Exam number three.

科名一課若何占，朱雀文章仔細研。若逢生歲登高選，如遇三凶黜落看。朱雀主文章，凡占科目，專視此將，如生太歲，或生幕官，或生日干，見課傳年命上，其文必貼試官之意。如六乙日，干上寅，晝將乘朱，於巳午年占，為朱生太歲。六甲日夜貴逆行，朱乘巳生幕官。六辛日夜貴逆行順行，朱乘辰生日干。如朱乘午，生太歲日干，尤吉不可方。以朱乘午為真朱雀也。惟六己日於四季年占，用夜貴逆布有之，餘無例。如俱不如式，或乘太歲、月建、月將等神亦吉。不然，與太歲日干相合帶德祿臨生旺之地，亦可用。三凶者，一克太歲，二克幕迷惘，三榜將出乘丁馬也，如課體吉，亦不必過拘。

To interpret a divination for academic success and official rank, one must carefully examine the "Vermilion Bird" (朱雀). If the Vermilion Bird generates the year's stem, it indicates a high position; if it encounters three ominous signs, then it should be viewed as a failed examination. Original commentary: The Vermilion Bird is the heavenly general responsible for articles. In divination for imperial examinations and official rank, special attention is given to this general. If it generates the year's stem, generates the "Lan Curtain Nobleman" (幕官, i.e., the nobleman associated with the curtain), or generates the day's stem, and appears in the four lessons and three transmissions or in the person's birth year, the article will certainly meet the examiner's expectations. For example, on six days of Ji (乙), the day stem is on寅, and the Vermilion Bird is on寅 during the day, and the divination is made on巳 or午 years, this is the Vermilion Bird generating the year's stem. On six days of Ji (甲) with the night nobleman moving backward, the Vermilion Bird is on巳, and巳 fire generates the earth of丑 and未, which are the curtain nobleman. On six days of Xin (辛), the Vermilion Bird is on辰, and辰 earth generates the day stem of Xin metal. If the Vermilion Bird is on午, and it generates both the year's stem and the day's stem, this is extremely auspicious—午 is the native home of the Vermilion Bird, and being on午 is considered true Vermilion Bird. This pattern only occurs on six days of Ji (己) during the years of辰, 戌, 丑, and 未, when the night nobleman moves backward, and there are no other examples. If none of these patterns are present, then the Vermilion Bird riding on the year's stem, month's builder, or month's general is also auspicious. If not, and if it combines with the year's stem or day's stem, and carries the day's virtue and day's fortune, and is located in the growth or prosperity positions, it is also acceptable. The three ominous signs are: first, the Vermilion Bird killing the year's stem; second, killing the curtain nobleman; third, during the time when the results are about to be announced, the Vermilion Bird is on the丁 god and the post-horse. If the overall pattern is inherently auspicious, these three signs need not be strictly followed. (The original text mistakenly writes "二克幕迷惘" instead of "二克幕贵", and there may be missing characters after "尤吉不可方", but these are recorded as they are.)

上下遞生格合闈，干支生合詞源沛，墓神覆日文理差，羅網纏身書旨晦。上下遞生，干支生合，俱見婚姻門。墓神覆日，如甲乙日干勁沖天未，丙丁日干上戌是也。

The four lessons are interrelated in a cycle of mutual generation, which is favorable for examinations; the day stem and day branch mutually generate and harmonise, and the flow of literary thought becomes as abundant as a spring. If theTomb Spirit (mound spirit) is pressing upon the day stem, the reasoning of the text becomes incoherent; if the net is entangled around oneself, the meaning of the written text becomes obscure. Original note: The terms 'reciprocal generation' and 'stem and branch mutual generation' have already been discussed in the section on marriage. 'Mound spirit covering the day' refers to the mound spirit of the day stem pressing upon the day stem itself: for example, if the day stem is Jia or Yi (wood), then the day stem is overlaid by Wei (the burial place of wood); if the day stem is Bing or Ding (fire), then the day stem is overlaid by Xu (the burial place of fire). (The original text mistakenly writes '干上未' as '干劲冲天未'.)

簾幕貴逢黃榜策，魁罡將遇青雲客。從魁梧生扶魁可掄，斗鬼臨干名必得。簾幕貴者，日占用夜貴，夜占用晝貴是也。如得此神加臨日干年命之上，必中。如六甲日夜占丑加干，六庚日晝占未加干是也。如遇空克墓，則不吉。如六甲日用未，六庚日用丑則為墓，甲寅日用丑，庚寅日和未則為空。六丙日用亥，六辛日用午則為克。內空亡猶忌，主試官置卷不閱。

When encountering the "Lanmu Nobleman," there will be a strategy listed on the yellow scroll; meeting Tiangang and Hekui indicates one will certainly rise to prominence. If Congkui generates and supports Hekui, one can be selected; if the Dipper Mansion and Ghost Mansion are placed on the Day Stem, success in official exams is assured. Original note: The so-called "Lanmu Nobleman" refers to using the night nobleman in daytime divination and the day nobleman in nighttime divination. When this nobleman is placed on the Day Stem or one's birth year, success is certain. For example, on six Jiayin days, if the丑 is placed on the Day Stem during nighttime divination, or on six Gengyin days, if the未 is placed on the Day Stem during daytime divination. If this nobleman meets Kongwang, is overcome, or enters the tomb, it is inauspicious: on six Jiayin days using 未, and on six Gengyin days using 丑, it is entering the tomb; on Jiayin day using 丑, and on Gengyin day using 未, it is falling into Kongwang; on six Bingyin days using Hai, and on six Xinyin days using Wu, it is being overcome. Among these, falling into Kongwang is especially to be avoided, as the examiner will set the scroll aside and not look at it. (The original text mistakenly writes "Gengyin day and Wei" instead of "Gengyin day using Wei.")

罡謂斗罡，魁謂河魁，天罡為領袖之神，河魁乃文明之宿，如甲辰甲戌旬中，辰戌加臨日干處命者必中。從魁酉也，北斗第一星抵於戌，第二星抵於酉，故戌為河魁，酉為從魁也。如此神加臨日干，作生合吉將，亦必中。丑中有斗宿，未中有鬼宿，丑未相加合而成魁。如加日干年命上，必中。如六丁六己日返吟，干上丑，六癸日返吟，干上未是也。又甲戊庚日返吟，丑土作日夜貴人，但不見於課傳，如占人年命得之，亦必中。

The term "Tiangang" refers to Chen, and "Hekui" refers to Xu. Tiangang is the leader of the gods, and Hekui is the star mansion governing civilization. When Chen or Xu appear in the ten-day cycles of Jia Chen and Jia Xu, and they are added to the day stem or the person's birth year, success is certain. "Congkui" refers to You. The first star of the Big Dipper points to Xu, and the second star points to You, so Xu is called Hekui and You is called Congkui. If Congkui is added to the day stem, and it forms a mutual generation or mutual harmony with the day stem, and is accompanied by auspicious generals, success is also certain. The Dou mansion is contained within Chou, and the Gui mansion is contained within Wei. When Chou and Wei are added to the day stem or the person's birth year, success is certain. For example, on six days of Ding and six days of Ji, if there is a reverse repetition, the day stem is occupied by Chou. On six days of Ji, if there is a reverse repetition, the day stem is occupied by Wei. In addition, on days of Jia, Wu, and Geng, if there is a reverse repetition, Chou earth serves as the day and night nobleman. Even if it does not appear in the four lessons and three transmissions, as long as it appears on the person's birth year, success is certain. (The original text mistakenly writes "chu ming" instead of "nian ming".)

太陽入課功名顯，劫煞臨辰科目逢。萬里風雲看龍奮，一生泉石有蛇封。太陽即月將，如此神加臨日干年命上，必中。以六陽將為的。劫煞占試者得之亦必中。龍奮者，初蛇末龍也。蛇封者，初龍末蛇也。

The sun enters the four lessons, indicating success in official rank; if the jiesha is located on the day branch, there is a chance of passing the imperial examinations. To observe the vast sky's风云 and a single flight to the heavens, that is called "dragon rising"; if one's life is only suited for dwelling by springs and rocks, growing old in the woods, that is called "snake sealing." Original note: The sun refers to the month general of the current month. When this deity is added upon the day stem or one's birth year, success is certain, and the six yang generals—zi, yin, chen, wu, shen, xu—are most accurate. Though jiesha is a凶煞, those taking exams who encounter it will surely succeed.所谓 "dragon rising" means the first transmission is occupied by the teng snake and the final transmission by the azure dragon—transforming from snake to dragon, naturally achieving success.所谓 "snake sealing" means the first transmission is occupied by the azure dragon and the final transmission by the teng snake—transforming from dragon to snake, thus ending up old in the woods.

德入天門中必崇，格逢四閉雲路窮。旬首臨干多士首，貴人生日吉人逢。日德加亥發用德入天門上，以六壬日伏吟最的。此外有日德加亥發用者亦是。如丙辰日反吟，丁亥日伏吟是也。四閉格謂用神遙克貴人也。如乙亥晝占，三傳未卯亥干上子，乃貴人為用神所克是也。旬首即儀神，加臨日干年命上必中。如又作幕貴更吉。如乙丑己巳日夜占用子，乙酉己丑日晝占用申，辛丑日夜占用午，辛酉日晝占用寅是也。餘無例。

The day stem with virtue enters the heavenly gate, and after the correct transmission, its status will certainly be high; if the lesson pattern meets the "Four Closures," the path to success will be blocked. If the first day of the ten-day period is on the day stem, it is mostly the top rank among scholars; if a nobleman is born on the day stem, it means encountering a fortunate person who supports you. Original note: When the day stem with virtue is on the亥 position and initiates the transmission, it is called "virtue entering the heavenly gate." The most accurate among the six壬 days is theHidden Chant lesson, because the virtue of the壬 day is亥, and duringHidden Chant,亥 adds to itself. Any day where the day stem with virtue is on the亥 position and initiates the transmission is counted, for example, the返吟 onBingchen day, and theHidden Chant onDinghai day. The so-called "Four Closures pattern" is when the initiating god remotely conquers the nobleman. For example, onYihai day during the day, the three transmissions are未, 卯, and亥, and the day stem is乘子, which is the day's daytime nobleman for乙 day. However, it is conquered by the initiating 未 earth. "Ten-day first" refers to the six instruments, which when placed on the day stem or the person's birth year will surely be successful. If it also acts as a curtain nobleman, it is even more auspicious. For example, onYichou day andJisi night, using子; onYiyou day andJichou day, using申; onXinchou day and night, using午; onXinyou day, using寅. Only these examples exist, none elsewhere.

