Section Four of Divination Records: A Man Surnamed Nan Was Divined for His Illness by Dong Jinhou

占驗四、辛卯二月丁未癸卯時，偶有楠姓者，為董晉侯占病，八專。（寅卯空，酉戌落空） 朱六 蛇 子丑寅卯 勾 陰六陰六 財 己酉 陰 貴 亥 辰 龍 酉寅酉寅 子 甲辰 青 后 戌 巳 空 寅未寅丁 鬼 辛亥 貴 陰 酉申未午 虎 玄常

This is the divination chart for the day of Dingwei in the second lunar month of the year Xinmao, at the hour of Guimao. The case is classified as "Eight Specials" (八专). In this旬, the branches of Yin and Mao are empty. The Heaven Plate (天盘) branches of You and Xu fall on the empty Earth Plate (地盘). The four lessons, arranged from right to left, are Yin added to Ding, You added to Yin, Yin added to Wei, and You added to Yin. The three transmissions are: the first transmission is Jiyou, a wealth hexagram riding on Tai Yin; the middle transmission is Jiachen, a son hexagram riding on Azure Dragon; and the final transmission is Xinhai, an official hexagram riding on Nobleman. In the Eight Specials lesson, the heavenly stems and earthly branches are in the same position, and the four lessons form only two distinct lessons. Human affairs are mixed and unclear, and when divining illness, it indicates internal and external complications.

斷：此病主手足不舉，全無一點生氣，因日祿臨絕地（日祿午加亥為絕地），驛馬投墓鄉（巳為馬臨戌入墓也），又行年游魂，子巳相加，合為死字，三傳死墓絕，安能有救乎？蓋因卯加申、戌加卯，故知主風癲發搐之症。在何日？久病，應卯加申申日子時死矣。

The diagnosis states: This illness causes the person to be unable to move their hands or feet, with absolutely no life qi. This is because the day's luck (day's stem) is at Wu, which is placed on Hai, and it falls in the绝 (decline) position. The post-horse (驿马) at Si is located on Xu and has entered the墓 (grave) position. Furthermore, the year stem meets the wandering soul (游魂), with Zi and Si combining to form the character '死' (death). The three transmissions (三传) are all death, grave, and decline, so how can there be a cure? Also, because Mao is placed on Shen and Xu is placed on Mao, it is known that the illness is one of wind epilepsy and convulsions. On which day does death occur? Since this is a long-term illness, it should happen on the day of Shen, at the hour of Zi, when Mao is added to Shen. Later, indeed, the person died on that day.

占驗五、乙丑十月辛亥甲午時，予往金陵成賢街會六壬王養吾索占之課，元首、玄胎。（寅卯空，亥子落空） 六朱 勾 寅卯辰巳 蛇 蛇陰朱后 鬼 乙巳 蛇 龍 丑 午 貴 巳申辰未 財 甲寅 勾 空 子 未 后 申亥未辛 子 辛亥 白 虎 亥戌酉申 陰 常玄

This is the divination chart for the day of Xin Hai, the tenth month of the year Yi Chou, at the hour of Jia Wu. I went to Jinling Chengxian Street to meet the renowned master of Liu Ren, Wang Yangwu, who cast this chart. The lesson pattern belongs to "Yuan Shou" and "Xuan Tai." In this旬, the trines of Yin and Mao are empty. The Heaven Plate of Hai and Zi falls on the empty Earth Plate. The four lessons, from right to left, are Wei added by Xin, Chen added by Wei, Shen added by Hai, and Si added by Shen. The three transmissions are: the first transmission, Yi Si, which is the official ghost riding the Teng Snake; the middle transmission, Jia Yin, which is the wealth hexagram riding Gou Chen and is exactly on the empty position; the final transmission, Xin Hai, which is the son hexagram riding the White Tiger. "Yuan Shou" is the correct pattern of superior controlling inferior and respect ruling over inferiority. "Xuan Tai" indicates a hidden illness that is developing but not yet apparent.

斷曰：公為陰人占病。主胸膈不寬，飲食少進。曰：果婦病，若何？傳得病玄胎，又四課德鬼發用，巳作閉口，食神乘空，依知病在胸膈，不能飲食。且祿臨絕地，何以養生？目今子支制鬼無妨，恐來年初夏太歲生鬼可慮；況夫占妻豈宜財空，主半路斷絃續娶也。辛日亦不宜占病，因辛作亡神故也。

The interpretation says: You are divining illness for a female relative. The symptoms are discomfort in the chest area and an inability to eat. He said: Indeed, my wife is ill, how serious is it? I said: The three transmissions show the image of a hidden embryo, and among the four lessons, the de ghost is the initiating transmission. The巳 is 'closed mouth', the food god is in an empty position, thus knowing the illness is in the chest area and unable to eat. Moreover, the day's fortune is in the place of decline, on what can the body be sustained? At present, the子 water is restraining the ghost爻, so it is still manageable; but beware that in the spring and summer of next year, the sovereign will assist the ghost爻, which is worrying. Moreover, when a husband divines for his wife, where is the fortune of wealth in an empty position? It indicates a broken string in the middle, and remarriage later. The day is辛, which is not suitable for divining illness, because the辛 is the lost spirit.

占驗六、辛未正月戊申己未時，同鄉彭城衛幕劉一純占病，元首、潤下。（寅卯空，午未落空） 六朱 勾 酉戌亥子 蛇 玄蛇貴勾 兄 甲辰 玄 龍 申 丑 貴 辰子丑酉 子 戊申 龍 空 未 寅 后 子申酉戊 財 壬子 蛇 虎 午巳辰卯 陰 常玄

This is the divination chart for the day of Wu Shen in the year Xin Wei, first lunar month, with the hour of Ji Wei. Liu Yichun, who is a clerk in the military office of Pengcheng, came to consult about his illness. The lesson pattern belongs to "Yuan Shou" and "Run Xia." In this旬, the empty position is寅 and卯. The heaven plate's午 and未 fall into the empty position of the earth plate. The four lessons, from right to left, are You added to Wu, Chou added to You, Zi added to Shen, and Chen added to Zi. The three transmissions are: the first transmission, Jiachen, which is the brother's yao riding on the Black Tortoise; the middle transmission, Wushen, which is the son's yao riding on the Azure Dragon; and the final transmission, Renzi, which is the wealth yao riding on the Teng Snake. The combination of Shen, Zi, and Chen forms a water trinity, so it is called the Run Xia lesson. Yuan Shou is the main lesson where the upper element overcomes the lower one. Run Xia refers to the water trinity, and when used for divination about illness, it indicates that the illness spreads downward and continues.

