Blood Taboo and Branch Dislike, and otherInauspicious Sha enter the house, one should be cautious of vomiting blood and miscarriage.

喪吊干支兩處逢，姻親啼哭恨無窮。舊歲更來天鬼煞，克支災疫一家中。 三交九丑妨白髮，遠在三年近三月，全財化鬼親無妨，無鬼父母眉壽竭。傳官太旺傷兄弟，透印之時方得安，兄弟重逢妻財損，子爻出現反成歡。 父母乘傳子息憂，比肩若透反多子，傳中盜氣本傷官，六處有財偏吉喜。（《畢法》所云“六爻現卦防其克，救神如見反成歡”也。）

The twoInauspicious Sha "Sang Che" and "Diao Ke" fall simultaneously on the day stem and day branch, indicating continuous mourning in the family of relatives and endless regrets; last year's Tai Su also brings the "Tian Gui Sha" to afflict the house branch, causing the whole family to suffer from diseases and epidemics. The divination lesson is "San Jiao" and "Jiu Chou," which indicates the trouble will affect the elderly white-haired family members, with the occurrence in three years or as soon as three months. All three transmissions are wealth yao, which originally harm the parents. If the wealth can transform into official ghost, the parents will be unharmed; if there is no ghost to release the wealth, the parents' lifespan will be exhausted. If the official ghost in the three transmissions is too strong, it will harm the brothers, and only when the official seal is revealed to connect the passage can peace be restored; if the ratio and劫 are repeated, the wife's wealth will be damaged, but at this time the descendants yao appears to release the ratio and generate wealth, which becomes a good omen. If the parents yao enters the three transmissions, there will be worries about the children; if the same ratio appears, it will indicate more children. The three transmissions stealing the day stem's energy is originally a harmful official, but if the six places of the four lessons and three transmissions see wealth yao, it will instead bring good fortune—this is what the "Bi Fa Fu" says, "Six yao appearing in the hexagram should prevent its harm, but if the saving god appears, it will turn into joy."

支之左右是旁鄰，辰上對沖是對門，金見螣蛇釜鳴怪，木逢白虎棟摧論。（寅乘虎臨支主棟折。） 卯作門兮酉為戶，須防官訟盜來侵，未為泉井巳推灶，要得平安吉宿臨。 震巽木星為棟宇，艮坤土宿作牆垣，乘凶乘吉須先定，安宅安人繼後言。

The two trigrams on either side of the main trigram represent neighboring houses, while the one opposite the main trigram represents the house across the street. If the metal element encounters the Teng Snake, it indicates strange occurrences such as pots and pans making noises on their own. If the wood element encounters the White Tiger, it indicates the collapse of the roof beams. When the寅 wood element is accompanied by the White Tiger on the main trigram, it clearly indicates the collapse of the main beam. The卯 represents the main gate and the酉 represents the small door; if these are afflicted, there may be legal disputes and theft. The未 represents the well and the巳 represents the stove; these areas should be guarded by auspicious spirits and generals to ensure family safety. The wood elements in the Zhen and Xun trigrams on the Earth Plate represent the house structure and beams, while the earth elements in the Gen and Kun trigrams represent the courtyard walls and fences. First determine whether these elements are accompanied byInauspicious General or吉将, and only then can we discuss the safety of the house and its inhabitants.

辰陰主山看坐落，生合沖刑定吉凶，沖位對山防克害，旺生德合最宜從。 上下皆合風氣踞，干支受克沙水去，青龍左痛空陷憂，白虎右扶刑破慮。 伏尸支上臨墓虎（日墓乘虎加於支上，《畢法賦》云“支乘墓虎有伏尸”是也。），朱雀空刑山案差，土神旺處龍不錯（龍神春辰夏未秋戌冬丑），螣蛇落處穴應佳。

When divining the location of a grave site, the Yin spirit of the Day Branch represents the direction the mountain faces. By examining its relationship with the Day Branch through birth, harmony, conflict, and punishment, we determine fortune or misfortune. The one that conflicts with the facing mountain is the opposite mountain, which should be guarded against as it may cause harm. The facing mountain receiving prosperous and strong Qi, life Qi, virtue spirits, and harmonious spirits is most favorable to follow. When upper and lower spirits and generals are harmonious, it indicates a site that shelters wind and gathers Qi. If the Day Stem and Day Branch are attacked, it suggests the loss of sand at the foot and the dispersion of water patterns. The Azure Dragon on the left falling into an empty and weak position indicates injury or worry on the left side. The White Tiger on the right, which should provide protection, also needs to be considered if it encounters punishment or destruction. If the Day's墓 (grave) is occupied by the White Tiger on the Branch, it indicates the presence of a hidden corpse. The saying in "Bi Fa Fu" that "the Branch with the墓 (grave) occupied by the White Tiger indicates a hidden corpse" refers to this. If the Vermilion Bird falls into an empty position and is punished, it indicates the case mountain is slanted and not upright. The place where the Earth Spirit is prosperous and strong will not misidentify the dragon pulse (the dragon spirit is in the辰 in spring, in the未 in summer, in the戌 in autumn, and in the丑 in winter). The place where the Teng Snake falls is the ideal site for the burial mound.

