Chapter Five: On Moving and Changing

周遍循環內外戰，占逢此課莫更移（遇此兩課，不宜更新，只宜守舊。），前空後盜同魁度，遷動家中悔吝隨。 不利移居是何課，初生末墓誰無破，墓刃臨身若動移，吉慶無兮有大過。 旺祿不空當守舊，返吟空動亦如之，昴星如遇傳蛇虎，舊宅迍邅新不宜（《畢法》云：虎視逢虎力難施是也。）。

The divination shows a lesson pattern of "comprehensive coverage" and "circular repetition," indicating internal and external conflicts. In such cases, one should not move or change. Encountering these two patterns suggests that renovation is not advisable, only maintaining the status quo is appropriate. The spirits of the past are in a state of emptiness, and the spirits of the future are being stolen away. This is further compounded by the presence of the "Kui Du Tian Men" pattern. If the household moves, regret and regret will follow. Which lesson patterns are unfavorable for moving? If the first transmission is riding on life qi and the final transmission enters a tomb, there will be no avoiding decline. If the "Tomb Spirit" and "Yang Ren" are present on the day stem and moving is forced, there will be no good fortune, only great mistakes. If the day stem's禄神 is prosperous and strong without falling into emptiness, it is appropriate to maintain the old. If the lesson is a "returning echo" pattern and the empty spirit is active, the reasoning is the same. If encountering the "Mao Star" pattern with the three transmissions riding on Teng Snake and White Tiger, the old residence is already in a difficult situation, and moving into a new one is even more inappropriate. This is exactly what the "Bi Fa Fu" says: "When the tiger watches, the tiger's power is difficult to apply."

干支乘旺莫圖遷，遷遭羅網禍憂連，兩儀（干支）但乘死絕氣，最利更新獲福全（日為人辰為宅，人宅俱不利，遷居是避禍之良法）。 貴坐乾宮（貴登天門也）罡入艮（罡塞鬼戶任謀為），自墓傳生新宅良（所謂“出於幽谷，遷於喬木”是也。萬事先經險阻，後登坦途），伏吟丁馬遷居吉，九丑如移未免殃。 斬關發用遠移近，眾虎入傳守舊安，兩蛇夾墓無沖破，毀舊更新作咎看。 總以干為舊宅，支為新宅，唯趨向吉方定其行止可也。

If both the day stem and day branch are in a strong position, one should not plan to move, as forced relocation will lead to being caught in a trap, with continuous misfortunes and worries. However, if the day stem and day branch are only in a state of death or decline, it is actually most favorable for renewal and can bring full blessings. The day represents the person, and the earthly branch represents the house. If both are unfavorable, moving is a good way to avoid misfortune. If the nobleman is in the Qian trigram, it means the nobleman has reached the heavenly gate. If the Tiangang (Chen) is in the Gen trigram, it means the Tiangang is blocking the ghost's gate, and all plans will proceed without obstruction. If the transmission starts from the墓神 (grave spirit) and moves to the long life position, it indicates the new house is favorable, which is called "coming out of the valley and moving to the tall tree." All affairs will first face difficulties and then reach a smooth path. If the伏吟 (hidden chant) lesson appears with the Ding god and the post-horse, moving is favorable. If the "nine shame" lesson is obtained and moving occurs, misfortune is inevitable. If the "cutting the gate" transmission is used, it indicates moving from a distant place to a nearby one. If many white tigers are in the transmission, staying put is safe. If two Teng snakes are surrounding theTomb Spirit (grave spirit) without breaking through, renovating the old house should be considered as a misfortune. In summary, take the day stem as the old house and the day branch as the new house. As long as the direction is favorable, it will determine whether to move or stay.

天乙乘鬼斷神祗（《金口》云“天乙神像佛堂言。”，又云“天乙神祠並宅道”），天空作官評佛位。繪畫諸真當看玄（玄武亦主畫家。），塑成眾聖土星類。木將見金雕刻像（金木相見為木匠。），金神遇火煉熔成。相生相合禎祥斷，逢克逢沖禍患明。

Divination about the position of the family's ancestral shrine: the Nobleman is riding on the ghost爻, indicating the deity being worshipped. The "Jin Kou Jue" says "Heavenly Ethereal God's image is spoken of in the Buddhist hall," and also says "Heavenly Ethereal God's temple and the family's Daoist path." The Tian Kong is considered an official爻, evaluating the position of the Buddha image. When painting the images of various deities, one should consider the Black Tortoise (which also governs painters). Creating clay images of the saints belongs to the category of earth deities. The wood deity encountering the metal deity indicates carving wooden images (since metal and wood meet, it refers to a carpenter). When the metal deity meets the fire deity, it refers to casting golden bodies. These deities interact with each other through mutual generation and harmony, indicating auspiciousness. If they meet in conflict or opposition, misfortune becomes clear.

夫卜妻姻成不成，財居旬後總無情。女推夫婿將何斷，鬼坐天中同此祥。 傳將生合百年配，干支刑剋朝夕背。男女年命孰相加，欲知其事兩法對。 欲知偕老是何術，全憑財官虛與實。財乘旬後鳳孤飛，官坐空亡鸞失匹。

For a man to divinate whether his marriage will succeed, he should look at the wealth hexagram. If the wealth hexagram falls in the旬后, it will ultimately be cold and unfeeling, leading to failure. For a woman calculating her husband, she should look at the official hexagram. If the official hexagram is located in the sky or in the empty place, the meaning is the same. If the three transmissions and the spirits and generals are mutually generating and harmonizing, it indicates a match that lasts a hundred years. If the day stem and day branch mutually harm each other, it suggests that the couple will often quarrel and turn against each other. To determine this matter, both the positive and negative aspects should be considered. To know if they can live together until old age, it depends on the reality of the wealth and official hexagrams. If the wealth hexagram is multiplied by the旬后, it is like a phoenix flying alone without a mate. If the official hexagram is located in the empty place, it is like a lark losing its mate.

中不虛兮初末虛，冰人脫騙兩相欺。遞生干兮旁人贊，末傳合處驗成期。 財常日本必占姻（財乘太堂或常加日本來意皆占婚），水逢丁馬吉祥新。河魁渡亥風波動，牛女乘常晉合秦。 傳財生鬼必貪淫，財克生支悍侮情（背逆公姑也）。財乘暗鬼（遁鬼也）官訟起，財克明生（財克生爻）夫命傾。

The middle transmission is not empty, but the first and final transmissions are both empty, indicating that the matchmaker may deceive both parties, leading to mutual deception. If the three transmissions mutually generate and support the day stem, it suggests that others will support and facilitate the marriage. The time when the marriage is completed is indicated by the final transmission combining with the day branch. If the wealth hexagram is accompanied by Tai Chang and is located on the day stem, the intention is definitely about marriage (when wealth hexagram is accompanied by Tai Chang or Tai Chang is on top of the day stem, the intention is about marriage). If the water hexagram meets the Ding hexagram and the post-horse, it indicates a fortunate marriage. If Hekui (Xu) is placed on Hai, there will be sudden disturbances in the marriage. If the host of the Cow and Female (Niu Nu) is accompanied by Tai Chang, the marriage will be as harmonious as the alliance between Jin and Qin. If the three transmissions transform wealth hexagram into official ghost hexagram, the person is likely to be greedy and lustful. If the wealth hexagram overcomes the branch but supports the day stem, the wife is fierce and rebellious, opposing her in-laws. If the wealth hexagram is accompanied by the hidden ghost hidden in the遁干, it indicates legal disputes arising from marriage. If the wealth hexagram injures the visible life qi hexagram, the husband's life is in danger.