貴人生日，如六乙日干上子，晝占。六庚日干上未。主有恩主薦舉。如貴人又作太歲更吉。其餘入干，遇有貴人生其年命上神亦可用。又貴人作長生，生其年命上神亦吉。

The concept of "Nobleman's Birthday" refers to situations where the Nobleman is present on the day of divination. For example, if someone comes to consult on six Yi days, and the Day Stem is accompanied by Zi, which is water that nourishes Yi wood; or if someone consults on six Geng days, and the Day Stem is accompanied by Wei, which is earth that nourishes Geng metal. When this pattern occurs, it indicates that there is a benefactor who will recommend and promote the person. If this Nobleman also coincides with the Tai Su, it becomes even more auspicious. Additionally, even if the Nobleman is not directly on the Day Stem, as long as it nourishes the god associated with the person's birth year, it is still effective. If the Nobleman itself is in the position of Growth and also nourishes the god of the person's birth year, it is equally favorable.

引從喜得三般吉，驛馬忻逢六路來。朱幕作官准必獲，歲後卯酉驥呈材。三般，即三傳引從果。如庚辰日干上丑，初傳寅為引，末傳子為從是也。又有引從其年命上神者亦可用。六路驛馬，年月日時年命六處之馬也，如壬子年戊申月庚辰日申時巳將占，三傳巳寅亥，寅為歲月日時四路驛馬。又占人年命上更得申子辰等神為六路驛馬。下傳郭御青為張公亮占會試，馬至五重。因無幕貴，斷為十名以外之魁。為蔣畹仙占，幕貴作生氣覆日，為本房所極賞，以馬少中而不高。俱驗。即以此推，其思過半矣。

Before there is a lead, and after there is a following, it is joyful to have all three aspects favorable; the post-horse comes from six directions at once, which is most delightful. The Vermilion Bird and the curtain and nobleman become official stars, and it is certain that they will be obtained. On the卯 and酉 gates after the year's master, a good horse will show its ability. Original note: The so-called 'three things' refer to the three transmissions in the lead and following lesson. For example, on a Gengchen day, the day stem is on Chou, the first transmission Yin is before Chou, which is the 'lead', and the final transmission Zi is after Chou, which is the 'following'. There are also cases where the lead and following are on the person's birth year and current year's god, and they can be used similarly. The so-called 'six directions of the post-horse' refer to the post-horse from the year's master, the month's builder, the day's builder, the time of divination, the person's birth year, and the current year, all coming together. For example, on a Renzi year, Wushen month, Gengchen day, at Shen time, with Si as the coming time, the three transmissions are Si, Yin, and Hai. Among these, Yin is also the post-horse from the year's master, the month's master, the day's master, and the time's master, four directions of the post-horse. If the person's birth year and current year also have the characters Shen, Zi, and Chen, then all six directions of the post-horse are complete. A previous master, Guo Yuqing, once divined for Zhang Gongliang for the imperial examination, and the post-horse came from five directions. However, since the lesson did not have the curtain and nobleman, he predicted that Zhang would be the first among those outside the top ten, and it indeed came true. Another time, he divined for Jiang Wanxian, where the curtain and nobleman also acted as life qi and pressed on the day stem, so he was greatly appreciated by the examiner of his family. However, because the post-horse was lacking, although he passed, his rank was not high, which also proved true. By following this method, one can understand most of the reasoning. (The original text mistakenly writes 'three transmissions lead and follow lesson' as 'lead and follow result'.)

朱德作官星，名文德格。如丁巳日三傳亥申巳，亥為官德，夜占乘朱是也。卯酉為門，如天后乘太歲臨門戶，加干支發用，必中。如未年乙卯日，三傳未亥卯，夜占朱乘天后臨卯發用，午年壬子日三傳午卯子，晝占午乘天后臨酉發用是也。

The Vermilion Bird and the Day's Virtue (De) both serve as official stars, which is called the 'Literary Virtue Pattern'. For example, on a Dingsi day, if the three transmissions are亥, 申, and 巳, then亥 is both the official ghost of Dingsi and the Day's Virtue. If during the night the Vermilion Bird is on top of亥, this is exactly this pattern.卯 and 酉 are the gates of heaven and earth; when the Heavenly Empress rides on the Sovereign Star and is placed on the gates, and also acts on the Day's Stem and Day's Branch, it is certain to be accurate. For example, on a Yimao day in the year of Wei, if the three transmissions are 未, 亥, and 卯, and during the night the Sovereign Star 未 is occupied by the Vermilion Bird while the Heavenly Empress is acting on 卯; or on a Renzi day in the year of Wu, if the three transmissions are 午, 卯, and 子, and during the day the Sovereign Star 午 is occupied by the Heavenly Empress while acting on 酉, these are all instances of this pattern.

格見天心吉異常。兩貴夾拱姓名香。雨露潤澤中何慮？根斷源消棄置防。歲月日時俱見三傳之中或在四課之上者為天心課。如辛巳年戊戌月己卯日戌時卯將占，三傳巳戌卯，巳為太歲，戌為月建正時，卯為日辰，全在三傳之中。甲子年壬申月乙巳日酉時巳將占，一課子乙，二課申子，三課丑巳，四課酉丑，歲月日時全在四課之中是也。

If the lesson shows "Heaven's Heart," the auspiciousness is unlike ordinary ones; when two noblemen enclose the heavenly stem, the name naturally becomes fragrant. If one gets "rain and dew nourishing," is there still need to worry about success or failure? If one meets "root broken and source exhausted," one should beware of the examination paper being set aside. Original note: When the sovereign year, month builder, day builder, and the time of divination all appear in the three transmissions, or all appear above the four lessons, this is called the Heaven's Heart lesson. For example, if the year is Xinsi, the month is Wuxu, the day is Jimao, the time is Xu, and the coming hour is Mao, the three transmissions are Si, Xu, and Mao: Si is the sovereign, Xu is both the month builder and the correct time, and Mao is the day branch, so the four elements are all in the three transmissions. Another example: if the year is Jiazi, the month is Renshen, the day is Yisi, the time is You, and the coming hour is Si, the first lesson is Zi added to Yi, the second is Shen added to Zi, the third is Chou added to Si, and the fourth is You added to Chou, so the year, month, day, and time are all in the four lessons.

兩貴夾拱，謂初末傳乘晝夜貴人，拱其干神，或初末干支乘日夜貴人拱占人之年命是也。如壬子日干上辰，初傳巳，末傳卯，為兩貴夾拱干神。六癸日三傳卯戌巳，占人年命在酉，乃初末兩貴拱年命。丁巳日干上亥，支上酉，占人年命在午，乃干支兩貴拱年命也。（此格惟丁癸日有，丙壬日無也。）雨露潤澤，謂四上生其四下也。如甲午日，一課亥甲，二課申亥，三課卯午，四課子卯是也。根斷源消，謂四下生其四上也。如庚子日，一課亥庚，二課寅亥，三課卯子，四課午卯是也。

The term "two dignitaries flanking" refers to the first and final transmissions each riding on the day's daytime and nighttime dignitaries, enclosing the day stem in between; or the first and final transmissions, along with the day stem and day branch, each riding on the daytime and nighttime dignitaries, enclosing the person's native year. For example, on a Renzi day, the day stem is on Chen, the first transmission is Si, and the final transmission is Mao. Si and Mao are the daytime and nighttime dignitaries of Ren day, enclosing Chen in the middle. Another example is on six Gui days, with the three transmissions being Mao, Xu, and Si. The person's native year is You, and the first and final transmissions enclose the native year. Another example is on a Dingsi day, where the day stem is on Hai and the day branch is on You. The person's native year is Wu, and the day stem and day branch dignitaries enclose the native year. (Original note: This pattern only occurs on Ding and Gui days, not on Bing and Ren days.) The term "rain and dew nourishing" refers to the upper gods of the four lessons all generating the lower gods: for example, on a Jiawu day, the first lesson is Hai added to Jia, the second is Shen added to Hai, the third is Mao added to Wu, and the fourth is Zi added to Mao, with each upper god generating the lower one. The term "root cut and source exhausted" refers to the lower gods of the four lessons generating the upper gods instead—like the root being dried up and the source being depleted: for example, on a Gengzi day, the first lesson is Hai added to Geng, the second is Yin added to Hai, the third is Mao added to Zi, and the fourth is Wu added to Mao.