斷曰：病起少陰，目今無慮，但綿纏難脫體。微獨病也，且防賊至。病起少陰者何？從魁臨干為日之敗氣，是因少陰而敗身也。病難脫體者何？傳將合成敗局，生起日之官鬼也。 占病而言賊至者何？玄武發用傳歸支上，主賊人入我內室也。

The divination states: this illness originates from the woman, there is no need to worry at present, but it is persistent and difficult to recover from; moreover, it is not only an illness, but also there is a need to beware of thieves. Why is the illness said to originate from the Shaoyin? Congkui You is located on the day stem, which is exactly the day stem's declining energy, indicating that the body is ruined due to female desires. Why is the illness difficult to recover from? Because the three transmissions will combine to form a declining situation, and will reverse to generate the day stem's official ghost. Divination about illness mentions the coming of thieves, but where is this inferred from? The Black Tortoise initiates the transmission, and proceeds all the way to the day branch, indicating that thieves will enter my inner chamber.

醫當如何？木為官鬼，火作白虎，心脾二經受症，當覓東方之醫，理肝清心，切勿健脾補肺。 何時當愈？甲戌流年方且不保，遑問愈乎？緣戊日玄墓發用，是為收魂殺。又純財生卯木，死氣剋日，故是年冬可慮乎？

How should one treat this condition? Wood represents the official ghost, and fire represents the White Tiger, indicating illness in the heart and spleen meridians. One should seek a doctor from the east to regulate liver qi and clear heart fire; one must not strengthen the spleen and lungs. When will it get better? By the Jiaxu year, life itself is in danger, so talking about recovery is meaningless. This is because on the Wu day, the Black Tortoise is in the墓 position and initiates the transmission, which is called "receiving the soul killer." Also, pure wealth is used to generate the卯 wood, and death qi attacks the day stem, so there is great cause for concern during that year's winter.

果後三月一賊入室，劉復來言及。餘乃以原數斷云：賊北方道路往來，陳姓年少人也。作賊無伴一人耳，然必告官方獲，玄辰乘相氣，主年少，在子為道路，辰與陳姓同音，玄陰生水，水合一數也。官鬼遙克玄武，公命上神又制盜神，必告官然後捕捉也。何日可獲？告官三日即獲。果陳忠也。

Indeed, three months later a thief entered his house, and Liu Yichun mentioned this again. I used the same method of divination as before to interpret it: the thief came from the northern road, was named Chen, a young man, acting alone without any accomplices. However, he must be reported to the authorities in order to be caught. Why? The Black Tortoise is in the position of Chen, which is in the phase of the corresponding element, indicating youth. The position of Chen is in the position of Zi, which represents roads. The name Chen and the character Chen are homophones, so I concluded he was named Chen. The Black Tortoise's hidden spirit generates water, and the number of water is one, so it indicates only one person. The official ghost remotely restrains the Black Tortoise, and Liu's personal deity also controls the thief's deity, so it is necessary to report to the authorities in order to capture him. On which day will he be caught? Three days after reporting to the authorities, he will be caught. Later, it was indeed a man named Chen Zhong.

占驗七、己丑八月庚戌日壬午時，陳惟一占揚州道臺陳公祖病，伏吟、玄胎。（寅卯空，寅卯落空） 龍空 勾 巳午未申 虎 玄玄虎虎 兄 戊申 虎 六 辰 酉 常 戌戌申申 財 甲寅 蛇 朱 卯 戌 玄 戌戌申庚 官 乙巳 勾 蛇 寅丑子亥 陰 貴後

This is the divination chart for the day of Geng Xu, the eighth month of the year Ji Chou, at the hour of Ren Wu. Chen Wei Yi cast this divination for Master Chen, the governor of Yangzhou, and the lesson pattern belongs to "Hidden Chant" and "Mysterious Embryo." In this旬, the empty positions are Yin and Mao. The Heaven Plate also has Yin and Mao falling into the empty positions of the Earth Plate. In a Hidden Chant lesson, the Heaven Plate and Earth Plate are the same. The four lessons, arranged from right to left, are Shen added to Geng, Shen added to Shen, Xu added to Xu, and Xu added to Xu again. The three transmissions are as follows: the first transmission is Wu Shen, which is the brother's yao riding the White Tiger; the middle transmission is Jiayin, which is the wealth yao riding the Teng Snake and falling into the empty position; the final transmission is Yisi, which is the official's yao riding Gou Chen. Shen is in conflict with Yin, and Yin is in conflict with Si, indicating a sequence of punishments and harms leading to the three transmissions.

斷：此課不利占病，丁巳日必死。蓋因祿馬（申為驛馬日祿）發用入傳，中空絕之鄉（庚絕於寅），病人見驛馬，乃神氣出遊象。課傳玄胎，主別處投胎之象。虎鬼臨處為畏期。傳既無天醫而末傳巳火剋日，故以日決之。

The interpretation states: This divination is not suitable for predicting illness, as the person will surely die on the Dingsi day. Because the申 is both the day's stem's禄 and the Post-horse, it initiates the transmission and enters the transmission. The middle transmission寅 is both empty and a dead place (the庚 metal is in its dead position in寅). Seeing the Post-horse in the illness chart indicates a sign of the spirit leaving the body. The transmission forms a mysterious embryo, indicating the soul has moved to another place. The White Tiger and the ghost爻 are at the place of the response, which is a time of fear. Since there is no Tianyi in the three transmissions, and the final transmission巳 fire is attacking the day's stem, this day is used to determine the time of death.

占驗八、己丑八月乙未日辛巳時徽友程孝延為同鄉鄭姓占病，蒿矢、連茹。（辰巳空，巳午落空） 虎常 空 午未申酉 玄 玄常空龍 鬼 丁酉 玄 龍 巳 戌 陰 酉申午巳 財 戊戌 陰 勾 辰 亥 后 申未巳乙 父 己亥 后 六 卯寅丑子 貴 朱蛇

This is the divination chart for the day Yiwei (乙未) in the eighth month of the year Jichou (己丑), at the hour Xinsi (辛巳). A friend from Huizhou, Cheng Xiaoyan, cast a divination for a fellow townsman, Zheng, who was ill. The lesson pattern belongs to "Hao Shi" and "Lian Ru." In this旬, the hours Chen and Si are empty (kongwang). The Heaven Plate (tianpan) hour Si and Wu fall on the empty Earth Plate (dipan). The four lessons, from right to left, are Si added to Yi, Wu added to Si, Shen added to Wei, and You added to Shen. The three transmissions are: the first transmission, Dingyou (丁酉), which is the official ghost (guan gui) riding the Black Tortoise (xuanwu); the middle transmission, Wuxu (戊戌), which is the wealth hexagram (cai yao) riding Tai Yin; and the final transmission, Jihai (己亥), which is the father hexagram (fu yao) riding the Heavenly Empress (tianhou). You, Wu, and Hai follow each other in sequence, so it is called a Lian Ru lesson. Hao Shi indicates distant control and emptiness, while Lian Ru indicates the three transmissions connected one after another without interruption. In divination for illness, this pattern most often indicates a prolonged and difficult recovery.