日辰逢引兩不良，后合干支丑行揚。龍傷支兮婦先損，后克干兮夫早亡。 印綬公姑安可犯，子孫嗣息忌刑臨。女貌妍媸尋後次（天后陰神），男才修短看龍陰。 四課無遙婚必舛，九丑有克定憂臨。蕪淫（陰陽不備）解離（干上神克支，支上神克干）心腹禍，外爭凶淺內爭深。

The day stem and the hour stem mutually attract each other, but both are unfavorable. The Heavenly Empress and Liu He are separately placed on the day stem and day branch, indicating that matters related to the cow (丑) will be exposed. The Azure Dragon harms the day branch, causing damage to the wife first; the Heavenly Empress harms the day stem, leading to the husband's early death. The印绶 represents the in-laws, how can they be offended? The子孙 represents the descendants, which is most忌 to have the刑神 present. The beauty or ugliness of a woman's appearance is determined by theYin Spirit of the Heavenly Empress; the ability or lack thereof of a man is determined by theYin Spirit of the Azure Dragon. If there is no remote harm in the four lessons, marital affairs will certainly lead to mistakes; if the lesson is nine丑 and accompanied by harm, calamity is certain to come. When yin and yang are not both present, it is called 'Wu Yin'; when the heavenly stem harms the branch and the branch's heavenly stem harms the day stem, it is called 'Jie Li', both are internal dangers. Disputes outside are less harmful, but disputes within the household cause deeper harm.

陽課不備女爭夫，陰課不備男競女（二課婚後主有詞訟）。孤辰寡宿多克刑（三會局前為孤，後為寡，如春寅卯辰前為巳，巳為孤；寅卯辰後為丑，丑為寡。克刑者非必剋死，只是不易溝通耳。見劫煞災煞、三傳財俱空方言剋死。），狡童泆女姦淫許（狡童者初合末後，主男誘女；泆女者初後末合，主女誘男。）。 傳將見妻復入空，中年絃斷無續嫗。空於其妻又見妻，初雖有傷復再娶。（此初末之妙用也。其餘占亦以初應始，末應中。）

When the yang course is incomplete, it indicates that several women compete for one husband; when the yin course is incomplete, it indicates that several men compete for one woman. In both cases, after marriage, there will be disputes and litigation. The terms 'Guchen' and 'Gusu' often indicate harm and punishment. In the trine of three elements, the one before the trine is 'Guchen', and the one after is 'Gusu'. For example, in the spring trine of Yin-Mao-Chen, the one before is Si, which is 'Guchen'; the one after is Chou, which is 'Gusu'.the so-called harm and punishment does not necessarily mean death, but usually refers to difficulty in communication. Only when 'Jiesha' and 'Zaisha' are present, and all the wealth hexagrams in the three transmissions fall into 'Kongwang', can it be concluded as death. 'Jiaotong' refers to the first transmission being 'Liuhe' and the last being 'Tianhou', indicating that a man is enticing a woman. 'Yiniu' refers to the first transmission being 'Tianhou' and the last being 'Liuhe', indicating that a woman is enticing a man. Both situations suggest there may be immoral relationships. If the first transmission shows the wife's position and the wife's hexagram falls into 'Kongwang', it indicates that the person will be widowed in middle age and not remarry. If the wife's position falls into 'Kongwang' first and then the wealth hexagram appears, although there may be initial loss of a spouse, eventually remarriage is possible. This is the wonderful use of looking at the first and last transmissions; the same applies to other divination matters. The first transmission corresponds to the beginning of an event, and the last transmission corresponds to the later part of the event.

占驗一、己丑五月癸酉日辛酉時，相知友人李庚自占：續絃婚姻成否，蒿矢、退茹，戌亥空、酉戌落空。 貴后 蛇 辰巳午未 陰 陰玄 空龍 鬼 辛未 陰 朱 卯 申 玄 未申 亥子 財 庚午 后 六 寅 酉 常 申酉 子癸 財 暗鬼己巳 貴 勾 丑子亥戌 白 青空

This is the divination board for the day of Guiyou in the fifth lunar month of the year Jichou, at the hour of Xinyou. A familiar friend named Li Geng divined the success of his upcoming marriage. The lesson pattern belongs to "Hao Shi" and "Tui Ru." In this旬, Xu and Hai are considered empty. The heavenly spirits of You and Xu fall on the empty earth plate. The surrounding circle consists of the earth plate's twelve palaces, with the heavenly spirits and the twelve heavenly generals riding upon them. In the middle, there are two rows of "four lessons," arranged from right to left as Zi added to Gui, Hai added to Zi, Shen added to You, and Wei added to Shen. On the right, there are three rows of "three transmissions," from top to bottom: the first transmission is Xinwei, representing official ghost riding Tai Yin; the middle transmission is Gengwu, representing wealth spirit riding Heavenly Empress; the final transmission is Jisi, representing wealth spirit, with the hidden day ghost revealed through the concealed dry branch, riding the nobleman. All the following interpretations are derived from this board.

斷曰：占婚必成，成後必有訟。蓋因干支上下相合（干支半三合，上神半三合），支上神又生干上神（支上申生干上子），女願與男連姻。喜財官旺相，夫婦偕老，有子之象也。有訟者何？中末生助初鬼，克害日上龍神。又財乘旬鬼（末傳巳財遁己為日鬼），必主因妻致訟。娶月餘，前夫之弟告理，破財百金；庚寅歲果生佳兒。

The divination says: This marriage will certainly succeed, but after the wedding there will certainly be legal disputes. Why? The day stem and day branch are in mutual combination, with the stem and branch themselves forming a half triple harmony, and the two upper spirits also forming a half triple harmony. The branch spirit Shen is also born to the day stem spirit Zi, indicating that the woman is willing to marry the man. It is fortunate that the wealth spirit and official spirit are both prosperous and strong, indicating that the couple will live together in old age and have children later. Why will there be legal disputes? The middle transmission and final transmission both support the initial transmission's official ghost, but in turn harm the azure dragon riding on the day stem. The final transmission Si, although it is the wealth spirit, when combined with the hidden stem, becomes a hidden ghost that harms the day, inevitably leading to legal disputes due to the wife. Later, after the wife was married in for more than a month, the husband's younger brother came to file a lawsuit, costing hundreds of taels of silver. In the year Gengyin, they indeed had a good son.

干支相合者，蓋申子、酉丑合作三合故也；如論六合，只有干上子與干宮丑合，申酉非合也。 此課斷法，以象為主。蓋三傳中末財生初官，兼之初男末女相生，成婚之象也。因妻致訟者，因遁暗鬼，非財助初鬼也。

The commentator says: The so-called combination of heavenly stems and earthly branches refers to the fact that Shen and Zi, You and Chou each form half of a Triple Harmony Formation. As for theLiu He (Liu He), only the Zi branch on the day stem combines with the Chou palace where the day stem resides; Shen and You are notLiu He. The method of interpreting this divination lesson focuses on imagery: among the three transmissions, the middle and final transmissions' wealth yao generate the initial transmission's official yao. Moreover, the initial transmission is of male and the final transmission is of female, and they generate each other, which is the image of marriage. As for disputes caused by the wife, it is due to the final transmission escaping into the hidden ghost, not because the wealth yao supports the initial transmission's ghost.