昴星兩課逢蛇虎，伏吟六癸遇皇恩。文場得意貴登絳，試卷遺珠魁度門。昴星陰陽二課，如傳見魁罡，將乘龍虎者必中。以從魁上下神發用故也。六癸日伏吟，得皇恩天喜天馬等最利科目。如正七月未為皇恩，春占戌為天喜，夏占丑為天喜，冬占未為天喜，三九月戌為天馬是也。絳者，謂亥也。甲戊庚三干，丑未二貴加地盤亥上，名貴登天門，但不見於課傳，如占人年命值之最吉。又有貴人加亥發用者，如丁亥日伏吟晝占。癸亥日返吟晝占是也。河魁度亥見孕產門。

The Yin and Yang variations of the昴星 lesson, if they meet the Teng Snake and White Tiger, will result in success in the literary field on the six days of癸, especially when the imperial favor is present - this indicates the Nobleman has entered the Red Palace. Conversely, if the Hekui passes through the Heavenly Gate, the examination paper becomes a lost pearl. Original note: The昴星 lesson is divided into Yin and Yang variations. If the three transmissions contain Hekui in戌 and Tiangang in辰, and the Heavenly General is riding the Azure Dragon and White Tiger, success is certain, because the昴星 lesson originally uses Congkui in酉 as the initiating transmission. TheHidden Chant lesson on the six days of癸 benefits greatly from the presence of the Imperial Favor, Heavenly Joy, and Heavenly Horse. In January and July, the Imperial Favor is in 未; in spring, the Heavenly Joy is in戌; in summer, it is in丑; and in winter, it is in未. In March and September, the Heavenly Horse is in戌. "Red" refers to the亥 palace. The dry stems 甲, 戊, and 庚, with the nobleman at 丑 and 未, added to the Earth Plate at亥, is called "Nobleman entering the Heavenly Gate." Even if these do not appear in the four lessons and three transmissions, it is most auspicious if the person's birth year coincides with it. There are also cases where the Nobleman is added to亥 and initiates the transmission, such as when theHidden Chant is cast on a Dinghai day during the day, or the返吟 on a Guihai day during the day. As for the Hekui passing through the Heavenly Gate, it is relevant to the category of childbirth.

蛇翼象弓空最忌，猿參屬矢要如意。星為日馬午宮詳，三合頭沖亦可擬。翼為火蛇，巳宮之宿，參為水猿，申宮之宿，星為月馬，午宮之宿，三合頭沖謂驛馬也。如申子辰馬在寅之類。

Wings Mansion belongs to the fire snake, symbolizing an arch; it is most忌 to fall into emptiness. Three Stars Mansion belongs to the water monkey, symbolizing an arrow; it always needs to be satisfactory. Star Mansion is the daily horse, carefully observing theWu Palace; the position of the first character in the Triple Harmony Formation, which is opposite, can also be used for comparison. Original note: Wings Mansion is the fire snake, belonging to theSi Palace star; Three Stars Mansion is the water monkey, belonging to theShen Palace star; Star Mansion is the monthly horse, belonging to theWu Palace star. What is called "triple harmony head conflict" refers to the post-horse — taking the first character of the Triple Harmony Formation and the position it conflicts with: for example, in the Shen-Zi-Chen triple harmony, the first character is Shen, which conflicts with Yin, so the horse is in Yin; the rest follows the same pattern.

沖為中垛孟角花，午乃正鵠季落地。箭數發用課中祥，旺相休囚須咸記。占武試之法，以巳為弓，以申為矢，如甲加午為箭中紅心。四仲為中垛，四孟為角花，四墓為落地。箭數課中詳者，謂以發用之神，言其箭中之數，一課為一矢，二課為二矢也。仍以旺休定之，不可執一。

The four central positions are the central target, the four initial positions are the floral borders of the corners, and Wu is the central red heart. The four seasonal墓 positions are where the arrows fall to the ground. How many arrows hit the target can be determined by examining the initiating transmission deity. One must also remember whether this deity is in its season, prosperous and strong, or weak and confined. Original note: This method is used for divining success in a military examination, taking Si as the bow and Shen as the arrow. When Shen is placed on Wu, it means the arrow hits the red heart. Zi, Wu, Mao, and You are the four central positions, which are the central target; Yin, Shen, Si, and Hai are the four initial positions, which are the floral borders of the corners; Chen, Xu, Chou, and Wei are the four墓 positions, which are where the arrows fall to the ground. The phrase "arrow number is detailed in the lesson" means that the number of arrows hitting the target is determined by the initiating transmission deity. If the initiating transmission deity is in the first lesson, it counts as one arrow; if in the second lesson, it counts as two arrows. One still needs to adjust according to whether the deity is in its season, prosperous and strong, or weak and confined, and not rely on a single rule. (The original text mistakenly writes "Jia added to Wu" instead of "Shen added to Wu.")

欲識前程有與無，日辰休旺定榮枯，用神有氣干先貴，爵祿崢嶸仕帝都。旺謂旺相，休謂休囚，如甲乙日春占，得木火神為旺相，得金水神為休囚。如發用與干支神得旺相氣則吉，得休囚氣則凶。有氣即旺相氣，干先貴者謂干神居貴人之前也。干居貴前，主事速。如甲午日，干上卯，晝占丑貴加子順行，干神加卯，寅在貴前二位是也。干丑貴後，主事遲。如庚午日，干上酉，夜占未貴加午逆行，干神酉加申在貴後二位也。此謂前後以貴人須逆行而論，與常占子以丑為前，以亥為後者不同。

To determine one's future prospects, one should look at whether the day stem and day branch are in a state of prosperity and strength (旺相) or weakness and confinement (休囚), as success or failure is determined by this. If the initiating transmission god (发用之神) has vitality and the day stem is ahead of the nobleman (贵人), then one is destined for high official rank and service in the imperial capital. The original commentary says: '旺' refers to prosperity and strength, and '休' refers to weakness and confinement. For example, if the day stem is Jia or Yi on a spring day, then gods of wood and fire are considered prosperous and strong, while gods of metal and water are considered weak and confined. If the initiating transmission god and the gods on the day stem and day branch are in a state of prosperity and strength, it is auspicious; if they are in a state of weakness and confinement, it is inauspicious. 'Having vitality' refers to being in a state of prosperity and strength. 'The stem precedes the nobleman' means the god that the day stem is associated with comes before the nobleman. If it comes before, it indicates that things will come quickly. For example, on a Jiawu day, the day stem is on卯, and if the morning is used with the丑 nobleman moving forward, the day stem's associated god,寅, is two positions before the nobleman. Conversely, if the day stem is behind the nobleman, it indicates that things will come slowly. For example, on a Gengwu day, the day stem is on酉, and if the night is used with the未 nobleman moving backward, the day stem's associated god,申, is two positions behind the nobleman. The concept of 'before' and 'after' here is determined by the direction of the nobleman's movement, which differs from the usual method of calculation where丑 is considered before子 and亥 is considered after子. (The original text mistakenly writes '干丑贵后' instead of '干居贵后'.)

文階須看青龍將，武職還宜視太常。旺相相生多轉職，克賊空亡大不祥。占文官視青龍，占武將視太常。如逢旺相之氣，生合日干，年命上神則吉。上克下為克，下克上為賊，如六庚日晝占，得救乘龍加申，是上克下也。六甲日晝占申乘龍加巳，是下賊上也。上克下為外爭，其凶淺。下賊上為內爭，其害深。

When divining about the rank of a civil official, one should look at the Azure Dragon general, while for a military official, one should look at the Tai Chang. If these two generals receive the prosperous and strong energy and also generate and harmonise with the day stem and the person's birth year god, it is auspicious. If the upper god overcomes the lower god, it is called 'overcoming,' and if the lower god overcomes the upper god, it is called 'stealing.' For example, if a divination is made on six days of the stem Geng during the day, and the fire god (Wu) is riding the Azure Dragon and placed on the position Shen, it is 'overcoming.' If it is on six days of the stem Jia during the day, and the metal god (Shen) is riding the Azure Dragon and placed on the position Si, it is 'stealing.' 'Overcoming' is called 'external conflict,' which is not very凶; 'stealing' is called 'internal conflict,' which is more harmful. (The original text mistakenly writes 'the saved god riding the Azure Dragon on Shen' instead of 'the fire god riding the Azure Dragon on Shen.')

財官祿馬視前程，最喜加臨生旺地。如逢墓絕與空亡，應知筮仕最為忌。財官祿馬為筮仕第一關頭。要臨生合旺相之鄉為吉。如俱空亡墓絕則凶。如甲子日干上巳一課，甲干以申酉為官，申加巳是官得長生六合也。以寅為祿馬，寅加亥，是祿馬得長生也。以辰戌丑未為財，皆居四季之上，是財不受傷也。豈非吉占？如辛未日，干上巳一課，辛干以卯寅為財，寅加未，卯加申，是財爻墓絕也。以巳午為官，巳加戌，午加亥，是官星墓絕也。以酉為祿，酉為寅，是祿居絕地也。以巳為馬，巳加與，是馬入墓鄉也。如值空亡更凶。餘例推。

To assess one's official career prospects, one should examine the wealth hexagram, official star,禄神, andThe Post-horse. These four are most favorable when they are in the positions of Growth or Prosperity. If they fall into 墓, 绝, or Kongwang, these are the most undesirable situations when considering an official career. Original commentary: Wealth, official star,禄神, andThe Post-horse are the first key factors in divining official careers. They must be in positions of mutual generation, 比合, or prosperous and strong to be auspicious. If they all fall into Kongwang, 墓, or 绝, it is inauspicious. For example, on a Jiazi day, if the day stem is covered by 巳, it forms the first lesson: 甲 uses 申 and 酉 as official stars. 申 is placed on 巳, and the Growth of 申 is on 巳. 巳 and 申 form Liu He, so the official star gets Growth and is in harmony. 甲 uses 寅 as禄 and 寅 as 马. 寅 is placed on 亥, and the Growth of 寅 is on 亥, so禄 and 马 also get Growth. 甲 uses Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, Guihai as wealth. The four earth stems are each in their own season, so the wealth hexagram is not harmed — this is not an inauspicious omen. Conversely, on a Xinwei day, if the day stem is covered by 巳, it forms the first lesson: 辛 uses 卯 and 寅 as wealth. 寅 is placed on 未 (wood is buried in 未), and 卯 is placed on 申 (wood is at its 绝 in 申), so the wealth hexagram is buried and at its 绝. 辛 uses 巳 and 午 as official stars. 巳 is placed on 戌 (fire is buried in 戌), and 午 is placed on 亥 (fire is at its 绝 in 亥), so the official star is buried and at its 绝. 辛 uses 酉 as禄, and 酉 is placed on 寅 (metal is at its 绝 in 寅), so禄 is at its 绝. On Xinwei day, 巳 is 马, and 巳 is placed on 丑 (horse is buried in 丑). If it also meets Kongwang, it becomes even more inauspicious. Other cases follow the same pattern. (The original text mistakenly writes 酉加寅 as 酉为寅 and 巳加丑 as 巳加与.)