占病不治，且臨於床，八九月之會是其死期乎？蓋干支互乘絕氣（支上申為干乙絕氣，干上巳為支未絕氣，由此知公獻用五行長生，且以土長生於申也），課傳革故從新，且二馬臨身宅，乘青龍太常，謂之孝服紙錢也。病人見驛馬又非所宜，故不起矣。又身加卯上為床為棺，故臥床也。二陰一陽，中傳戌加酉位，是八九交會之時。果交九月節日死矣。

The interpretation says: This illness cannot be cured, and the person is already lying in bed. The time of death will be around the transition between August and September. This is because the day stem and day branch are both in their dead positions. The day branch's Shen is the dead position for the day stem's Yi wood, and the day stem's Si is the dead position for the day branch's Wei earth. From this, we know that Chen Gongxian used the method of the Five Phases' growth. He fixed the growth of earth at Shen. The middle transmission indicates a renewal, and two post-horse signs are present on both the person and the house, riding on Azure Dragon and Tai Chang. This is called filial mourning and paper money. The presence of post-horse in the person's chart is not auspicious, so the person will not recover. The person's position is on Mao, which represents both the bed and the coffin, so the person will not get up. The lesson pattern has two yin and one yang, and the middle transmission's Xu is placed on You, which is exactly the time of the transition between August and September. Later, indeed, the person died when September began.

增補課例： 己卯四月壬申日酉將亥時聽說王國春老師有病住院，問吉凶如何。 貴后陰玄 卯辰巳午 蛇 寅 未 常 后玄常空 財 午 玄 朱 丑 申 虎 辰午未酉 鬼 辰 后 子亥戌酉 午申酉壬 子 寅 蛇 六勾龍空

This is an example of a divination case added by modern scholars. On the day of Renshen (壬申), in the fourth lunar month of the year Jimao (己卯), at the hour of Hai (亥) with the hour stem Youshang (酉将), someone heard that Teacher Wang Guochun was hospitalized and asked about the auspiciousness or inauspiciousness of the situation. The four lessons, from right to left, are: You added to Ren, Wei added to You, Wu added to Shen, and Chen added to Wu. The three transmissions are: the first transmission is Wu (财爻), riding on the Black Tortoise (玄武); the middle transmission is Chen (官鬼), riding on the Heavenly Empress (天后); the final transmission is Yin (子孙爻), riding on the Teng Snake (螣蛇). The transmissions Wu, Chen, and Yin are in reverse order, alternating with each other, which belongs to the category of reverse transmissions. On the day of Renshen, the旬空 (ten-day void) is in Xu and Hai. The day branch also has mutual depletion between its upper and lower parts. Additionally, the lesson pattern is Guzu (顾祖) with reverse transmissions, and the situation is progressively retreating, which is most unfavorable for divination regarding illness.

斷：《大六壬立成大全鈐》云：宅敗人衰，各乘破替。中墓末脫酉乘閉口，又被午克，斷然不利。課體顧祖退間，不吉之象。日空而辰落空，皆不吉，白虎乘金神主病在肝膽，中傳日墓，陽看墓，陰看絕，辰臨午，午年月日是其大限乎？ 驗：王老師於己卯年午月戊辰日下午未時去世。

The interpretation states: "The Great Complete Manual of Large Six壬 Divination" says "the house is ruined and people decline, each riding on destruction and replacement," which fits this lesson perfectly. The middle transmission enters the tomb, the final transmission is taken away, and the酉 position is also occupied by closed mouth, further being attacked by the fire of午. This is clearly unfavorable. The lesson pattern is Gu Zu retreating between, which inherently indicates an inauspicious situation; the day stem falls into the void, and the day branch also falls into the void, both being inauspicious. The White Tiger rides the metal god, indicating illness in the liver and gallbladder. The middle transmission is the tomb of the day stem; on a yang day, we look at the tomb, and on a yin day, we look at the extinction. The辰 is located on the午, and the year, month, and day of午 are likely his major limit. Verification: Master Wang indeed died on the afternoon of the未 hour on theWuchen day of theJimao year and午 month.

出行先看天干蹤（即天上日干所臨處也），務求地道五成逢（天干臨地盤生旺德合相也）。中末兩儀玩其意，七戰當須斷是凶（謂刑沖剋害空墓絕）。 中末逢空初不空，行人半路欲回程。初中空陷末傳助，在此艱難在彼豐。 更忌驛馬居天中，勸君不必似萍蹤。若逢臺土（月建）及關隔（天罡加四仲），道路四塞何時通。

Divination for travel begins by examining the trace of the heavenly stem, which is the palace where the day stem falls on the heaven plate. It is essential that this encounters the five beneficial conditions on the earth plate: birth, strength, virtue, harmony, and mutual assistance. Also, the meanings of the middle transmission and final transmission should be considered carefully. If the seven harmful elements—conflict, opposition, defeat, harm, emptiness, burial, and decline—are present, the outcome is considered dangerous. If the middle and final transmissions fall into emptiness while the first transmission does not, the traveler will want to return halfway. If the first and middle transmissions are empty while the final transmission receives support, then the journey will be difficult here but abundant there. It is especially dangerous if the post-horse falls in the sky palace, which advises against wandering like a floating water plant. If the month builder is earth or the tiangang is placed on the four central branches of zi, wu, mao, and you, forming a barrier, the road will be blocked on all sides; when will it be clear?

逼迫令人難進退，干前之神測何因。狐假虎威休妄動，若逢強動有憂辛。 遠行誰不渡江河，發用支干要合和。干逢生旺宜行陸，支上無傷聽棹歌。 河井相加不可往，卯辰覆立死不爽。太歲遭虛（子中有虛宿）宜避之，登明加季須放槳。

The divination shows a situation of being forced into a dilemma, where the person is caught between two difficult choices. The cause should be sought from the god preceding the day stem. The image of 'a fox borrowing the tiger's might' warns against rash actions; if one insists on taking action, there will be worries and hardships. For those traveling far, who can avoid crossing rivers? The initiating transmission god and the day stem and branch must be harmonious. If the day stem is strong and flourishing, it is suitable to travel by land; if there is no harm or conflict on the day branch, one may travel by water, listening to the songs of boatmen. The river god and well god combined indicate danger and should be avoided. The combination of卯 and辰 indicates a fatal outcome, and this has been repeatedly verified. If the year god meets the mansion of Emptiness (which is present in the Zi branch), it is advisable to avoid. When Dengming (Hai) is placed over the seasons of Chen, Xu, Chou, and Wei, it is an auspicious time to row a boat.