玄神乘水（玄武乘壬癸亥子上）水之玄，土宿臨山（貴常勾空臨四季土）山勢抱，陰后水口蛇羅城，勾陳明堂陰陽考（勾之陽神為內明堂，勾之陰神為外明堂）。 甲乙木神樹株森，丙丁火宿崗巒疊，庚辛沖刑路歪斜，戊己古冢休旺別（木火土金水俱分休旺）。（《金口訣》云“甲乙為林單見樹，見金枝損及皮傷；丙丁旺處為崗嶺，與姓相生子孫昌；庚辛道斜坤艮位，更有碓磨石獅幢；戊己為墳看旺處，土為墳壟痛苦殃；壬癸長河及溝澗，彎環曲折認刑傷。”可以參考，又云“克者為無從旺斷”，“克者便是移動事”，克更主移動及轉向也。若占出行，逢克必轉道或拐彎也。占事則主中間曲折，此克者之真理也。） 壬癸加臨水不謬，旺相休囚仔細詳，禍亂相見為禍亂，禎祥如遇斷禎祥。

The Black Tortoise is positioned over the water deities such as Ren, Gui, Hai, and Zi, indicating the winding and subtle nature of water flow. The Nobleman, Tai Chang, Gou Chen, and Tian Kong are located over the four seasonal earths—Chen, Xu, Chou, and Wei—indicating hills surrounding and embracing the area with affection. The Tai Yin and Heavenly Empress are located at the water mouths, while Teng Snake is situated to form a moat. Gou Chen governs the Bright Hall, and it should be examined in terms of yin and yang—its yang aspect is the inner Bright Hall, and its yin aspect is the outer Bright Hall. When Jia and Yi wood deities are present, it indicates rows of trees; when Bing and Ding fire deities are present, it indicates overlapping hills; when Geng and Xin metal deities meet conflict or刑, it indicates crooked paths; when Wu and Ji earth deities are present, they should be assessed in terms of prosperity and decline—prosperous areas indicate old tombs. Wood, fire, earth, metal, and water should all be examined in terms of their prosperity, decline, strength, and weakness. The "Jin Kou Jue" says: "Jia and Yi represent forests, but if only trees are seen, encountering metal indicates damage to branches and bark; Bing and Ding in prosperity indicate ridges, and if they harmonize with the surname, descendants will flourish; Geng and Xin indicate crooked paths, especially in the directions of Kun and Gen, with the presence of grinding stones, stone lions, and pavilions; Wu and Ji represent tombs, and the prosperous areas indicate burial mounds, which may bring suffering and calamity; Ren and Gui indicate long rivers and ditches, with winding and curved paths indicating potential harm and injury." This can be referred to. It also says, "Those that are overcome are not directly prosperous," and "those that are overcome indicate movement." Therefore, being overcome mainly indicates movement and change: if one is divining about travel, encountering an overcoming indicates a change of route or a turn; if divining about other matters, it indicates unexpected twists along the way. This is the true meaning of the character "克." The presence of Ren and Gui indicates water, and this will never be wrong, but one must carefully distinguish between prosperity, decline, strength, and weakness. In summary, if one encounters chaotic deities, one should judge chaos; if one encounters auspicious deities, one should judge auspiciousness.

占驗一、庚寅五月乙酉日戊寅時，庠友劉二兄占風水吉凶，亂首、涉害、不備，午未空、亥子落空。 蛇貴 朱 戌亥子丑 后 龍陰 陰六 財 乙未 龍 六 酉 寅 陰 未寅 寅酉 父 戊子 貴 勾 申 卯 玄 寅酉 酉乙 子 癸巳 虎 青 未午巳辰 常 空虎