日官生命必升遷，官遇長生任久延。干受貴生恩主薦，貴為用克位難安。日官生命即日鬼發用生年命上神也。如庚辛日以巳午為官，占人年命上見四季之土神是也。官遇長生，謂長生之神作官星是也。如庚辛日干上巳為官，乃金之長生。戊己日干上寅為官，乃火土之長生也。又貴人作官長生，生其年命上神亦可用。干受貴生，與貴為用克二例，見考試門。

The day stem's official star goes to generate the person's year stem, which certainly leads to promotion; if the official star itself is seated on the long life position, the term of office will be long. If the day stem receives the support of the nobleman, there is an enfeoffed patron who recommends him; but if the nobleman is instead overcome by the initiating transmission god, then the official position will be unstable. Original note: The term 'day official life' refers to the official ghost of the day stem initiating transmission and generating the person's year stem god. For example, if the day stem is a metal day such as Geng or Xin, then the fire gods at Si and Wu are the official stars. The person's year stem shows the earth gods at Chen, Xu, Chou, or Wei, and fire generates earth. The term 'official meets long life' means that the official star itself is also the long life position of the day stem. For example, if the day stem is Geng or Xin and the Si position is on it, then Si is both the official star and the long life of metal; if the day stem is Wu or Ji and the寅 position is on it, then寅 is both the official star and the long life of fire and earth. In addition, if the nobleman also serves as the official star and the long life, and goes to generate the person's year stem god, it is also applicable. As for the examples of 'day stem receiving nobleman's support' and 'nobleman being overcome by the initiating transmission', they have already been discussed in the examination section.

六陽月將功名顯，前後引從卿相薦。傳神互克防彈章，課將遞生聲譽遍。六陽月將與前後引從，俱見考試門。傳神互克，一自上遞克。如丙辰日三傳寅未子，初克中，中克末，末克干。二，自下遞克，如丙子日三傳子未寅，末克中，中克初，初克干是也。傳將遞生，詳婚姻門。

When the Month General falls on one of the six Yang positions, success in official examinations will be evident. If the Three Transmissions are preceded by an introduction and followed by a follower, one will receive recommendations from high officials and ministers. If the deities of the Three Transmissions mutually control each other, one should beware of accusations and official complaints. If the Four Lessons and the Heavenly General form a sequence of mutual generation, one's reputation will spread throughout the land. The original commentary states that the Month General on the six Yang positions and the presence of an introduction and a follower before and after are both related to the examination section. The term 'mutual control among the Three Transmissions' refers to two types: the first is a downward sequence of mutual control, for example, on a Bingchen day, the Three Transmissions are寅, 未, 子. The initial transmission寅 wood controls the middle transmission未 earth, the middle transmission未 earth controls the final transmission子 water, and the final transmission子 water controls the Bing fire day stem. The second is an upward sequence of mutual control, for example, on a Bingzi day, the Three Transmissions are子, 未, 寅. The final transmission寅 wood controls the middle transmission未 earth, the middle transmission未 earth controls the initial transmission子 water, and the initial transmission子 water controls the day stem. As for the Three Transmissions and Heavenly General forming a sequence of mutual generation, this is detailed in the section on marriage.

三傳間退蛇倒拔，三傳引進龍飛天。鬼爻逢虎官催速，德祿登門名顯傳。間退者，謂退間傳。如顧祖等課是也。引進者，謂進間連茹，如登天升階等課是也。鬼爻逢虎，謂虎作日干之鬼，名催官使者。主赴任極速。如六甲日三傳辰午申，晝占，申作虎鬼，是也。凡占官得虎入傳，為有權威，帶煞尤美。所謂不刑則不發也。

The three transmissions are spaced apart and retreat, like a snake being pulled out backwards; the three transmissions are spaced apart and advance, like a dragon ascending to heaven. The official ghost hexagram is occupied by the White Tiger, which is called the official messenger, urging the official position very urgently; if the day stem's virtue and fortune enter the gate, the reputation will spread widely. Original note:the so-called「间退」 refers to the three transmissions spaced apart and retreating, for example, the type of lesson like Gu Zu.the so-called「引进」 refers to the three transmissions spaced apart and advancing, for example, the type of lesson like ascending to heaven or climbing the steps.the so-called「鬼爻逢虎」 refers to the White Tiger occupying the official ghost hexagram, which is called the official messenger, indicating a very quick appointment: for example, if someone divines on the sixth day of Jia, the three transmissions are Chen, Wu, and Shen, and the White Tiger is on Shen metal, which is the official ghost of Jia wood. Whenever the official position is divined and the White Tiger enters the three transmissions, it symbolizes authority, and if accompanied byInauspicious Sha, it is even better—meaning that one cannot rise to prominence without being subjected to punishment.

將逢內戰遞遷官，日祿臨支當替職。凶喪羅網課遭屯，富貴祿馬升遷疾。內戰，謂下克上也。如戊辰日三傳寅未子，寅加酉，未加寅，子加未。皆下賊上神是也。祿神臨支，謂日祿加支上。如庚午子日，支上申。辛亥日支上酉，是也。主權威不正。或遙授職祿而已。羅網課，主有丁艱之事。如值干之天羅發用，主丁父服。值支之地網發用，主丁母服。干支互乘祿馬，名富貴課。如丙寅日，干上申，為支馬，支上巳為干祿。此例止有六課。

When the Heavenly General meets internal conflict, official positions change one after another; when the day stem's禄 is present on the day branch, it often indicates filling a vacancy. For lesson patterns involving凶丧 and罗网, the official career faces difficulties; when the day stem and day branch mutually multiply each other's禄 andThe Post-horse, it is a prosperous and wealthy lesson, leading to quick promotion. Original note:the so-called「内战」 refers to the lower god overcoming the upper god. For example, on aWuchen day, if the three transmissions are寅, 未, and子:寅 is placed on酉, 未 on寅, and子 on未, everywhere the lower god attacks the upper god.the so-called「禄神临支」 means the禄 of the day stem is on the day branch: for example, onGengwu orGengzi day, the branch has申; onXinhai day, the branch has酉. This indicates improper authority or merely a remote appointment with a nominal title and salary. The罗网 lesson indicates mourning for parents: if the天罗 is initiated from the day stem's previous god, it indicates mourning for the father; if the地网 is initiated from the day branch's previous god, it indicates mourning for the mother. When the day stem and day branch mutually multiply each other's禄 andThe Post-horse, it is called「富贵课」: for example, onBingyin day, the day stem has申, which is theThe Post-horse of the寅 branch; the day branch has巳, which is the禄 of the丙 stem. This pattern only has six lessons in total.

兩貴夾拱身命上，城吏相逢仕途暢。遷期干年支月推，內外日用生克量。身謂日干，兩貴夾拱，見考試門。寅為天吏，申為天城，有城有吏，乃居官之象。以旺相相生為吉，干年支月，謂干神離龍常幾位推年，支神離龍常幾位推月也。如丙寅日，干上丑，晝占，辰為龍神加申，離干三位，主越三年。戊辰日，支上丑，晝占，午為龍神加酉，離支四位，主越四月也。

Two noblemen enclose the day stem between them, and the heavenly official and the heavenly city come together, indicating a smooth career path. The time for promotion or transfer is calculated by the day stem for years and the day branch for months. Whether it is an internal or external transfer is determined by the relationship between the day stem and the useful god. Original note: "Body" refers to the day stem; two noblemen enclosing the day stem is discussed in the section on examinations.寅 represents the heavenly official, and申 represents the heavenly city; having both the city and the official indicates the image of holding an official post. It is favorable if they are prosperous and strong and mutually generating. The phrase "dry year branch month" means counting the number of positions between the day stem and the azure dragon or tai chang to determine the number of years, and counting the number of positions between the day branch and the azure dragon or tai chang to determine the number of months. For example, if the day is Bingyin, the day stem is on Chou, and during the day, the Chou is on Qinglong and added to Shen. Chou is three positions away from the day stem's lodging palace at Si, indicating a period of three years. Another example, if the day is Wuchen, the day branch is on Chou, and during the day, the Chou is on Qinglong and added to You. The Chou is four positions away from the day branch's lodging palace at Chen, indicating a period of four months.

日用生克，謂龍常剋日生日比日，主遷在內。日生龍常克龍常，主升在外。如六甲日夜貴順行，子為龍，是龍生日也。晝貴逆行，申為龍，是龍剋日也。夜貴逆行，寅為青龍，是龍與日比也。六庚日夜貴逆行，寅為龍，是日克龍也。夜貴順行，子為龍，是日生龍也。一云，干在歲前主外任，干在歲後主內任。

The concept of "daily use of generation and overcoming" refers to the interactions between the day stem and the two generals, Qinglong and Taichang. If Qinglong and Taichang overcome the day stem, or if the day stem generates them, or if they are harmonious with the day stem, it indicates an internal transfer. Conversely, if the day stem generates Qinglong and Taichang or overcomes them, it indicates an external transfer. For example, in the case of six Jia days, when the night general moves in the positive direction, Qinglong is on Zi, and Zi water generates Jia wood, which is the case of the dragon generating the day. When the night general moves in the negative direction, Qinglong is on Shen, and Shen metal overcomes Jia wood, which is the case of the dragon overcoming the day. When the night general moves in the negative direction again, Qinglong is on Yin, and Yin and Jia are both wood, which is the case of the dragon and the day being harmonious. Another saying is that if the day stem is ahead of the sovereign, it indicates an external appointment, and if it is behind the sovereign, it indicates an internal appointment.