增補課例： 補談：連茹間傳婚多艱，羊刃孤寡煞妻言。干支兩儀逢刑戰，兩敗俱傷主斷絃。財陰見財多內寵，官次見官再頻醮。（連茹主夫多妻多，間傳不能貫通一氣，都主婚不順。干陽支陽相刑，主中途分離，若只見克，卻無此凶險。財之陰神見財男多情人，官之陰神見官女多偏夫。情人之方方面面，視課傳及陰神。如陰見玄武寅木，為虛詐不實之醫人或小吏或文人之類。）

This is an example of a modern addition to the divination lesson. To add a few remarks: if the three transmissions are connected as consecutive or intermittent, marital affairs often face difficulties. If there are ominous signs such as Yangren, Guchen, or Guasu, it indicates a sign of harming the wife. When the day stem and day branch interact with mutual conflict, both sides suffer, indicating a possible breakup in the middle of the relationship. If the hidden spirit of the wealth爻 also shows wealth, it suggests a man may have many concubines. If the hidden spirit of the official爻 also shows official, it suggests a woman may remarry. Consecutive transmissions indicate many husbands and wives, while intermittent transmissions show an inability to maintain harmony, both indicating an unsmooth marriage. If the day stem and day branch are both yang and conflict, it indicates separation in the middle of the relationship. If they only mutually control each other, it is not as dangerous. If the hidden spirit of wealth shows wealth, it suggests a man is sentimental. If the hidden spirit of official shows official, it suggests a woman has many husbands. The various situations of lovers depend on the transmissions and hidden spirits. For example, if the hidden spirit shows Xuanwu riding on寅wood, it indicates a person who is deceitful, such as a doctor, minor official, or scholar.

占例一戊寅年戌將戊戌日辰時問與其女友關係如何。 朱蛇貴后 四課： 六玄 常朱 亥子丑寅 戌辰 巳亥 六 戌 卯 陰 辰戌 亥戊 勾 酉 辰 玄 三傳：財 己亥 朱 申未午巳 父 空巳 常 龍空虎常 財 己亥 朱 斷：返吟課又得迴環，三番五次反覆。三傳皆空不成之象。辰上剋日，日入辰墓，男方不願意。 驗：果然。

In the year of Wuyin, with the general of Xuxu, on the day of Wuxu at the hour of Chen, the divination concerns the relationship between oneself and one's girlfriend. The outer circle of the chart consists of the Earth Plate twelve palaces, the added Heaven Plate spirits, and the twelve Heavenly Generals. The four lessons, from right to left, are:亥 added to Wu, Si added to Hai, Chen added to Xu, and Xu added to Chen. The three transmissions are as follows: the first transmission is Hai, representing wealth, riding on the Vermilion Bird; the middle transmission is Si, representing father, falling into Kongwang and riding on Tai Chang; the final transmission is again Hai, representing wealth, riding on the Vermilion Bird. The interpretation states: this is a reverse transmission lesson, forming a circular image, indicating that the matter will necessarily go through repeated cycles. All three transmissions fall into Kongwang, indicating that the matter cannot be realized. The spirit above the day branch injures the day stem, and the day stem itself is in the tomb of the day branch Xu, showing that the man is unwilling. A reverse transmission lesson indicates that the Heaven and Earth plates are in mutual conflict, causing the matter to be reversed and inverted. The circular image also shows the beginning and end connected, leading to uncertainty and repetition. When both are combined, they perfectly match the indecisive situation between a man and a woman. Later verification confirmed this to be true.

占例二、戊寅年未月壬申日申時未將，問其女同學之情況。 蛇貴后陰 辰巳午未 后陰常虎 鬼 戌 虎 朱 卯 申 玄 午未酉戌 父 酉 常 六 寅 酉 常 未申戌壬 父 申 玄 丑子亥戌 勾龍空虎 斷曰：日辰之上兩鬼相刑，又《指南》云“天魁度門風波動”，又斬關者掃地出門之象，發用空鬼剋日，斷其已離，且十月將有大病。 驗：果因夫外遇於六月離婚，亥月大病一場。正應了“兩敗俱傷主斷絃”之語。午年再婚。

In the year of Wuyin, month of Wei, day of Renshen, hour of Shen, using the general of Wei, the question was about the recent situation of a female classmate. The four lessons, from right to left, were戌 added to Ren, You added to Xu, Wei added to Shen, and Wu added to Wei. The three transmissions were: the first transmission was Wu, which was the official ghost riding the White Tiger and falling into the void; the middle transmission was You, which was the father's yao riding Tai Chang; and the final transmission was Shen, which was the father's yao riding the Black Tortoise. The interpretation said: the upper gods of the day and the hour have two layers of ghost yao that mutually punish and harm. This matches the saying in the "Six Rats Guide" that "the celestial guardian passes the gate, the wind moves and waves rise." Furthermore, the cutting gate lesson indicates that one will be forced to leave, and the initiating transmission's void ghost yao also harms the day. Therefore, it was concluded that she had already divorced, and in the tenth month, she would have a serious illness. The verification showed that she indeed divorced in June because her husband had an affair outside, and she had a major illness in the month of Hai, which exactly matched the previous saying "mutual defeat indicates the broken string." She remarried in the year of Wu.

受胎之期長生看，妻年上神此處算。月臨生年日歸月，時又歸日再一玩（如婦命乘木為胎神，看木之長生落何地盤，即知其月葉孕。又看月之長生落何地盤，即知孕日。又看日之長生落何地盤，即知孕時）。 婦孕中加天命上，婦行年上一詳推。陰神生女端可必，陽曜生男卻莫疑。

To determine the date of conception, one must consider the "Long Life" (长生). Start from the god riding on the wife's age: first, look at where the long life of this god falls on the Earth Plate, which indicates the month of conception. Then, look at where the long life of that month falls, which indicates the day of conception. Finally, look at where the long life of that day falls, which indicates the time of conception. For example, if the wife's destiny is associated with wood and it is theFetal Spirit (conception god), then look at where the long life of wood falls on the Earth Plate to determine the month of pregnancy. Proceed in the same way to determine the day and the time. When a woman is pregnant, the Middle Transmission should be added to her destiny, and her age should be carefully examined. If a yin god initiates the transmission, it indicates a female child, which can be determined with certainty. If a yang god is present, it indicates a male child, and there is no doubt about it.

男女須觀日上神，剛干陽比是男身。若逢陰比知為女，不比陰陽兩處巡。 傳合西北為弄瓦（即從革潤下局），傳合東南定弄璋。二陽包陰女衣裼，二陰包陽男衣裳。 純陽之課多生女，課傳陰極復生男。罡加比日為男喜，不比端然作女參。

To determine the gender of a fetus, one must examine the heavenly stem above the day. If the heavenly stem is yang and matches the day stem in the Five Phases, it indicates a male fetus. If the heavenly stem is yin and matches the day stem in the Five Phases, it indicates a female fetus. If neither matches, one should look back and forth between the yin and yang spirits. If the three transmissions form the Western Metal Bureau or the Northern Water Bureau (i.e., the From-Revolution and Moistening-Down bureaus), it indicates a female birth. If they form the Eastern Wood Bureau or the Southern Fire Bureau, it indicates a male birth. If two yang spirits enclose a yin spirit, it indicates a female birth. If two yin spirits enclose a yang spirit, it indicates a male birth. A purely yang lesson pattern tends to indicate a female birth. If the lesson becomes extremely yin, it will eventually turn back to indicate a male birth. If the Tiangang (Chen) is placed on the day stem that matches, it is a sign of a male birth. If it does not match, it should be considered as a female birth.