This is the divination board for the time of Gengyin year, fifth month, Yiyou day, and Wuyin hour: A classmate named Liu Er came to consult about the auspiciousness or inauspiciousness of his ancestors' tomb. The lesson pattern belongs to "Disordered Head," "Involving Harm," and "Incomplete." In this旬, the branches of Wu and Wei are empty. The heavenly gods of Hai and Zi fall into the empty earth palace. Around the four sides are the twelve earthly palaces of the earth plate, the heavenly gods superimposed upon them, and the twelve heavenly generals they ride upon. On the left are Zhuque, Liuhuo, Gouchen, and Qinglong; on the right are Tianhou, Taiyin, Xuanwu, and Taichang. Tengsnake and Guiren are above; Tiankong and Baihu are below. In the middle, there are two rows of "Four Lessons," arranged from right to left as You added Yi, Yin added You, Yin added You, and Wei added Yin. The second and third lessons are the same, so the lesson pattern is incomplete. On the right, there are three rows of "Three Transmissions," from top to bottom: the first transmission is Yiwei, a wealth god riding Qinglong; the middle transmission is Wuzi, a father god riding Guiren; the final transmission is Guisi, a son god riding Baihu. All the interpretations below are derived from the placement of the gods and generals in this board.

斷曰；此風水在西山，無真龍正穴。然不備之中亦有好處。何以論之？玄武為風水，臨卯加戌是西北山崗也。未為夾龍，雖空乘進氣。蛇為穴，加亥落空，喜乘旬丁長生，主穴活潑有情。然美中不足，亦有可取：喜貴人左旋，逆水之局。四課下寅之對沖為對案、是申，理合艮山坤向，兼丑未分金也。勾陳主明堂，陰陽二將見財官幕貴；朱雀河魁建丙臨巳，是對案山出文明富貴，利於中房也。但嫌子爻空戰，定艱於子息。酉為日之胎神，陰見寅木生巳火子爻，辰年十一月酉日主婢妾有妊，連生兩兒。因巳為雙義故也。但玄武（卯）建辛，主墳邊小路克比肩，與兄弟宮有礙；況龍虎空戰，長季房分人財不旺。後陰為水口，蛇作羅城，喜與緊關包固，但初中兩傳財貴逢空，一二代虛利虛名。末傳子爻為支之長生學堂，陰神河魁乃文明之宿，三代中房長房子孫，必出青衿科甲之貴。又兼武權之職，存此一案，以俟後學依而斷之。 風水之占法，詳《尋原》。

The judgment says: This burial site is located in the western mountains, and there is no true dragon or proper tomb, but among the "incomplete" lesson pattern there are still benefits. Why is it so judged? Xuanwu represents the terrain and landscape, it is at卯 and added to the戌 palace, which is exactly the western mountain ridge; 未 is the god of the dragon, although it falls into Kongwang, it is riding on the incoming energy; Teng Snake represents the tomb site, it is at亥 and falls into Kongwang, but it is good because it is riding on the current day's Ding deity and the growth, indicating the tomb site is lively and harmonious. Although it is not perfect, there are still merits: it is pleasing that the Nobleman rotates left and moves in order, forming a reverse water pattern. The conflicting sign of the寅 in the four lessons is申, which is the opposite mountain in front, which is in line with the principle of the mountain facing the earth, and also uses the division of gold at丑 and未. Gou Chen represents the bright hall, its yang and yin spirits both show wealth, official and minister signs and the minister of the nobleman; Zhu Que is the Hekui戌, the hidden stem is obtained by Bing and is at巳, indicating the mountain in front produces civilization and wealth, especially benefiting the middle branch. Unfortunately, the descendants' signs fall into Kongwang and are attacked, so the descendants will certainly have difficulties. You is the spirit of the day stem's birth, its yin spirit寅 wood generates巳 fire descendants' sign, so it is predicted that on the酉 day of the辰 year's eleventh month, a servant woman will conceive, and then give birth to two sons - because巳 has the meaning of being in pairs. But Xuanwu's卯 hidden stem is obtained by Xin, indicating the small path by the tomb site harms the equal, causing obstacles in the brother's palace; moreover, Qinglong and Baihu both fall into Kongwang and are attacked, so the eldest and youngest branches will not be prosperous in terms of descendants and wealth. Tianhou and Taiyin's position is the water mouth, Teng Snake forms the surrounding wall, it is pleasing that the barriers are tight and the enclosure is solid; however, the wealth and nobleman in the first and middle transmissions meet Kongwang, so the first two generations only have empty gains and empty fame. The final transmission's descendants' sign is the long life and school position of the house stem, its yin spirit Hekui戌 is also the host of civilization, so the descendants of the third generation's middle branch and eldest son will certainly produce scholars and officials, and also have military power and authority. Leave this case for later students to use for deduction. The detailed method of divining风水 is seen in the book "Xun Yuan".