貴遇頭沖官顯職，官乘天馬得新恩。學堂居命詞林重，勾刃臨身將私門。頭沖驛馬也。如貴人帶馬，見於課傳，主徵召。如丁巳日干上亥為馬，晝占乘貴是也。癸亥日返吟，貴人帶驛馬入天門發用，更吉。天馬主朝廷信息也。如六甲日申為官星，二八月中又為天馬是也。學堂，甲乙用己亥，丙丁用丙寅，戊己用戊午，庚辛用辛巳，壬癸用甲申。如見於日干年命之上，主翰苑之貴。如空陷，則為空祿。勾主戰鬥，羊刃為血光之煞。如干支上乘此二神主兵權。

The Nobleman meeting the Post-horse indicates an important official position; the official star riding the Heavenly Horse brings new imperial favor. The God of the Academy falling on one's birth stem signifies a person esteemed in the Hanlin Academy; Gou Chen and Yangren appearing on one's person indicate a general in charge of military power and private affairs. Original note: 'Head衝' refers to the Post-horse. When the Nobleman and the Post-horse appear together in the Four Lessons and Three Transmissions, it indicates a summons: for example, on a day of Dingsi, the day stem is on Hai, and Hai is the Post-horse of Dingsi. In the case of Guihai day with a reverse structure, the Nobleman and the Post-horse enter the heavenly gate and initiate the transmission, which is even more auspicious. The Heavenly Horse signifies court news: for instance, on six days of Jia, Shen is the official star, and in February and August, Shen is also the Heavenly Horse. The method of determining the God of the Academy is: for Jia and Yi, use Jihai; for Bing and Ding, use Bingyin; for Wu and Ji, use Wuwu; for Geng and Xin, use Xinsi; for Ren and Gui, use Jiashen. If this God appears on the day stem or one's birth year, it indicates a selection for a prestigious position in the Hanlin Academy. If it falls in an empty or declined position, it becomes an empty salary. Gou Chen signifies conflict, and Yangren is a blood-related evil star; if these two appear on the day stem or day branch, it indicates holding military power.

元胎驛馬四重臨，求官占差是學臣。朱虎威權推御史，如逢四季職親民。四路見考試門。四馬入傳，有行移之象。故為學臣。朱主口舌，虎掌生殺，故為御史。四季以其有守土之責，故為牧民之官。

In the original divination text, the fourfold repetition of the Post-horse indicates a position involving official duties. If one asks about an official post or a government assignment, it suggests a role related to education administration. The Vermilion Bird and White Tiger combine to indicate authority, suggesting the position of an imperial censor. If the season gods of the four earthly branches (Chen, Xu, Chou, Wei) are involved, it points to a local official responsible for the people. The original commentary states that the fourfold Post-horse is mentioned in the section on examinations. When the four Post-horses enter the three transmissions, it indicates the image of official documents and travel, so it is interpreted as the position of the head of the educational administration. The Vermilion Bird governs speech and documents, while the White Tiger controls punishment and authority, and together they represent a censor. The four earthly branches (Chen, Xu, Chou, Wei) represent responsibility for the land, so it is interpreted as a local official responsible for the people.

貴常最喜入官鄉，月將乘龍入廟堂。更值年命逢太歲，平章國事佐君王。常貴入官鄉者，如庚子日三傳巳戌卯，晝占巳乘常作官星。丙戌日三傳亥申巳，晝占亥乘貴作官星是也。月將乘龍，如甲子日巳時申將占，發用申乘龍，又作月將是也。命年逢太歲者，如丑年甲子日辰時丑將占，丑貴作月將，又為太歲，占人年命在辰，主有代君行政之權。

The Nobleman and Tai Chang are most favored to fall into the position of the official star. If the Month General rides the Azure Dragon, it can enter the court. If this is further combined with the person's own year and destiny coinciding with the Tai Su, then they become advisors to the state and assistants to the sovereign. Original commentary: The phrase 'Constant Nobleman entering the official position' refers to situations such as when a divination is made on a Geng Zi day, with the three transmissions being Si, Xu, and Mao. During the day, the Si position is occupied by Tai Chang, and Si fire is the official star of Geng metal. Another example is when a divination is made on a Bing Xu day, with the three transmissions being Hai, Shen, and Si. During the day, the Hai position is occupied by the Nobleman, and Hai water is the official star of Bing fire. The phrase 'Month General riding the Azure Dragon' refers to situations such as when a divination is made on a Jia Zi day at the Si hour, with the Shen as the Month General. The initiating transmission is on Shen, which is occupied by the Azure Dragon, and Shen is also the Month General of that month. The phrase 'the person's year coincides with the Tai Su' refers to situations such as when a divination is made on a Chou year, on a Jia Zi day at the Chen hour, with the Chou as the Month General. Chou serves as the Nobleman, the Month General, and the Tai Su, while the person's own year and destiny is on Chen, indicating they have the authority to govern on behalf of the sovereign.

卯加午位軒車駕，成為符印忌辰沖。四建全逢天作合，三奇入傳有奇功。軒蓋課，午為馬，卯為車，子為華蓋，三神並遇，如乘駟馬軒車主張華蓋者然。如正七月占，午為天馬更吉。鑄印課為鑄成符印之象，占時為辰沖破其戌，為破印則不吉。四建全逢詳考試門。

The trigram Mao is placed on the position Wu, indicating travel by a heavenly chariot; the formation of a seal and symbol is most忌 when the hour Chi comes to clash with it. When the years, months, days, and hours are all complete, it signifies a union by heaven; when the Three Marvels enter the Three Transmissions, there will certainly be extraordinary achievements. Original commentary: The轩盖 lesson takes Wu as the heavenly horse, Mao as the carriage, and Zi as Huagai. When these three deities appear together, it is like sitting in a four-horse chariot with a Huagai canopy. If the divination is made in the first or seventh month, and Wu is also the heavenly horse, it is even more auspicious. The铸印 lesson takes the image of casting a seal and symbol; if the hour is Chi, then Chi clashes with Xu, which is called breaking the seal, and it becomes inauspicious. When the four elements are fully combined, see the section on examinations for details.

三奇入傳，謂甲子甲戌旬丑為奇之類是也。更三傳亥子丑為聯珠。三奇乙丙丁為天上三奇，甲戊庚為地下三奇也。如值此神入傳，主有異政超擢。

The term "three marvels entering the transmission" refers to the situation where in the Jiazi and Jiaxu decades, the branch Chou is considered a marvel. If such a marvel appears in the three transmissions, it is called "three marvels entering the transmission." If the three transmissions are exactly亥, 子, and 丑 in sequence, it is called "linked pearls." As for the heavenly stems' three marvels, Yi, Bing, and Ding are the heavenly three marvels, while Jia, Wu, and Geng are the earthly three marvels. When these divine stems appear in the three transmissions, it indicates extraordinary achievements and promotion beyond ordinary ranks.

斫輪百斧方成器，顧祖空傳歸里門，絕處逢生休可復，迴環入傳降旋升。斫輪課，卯為車輪，申為斧斤，以卯加申，有斫輪之象，名利俱得成就。如初傳空陷則不吉。顧祖課有子回顧母之象，占主只宜守舊，不能動作。如值空亡，更凶。絕處逢生，如六甲日申加巳發用，申為日之絕神，加巳之長生上，雖絕而不絕也。三傳四課相同為迴環課，如庚子日，干上辰，三傳子申辰是也。主往而又返，去而復來。故升者占之反降，降者占之反升也。

The lesson of the wheel-cutting divination suggests that a hundred blows are needed to shape a wheel; the lesson of the ancestral visitation shows that if the first transmission falls into an empty position, one should return to the village. In a situation of apparent failure, the weak and confined energy can still recover. In a circular lesson, the three transmissions return to the four lessons, first declining then rising. Original commentary: The wheel-cutting lesson uses the卯 (Mao) as the wheel and申 (Shen) as the axe, with the卯 placed on the申, symbolizing the use of an axe to shape a wheel, thus achieving success in fame and fortune. If the first transmission falls into an empty position, it is not auspicious. The ancestral visitation lesson shows the image of a son looking back at his mother, indicating that one should maintain the existing situation and not take action; if it also meets an empty position, it is even more ominous. The phrase "finding life in a dead end" refers to a situation where the sixth Jia day has the Shen (申) starting on the Si (巳), where Shen is the terminal for Jia wood, but it is placed on the Si, which is the long life position for Shen metal. Thus, although it is terminal, it is not truly terminal. When the three transmissions and four lessons have identical characters, it is called a circular lesson. For example, on a Gengzi day, the day stem is covered by Chen, and the three transmissions are Zi, Shen, and Chen. This indicates going away and returning, leaving and coming back. Therefore, someone who is promoted may find themselves demoted, and someone who is demoted may find themselves promoted.

三合生官榮顯捷，四時返本赴官遲。伏吟丁馬防參劾，德喪真成祿絕期。三合生官，謂官星加干，三傳合局生之。名為催官符。如辛未日干上午三傳卯亥未是也。此外又有丁丑丁巳日，干上亥，辛卯辛亥日干上午，壬午壬寅日干上未六課。返本煞，春得金局，夏水秋木冬火局是也。占赴任極遲。伏吟課，見相馬入傳，主行動。如神將凶，必有參劾之事。陽日返吟，名德喪祿絕，以德祿驛馬，皆居絕地也。占官多不滿任。如神將吉，即升遷而不久。

A Triple Harmony Formation brings the official star, leading to rapid promotion and honor; encountering the Return to Original Evil Star in the four seasons delays taking office. In a Hidden Chant chart, if the Ding God and the Post-horse appear in the transmission, one should beware of being impeached. The pattern of lost virtue and broken fortune indicates the end of a term. Original note: The term 'Triple Harmony generates the official star' means the official star is on the day stem, and the three transmissions form a Triple Harmony to generate it, which is called 'accelerating the official symbol'. For example, on a Xinwei day, the day stem is supported by the Wu fire official star, and the three transmissions of Maomao, Haimei, and Wei form a wood Triple Harmony to generate the Wu fire official star. There are also cases on Dingchou, Dingsi, Xinmao, Xinhai, Renwu, and Rennyin days. The Return to Original Evil Star is: in spring, getting a metal Triple Harmony; in summer, getting a water Triple Harmony; in autumn, getting a wood Triple Harmony; in winter, getting a fire Triple Harmony; this delays taking office. In a Hidden Chant chart, if the Post-horse appears in the transmission, it indicates movement; if the spirits and generals are fierce, there will be impeachment. The return of the evil on a yang day is called 'loss of virtue and broken fortune', because the day's virtue, fortune, and Post-horse all fall in the place of decline, and holding an official position usually does not last a full term; if the spirits and generals are auspicious, even if there is promotion, it will not last long.