干乘玄劫克命年，陸路提防盜賊連。白虎臨干克命年，斷然抱病客中眠。 年命加支三與六，吾愛吾廬樂潛伏。驛馬居夜靜中看，必俟天明方駕椱。 滅沒（謂四季旺方也）飛符去不宜，長生日德遇合奇。方神最忌年相剋，丑酉未寅（丑加酉未加寅主有風雨）一探之。

The day stem is occupied by the Black Tortoise and Jiesha, which attack and injure the person's birth year, so when traveling by land, one must constantly be on guard against thieves. If the White Tiger is present on the day stem and attacks the birth year, it is certain that the person will fall ill while traveling away from home. If the birth year and the day branch form a Triple Harmony or Liu He, then one can enjoy staying at home and take pleasure in remaining indoors. If the post-horse is located in a quiet place at night, one must wait until morning before starting the journey. If "Mie Mo" (indicating the strong positions of the seasons of the earth) and "Fei Fu" are in charge, traveling is not advisable. However, if the direction has the Growth, Day Virtue, and Harmonizing Deity, it is considered favorable. The spirits in the direction should not be in mutual control with the birth year; if the birth year is added to the branch of the earth, such as丑 added to酉 or未 added to寅, it indicates that there will be rain and wind on the road, which should also be investigated.

干乘凶將支上吉，急往他鄉應有益。支見惡煞干上無，若安本分憂疑釋。 斗繫日本利家棲，天網張時急避宜。庶人占得大吉課，出門有益在家危。 初傳旺相末傳否，前去行藏嘆不偶。初傳囚死末傳旺，彼處機緣真個有。

The day stem is accompanied by a malevolent general, but the day branch has a favorable general; it is beneficial to go to another place. If the day branch has an evil spirit but the day stem does not, then one should stay in their current position, and worries and doubts will naturally disappear. The handle of the dipper is connected to the day's destiny; it is advantageous to stay at home and be secure. When the heavenly net is spread out, one should hurry to take shelter. Common people who receive the 'Daji' lesson will find it beneficial to go out, but staying at home is dangerous. If the first transmission is prosperous and strong but the final transmission is not, then going out will not meet with success, and one can only sigh. If the first transmission is in a state of captivity or death but the final transmission is prosperous and strong, there is indeed an opportunity in the other place.

未丁馬加季奔走，傳陰傳陽兩法推（謂二陰包陽、二陽包陰）。傳陽宜動傳陰靜，須求數理不須猜。 （似是遊子課之傳陰傳陰。） 喪亡道路死絕臨，羈絆旅程財墓見。善惡課體細推詳，神煞乘之吉凶驗。

The Unseen God, the God of the Heavenly Official, and the Post-horse are added to the four earthly branches of Chen, Xu, Chou, and Wei, indicating continuous travel. The three transmissions must also be analyzed using the methods of 'transmission of yin' and 'transmission of yang'—meaning two yin signs surrounding one yang or two yang signs surrounding one yin. Transmission of yang is suitable for movement, while transmission of yin is suitable for stillness; this must be determined through numerical reasoning, not by random speculation (it seems to refer to the Transmission of the Wandering Son lesson). If the Mourning-and-Condolence spirit and the Lost God appear on the road god and meet the dead or绝 positions, the journey will be obstructed; encountering the wealth sign entering a tomb is similar. The goodness or badness of the lesson pattern should be carefully examined, and then consider the accompanying deities and spirits; their auspicious or inauspicious effects will naturally manifest.

旺祿出門羅網加，墓空登路霧雲遮。虎蛇作鬼凶重至，貴德登門吉事誇。 補談：日祿歸支，日課歸支，自干傳支，皆在家不能行之象，即驛馬發用，亦不能行。但日祿、日課歸支而受支克，自支傳干，必是逼迫而行。 又：課得鑄印，亦是出行之象。只是不要破模。

The禄神 which is prosperous and strong is originally capable of going out, yet it is further hindered by the Heaven Net and Earth Net. TheTomb Spirit andKongwang block the way, like fog obscuring the eyes at the start of a journey. The White Tiger and Teng Snake become ghostly lines, bringing many dangers. However, if the Nobleman and the Virtuous God arrive, good events are worth noting. To add a few more words: if the禄神 and the daily lesson return to the daily branch, or if they are transmitted from the daily stem to the daily branch, these are signs that one remains at home and cannot go out, even if the Post-horse is activated. But if the禄神 and daily lesson return to the branch and are then overcome by the branch, or if they are transmitted from the branch to the stem, it indicates being forced to go out. Also, a casting seal lesson indicates a journey, but one should not break the seal.

占驗一、庚寅五月庚申日丁丑時，徐盟鹿占得此課問遠行，攜有妻子同往，看吉凶，八專、絕嗣。 貴后 蛇 子丑寅卯 陰 六陰六陰 父戌六 朱 亥 辰 玄 戌卯戌卯 官巳常 六 戌 巳 常 卯申卯庚 子子蛇 勾 酉申未午 虎 青空

This is the divination chart for the day of Gengyin in the fifth lunar month of the year Gengyin, at the hour of Dingchou. Xu Menglu cast this chart to inquire about the fortune of a long journey, and he was traveling with his wife. The lesson pattern belongs to "Eight Specials" and "Discontinuation of Offspring." The four lessons, from right to left, are Mao over Geng, Xu over Mao, Mao over Shen, and Xu over Mao again. The three transmissions are: the first transmission is Xu as the father's yao riding on Liu He, the middle transmission is Si as the official's yao riding on Tai Chang, and the final transmission is Zi as the son's yao riding on Teng Snake. Zi is the death place for Geng metal and also falls into Kongwang.