陰陽昴星兩課舉，陰俯是男陽仰女。不備何能十月全，陽備（即陰不備）為男陰備（陽不備）女。 一乳二子理甚約，年命課傳須審確。重逢建將（日月建也）是雙胎，男女陰陽再思索。 建陰為女建陽男，卦象陰陽一法參（如酉胎為兌少女，卯胎為震長男也。以此卦象參斷）。男女雙生何處斷，干支胎位兩重探。

The昴星 lesson is divided into two types: yin days and yang days. On a yin day, the pattern is downward-facing, indicating the birth of a male child; on a yang day, the pattern is upward-facing, indicating the birth of a female child. If the lesson pattern is incomplete, how can the fetus develop for ten months? When yang is complete (and yin is not), it indicates a male child; when yin is complete (and yang is not), it indicates a female child. A single pregnancy resulting in two children is a simple principle, but it must be accurately determined through the year, destiny, and the transmission of the lesson. If both the day stem and the month stem are repeated within the lesson, it indicates twins. Whether they are male or female is then determined by yin and yang. The yin spirits of the day and month stems indicate females, while the yang spirits indicate males. The yin and yang of the hexagram can also be considered together. For example, if the fetal spirit is in酉 (You), which belongs to the hexagram Dui (Lake), it indicates a young girl; if it is in卯 (Mao), which belongs to the hexagram Zhen (Thunder), it indicates a young boy. The gender of twins should be determined by the overlapping positions of the day stem and day branch.

欲識產期何者善，勝光所臨最為便。又有沖胎一法看，女命納音沖處驗。 生養之下究產期，胎乘鬼死墮胎推。年命（夫婦）沖剋胎神者，生兒不育令人悲。 懷胎凶吉古今難，全憑落處地盤看。生旺比和祥可知，刑害克絕凶立驗。（胎神所落地盤，生合為吉，克刑衰絕死墓為凶。詳田妃生產占例）。

To determine the due date, the most convenient method is to look at the position of the Shengguang (Wu) and the Midday God. Another method is to use the concept of conflicting with the fetal god, by checking where the fetal god is being affected by the conflicting element of the mother's Nayin sound element. In the study of childbirth, if the fetal god is riding on official ghosts and death qi, it should be calculated according to miscarriage. If the years and birth years of the husband and wife conflict with the fetal god, it indicates that the child will not survive, causing sorrow. The fortune of pregnancy has always been the most difficult to determine, relying entirely on the position of the fetal god on the Earth Plate. If it falls in a place of mutual generation, prosperity and strength, or harmony, it is auspicious. If it falls in a place of punishment, harm, conflict, or decline, misfortune will immediately manifest. The Earth Plate position of the fetal god that generates and harmonizes is favorable, while that which is controlled, punished, declined, dead, buried, or in a tomb is unfavorable. Details can be found in the example of the Empress Tian's childbirth divination later on.

子母平安最為歡，須用干支細參照。支傷損母干損兒，兩處無傷母子笑。 又審盤中合後神，死生剋制細詳論。合受下克傷兒命，下制天后危母身。 生兒順逆理通玄，卯戌相加細細研。卯加戌上手指地，戌加卯位足朝天。

It is most delightful to have both mother and child safe and sound. One must carefully examine the Day Stem and Day Branch: if the Day Branch is harmed, it affects the mother; if the Day Stem is harmed, it affects the fetus; only when both are unharmed can mother and child be happy together. One must also carefully examine theLiu He and Heavenly Empress in the chart, considering their relationships of generation, death, overcoming, and control: ifLiu He is overcome by the lower god, it harms the child's life; if the lower god controls 天后, it endangers the mother's life. Whether the infant is born normally or in reverse is very subtle, and one must carefully study the combination of卯 and 戌: if卯 is placed on 戌, it indicates the hand emerging first; if 戌 is placed on 卯, it indicates the feet facing upward, which is a reverse birth.

干加支上子戀母，支臨干位兒生運。胎加生方子生艱，兩儀（干支）夾傳產門塞。 羅網日墓母多憂，蛇夾月厭亦同求。年命乘神若沖破，轉凶為吉又何尤。 貴傳俱逆生頗難，貴傳俱順生最易。魁度天門阻滯多，煞沒神藏應快利。

The day stem is placed on the day branch, indicating that the child clings to the mother and refuses to be born; when the day branch is positioned at the day stem's place, the child is born smoothly. If the胎神 is placed in the direction of long life, it actually indicates a difficult delivery. When the day stem and day branch enclose the three transmissions, it is like the birth canal being blocked. If heaven net and earth net are present along with the day's墓, the mother will have much worry. If the Teng Snake is between the month's aversion, it is also analyzed in the same way. If the year of the mother's age and her own destiny can overcome these evil spirits, transforming them into good, there is nothing to worry about. If the nobleman and the three transmissions both move backward, the delivery will be difficult; if they both move forward, the delivery will be easiest. If the divination shows 'Kui Du Tian Men', there will be more obstructions; if evil spirits are hidden and good spirits are concealed, the time of delivery will be quick and smooth.

胎逢偏鬼及玄神，種子私妊斷卻靈。（玄武主偷盜闇昧，他占亦可言之。）天乙發傳名富貴，可知兒是石麒麟。（必要生干主可言之，克干洩干皆不美妙。） 戀胎五等詳宜忌，寅加亥上家祿利。臨子為敗巳病推，申辰衰絕君須記。

When the fetal god is confronted by a biased ghost or the Black Tortoise, it indicates a pregnancy obtained through private relations, and this is especially accurate. The Black Tortoise is originally associated with theft and secrecy, and this interpretation can also apply to other matters. If the Nobleman's transmission enters the transmission, it signifies a name of wealth and nobility, indicating that the child born will be a fine and valuable person. However, this can only be said if the Nobleman generates and supports the day stem; if it harms or drains the day stem, it is not a good omen. There are five types of attachment to the fetus, and their auspiciousness and inauspiciousness must be clearly distinguished: when寅 is placed on亥, it is the position of officialdom and prosperity, which is most beneficial to the family; when it is on子, it is the bathing and decline position; when on巳, it is the illness position; when on申, it is the decline position; and when on辰, it is the end position. These should be remembered clearly.

占驗一、丁丑十月癸丑日辛酉時，大司理諱化淳曹公奉上傳令靈臺牌子太監陳國用占東宮田妃六甲。元首、反吟，寅卯空、申酉落空。 勾六朱蛇 亥子丑寅 朱常 朱常 鬼 丁未 常 龍 戌 卯 貴 丑未 丑未 鬼 癸丑 朱 空 酉 辰 后 未丑 未癸 鬼 丁未 常 申未午巳 虎常玄陰

This is the divination chart for the day of Gui Chou in the tenth month of the year Ding Chou, at the hour of Xin You. The Grand Master of Ceremonies, Gao Hua Chun, received an imperial order to consult on the pregnancy of Princess Tian Fei of the Eastern Palace. The lesson pattern belongs to "Original Head" and "Reverse Chant." In this旬,寅 and卯 are empty. The Heaven Plate gods Shen and You fall on the empty Earth Plate. The four surrounding rows are the twelve Earthly Branches of the Earth Plate, the Heaven Plate gods superimposed upon them, and the twelve Heavenly Generals they ride. The middle two rows are the four lessons, arranged from right to left as Wei with Jia Kuí, Chou with Wei, Chou with Wei, and Wei with Chou. Wei and Chou are opposing and mutually superimposed, thus forming a Reverse Chant. The right three rows are the three transmissions: the first transmission is Ding Wei, an official ghost riding Tai Chang; the middle transmission is Jia Kuí, an official ghost riding Zhu Que; the final transmission is Ding Wei again, an official ghost riding Tai Chang. All three transmissions are ghosts that overcome the day.