夜貴居命必歸田，龍傷太歲返林泉。盜立干支凶可解，鬼臨三四禍誰憐。幕貴臨年命，主休官。如六乙日晝占申加午，占人年命在午是也。太歲有人君之象，故不宜為龍神所傷。如六甲日晝貴順行，於申酉年占，午乘龍克其太歲是也。盜謂傷官，如丙寅日三傳子亥戌，子作官星為干上辰支上丑所克是也。日鬼加臨支兩課為鬼臨三四，辛未日干上酉，三課午，四課巳是也。

The nobleman is located on the person's own destiny, indicating the necessity of resigning from office and returning to the fields; the azure dragon harms the year's ruler, so one can only retreat to the woods and mountains. The spirit of the harmful official is positioned on the day stem and day branch, and although it is ominous, it can still be resolved; if the official ghost is placed on the third and fourth lessons, then the misfortune will be pitied by no one. Original note: When the nobleman is on the person's own destiny year, it indicates resignation from office and retirement: for example, if a person is divining on a day with six Yi stems, and the hour is added to the Wu stem, and the person's own destiny year is Wu. The year's ruler has the image of a person in charge, so it is not appropriate for the azure dragon to harm it: for example, if a person is divining on a day with six Jia stems during the day, and the nobleman moves in a favorable direction, and the divination is done in the year of Shen or You, with the dragon on Wu and harming the year's ruler. The term 'theft' refers to the spirit of the harmful official: for example, if the divination is done on Bingyin day, and the three transmissions are Zi, Hai, and Xu, the Zi water is originally the official star of Bing fire, but it is harmed by the earth of the day stem, which is Chen, and the earth of the day branch, which is Chou. If the official ghost is on the third and fourth lessons, it is called 'ghost on third and fourth': for example, if the divination is done on Xinwei day, the day stem has You, the third lesson has Wu, and the fourth lesson has Si, and Wu and Si fire are both the ghosts of Xin metal.

天乙卯酉號蹉跎，赤鳥作鬼防黜落。朱空並歲詔命來，太陽西墜虧官爵。貴人立卯酉之上，卯酉為私門，貴人臨此，必有私心，或晝貴居夜方，如六甲日晝占丑臨酉，或夜貴居晝方，如六甲日夜占，未加卯，名貴人蹉跎，事不能成。又貴人臨辰上，為履天羅，臨戌上為必地獄，更凶。

The Heavenly Stem of Yi stands on the Earthly Branches of Mao and You, which is called "Cetou"; the Vermilion Bird becomes an official ghost, and one should beware of being dismissed. If the Vermilion Bird, Tian Kong, and the Tai Su are all together, it indicates an imperial decree is about to arrive; when the Sun sets, there will be a loss of official rank. Original note: If the Nobleman is positioned on the Mao or You branch, which are private doors, the Nobleman arriving at the private door definitely involves private motives; or if the daytime Nobleman falls in the night direction, for example, on six days with the Heavenly Stem Jia, the Nobleman at Chou is positioned on You during the day; or if the nighttime Nobleman falls in the day direction, for example, on six days with the Heavenly Stem Jia, the Nobleman at Wei is positioned on Mao at night: all these are called "Nobleman Cetou," and matters will not succeed. If the Nobleman is positioned on Chen, it means stepping on the Heavenly Net; if on Xu, it means being trapped in Hell, which is even more ominous. (The original text mistakenly writes "为必地狱" instead of "为陷地狱.")

赤鳥者朱雀也，主文書口舌，如生太歲日干，在官必有名譽，上章亦得君上之心。如作鬼加干，必有彈章參劾也。六甲日干上酉，夜占雀作日鬼臨干上是也。如乘午而克太歲更凶。朱空乘太歲發有，主有詔到。又皇恩天詔乘太歲發用亦可用，如與二馬並更的。太陽西墜，謂月將臨酉戌亥子丑等宮也。

The so-called "Red Bird" is the Vermilion Bird, which governs documents and speech. If it generates the Tai Sui (Grand Destiny) or the day stem, officials will surely gain reputation and their memorials will please the sovereign. Conversely, if the Vermilion Bird becomes the official ghost of the day stem and is placed upon the day stem, there will certainly be an impeachment report. For example, on the sixth day of Jia (甲), if the day stem is accompanied by You (酉) and the night divination shows the Vermilion Bird on You, then You metal is the ghost of Jia wood. If the Vermilion Bird is riding on Wu (午) and attacks the Tai Sui, it will be even more ominous. If the Vermilion Bird and Tian Kong (Heavenly Void) are both riding on the Tai Sui for the initiating transmission, it indicates an imperial edict will arrive. Similarly, imperial grace and heavenly decree riding on the Tai Sui for the initiating transmission can also be used. If the Heavenly Horse and the Post-horse are also present, it will be even more accurate. The phrase "the sun sets in the west" refers to the month general being in the positions of You, Xu, Hai, Zi, or Chou. (The original text mistakenly writes "发有" instead of "发用".)

欲卜經商何術善，交車相合吉無疑。貴坐生合求謀遂，墓作華關動不宜。交車相合，謂交互六合也。要得長生財爻為吉。如帶刑沖剋害墓脫，仍凶也。貴臨年命謂之坐，如六壬日晝占，巳乘貴人加申，占人年命在申是也。貴生年命謂之生，如六丙日晝占，占人年命乘寅卯，為夜貴所生是也。貴與年命作三六合謂之合。如六庚日晝占，占人年命處乘子，與丑貴六合，乘巳酉與丑三合是也。如貴人與年命上神刑剋沖達，則不吉。華蓋者，如丙寅丙午丙戌日干上戌為華蓋作墓也，關神春丑順四季，如庚辛日春占，干上丑為關神作墓也。

To determine the best method for divination in business matters, the method of "Intersecting Vehicle Harmony" is most favorable. It is auspicious without doubt. If the Nobleman is seated on the person's birth year and also generates and harmonizes with it, then endeavors will be smooth. However, if the Huagai and Guanshen deities are also in the墓 position, it is not advisable to act recklessly. Original note: The term "Intersecting Vehicle Harmony" refers to the interaction between the day stem's deity and the day branch, and between the day branch's deity and the day stem, forming the Liu He (Six Harmony). Additionally, the wealth爻 must be in the position of Growth for it to be auspicious. If it is accompanied by刑, 冲, 克, 害, 入墓, or 脱气, it remains inauspicious. When the Nobleman is on the person's birth year, it is called "sitting." For example, if the divination is done on one of the six days of Jia, and the Nobleman is on Si and added to Shen, and the person's birth year is on Shen, then the Nobleman is sitting. If the Nobleman generates the person's birth year, it is called "generating." For example, if the divination is done on one of the six days of Bing, and the person's birth year is on Yin or Mao, and it is generated by the亥 water night Nobleman, then the Nobleman is generating. If the Nobleman and the person's birth year form a Triple Harmony or Six Harmony, it is called "harmonizing." For example, if the divination is done on one of the six days of Geng, and the person's birth year is on Zi, then Zi and Chou form a Six Harmony with the Nobleman. If the Nobleman is on Si or You, it forms a Triple Harmony with the Chou Nobleman. If there is刑, 克, 冲, or 害 between the Nobleman and the person's birth year, it is not auspicious. The term Huagai refers to when the day stem is Bingyin, Bingwu, or Bingxu and the deity on the day stem is Wu, which is both Huagai and the墓 of fire. The term Guanshen refers to the starting point of Chou in spring, and it rotates through the four seasons. For example, if the divination is done on Geng or Xin days in spring, and the day stem has the deity on Chou, then Chou is both Guanshen and the墓 of metal. (The original text mistakenly writes "冲害" as "冲达".)

干財支墓旅程苦，病符遇生舊更新。兩貴夾拱生涯遂，祿神乘旺莫紛更。干財支墓，如甲子日三傳辰午申，乙酉日三傳丑戌未，主販商失本，在路阻程。病符，如壬申日，干上申，酉年占為病符，作日干之長生，主舊事再新。兩貴夾拱，詳仕宦門。祿神乘旺，如六乙日干上卯為旺祿，春占又為旺氣，然只宜靜守為吉。如要動，則變為羅網煞而有凶也。

The day stem's wealth爻 falls into the day branch's墓, leading to a difficult journey; when the disease symbol meets the growth, the old situation can be renewed. Two noblemen supporting the day stem indicate smooth livelihood; if the禄神 is in a prosperous and strong position, there is no need for frequent changes. Original note:the so-called 'dry stem wealth, branch墓' refers to, for example, on a Jiazi day, the three transmissions are Chen, Wu, and Shen; on a Yiyou day, the three transmissions are Chou, Xu, and Wei, which indicates losses in trade and obstacles on the way.the so-called 'disease symbol' refers to, for example, on a Renshen day, the day stem is supported by Shen; if the divination is done in the year of You, then Shen is the old Tai sui acting as the disease symbol, and Shen is also the growth of Ren water, indicating the renewal of old matters. Two noblemen supporting the day stem is detailed in the section on official positions.the so-called '禄神 in prosperity' refers to, for example, on six Yi days, the day stem is supported by Mao, which is the prosperous and strong禄 of Yi; if the divination is done in spring, Mao is also in its旺 phase; however, this is suitable only for stillness and not for movement, for if movement is insisted upon, Mao becomes the trap of Luo Wang and brings misfortune.