斷：男女遠行俱不得意，中途被劫，死於他鄉，有沉溺破舟之虞。蓋因男干女支行入空墓之地，中傳劫煞旬丁刑剋支干，末傳日死加巳，是陽生臨陽絕，合為死字。且壬戌加卯發用，是河井相加，卯受干克，主車船破壞，其禍必矣。近江西百餘里，男女五人被盜而死。

The interpretation states that both spouses will not have a pleasant journey, and they will encounter robbery along the way, dying in a foreign land, with the additional risk of drowning in a boat. This is because the man is analyzed through the day stem and the woman through the day branch, both of which enter the empty and tomb positions. The middle transmission carries the jiesha and the ding spirit of the current ten-day period, which harms the day stem and day branch. The final transmission is the death deity of the day stem, placed on the巳 position, with yang birth meeting yang extinction, forming the character 'death'. Moreover, the renxu is placed on the卯 position as the initiating transmission, which is the combination of river and well, and the卯 is further harmed by the day stem, indicating damage to vehicles and boats. This misfortune is unavoidable. Later, they reached a place over a hundred miles west of Li Jiang, where five people, both men and women, were killed by bandits.

增補課例： 占例一、己卯年酉月辰將辛卯日酉時，占次日出門如何。 朱蛇貴后 子丑寅卯 玄勾朱玄 父 戌 勾 六 亥 辰 陰 巳戌子巳 鬼 巳 玄 勾 戌 巳 玄 戌卯巳辛 子 子 朱 酉申未午 龍空虎常 斷曰：馬星臨干克干，不得自由，加支克支為之贅婿，亦身不由己。初傳生日乘勾，有人來找，陰神官星乘玄，必難為於我，末傳見子孫朱雀，要多說些好話。總斷是出不了門，要在家裡等待。 驗：次日大隊支書讓去算提留款數目，幾次返工，二人略有口舌，門未出成。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The example is an added case by modern scholars. In the year Jimao, month You, with the hour Chen, on the day Xinmao at the hour You, the question is about going out the next day. The four lessons, from right to left, are: Si added to Xin, Zi added to Si, Xu added to Mao, and Si added to Xu. The three transmissions are: the first transmission is Xu, representing the father's yao riding on Gou Chen; the middle transmission is Si, representing the official ghost yao riding on Vermilion Bird; the final transmission is Zi, representing the son's yao riding on Vermilion Bird. The interpretation states: The Post-horse is on the day stem and also harms the day stem, indicating that the person has no freedom; it is also on the day branch and harms the branch, just like a son-in-law who is not free. The first transmission is born from the day stem and rides on Gou Chen, indicating someone will come; its hidden spirit is the official star riding on Vermilion Bird, meaning that person will cause trouble. The final transmission shows the son's yao riding on Vermilion Bird, suggesting the need to speak kindly. The overall interpretation is that the door will not open, and one can only wait at home. Verification: The next day, the head of the village called him to count the amount of the village levy, and he had to go back and forth several times, and there was some verbal argument, so the door indeed did not open.

己卯年酉月巳將戊子日子時，占次日如何。 六勾龍空 戌亥子丑 朱 酉 寅 虎 六陰常六 父 巳 陰 蛇 申 卯 常 戌巳卯戌 比 戌 六 未午巳辰 巳子戌戊 官 卯 常 貴后陰玄 斷：日課臨支而克支，又被支克其祿，又父爻太陰發用，雖空但為月將，主有婦人因公府中事找我。要坐車了去，且要去好幾個地方。 驗：身體不適，不想出門，但濰坊一老總之妻來，接去為之策劃升官事，又有幾個局長相請，轉了幾個地方，方始回來。 後記：身體不適未曾看出，後始悟，乃地網覆日，且陰不備，陰陽不調節之兆也。坐車者，鑄印乘軒也。轉好幾個地方，課得迴環也。

In the year of Jimao, month of You, with the hour of Si as the starting point, the divination is about the following day's activities. The four lessons, from right to left, are戌 added to Wu, Mao added to Xu, Si added to Zi, and Xu added to Si. The three transmissions are: the first transmission is Si, representing the father's element, riding on Tai Yin; the middle transmission is Xu, representing the companion, riding on Liu He; the final transmission is Mao, representing the official's element, riding on Tai Chang. The interpretation says: the lesson on the day is located on the day's stem and is also attacking the day's branch, while the day's stem's禄神 is being attacked by the day's branch. The father's element, riding on Tai Yin, initiates the transmission. Although it falls into an empty position, it is exactly the month's general. This indicates that a woman will come to me concerning matters related to the government office, and she will need to take a vehicle to go somewhere, and she will have to visit several places. Verification: On that day, I was unwell and did not want to go out, but a wife of a businessman from Weifang came to take me to help someone with an official promotion. There were also several bureau directors who invited me, and I had to visit several places before returning. After the event, I noted that the fact of being unwell was not noticed at the time, but later I realized it was a sign of the earth's net covering the day's stem, and the presence of Tai Yin without completeness, indicating an imbalance between yin and yang. The need to take a vehicle is an image of the seal and carriage, while visiting several places is an image of the lesson forming a circular pattern.

行人占法實多門，學者還當仔細論。二馬命年入傳課，歸期有法後詩存。 傳逆貴逆日用前，白虎催程返故園。更求末足即末傳抵辰日，干支互臨又何延。 支上傳干人固來，干傳支上亦同測。干若克支離彼方，反此卜歸歸未得。

There are many methods for divining the movement of a person, and scholars should carefully analyze them. Both the Post-horse and Heavenly Horse, along with the native's birth stem and the year stem, entering the transmission, have their own rules for determining the return date, all of which are included in the following rhymes. If the three transmissions go in reverse order, and the Nobleman is also arranged in reverse, with the Initiating Transmission occurring before the day stem, and the White Tiger following later to hasten the journey, then the traveler is about to return home. One should also check whether the final transmission reaches the day branch, that is, the day when the final transmission arrives at the day branch. When the day stem and day branch influence each other, the return date will not be delayed. If the heavenly stem on the day branch transmits to the day stem, the person will indeed come; if the day stem transmits to the heavenly stem on the day branch, the calculation follows the same principle. If the day stem overcomes the day branch, it indicates the traveler is about to leave; if this pattern appears when predicting the return date, the person will not be able to return.