斷曰：此男子之祥也，然生而難育，應在卯年。蓋因純陰返陽，支上神與支相比，故主男必矣。然而卯年不育者何也？胎神夾克無氣，此追魂之魔，卯為東宮子宿，受酉將陰殺沖剋，是以知其卯年不育。未幾田妃生第六子，卯年命殞。

The interpretation states: This is a favorable omen for a male child, but the child will be difficult to raise and will die in the year of the Rabbit. Why? The lesson pattern is entirely yin but turns out to be yang, and the heavenly stem on the day branch compares with the earthly branch's five phases, so it is determined to be a male fetus. Why can't the child survive in the year of the Rabbit? Because the fetal spirit is blocked and controlled, with no life qi, which is the凶魔 of chasing the soul; the Rabbit is the host of the Eastern Palace Prince, yet it is attacked and controlled by the酉 general's yin killing force, so it is known that the child will not survive in the year of the Rabbit. Soon, the field妃 indeed gave birth to her sixth son, and the child died in the year of the Rabbit.

明代皇帝信任宦官，雖有內閣，但因皇帝多在深宮不理政事，事多由太監傳達，故首輔之權，弱於太監，太監以司禮太監為最高，次即秉筆太監。魏忠賢即是天啟帝時之司禮太監，崇禎帝貶抑宦官，使首輔權重，但太監之權依然不小。曹大司禮者，司禮太監曹化淳也。 田妃，崇禎帝所龐幸之田氏妃子。

The commentator adds that during the Ming dynasty, emperors trusted eunuchs, although there was a cabinet, the emperors often remained secluded in the palace and did not attend to state affairs, which were mostly conveyed by eunuchs. Therefore, the power of the chief cabinet minister was actually weaker than that of the eunuchs. Among the eunuchs, the chief eunuch in charge of the palace rites held the highest position, followed by the ministers who held the brush (to write the emperor's edicts). Wei Zhongxian was the chief eunuch during the reign of the Tianxi emperor. The Chongzhen emperor reduced the power of eunuchs and increased the authority of the chief cabinet minister, but the power of the eunuchs was still considerable. The Gao Da Sili mentioned in the text refers to Gao Huachun, the chief eunuch in charge of the palace rites. Tian妃 is the concubine of the Chongzhen emperor named Tian.

占驗二、庚辰三月辛卯日丙戌時，予寓埂子街，鄰人江右傅姓者求占六甲，伏吟、龍虎，午未空，午未落空勾 勾青 六 巳午未申 空 蛇蛇 常常 財 辛卯 蛇 朱 辰 酉 虎 卯卯 戌戌 子 戊子 陰 蛇 卯 戌 常 卯卯 戌辛 財 辛卯 蛇 貴 寅丑子亥 玄 后陰

This is the divination chart for the day of Xin Mao on the third month of the year Geng Chen, during the hour of Bing Xu. At that time, I was staying in Gengzi Street, Yangzhou, and a neighbor from Jiangyou, the Fu family, came to consult about pregnancy. The lesson pattern belongs to "Hidden Chant" and "Dragon and Tiger." In this旬, the hours of Wu and Wei are empty. The Heaven Plate also falls on the empty Earth Plate. In a Hidden Chant lesson, the Heaven Plate and Earth Plate are the same, so the four lessons, from right to left, are Xu over Xin, Xu over Xu, Mao over Mao, and Mao over Mao. The three transmissions are: the first transmission is Xin Mao, a wealth hexagram riding on Teng Snake; the middle transmission is Wu Zi, a son hexagram riding on Tai Yin; and the final transmission is again Xin Mao, a wealth hexagram riding on Teng Snake. Hidden Chant lessons are characterized by stillness and no movement. The presence of both Dragon and Tiger generals indicates one good and one bad outcome. In a pregnancy divination, the determination of the gender of the child is made within this stillness.

斷曰：此必雙胎，皆男子也，主八月戌日辰時生，母子清吉。何以知為雙胎？以月建重疊，作胎神乘旺氣故也（此必二月建，以金胎在卯故也）。何以知為兩男？卯屬震為長男，日上河魁，乾宮所屬，亦男也。何以知八月生，酉沖卯胎，戌日辰時者，戌為養神，俟辰來沖干上戌也。 學者宜切記陳公獻此課起例。 江右者，長江之北。 占男女，以干上之支所寄之卦之陰陽斷之，非以支之陰陽為斷也。

The interpretation says: This must certainly be a set of twins, both boys, born on the day of Wu in the hour of Chen in the eighth lunar month, with mother and child both safe. Why do we know it is twins? Because the month builder appears twice, functioning as the fetal god riding on strong energy—here it must be the month builder of the second lunar month, because the birth position of metal is in Mao. Why do we know they are two boys? Because Mao belongs to the trigram Zhen, which represents the elder son, and the day stem is Hekui Wu, which belongs to the Qian trigram, also indicating a male. Why do we know they were born in the eighth lunar month? Because the month of You conflicts with the birth position of Mao. The reason for the day of Wu and the hour of Chen is that Wu is the nurturing god, and we need to wait for Chen to stir the day stem Wu. Scholars should remember the example given by Chen Gongxian. The term 'Jiangyou' refers to the area north of the Yangtze River. When determining the gender of a fetus, we use the yin and yang of the trigram associated with the day stem, not the day branch.

占驗三、丁丑年四月乙酉日乙酉時，嘉興馮爾忠占六甲，重審、斬關、伏吟，午未空、午未落空。 朱蛇 六 巳午未申 貴 后后 勾勾 財 壬辰 勾 勾 辰 酉 后 酉酉 辰辰 鬼 乙酉 后 青 卯 戌 陰 酉酉 辰乙 兄 辛卯 青 空 寅丑子亥 玄 虎常

This is the divination chart for the day and hour of Yiyou on the fourth month of the Dingchou year: Feng Erzhong from Jiaxing consulted about pregnancy. The lesson pattern belongs to "Rechecking," "Cutting the Gate," and "Hidden Chant." In this旬, the hours of Wu and Wei are empty. The Heaven Plate also places Wu and Wei on the Earth Plate's empty positions. The four lessons, from right to left, are Chen added to Yi, Chen added to Chen, You added to You, and You added to You. The three transmissions are: the first transmission is Renchen, a wealth hexagram riding on Gou Chen; the middle transmission is Yiyou, an official ghost hexagram riding on Heavenly Empress; and the final transmission is Xinmao, a brother hexagram riding on Azure Dragon. "Rechecking" is when the lower god steals the upper god and selects the use. "Cutting the Gate" indicates a conflict that opens and removes obstacles. "Hidden Chant" indicates stillness and immobility. With all three appearing together, the matter of pregnancy has both movement and stillness.