無處逃生最不吉。同類相爭難為力。末助初財暗助多，交車相加彼我益。無處逃生，如丁亥日昴星，三傳午戌寅，初祿旬空，中為日墓加干，末雖長生，奈日乘蛇而夜乘虎，驚危盜竊，無逃生之處也。同類謂干支，如戊辰日三傳亥寅巳，干支同爭一財，財何能有？末助初財，如甲辰日三傳戌申午，末傳午生戌財。交車相加，如辛丑日，干上子為支財，支上卯為干財是也。

Being trapped in a situation of "no place to escape" is the most inauspicious; when similar elements compete, it is difficult to exert influence. The final transmission supports the initial transmission's wealth, indicating more hidden assistance. The day stem and day branch mutually benefit each other. Original commentary: "No place to escape" refers to a situation like when on a Dinghai day, the three transmissions are Wu, Xu, and Yin. The initial transmission Wu is the wealth of Ding but falls in the旬空 (empty period), the middle transmission Xu is the墓 (burial place) of Ding and is pressed upon the day stem, while the final transmission Yin, although representing growth, is occupied by Teng Snake during the day and White Tiger at night, leading to danger and theft, leaving no escape. "Similar elements" refers to the day stem and day branch. For example, on a Wuchen day, if the three transmissions are Hai, Yin, and Si, both the stem and branch compete for the same wealth element, making it impossible to obtain wealth. "Final transmission supports initial transmission's wealth" refers to a situation like on a Jiachen day, with three transmissions of Xu, Shen, and Wu. The final transmission Wu fire generates the initial transmission Xu earth wealth. "Mutual benefit" refers to a situation like on a Xinchou day, where the day stem is occupied by Zi, which is the wealth of Chou; and the day branch is occupied by Mao, which is the wealth of Xin.

日干逢空赤貧斷，絕財逢旺白手成。生氣青龍忻迭迭，常乘財印喜盈盈。干神空亡，如辛未日戌空，即辛空是也。絕財逢旺，謂財坐絕鄉，卻乘時令之旺氣，如辛丑日三傳卯戌巳，卯為日財，加於申之絕地。春占卯為旺氣，主白手成家。生氣青龍，謂龍乘生氣，加干支上也。如六丙日干上寅夜占乘龍，三月為生氣，乙未日支上巳，日占乘龍，六月為生氣是也。或龍乘天喜亦吉，常乘財印見婚姻門。

The day stem falls into kongwang, which indicates poverty; although the wealth hexagram is in a dead position, it is supported by strong energy, thus enabling one to start from nothing. The azure dragon is also riding on life qi, indicating continuous good fortune. Tai Chang riding on the wealth hexagram and official star brings great joy. Original note: When the heavenly stem is in kongwang, for example, on Xinwei day in the Jiaxu decade, the empty positions are Shen and You. The day stem Xin is located in the Xu palace, so Xu being empty means Xin is empty. When wealth is in a dead position but rides on strong energy, it indicates starting from nothing and achieving success. For example, on Xinchou day, the three transmissions are Mao, Xu, and Si. Mao is the wealth for Xin metal, but it is placed in Shen, which is the dead position for wood. However, if it is divined in spring, Mao is in its strong position, thus indicating success from nothing. When the azure dragon rides on life qi, it means the azure dragon is riding on the current month's life qi and is placed on the day stem and day branch. For example, on six days of Bing, the day stem is supported by寅, and if divined at night,寅 is riding the azure dragon. The life qi of March is in寅. Another example is on Yiwei day, the day branch is supported by巳, and if divined in the day,巳 is riding the azure dragon. The life qi of June is in巳. The azure dragon riding on heavenly joy is also auspicious. As for Tai Chang riding on wealth and official star, it has already been discussed in the section on marriage.

舍損就益方有獲，明生暗克最支離。恩多怨深無終局，人甘自苦復何為。舍損就益，如甲辰日干上丑為財，奈坐旬空，支上卯為旺祿，又與辰作六害。凡占即宜棄此而就三傳子亥之生戌土之財，方有所獲也。明生暗克，如庚寅日干上巳支上亥，各乘長生氣，乃交車反作脫氣，是明雖受生，暗卻有損也。恩多怨深，如乙未日三傳午丑申，干生安裝，是恩也。初生中，中生末，末剋日干，是反成仇怨也。主我去助人，人所傷我也。人甘自苦，如辛丑日干上酉與戌六害，支上子與丑卻作六合，甲戌日干上酉作日鬼，支上巳反生其支神，此為自身煎熬，他人逸樂也。

By abandoning losses and focusing on gains, one can achieve success; being born in the open but being harmed in secret leads to confusion. The more kindness you show, the deeper the resentment, and ultimately there is no good ending; if others willingly suffer, why should you interfere? Original note: 'Abandoning loss and seeking benefit' refers to a situation like when the day stem is Jiachen. The day stem is originally associated with the branch Chou, which is wealth, but it falls into the empty period. The day branch is originally associated with the branch Mao, which is strong and prosperous, but it forms a harmful relationship with Chen. In such cases, one should abandon these two, and instead focus on the water in the three transmissions, such as Zi and Hai, to nourish the earthy wealth of Xu. Only then can one gain benefits. 'Being born in the open but harmed in secret' refers to a situation like when the day stem is Gengyin. The day stem is associated with Si, and the day branch is associated with Hai, both of which are in their long life positions. However, upon closer inspection, they form a situation of losing energy—being born in the open but suffering loss in secret. 'Excessive kindness leading to deep resentment' refers to a situation like when the day stem is Yiwei. The three transmissions are Wu, Chou, and Shen. The day stem gives birth to the first transmission, which is kindness. However, the first transmission gives birth to the middle transmission, the middle transmission gives birth to the final transmission, and the final transmission, Shen metal, turns back to harm the day stem, Yi wood. Kindness turns into enmity—when I help others, they harm me. 'Others willingly suffering' refers to a situation like when the day stem is Xinchou. The day stem is associated with You and Xu, forming a harmful relationship, while the day branch is associated with Zi, which forms a harmonious relationship with Chou. Another example is when the day stem is Jiaxu. The day stem is associated with You, which is the day's ghost, while the day branch is associated with Si, which instead nourishes the day branch's spirit. These are situations where the self suffers while others remain at ease. (The original text mistakenly writes 'day stem gives birth to the first transmission' as 'day stem gives birth to installation'.)

不受福德本折耗，空財遭劫更堪傷。暗財臨命宜居積，命被財傷爭鬥防。不受福德，如壬寅日干上申，支上亥，干神雖受申金之長生，卻加於支而為其所脫耗，主張本營生，必多虧折。劫煞見考試門。如財神空亡，更遭劫煞內戰，本必大虧。如丙子日，干上申，日財空亡，下臨巳，又為支之之劫煞所克，是也。暗財，遁干之財，如丁卯占人命上乘午，遁干見庚是也。財傷年命，如丙子日以申酉為財占人年命上乘寅卯為財神所傷。

One cannot bear such fortune virtue, and the capital will be lost instead; since the wealth sign is both empty and afflicted by jiesha, it is even more heartbreaking. Hidden wealth appearing on one's own birth stem is suitable for accumulating goods; if one's birth stem is harmed by the wealth sign, one should be cautious of disputes over money. Original note: The phrase "not able to bear fortune virtue" refers to a situation like when someone is born on aRenyin day, with the day stem riding on 申 and the day branch riding on 亥: although the day stem壬 water receives the growth from 申 metal, the亥 water where壬 is located is placed on the寅 branch and is drained by wood, thus leading to losses when investing in business. Jiesha relates to the examination field. If the wealth god falls into kongwang and is also afflicted by jiesha, the capital will certainly suffer great loss: for example, on aBingzi day, the day stem rides on 申, which is the wealth for 丙 but falls into kongwang, and below it is 巳, which is the jiesha of 子 branch and attacks it.the so-called "hidden wealth" refers to the hidden stem's wealth: for example, on a丁卯 day, the person's birth stem rides on 午, and the hidden stem on 午 is 庚, which is the wealth for 丁 fire.the so-called "wealth harms the year and birth" refers to a situation like when on aBingzi day, 申 and 酉 are considered wealth, and the person's birth year and age rides on 寅 and 卯 wood, which are harmed by the 申 and 酉 metal wealth.

日祿空亡改業宜，長生無氣鬼何忌。四課源消最不佳，一旬周遍多如意。日祿空亡，如辛巳日干上酉旬空，旺祿既空，不宜坐用。須要棄祿而就三傳卯寅丑之財。別謀改業，以致興旺為妙。長生無氣，如甲午日，干上亥為長生，夏占於月令無氣，得發用申金生其亥水。則鬼亦無忌也。四課源消，見考試門。一旬周遍，謂旬首旬尾俱見干支上者，如辛丑日，干上卯為旬尾也，干上午為旬首，乙丑日干上子為旬首，支上酉為旬尾是也。

On the day of Jia Wu, if the day stem is supported by the hour stem, but the day stem's wealth is in the empty void, it is advisable to change one's profession. Although the long life is not in its prime, the official ghost does not need to be feared. If the four lessons have "root cut and source exhausted," it is the worst situation. If the beginning and end of a ten-day cycle are both present, it is likely to be satisfactory. Original note: When it is said "the day's wealth falls into the empty void," for example, on the day of Xin Si, the day stem is supported by You. You is the strong and wealthy position of Xin, but it falls into the empty void of the ten-day cycle. Therefore, one should not rely on it and wait passively. Instead, one should abandon this wealth and seek the wealth in the trigrams of Mao, Yin, and Chou, and change one's profession to achieve prosperity. When it is said "the long life is not in its prime," for example, on the day of Jia Wu, the day stem is supported by Hai. Hai is the long life of Jia Wood, but in summer, Hai Water has no strength in the month. Fortunately, the initiating transmission of Shen Metal supports Hai Water, so the source continues. Therefore, the official ghost of Shen Metal does not need to be feared. The "root cut and source exhausted" is discussed in the examination section. When it is said "the ten-day cycle is complete," it means the first and last characters of the ten-day cycle appear on the day stem and day branch. For example, on the day of Xin Chou, which belongs to the Jia Wu ten-day cycle, the day stem is supported by Mao, which is the end of the cycle (Chen and Si are empty voids, and Mao is the last position in the middle of the cycle), and the day branch is supported by Wu, which is the beginning of the cycle. Another example is on the day of Yi Chou, which belongs to the Jia Zi ten-day cycle, the day stem is supported by Zi, which is the beginning of the cycle, and the day branch is supported by You, which is the end of the cycle. (The original text mistakenly says "the stem has Wu as the beginning of the cycle" instead of "the branch has Wu as the beginning of the cycle.")