剛日伏吟丁馬見，立刻遊人到草堂。柔日丁馬逢刑戰，關河雖遠亦還鄉。 初傳若是逢空陷，有阻還當逐類推。末遇天中鄰近滯，仍詳神將為何遲。 中傳空亡途路阻，詳察何神知為誰。返吟四絕人必至（剛日為四絕體，柔日不是），雖見天中亦不羈。

On a Yang day, if the divination shows a hidden chant and the presence of the Ding spirit and the post-horse, a person going out will arrive at the grass hall immediately. On a Yin day, if the Ding spirit and the post-horse are present and there is a clash, even if mountains, rivers, or rivers are far away, he will still return home. If the first transmission falls into an empty and trapped position, there will be an obstacle on the way, and one should continue to analyze according to the category. If the final transmission meets the sky void, the delay is near, but one should still carefully examine the spirit and general in charge to determine the reason for the delay. If the middle transmission is in the sky void, there will be an obstacle on the road, and one should carefully examine which spirit it is, thus knowing who is causing the hindrance. If it forms a four-absolute structure through a return chant, the person will definitely arrive (only on a Yang day does it form a four-absolute structure, not on a Yin day). Even if the sky void is seen, it will not be able to hinder him.

四季玄臨法最奇，六三合用地盤宜（以用神合處斷來期，近用六合，遠用三合）。玄神乘季傳末入，更在支辰下位知（斷來期）。 正時天乙入支干，湖海行人會不難。久出不知蹤跡處，游年分野細推看（以行人天上行年所加之分野測之）。 天干（原文作“吐”，當是干之誤）行年遇陷空，遊人染患客幃中。行年加孟他鄉吉，加仲為災臨季凶。

The Black Tortoise is located over the four seasons of Chen, Xu, Chou, and Wei, and this method is most extraordinary. To determine the time of arrival, one should use Liu He and Triple Harmony, checking where they fall on the Earth Plate to see what is suitable. Using the Useful God, if the time is near, use Liu He; if it is far, use Triple Harmony. When the Black Tortoise is combined with the four seasonal gods and the Final Transmission also enters among them, one should further determine the time by looking at the lower position of the Day Branch. If the time god and Nobleman both enter the Day Stem and Day Branch, then even a person far away in the lakes and seas will not be difficult to meet. If someone has been away for a long time and their whereabouts are unknown, one should carefully examine the division of the year they are in. Use the division of the year that the person's Heaven Plate year is located on to calculate. If the Day Stem meets the year of the person and it is empty or fallen, the person traveling is likely staying in a guest house and is ill. If the year of the person is added to寅,申,巳, or亥 (the first quarters), it is favorable in another place; if it is added to子,午,卯, or酉 (the middle quarters), it indicates disaster; if it is added to辰,戌,丑, or未 (the last quarters), it indicates misfortune.

年居生旺比和喜，刑剋墓絕悲哀擬。吉凶好向課傳看，此法從來為正理。 遙遙年命離支辰，地角天涯幾度春。巳亥若臨歸日近，無期因是在寅申（巳亥乃門戶之間，巳近於辰地網，亥居於亥天門，皆歸象。寅申乃道路之神也）。 不識行年何以分，又當辰上致殷勤。相生旺相俱為吉，惡煞刑沖作晦雲。

When the year of birth falls in a place of birth or prosperity and harmonizes with the day branch, it is a favorable omen; if it falls in a place of punishment, conflict, burial, or decline, it should be regarded as sorrowful. Whether good or bad fortune should be judged from the course of the transmission, and this principle has always been correct. If the year of birth is far from the day branch, it indicates that the person is far away, having passed through many springs. If巳 or亥 appear above it, the return is near; if there is no return, it is because it falls in寅 or申.巳 and亥 are between the gates, with巳 close to the earth net of辰 and亥 located at the heavenly gate, both indicating a return;寅 and申 are the gods of the roads. If one does not know how to distinguish the year of birth, one should diligently seek it from the day branch: mutual generation, prosperity and harmony are favorable, while encountering evil spirits and punishment brings clouds blocking the sun.

日與年神生合吉，日上年神刑害凶。支水干陸宜乘吉，玄劫並河禍事重。 年臨三四來期速，日之二課到時遲（日為外辰為內，行人行年居辰二課，是已進宅矣，故主速）。書信幾番人未至，支前四位上神知。 孟遲仲中罡季速，用神墓絕日歸來（陽日墓所臨之下來，陰日絕所臨之下來）。游神加孟歸期遠，仲在途間季速回。

The day stem and the heavenly stem of the year should be mutually generating or harmonious for good fortune, while the heavenly stem on the day and the heavenly stem of the year being punished or harmed indicates misfortune. The day branch represents water paths and the day stem represents land paths, both should be accompanied by auspicious generals. If Black Tortoise and Jiesha are also present along with the river god, the misfortune will be more severe. If the year stem falls on the third or fourth lesson, the arrival will be quick (as day represents the outside and the celestial stem represents the inside; if the year stem falls on the day branch's two lessons, it means the person has already entered, so it indicates a quick arrival). If the year stem falls on the first two lessons of the day stem, the arrival will be delayed. If several messages have arrived but the person has not yet come, one should look at the heavenly stem four positions before the day branch to understand. If the year stem is added to the four beginning lessons, the arrival will be delayed; if added to the four middle lessons, the person is still on the way; if added to the four final lessons, the arrival will be quick. The day when the useful god is in its tomb or dead position indicates the time of return. On a yang day, look at the position where the tomb is located; on a yin day, look at the position where the dead is located. If the wandering god is added to the four beginning lessons, the return time is still far; if added to the four middle lessons, the person is still on the way; if added to the four final lessons, the return will be soon.

所占若入課傳中，逐其類兮天盤探。將神之司各有門，子父財官須一勘。 發用前於本日支，便觀天上日臨時。若還發用居他處，旅次盤桓未動移。 三千里外卜將軍，千里須令看歲支。五百之遙看月建，百里干臨五十時。

If the matter being divined has already entered the course of transmission, then according to its category, look for it on the Heaven Plate. Each Heavenly General has its own domain, so examine each category one by one, such as sons, parents, wife's wealth, and officials. If the initiating transmission is before the day's branch, look at the hour indicated by the day stem on the Heaven Plate. If the initiating transmission is elsewhere, the person is still lingering in the inn and has not yet departed. When divining about a general three thousand li away, look at the year's ruler; a thousand li away, look at the branch of the year; five hundred li away, look at the month builder; within a hundred li, look at the hour indicated by the day stem; and within fifty li, look at the time of the divination.

須度門限與二至，不度何須望遙徵。更逢遊戲二馬到，生日之神定何程。 傳墓入墓不須疑，征途攬轡歸心迫。間進間退兩課名，他鄉阻隔分明白。 末傳與支會日干，三會歸時早晚間。魁罡二將乘二馬，雖不入傳回故山。

A traveler must cross the threshold and the winter and summer solstices; if he cannot cross them, there is no need to expect him to return from afar. If he encounters the upstream god along with the post-horse and the heavenly horse at the same time, then use the god of his birth day to determine his journey. If the three transmissions enter the tomb or the useful god enters the tomb, there is no need to hesitate, for this indicates that he will stop his journey and return home urgently. The lesson patterns "intermediate progress" and "intermediate retreat" clearly show that he has encountered obstacles in another place. When the final transmission combines with the day branch to form a triple harmony with the day stem, his return is either in the morning or the evening. If the river魁 and heavenly罡 generals are riding the post-horse and heavenly horse, even if they are not in the three transmissions, the person will still return to his hometown.