斷曰：產必雙胎，一男一女，然男必生，女必死。何也？酉為日之胎鬼死氣，偏房婢室之孕不言矣。但末傳卯作支之胎神生氣，中傳酉兌為少陰，末傳卯震為長男；其男子生者，胎財生氣也；女子死者，作死氣日鬼也。

The interpretation says: This pregnancy must result in twins, one boy and one girl, but the boy will survive while the girl will die. Why? The酉 (You) is the day stem's ghost in the womb and carries death qi, indicating that this is a pregnancy of a concubine or servant. There is no need to elaborate further. The final transmission卯 (Mao) is the day branch's ghost in the womb and rides life qi, while the middle transmission酉 (You) belongs to the Dui trigram, representing a young woman, and the final transmission卯 (Mao) belongs to the Zhen trigram, representing a mature son. The boy can be born because the卯 (Mao) corresponding to him is a womb treasure riding life qi; the girl will die because the酉 (You) corresponding to her carries death qi and is also the day ghost.

占驗四、己丑二月辛丑日己亥時，偶有一回子煩庠友孫石渠占生育，將所占課與予斷看吉凶，天獄、重審、退茹，辰巳空、卯辰落空。 六勾 朱 辰巳午未 青 玄陰 空虎 子 庚子 陰 蛇 卯 申 空 亥子 申酉 子 己亥 玄 貴 寅 酉 虎 子丑 酉辛 父 戊戌 常 后 丑子亥戌 常 陰玄

This is the divination board for the day of Xin Chou in the second lunar month of the year Ji Chou, at the hour of Ji Hai. A偶然 visitor, a Hui person, asked his classmate Sun Shiqu to divinate about having children, and Sun Shiqu brought the divination to me for a judgment on auspiciousness or inauspiciousness. The lesson pattern belongs to "Heavenly Prison," "Repeated Review," and "Retreating Grass." In this旬, the hours of Chen and Si are empty. The heavenly plate has the gods of Mao and Chen falling into the empty earth plate. The four lessons, from right to left, are You added to Xin, Shen added to You, Zi added to Chou, and Hai added to Zi. The three transmissions are: the first transmission, Geng Zi, which is the son's yao riding on Tai Yin; the middle transmission, Ji Hai, which is the son's yao riding on Xuan Wu; and the final transmission, Wu Xu, which is the father's yao riding on Tai Chang. Heavenly Prison indicates imprisonment and blockage, Repeated Review is when the lower god attacks the upper one and initiates the transmission, and Retreating Grass indicates that the three transmissions retreat step by step, resulting in a pattern of continuous backward movement and blockage.

斷曰；占產難生，子母皆亡。友人曰：一手先出矣，據課子必難保。予曰；不然，先母生子時，先一晚手出，次早腳出，母子無恙。此課河魁渡亥被阻隔，天獄無沖，其子何由而出？日干上虎來遁鬼，支上子乘游魂；天后象母，受寅貴劫煞制克，是以子母不保（天后地盤克天后也。與田妃占產參看）。未幾，子未出母已死矣。（天獄課，墓神發用，斗繫日本為之；天獄煞者正五九在子，二十六在卯……，依例推之。此課雖斗繫日本，便非墓神發用；若仍在寅月，則發用子為天獄煞。）

The interpretation says: This pregnancy will result in a difficult childbirth, and both mother and child will not survive. A friend said: The child has already stretched out one hand, according to this divination, the child must surely not survive. I said: Perhaps not so. The mother gave birth to the child previously, on the previous night she first stretched out her hand, and on the next morning she stretched out her foot, and both mother and child were safe and sound. But in this case, the Hekui (Xu) is crossing over the亥 position and is blocked, and the Heaven Jail is not opened, so how can the child come out? The White Tiger appears on the day stem, bringing forth a ghost; the子 position on the day branch is occupied by a wandering soul. The Heavenly Empress represents the mother, but is restrained and overcome by the Jiesha (calamity) from the寅 position carried by the Nobleman. Therefore, both mother and child cannot be saved—this is when the Heavenly Empress falls on the Earth Plate and reversely overcomes the Heavenly Empress, which can be compared with the example of the Lady Tianfei's pregnancy divination. Soon after, the child had not yet been born, and the mother had already died. The Heaven Jail lesson is formed when the tomb god initiates the transmission, and the handle of the dipper is tied to the day's original destiny. The arrangement of the Heaven Jail is: in the first, fifth, and ninth months, it is on the Zi position; in the second, sixth, and tenth months, it is on the Mao position, and so on. In this case, although the handle of the dipper is tied to the day's original destiny, it is not the tomb god initiating the transmission; if it were still in the寅 month, then the initiating Zi would be exactly the Heaven Jail.

占驗五、甲子四月癸卯日戊午時，予同公明長兄訪徽州戴羲宇占課，蒿矢、不備，辰巳空，午未落空。 六勾 朱 未申酉戌 青 朱貴 貴陰 鬼 乙未 朱 蛇 午 亥 空 未巳 巳卯 父 丁酉 勾 貴 巳 子 虎 巳卯 卯癸 兄 己亥 空 后 辰卯寅丑 常 陰玄

This is the divination chart for the day Guimao, in the fourth lunar month of the Jiazi year, at the hour Wuwu. I went with my elder brother Gongming to visit Dai Xiuyu in Huizhou, and he cast the divination. The lesson pattern belongs to "Hao Shi" and "Bu Bei." In this旬, the hours Chen and Si are empty. The Heaven Plate's Wu and Wei fall on the empty Earth Plate. The four lessons, from right to left, are卯 added to癸,巳 added to卯,巳 added to卯, and未 added to巳. The second and third lessons are the same, so the lesson pattern is incomplete. The three transmissions are: the first transmission is Yiwei, representing the official ghost riding the Vermilion Bird; the middle transmission is Dingyou, representing the father's yao riding Gou Chen; and the final transmission is Jihai, representing the brother's yao riding Tian Kong. The Hao Shi lesson is characterized by the absence of internal conflicts among the four lessons, with the external deity remotely attacking the day stem, resulting in weak influence. Combined with the incomplete lesson pattern, it is concluded that the fetus will not reach full term.

餘問戴曰：知來意否？曰：時為日之胎神（陳公獻用五行長生，占時午為癸之胎財，畢法云“胎財生氣妻懷孕”），必為六甲占也。余曰：然，男乎？抑女也？曰：干上卯屬震，長男之象。又是幕貴，三傳四課純陰極度陽，生貴兒必矣。且支加干，俯首見子，生必順利。但四課不備，未能足月。生於何時？曰：六月生。果一一如所斷。餘又細看之，子沖胎神，子上見寅，子日寅時生。

I asked Dai Xiuyu: Do you know our intention? He said: At the time of the noon hour, the day stem's胎神 is being used by Chen Gongxian with the method of the Five Phases and the concept of growth. At the time of noon, the癸 water is in its胎 position, which is also the财爻. As stated in the "Bi Fa Fu" ("The Book of Bi Fa"), "the胎 is theLife Qi of the wife's pregnancy," so it must be about a pregnancy. I said: Exactly. Then, is it a boy or a girl? He said: The卯 on the day stem belongs to the Zhen trigram, which represents the elder son, and it is also the幕贵. The three transmissions and four lessons are all pure yin, but they turn back to yang, so it must be a noble son. Moreover, the day branch is placed above the day stem, which is the image of looking down to see a child, indicating a smooth delivery. However, the four lessons are not complete, so the fetus has not yet reached full term. I asked when the child would be born. He said: In June. Later, everything turned out exactly as he predicted. I then carefully examined this divination: The子 is disturbing theFetal Spirit, and there is also a寅 on the子, so the child is born on a子 day at a寅 hour.