天財臨命慶亨豐，二破相加財命物空。元武持刀遭劫盜，空亡脫氣益貧窮。天財，正月起辰順行六陽神，如加日干年命上最吉。二破者，歲破月破是也。經云，“歲破加臨月破中，上下相逢財物空”，如巳年寅月己未日申時亥將占，亥加申發用，亥為歲破，申為月破，是也。元武持刀，謂元武金煞克其干支也。如乙巳日三傳酉巳丑，晝占酉乘武克干是也。空亡脫氣，如癸丑日，干上寅，本是脫氣空亡，那更三傳寅卯辰，而癸水生其脫空，雖有千金，亦不周其所用，如日占乘元尤甚。

Heavenly Wealth arrives at one's birth year, bringing prosperity and joy; however, when both the annual break and monthly break are combined, both wealth and destiny become empty. The Black Tortoise holds a knife, indicating a risk of theft or loss; if it falls into an empty position and suffers from loss of energy, poverty will only increase. Original commentary: The method of calculating Heavenly Wealth starts from the辰 (Chen) in the first month, and proceeds through the six Yang positions. It is most auspicious when it is added to the day stem or the birth year. The term 'two breaks' refers to the annual break and the monthly break. The classic text says: the annual break is added to the monthly break, and when they meet, wealth becomes empty. For example, if one divines on the day of己未 (Jiwei) in the year of巳 (Si), month of寅 (Yin), and time of申 (Shen), with亥 (Hai) as the initiating transmission:亥 (Hai) is the annual break of the year of巳 (Si), and申 (Shen) is the monthly break of the month of寅 (Yin). The term 'Black Tortoise holding a knife' refers to the Black Tortoise riding the metal evil to attack the day stem and day branch. For example, if one divines on the day of乙巳 (Yisi), the three transmissions are酉 (You),巳 (Si), and丑 (Chou). During the day, You (酉) rides the Black Tortoise and attacks the wood day stem 乙 (Yi). The term 'empty position and loss of energy' refers to when one divines on the day ofGuichou (Guichou), the day stem is riding寅 (Yin), which is both the loss of energy and the empty position for癸 (Gui) water. Moreover, the three transmissions are寅 (Yin),卯 (Mao), and辰 (Chen), and癸 (Gui) water continuously generates these empty and lost wood elements. Even with thousands of gold, it cannot be used effectively. If during the day it also rides the Black Tortoise, the situation becomes even worse.

財乘旺蛇乃賤貨，元神生日有私財。天空並喜經營吉，常貴相逢得意來。蛇乘財神，加臨日辰得旺相氣。必因賤貨而獲財。元武作生干之神。旺相有氣，宜求財於陰私中，如剋日主失脫，更應防盜，或有小人脫賺之事。如不克日亦無妨。天空，主市井之神，更遇財星或天喜者，可營運經商，太常為財帛之神，如居貴人位上發用，必獲財。

The wealth hexagram is riding on the flourishing Teng Snake, indicating low-priced goods; the Black Tortoise is generating strength for the day stem, suggesting hidden wealth. The presence of Tian Kong and Tian Xi together indicates favorable business conditions; the meeting of Tai Chang and Nobleman signifies a time of success. Original commentary: The Teng Snake riding on the wealth god, located on the day stem and day branch, with the prosperous and strong energy, certainly indicates making profits through low-cost goods. The Black Tortoise acting as a god for the day stem, with prosperity and strength, is suitable for seeking wealth in secret; if it instead harms the day stem, there will be loss and the need for increased vigilance against theft or being deceived by small people; if it does not harm the day stem, there will be no problem. Tian Kong is the god governing market transactions, and when it meets the wealth star or Tian Xi, business operations will be favorable. Tai Chang is the god governing wealth, and when it is seated on the Nobleman's position and initiates transmission, certain profit will be obtained.

日辰皆吉主客利，巳亥丁馬遠行藏。類神旺相貨宜制，龍為長生是客鄉。辰為主人，日為客，俱以旺相為吉。休囚為凶。亥為天頭。巳為地足。如課傳見巳亥乘丁馬，主求財遠方，如六處見游神更的。

The day stem and day branch are both auspicious, indicating benefits for both the host and the guest; if the positions of巳 and亥 are further occupied by the Ding god and the post-horse, then one should go to a distant place to conduct business. When similar deities receive the prosperity and strength, such goods are suitable for purchase. The Azure Dragon sitting on the position of growth refers to the place where the guest seeks wealth. Original commentary: The day branch represents the host, and the day stem represents the merchant. Both are considered auspicious when they are prosperous and strong, and inauspicious when they are weak and confined.亥 represents the head of heaven, and巳 represents the foot of earth; if the four lessons and three transmissions contain巳 and亥 with the Ding god and the post-horse, it indicates seeking wealth in distant places. If the six positions of the sovereign, the month builder, the day, the hour, one's own destiny, and the current age also meet the wandering gods, the prediction becomes more accurate.

欲占制貨，須觀類神，如子為脂粉簪環，丑為穀米、斗斛，寅為醫藥、桌椅，卯為竹木、舟車，辰為藥材、網罟，巳為弓弩、爐冶，午為羽毛、鞍馬，未為衣服、食物，申為金銀絲絮，酉為珠玉、銅鏡，戌為紐械、瓦器，亥為絲繩、圖書，貴人為珍珠、釵釧，蛇為豆麥磚瓦，朱文收羽毛，合木匣盤盒，勾皮革瓦器，龍圖書文章，空壺瓶幡幢，虎銅鐵骨器，常絲帛酒谷，元鱗甲筆墨，陰布帛刀尺，後稻豆絲麻，餘例推心置腹。如類神與日辰生合，更得旺相吉神，或見成神，其貨可居。至交易所宜之方，則神龍長生驛馬等神加臨之地而往可也。

To determine what goods to buy, one must refer to the 'class of deities' (类神). The twelve earthly branches represent the following: Zi (子) is for cosmetics, hairpins, and jewelry; Chou (丑) is for grain and measuring tools; Yin (寅) is for medicine and furniture; Mao (卯) is for bamboo and wood, as well as boats and vehicles; Chen (辰) is for medicinal herbs and fishing nets; Si (巳) is for bows and arrows, and forges; Wu (午) is for feathers and saddles; Wei (未) is for clothing and food; Shen (申) is for gold and silver, and silk; You (酉) is for pearls and jade, and bronze mirrors; Xu (戌) is for buttons, tools, and tiles; Hai (亥) is for silk ropes and books. The twelve heavenly generals also have their respective domains: the Nobleman (贵人) is for pearls and hairpins; the Teng Snake (螣蛇) is for beans, millet, bricks, and tiles; the Vermilion Bird (朱雀) is for documents and feathers; Liu He (六合) is for wooden boxes and trays; Gou Chen (勾陈) is for leather and tiles; the Azure Dragon (青龙) is for books and writings; Tian Kong (天空) is for vases, bottles, banners, and canopies; the White Tiger (白虎) is for copper, iron, and bone utensils; Tai Chang (太常) is for silk, cloth, wine, and grain; the Black Tortoise (元武) is for scales, armor, brushes, and ink; Tai Yin (太阴) is for cloth, measuring tools, and knives; the Heavenly Empress (天后) is for rice, beans, silk, and hemp; the rest follow the same pattern. If the class deity (类神) is in harmony with the day stem and day branch, and is supported by prosperous and auspicious deities, or if it is a fully formed deity, then such goods can be stored. As for the direction to trade, one should look at the positions of the Azure Dragon (青龙), Longsheng (长生), and Yimashu (驿马) deities over the earth plate (地盘), and head in that direction. (The original text has the words '心置腹' added below the section '余例推'.)

傳進當進退間止，互相羅網致愁多。受生互生方有益，逢沖逢比必蹉跎。進行退止，得進茹進間則宜進，得退茹退間則宜止也。互相羅網，如癸未日，干上申為支網，支上寅為干羅，主我欲網羅人，人已網羅我也。受生者，如乙亥日，干上亥，支來生干，主占上門助我。不勞其力。就生干，如庚辰日，支上申，干加干而就生，主就彼受生。凡事有益。沖者，謂返吟課，俱是沖神是也。比謂比肩也。

Three transmissions indicate movement when they advance and stillness when they retreat; when they are interlocked like a net, they bring only troubles. Beneficial results come from receiving life or moving towards life; but if one constantly encounters conflict and similar elements, it will lead to wasted effort. Original commentary: The term 'progress and retreat' refers to when the three transmissions are advancing, it is appropriate to move forward; when they are retreating, it is appropriate to stop. The term 'mutual net' refers to a situation like when the day is Guiwei, the day stem is乘 by Shen, which is the previous position of the day branch's earth net; the day branch is乘 by Yin, which is the previous position of the day stem's heavenly net. This indicates that I intend to attract others, but others have already attracted me. The term 'receiving life' refers to a situation like when the day is Yihai, the day stem is乘 by Hai, which is the day branch's god that generates the day stem, indicating that the other party comes to help me, and I do not need to exert effort. The term 'moving towards life' refers to a situation like when the day is Gengchen, the day branch is乘 by Shen, which is the day stem generating the day branch, indicating that I move towards the other party to receive support, which is beneficial for all matters. The term 'conflict' refers to reverse transmission lessons, where all four lessons and three transmissions are conflicting gods. The term 'similar' refers to same type or similar elements. (The original text mistakenly says 'the one who takes the divination comes to help me' instead of 'the other party comes to help me', and 'the stem generates the stem' instead of 'the stem generates the branch'.)