天罡加在日辰前，千里迢迢必著鞭。若要居在日辰後，縱然咫尺不思旋。 卯酉為隔子午關，魁罡加處事多艱。津樑風雨時時阻，中路行人未得還。（魁罡臨卯子為天關，為天時而隔；臨酉午為地格，為地利而隔。）

Tiangang and Hekui placed before the Day Branch indicate that even if the distance is a thousand miles, the traveler will surely urge his horse forward. If they fall after the Day Branch, even if the distance is close at hand, he will not wish to return.卯 and 酉 are considered as隔, 子 and 午 are considered as关. When Tiangang and Hekui are placed on卯 or 子, it is called 天关, meaning separation by heaven's timing. When they are placed on酉 or 午, it is called 地格, meaning separation by earth's advantage. The crossing points and bridges are often blocked by wind and rain, and the traveler cannot return halfway.

朱雀天雞及信神，課傳乘馬信音頻（白虎生日亦主有信或電話）。三神若或逢空陷，魚雁寥寥尺素淪。 剋日生合書必來（克我生我皆他干預於我，我生我克皆我干預於他。《金口》所云“上克下，外人徵用自己；下克上，自己徵用他人”，正與此相表裡。），干克用神書不寄。天日臨時有便鴻，逐類求之職何事。

The Vermilion Bird, the Heavenly Rooster, and the God of Trust, if they ride the Post-horse in the divination chart, will bring frequent messages. If these three deities are in an empty or hidden state, messages will be scarce, and even a single letter may disappear without a trace. If the Useful God is strong and overcomes the Day Stem, or if it harmonizes with the Day Stem, a letter will surely arrive. Whether the Useful God overcomes or harmonizes with the Day Stem, it indicates that the Useful God is interfering with the Day Stem. If the Day Stem overcomes the Useful God, then the message will not arrive. When the Day Stem is located on the Heaven Plate at the time of the divination, it means that a message will be delivered by a messenger passing by. By further analyzing the relationships, one can determine the specific matter involved.

循環周遍兩課名，旦夕遊人抵家下。初克末兮人已還，末克初兮車未駕。 傳將若合三六中，眷戀他鄉資斧豐。支干上逢羅網罩，淹留客舍嘆漂蓬。 遊子斬關退作傳，丁馬再動歸舊處。游煞丁馬行不停，退則來兮進則去。（順則遊，逆則歸，自然之理也。）

The lesson patterns "Circular Movement" and "Comprehensive Coverage" indicate that the person leaving home will return either in the morning or evening. If the first transmission overcomes the final transmission, the person has already returned; if the final transmission overcomes the first, he has not even hitched his horse yet. If the three transmissions and the divine generals are combined with the Triple Harmony or Liu He, it suggests a strong attachment to the homeland and sufficient funds for travel. If the day stem and day branch are covered by the Heavenly Net and Earthly Net, the person will be detained in a lodging, lamenting his wandering life like a floating蓬. In the lesson of a traveling person, if the three transmissions are arranged in a cutting-off manner and the Ding God and the Post-horse are activated, he will return to his original place. The traveling evil and the Ding horse indicate continuous movement. Retreating transmission signifies coming, while advancing transmission signifies going—moving forward means continuing to wander, while moving backward means returning, which is in accordance with natural principles.

更詳年月節旬候，日辰正時鱗次透（年發用主年內之類）。應期再向此中求，諸法精奇無注漏。 增補：若問行人來與否，先從課體看奇偶。生日為至克亦來，日生日克空心有。（我克他生他，都是我想他來也。）連茹鱗次有人至，空亡信息賴電傳。（連茹必連續有人到也。）

One must also carefully examine the year, month, seasonal period, and the day within the ten-day period, as well as the layers of the day stem and the exact hour. For example, if the sovereign year initiates the transmission, the matter should occur within the current year. The timing of the event should be sought from these factors, and there are various methods that are ingenious and unique, with nothing omitted. Modern additions state: if one asks whether a traveler will come or not, first examine the lesson pattern to determine odd or even. If the useful god is born to the day stem, the person will certainly arrive; if it controls the day stem, the person will also come. If the day stem goes to generate or control the useful god, then it is just empty hope—whether I control or generate, it is only my wish for the person to come. If the three transmissions are connected in sequence, it indicates that people will arrive one after another. If there is an encounter with kongwang, communication can only be through telephone—connected transmissions mean that people will arrive consecutively.

占驗一、乙酉七月庚子日甲申時，揚州兵鹽道諱漢式劉公祖占，不言某事，涉害、顧祖。（辰巳空，寅卯落空） 六勾 朱 卯辰巳午 龍 白玄六龍 鬼 甲午 龍 蛇 寅 未 空 申戌辰午 父 甲辰 六 貴 丑 申 虎 戌子午庚 財 壬寅 蛇 后 子亥戌酉 常 陰玄

This is the divination chart for the day of Gengzi in the seventh lunar month of the year Yiyou, at the hour of Jiashen. Liu Hanshi, a public official from Yangzhou's military and salt administration, came to consult, but did not mention the specific matter. The lesson pattern belongs to "Involved Harm" and "Looking Back to Ancestry." The base ten-day period has the hours Chen and Si as empty. The Heaven Plate has寅 and卯, which fall on the empty Earth Plate. The four lessons, from right to left, are午 over庚, 辰 over午, 戌 over子, and 申 over戌. The three transmissions are: the first transmission is Jiawu, representing the official ghost riding the Azure Dragon; the middle transmission is Jiachen, representing the father's爻 riding Liu He and falling into emptiness; the final transmission is RENYIN, representing the wealth爻 riding Teng Snake. In the "Involved Harm" lesson, the deity with the deepest involvement is used as the initiating transmission. In the "Looking Back to Ancestry" lesson, the final transmission looks back to the initial transmission as its ancestor. Both patterns indicate that the matter involves retrospection and entanglement, with the beginning difficult to conclude.