病症之源尋虎鬼，沉痾之際看生龍（龍乘生氣）。須防虎鬼駕馬惡，死墓絕空最為凶。 福德（子孫爻）加臨名解厄，貴醫年命病全安。喪吊死常分內外，病符亡鬼死生看。 引鬼為生忌收魂（玄乘日墓），因妻致病嫌冢墓。全然脫敗身衰羸，鬼死兩逢痊癒痼。

To find the root of an illness, one must look at the White Tiger and the Official Ghost. In cases of long-term serious illness, one should check whether the Azure Dragon is riding on Life Qi. One must be especially cautious if the White Tiger and the Official Ghost are also riding on the Post-horse, which is a most evil combination. If the Three Transmissions fall in the areas of death, grave, end, or emptiness, it is extremely dangerous. If theChildren Line (son and grandson爻) is added, it is called a relief from misfortune. If the Nobleman appears as the medical deity over the patient's year and destiny, the illness can be fully cured. The丧车 (funeral carriage) and吊客 (mourning guest), along with the Death Qi and Tai Chang, should be considered separately for internal and external factors. The Bingfu (Disease Symbol), Wangshen (Waning God), and Ghost爻 are used to determine life or death. If the Black Tortoise is riding on the day's grave to summon the ghost, it is called "retrieving the soul," which is most to be avoided. If illness is caused by wife-related matters, the冢墓之神 (ancestral tomb spirits) are to be feared. If the Day Stem is completely drained, the person becomes weak and emaciated. If the Ghost爻 and Death Qi appear together, even if the illness temporarily improves, it will eventually turn into a chronic condition.

鬼戶宜關人惡入（日下年命加寅），天門魁忌貴登佳。生空退茹尋死格，逆間遲痊倒拔蛇（空連茹死格，逆間傳難愈）。 身尸入棺亡可斷（庚日申加卯），兩蛇夾墓疾難除。忌支血症多崩嘔，常後婚筵起病初。 金水逢丁須兩論，舊新疾病驗空亡（新病應上字，舊病應下字）。歲墓干墓並蛇虎，如臨卯酉犯重喪（此墓門開格，《大全》鬼墓課有例甚好，可參看。）。

The ghost gate should be closed, and the worst situation is when evil spirits enter from there - when the person's year and birth stem falls on the寅 position. The heavenly gate is a place disliked by Hekui, yet it is a favorable place for the nobleman to arrive. When the life qi falls into the empty position and the three transmissions retreat, one should look for the death pattern. When the intermediate transmission moves in reverse, the illness heals slowly, like pulling a long snake backwards. When the connected transmission falls into the empty position, it is a death pattern; when the intermediate transmission moves in reverse, the illness is hard to cure. "Body and corpse entering the coffin" can indicate death, such as when the庚 day stem is placed on the卯 position. When two Teng Snakes surround the tomb god, the illness is difficult to cure from the root. If the day branch carries the blood taboo, it often indicates symptoms like uterine bleeding and vomiting blood. When Tai Chang and Heavenly Empress are together, the illness comes from a wedding or celebration. When the metal and water spirits meet the Ding spirit, they should be considered from both sides. New and old illnesses are reflected in the empty position - new illness is indicated by the first character, old illness by the second. When the tomb of the year stem and the tomb of the day stem both appear with Teng Snake and White Tiger, and they are also on the卯 or酉 positions, it is a case of "tomb gate opened" - this is the pattern of "tomb gate opened," which is well explained in the "Complete Liuren," and can be referred to for further understanding.

網羅日墓覆支干，善神沖剋厄即安。閉口絕祿忌合絕，華蓋孝帛命年難。 蒿矢見金亦甚凶，浴盆（神煞）有水還須忌。自墓傳生危即安，初生末墓多憂事。 虎頭蛇尾重還輕，龍末虎初凶變吉。庸醫殺人官鬼乘，子爻丸散能療疾。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Life Qi is blocked by Heaven Net and Earth Net above the Day Stem and Day Branch. If auspicious deities come to break or overcome this, the danger is immediately resolved. "Closed Mouth" and "Cut-off Fortune" are most unfavorable if they meet with conjunction or termination again. If "Huagai" and "Xiao Bo" malevolent stars fall on the person's birth year, the patient will find it difficult to pass the crisis. In the Hao Shi lesson, encountering the Golden God is also very凶. "Yu Pen" malevolent star meeting water deities is also something to avoid. If the transmission starts from theTomb Spirit and moves to the Long Sheng, the danger is turned into safety. If the first transmission carries Life Qi and the last transmission enters the墓, there will be many worries. If the first transmission is White Tiger and the last is Teng Snake, it signifies a bad beginning and a poor ending, meaning the illness worsens. If the last transmission is Azure Dragon and the first is White Tiger, it indicates a change from bad to good. If the deity riding the official ghost is involved, it signifies the work of an incompetent doctor. If the deity riding the son and grandson is involved, it indicates that pills and powders can cure the illness.

德喪祿絕最為凶，貴臨福集禍轉福（福集子孫爻也）。循環周遍二課名，占病逢之多反覆。 卯加戌逆主風搐，子臨巳位定死亡。六處還常逐類推，看課大吉（大吉課占官則宜，占病大凶）兩端詳。

The loss of the virtue god and the loss of the official god reaching its extreme is the most dangerous; when the nobleman is present and the descendants' elements gather, misfortune can turn into good fortune. "Cyclic" and "universal" are two types of lesson patterns. When illness is divined with these patterns, the illness tends to recur. If卯 is placed on戌 and moves in reverse, it indicates convulsions and spasms; if子 is at the position of巳, it indicates certain death. The other six places in the four lessons and three transmissions also follow this pattern for classification and deduction. As for the "Daji lesson," it is most suitable for divining official positions, but it is extremely dangerous for divining illness. Both aspects must be clearly understood.

占驗一、辛巳九月丁亥辛丑時，庠友張奉初為乃弟觀初占病，予袖傳一課答之，重審、鑄印。（午未空，亥子落空） 貴后 蛇 戌亥子丑 陰 朱白空后 比 癸巳 空 朱 酉 寅 玄 酉辰巳子 子 丙戌 蛇 六 申 卯 常 辰亥子丁 印 辛卯 常 勾 未午巳辰 虎 龍空

This is the divination plate for the day of Dinghai in the ninth month of the year Xinsi, at the hour of Xinchou. A student named Zhang Fengchui asked me to look at his younger brother's case. I answered him with the divination lesson I had passed down in my sleeve. The lesson pattern belongs to "Re-examination" and "Casting the Seal." In this旬, the hours of Wu and Wei are empty. The Heaven Plate's亥 and Zi fall on the empty Earth Plate. The surrounding circle consists of the Earth Plate's twelve palaces, the Heaven Plate's deities, and the twelve Heavenly Generals they ride. The four lessons, from right to left, are Zi over Ding, Si over Zi, Chen over Hai, and You over Chen. The three transmissions are: the first transmission, Guisi, which is the companion爻 riding Tiankong; the middle transmission, Bingxu, which is the son爻 riding Teng Snake; and the final transmission, Xinmao, which is the seal爻 riding Tai Chang.