斷；勝光同天馬，來意問行人，過月望赤龍，眷屬到門庭。曰：然。蓋因中末空亡，是以月內不來，過月驛馬臨辰，故應丙辰日。 曰：此課占功名能復舊缺否？余曰：顧祖中末空，有初必無終。龍化為蛇例，請告始得榮。蓋因初龍末蛇，止於兵憲，龍神克下，上官不足，復任月餘，被劾逮問。 詳此課，占官之事分為二段：月將龍神作官星發用，官職必遷之象，以月將為當時之主宰也。此官不為長久，以課得顧祖且中末空亡也。此過程之法甚是精妙，宜詳思之。

The commentary says: Shengguang and Wu are joined with the Heavenly Horse, indicating the inquiry is about a traveler; after the full moon of this month, the family member will arrive at the door. Liu Gong said: Exactly. This is because both the middle and final transmissions fall into Kongwang, so they cannot arrive within the month; after the month, the Post-horse is on Chen, so it should be on Bingchen day. Liu Gong asked again: If this divination is about official rank, can it restore my former position? I said: When the lesson is of the type Gu Zu and the middle and final transmissions fall into Kongwang, there is a beginning but no end; this is an example of Qinglong transforming into Teng Snake. Only by resigning can one preserve the honor. Because the first transmission is riding Qinglong and the final transmission is riding Teng Snake, the official position only reaches the level of military inspector; Qinglong also overcomes the lower deity, indicating insufficient support from superiors. Later, he was appointed for more than a month, but was impeached and arrested. Careful examination of this lesson shows that matters concerning official rank should be divided into two parts for interpretation: the month general, riding Qinglong, as the official star initiating the transmission, indicates a sure promotion, because the month general was the ruler at that time; but this position cannot be held long, because the lesson pattern is Gu Zu and the middle and final transmissions are in Kongwang. This method of divided interpretation is very ingenious and should be carefully understood.

占驗二、戊辰十一月壬戌乙巳時，餘在上京，江都倪子玄占女何日到京，路途平安否，元首、玄胎。（子丑空，酉戌落空） 朱蛇 六 寅卯辰巳 貴 蛇陰貴玄 財 丁巳 貴 勾 丑 午 后 辰未巳申 子 甲寅 六 龍 子 未 陰 未戌申壬 比 癸亥 空 空 亥戌酉申 玄 虎常

This is the divination chart for the day Renxu, the 11th lunar month of the Wuchen year, with the hour Yisi. At that time I was in the capital, and a man from Jiangdu named Ni Zixuan consulted about the day his daughter would arrive in the capital and whether the journey would be safe. The lesson pattern belongs to "Yuan Shou" and "Xuan Tai." In this旬, the zodiac signs Zi and Chou are in Kongwang. The Heaven Plate酉 and 戌 fall on the Earth Plate's Kongwang. The four lessons, from right to left, are Shen added to Ren, Si added to Shen, Wei added to Xu, and Chen added to Wei. The three transmissions are: the first transmission Dingsi, which is the wealth hexagram riding on the Nobleman; the middle transmission Jiayin, which is the son hexagram riding on Liu He; and the final transmission Guihai, which is the companion hexagram riding on Tian Kong. Yuan Shou is the standard form of upper overcoming lower. Xuan Tai indicates that the matter is forming secretly. Divination about a traveler is suitable for predicting unexpected changes on the way.

斷曰：行人已抵燕界，丙寅日方到，但途過馬賊劫奪。蓋二馬見於課傳，末足臨寅，乃幽燕之分，二陰夾陽，中傳見寅，故主寅日到。玄武驛馬臨干，遙克庚午命神，主大路有馬賊劫奪之應。果寅日到平子門外，雪中遇雪賊，劫銀四十兩。

The interpretation states that the traveler has already reached the border of Yan region and will not enter the capital until the day of Bingyin. However, there will be bandits on the road who will rob him. This is because both the Post-horse and Heavenly Horse are present in the divination transmission. The final transmission has a complete number and is located on寅, which is the territory of Youyan. The lesson pattern shows two yin elements surrounding one yang, and the middle transmission also shows寅, so it is predicted that he will arrive on the day of Bingyin. The Black Tortoise along with the Post-horse is located on the day stem, and it remotely attacks his inherent god of Gengwu, indicating that there will be bandits on the road who will rob him. Later, he indeed arrived at the Pingzi gate on the day of Bingyin, and in the snow, he encountered thieves who robbed him of forty taels of silver.

占驗三、庚寅七月丁丑午將巳時，江西吉水少司馬李梅公先生住揚時占行人，重審、連茹。（申酉空，酉戌落空） 勾六 龍 午未申酉 朱 常玄朱六 財 甲申六 空 巳 戌 蛇 卯寅酉申 財 乙酉朱 虎 辰 亥 貴 寅丑申丁 子 甲戌蛇 常 卯寅丑子 后 玄陰

This is the divination plate for the day Dingchou of the seventh month in the year Gengyin, at the hour Si in the Wu hour section: When Li Meigong, a minor military official from Jiangxi Jishui, was staying in Yangzhou, he cast a divination for a traveler. The lesson pattern belongs to "Chong Shen" and "Lian Ru." In this旬, the empty positions are Shen and You. The Heaven Plate's You and Xu fall on the empty position of the Earth Plate. The four lessons, from right to left, are Shen added to Ding, You added to Shen, Yin added to Chou, and Mao added to Yin. The three transmissions begin with Jia Shen, which is a wealth hexagram riding on Liu He, then Yi You, which is a wealth hexagram riding on Vermilion Bird, both transmissions falling on the empty position. The final transmission is Jia Xu, which is a grandson hexagram riding on Teng Snake. "Chong Shen" is a case where the lower hexagram is attacking the upper one, and the initiating transmission is activated. "Lian Ru" indicates that the three transmissions are connected continuously, and the divination for a traveler suggests that the traveler will come in stages, arriving slowly.

行人尚未起程，九月節後子丑日方能到揚州。曰：何以遲來？蓋因連茹逢空，玄武劫殺入辰之陰陽，主當地及交界兵戈盜賊擾害，宅中眷屬退避山水之間，遲來必矣。果九月郎同親家劉左車臨揚。

The divination says: The traveler has not yet set out and will not arrive at Yangzhou until after the September solar term, on a day of Zi or Chou. Li Gong asked: Why is it so late? The answer says: The consecutive eclipses happen precisely when the sky is empty, and the Black Tortoise is accompanied by Jiesha entering the day branch's yin and yang spirits, indicating that there will be disturbances from soldiers and bandits in the local area and its borders. The family members have to take refuge in mountainous and riverous areas, so the delay is inevitable. Later, indeed, in September his son arrived at Yangzhou together with his son-in-law Liu Zuoche.