斷曰：課得鑄印，占病不吉，三日必死，張友不言而去。頃焉，一人至，占得未亥卯三傳，白虎發用，喪吊全逢，用木空則折，病主風寒，三日內死者。曰：適家伯先已來占矣，因不吉，故復占之。張友又請仙，呂純陽下降，判白數合於數，吾無問而果三日死。

The divination statement says: The casting seal lesson indicates an unfavorable omen for illness, and the person will certainly die within three days. Zhang You said nothing and left. A while later, another person came and cast the three transmissions of Wei, Hai, and Mao, with the White Tiger initiating the transmission. The signs of a hearse and mourners all appeared. The wooden yao that initiated the transmission fell empty, indicating a break. The illness is caused by wind and cold, and also means death within three days. The person said: My elder uncle came earlier to cast the divination, but because it was unfavorable, he cast again. Later, the Zhang family invited a spirit medium, and Qu Dongbin descended from the altar. The verdict he gave matched exactly the number of days I had predicted. I did not need to ask further, for the sick person indeed died three days later.

占驗二、己卯六月己酉日戊辰時，維揚埂子街六如齋扇店浙江張澹寧相會占病，蒿矢、三交。（寅卯空，巳午落空） 六朱 勾 申酉戌亥 蛇 玄貴辰朱 鬼 乙卯 玄 龍 未 子 貴 卯子丑戌 父 丙午 空 空 午 丑 后 子酉戌己 子 己酉 六 虎 巳辰卯寅 陰 常玄

This is the divination chart for the day Ji You, sixth month of Ji Mao year, Wu Chen hour: meeting a man named Zhang Daning from Zhejiang at the Six Like Pavilion Fan Shop in Weiyang Gengzi Street, and divining his illness. The lesson pattern belongs to "Hao Shi" and "San Jiao." In this旬, Yin and Mao are empty. The Heaven Plate's Si and Wu fall on the empty Earth Plate. The four lessons, from right to left, are Xu added to Ji, Chou added to Xu, Zi added to You, and Mao added to Zi. The three transmissions are: the first transmission, Yi Mao, representing the official ghost riding the Black Tortoise; the middle transmission, Bing Wu, representing the father's yao riding the Heaven Void; and the final transmission, Ji You, representing the son's yao riding Liu He. "Hao Shi" indicates distant control and emptiness, while "San Jiao" signifies the intersection of heaven, earth, and humanity. When divining illness, it suggests confusion and entanglement.

斷：當年病無妨，何須再三詳，黑馬自夷來，跨上往酉方，早覓玄空徑，教爾接命長，宅上見胎喜，一陰並兩陽。蓋太歲發用作日破，勾空目今無妨，但嫌醫神發用剋日，主醫人用藥不當，但木火為虎鬼，脾肺受病，未能脫體，須東南錢劉之醫，平肝清心，其病漸愈。曰：何以言？玄門卯乃死，我門酉為生，我乘玄空，長生在傳，宜避初鬼就末生，須向玄空之門求接命延年之術。否則，壬午春必有他慮矣。曰：有胎者何：余曰：支上見胎神。曰：三兒婦俱懷妊矣。余曰：試言何命。曰：丁未、壬子、甲寅，餘以行年推之，丁未生女，餘二皆男。後果然，澹寧壬午春死。

The interpretation begins with a verse: This illness this year is not dangerous, there is no need for further detailed examination; a black horse comes from the distant east, ride it to the west towards the酉 position; seek early the path indicated by the Black Tortoise and the Sky Void, to continue your life; the house shows the joy of the fetal god, which is one yin line and two yang lines. This is because the year's ruler initiates the day break, and the affairs of Gou Chen and Tian Kong are not yet obstructed; only the medical god initiating the transmission is harmful to the day stem, indicating improper treatment by the doctor. Wood and fire form the White Tiger and official ghost, the spleen and lung meridians are affected, and one cannot escape for a while. One must consult doctors of the surname Qian and Liu from the southeast, to soothe the liver and clear the heart, then the illness will gradually improve. He asked: How does this work? I said: The Black Tortoise's gate is at卯, which is a dead position; my gate is at酉, which is a life position; I myself is riding the Black Tortoise and Sky Void, with the long life in the three transmissions, so it is suitable to avoid the initial transmission's ghost and approach the final transmission's life, to seek the art of prolonging life through the path of the Sky Void. Otherwise, in the spring of the Renwu year, there will be other troubles. He then asked: How do you know there is a fetal joy? I said: It is seen from the day branch. He said: All my three daughters-in-law are pregnant. I said: Please tell me their birth years. They said Dingwei, Renzi, Jiayin. I calculated according to their birth years, Dingwei will give birth to a daughter, the other two will give birth to sons. Later it turned out to be true; Zhang Daning died in the spring of the Renwu year.

占驗三、乙酉正月己亥己巳時，總漕漂官、召賢參將盧承山盟兄占病吉凶，重審、交車。（辰巳空，亥子落空） 后陰 貴 子丑寅卯 玄 后空六陰 父 甲午 空 蛇 亥 辰 常 丑午酉寅 兄 辛丑 后 朱 戌 巳 虎 午亥寅己 子 丙申 勾 六 酉申未午 空 勾青

This is the divination chart for the day of Ji Hai in the first lunar month of the year Yi You, at the hour of Ji Si. The divination is about the auspiciousness or inauspiciousness of a sickness, as asked by Lu Chengshan, a military commander and brother-in-law of the diviner. The lesson pattern belongs to "Chong Shen" and "Jiao Che." In this旬, the hours of Chen and Si are empty. The Heaven Plate's亥 and Zi fall on the empty Earth Plate. The four lessons, from right to left, are寅 added to Ji, You added to Yin, Wu added to Hai, and Chou added to Wu. The three transmissions are: the first transmission is Jiawu, representing the father yao riding Tian Kong; the middle transmission is Xinchou, representing the brother yao riding Tian Hou; and the final transmission is Bingshen, representing the son yao riding Gou Chen. "Chong Shen" is when the lower god steals from the upper god and initiates the transmission. "Jiao Che" is when the day stem and day branch mutually generate and overcome each other. The illness is occurring within this mutual interaction.

脾土受症，目今無慮。蓋木為官鬼，則脾經受症矣。以平清肺心為上，切勿健脾理肺，七月恐有不測。蓋祿臨絕地，馬入墓鄉，且子巳相加為陽（生）臨陽絕，又卯臨申位是木被金離，病人非宜，且年帶二死剋日，故斷其七月必死。已而果然。

The diagnosis states: This is a case of spleen earth being affected, and there is no need to worry at present. Wood acts as official ghost to overcome earth, thus the spleen meridian is affected; treatment should focus on balancing the lungs and clearing the heart, and one must not go to strengthen the spleen or regulate the lungs. By July, there may be unexpected developments. Because the day stem is in the place of its death, and the post-horse is in the tomb; the combination of zi and si indicates yang birth meeting yang death;卯 is in the position of shen, meaning wood is separated by metal, which is not suitable for the patient. Moreover, the flowing year brings two kinds of death qi to overcome the day stem, so it is predicted that he will die in July. Later, it indeed came true.