The sixth chapter is about seeking wealth.

求財最要視青龍，旺相相生在六宮。斯神入廟喜愈喜，折足逢時財帛空。龍為財帛之神，六宮，為初末干支年命也。如龍乘旺相氣，臨旺鄉，與日辰相生，或作三六合必獲財。如六戊日，干上午，晝將乘龍生干，夏占又為旺氣是也。又龍生本命，主獲財。如克本命，主破財。廟謂本愛，經云，吉神入課喜愈喜也。如六丙日，干上寅夜占乘龍是也。折足謂龍乘申酉為用也。如丙辰日三傳寅未子，夜占寅乘龍，加酉發用是也。

To seek wealth, the first thing to consider is the Azure Dragon. It should be prosperous and strong in one of the six positions, and also in a mutually generating relationship. When this deity returns to its own domain, it is a double blessing; but if it loses its foot, which happens when it is in a position where it is being overcome, wealth becomes empty. Original commentary: The Azure Dragon is the deity associated with wealth. The term 'six positions' refers to the first transmission, the final transmission, the day stem, the day branch, the native's destiny, and the year of birth. If the Azure Dragon is in a position of prosperity and strength, and is located in a thriving area, and also generates with the day stem and day branch, or forms a triple harmony or mutual harmony, wealth is certain. For example, if on six days with the day stem Wu, the Azure Dragon is on the position of Wu, during the day it is on Wu and generates the Wu earth, and in summer Wu is in its season. If the Azure Dragon goes to generate the native's destiny, it indicates gaining wealth; if it instead overcomes the native's destiny, it indicates loss of wealth. The term 'temple' refers to the Azure Dragon's original position, which is the position of Yin. The classic text says that a fortunate deity returning to its own domain is a double blessing: for example, on six days with the day stem Bing, the Azure Dragon is on the position of Yin at night. The term 'losing its foot' refers to the Azure Dragon being on the position of Shen or You and initiating the transmission—metal overcoming wood, causing the dragon to lose its foot: for example, on a Bingchen day, the three transmissions are Yin, Wei, and Zi, and at night the Azure Dragon is on Yin and initiates from You. (The original text mistakenly says 'temple refers to love' instead of 'temple refers to its own domain'.)

求財又要視三財，命上干支仔細排。合局生干彼此助，天心作合利名諧。三財，干財支財命財也。戊申日亥命人春占，干上子，支上卯，命上午是也。木火又為旺相氣，求財必然大獲。合局生干，如甲乙日得水局之類是也。天心作合，見考試門。

To seek wealth, one must also consider the "Three Wealths" (三财), carefully arranging them from the person's birth chart, the day stem, and the day branch. When the Triple Harmony Formation (三合局) is formed to support the day stem, it indicates mutual assistance. Furthermore, if this aligns with the Heaven's Mind Lesson (天心课), then both fame and fortune will be harmonious. The original commentary explains that the "Three Wealths" refer to the wealth in the day stem, the wealth in the day branch, and the wealth in the person's birth chart. For example, on a Wushen (戊申) day, a person born in the year of Hai (亥) who comes to consult in spring would have the day stem supported by Zi (子), the day branch by Mao (卯), and the birth chart by Wu (午). Zi water is the wealth for Wu earth, while Mao wood and Wu fire form their own Triple Harmony; both wood and fire are in their prosperous and strong phase in spring, thus ensuring great success in seeking wealth. The term "harmony forming the stem" (合局生干) refers to cases like when a day stem of Jia or Yi wood is supported by the water triple harmony of Shen-Zi-Chen, which nourishes the wood. The Heaven's Mind Lesson aligns with the examination subject.

財須分別外與內，最忌是與鬼耗會。日財臨命財可求，天將傷財財物退。日財臨支二課，為外財入內主獲財。如丙戌日三課酉四課申是也。支財臨日二課主出財。如己巳日，一課申，二課酉是也。又支財外出，亦有吉凶之分。如得旺祿子財與我生我之神，俱吉。如為脫氣則凶。

We must distinguish whether wealth comes from outside or is generated internally. It is most undesirable for wealth to be associated with officials, ghosts, or depleting spirits. If the day stem's wealth is located on the native's chart, wealth can be obtained. However, if the heavenly general harms the wealth line, the wealth will be lost. Original commentary: If the day stem's wealth is located on the third and fourth lessons (which belong to the day branch), it indicates external wealth coming in, which suggests gaining wealth. For example, on a day of Bingxu, if the third lesson is occupied by You and the fourth by Shen, Shen and You are the metal elements that are the wealth of Bing fire. Conversely, if the day branch's wealth is located on the first and second lessons (which belong to the day stem), it indicates wealth going out. For example, on a day of Jisi, if the first lesson is occupied by Shen and the second by You, Shen and You are the wealth of Si branch. However, when wealth goes out from the day branch, it can be either good or bad. If it is supported by strong positions, descendants, wealth lines, or beneficial spirits, it is good. If it is in a state of decline, it is bad.

鬼者日鬼，耗者大耗小耗也。大耗即歲破，大耗後一位為小耗。如子年用午，巳年用亥是也。如丙子日三傳申辰子，申為日財，坐子水日支之上為脫耗。或於午年占，子為大耗，未年占，子為小耗。主財不可得，反有所費。日財臨命，如丙丁日，命上乘申酉之財是也。（日克命上神為財，命上神剋日凡事不順）。天將傷財，如六壬日，干上午為財，晝夜占上乘後武，為天將所傷是也。

The term "ghost" refers to the official ghost of the day stem; the term "loss" refers to great loss and minor loss. Great loss is the year's breaking, and the one after great loss is minor loss: for example, in the year of Zi, Wu is the great loss, and in the year of Si, Hai is the great loss. For instance, on a Bingzi day, if the three transmissions are Shen, Chen, and Zi, Shen is the wealth of Bing fire, but it sits on top of the day branch Zi water and is thus drained and lost. If the divination is done in the year of Wu, Zi is the great loss; if it is done in the year of Wei, Zi is the minor loss—this indicates that wealth cannot be obtained, and instead, there will be expenses. The term "day wealth is at the command" refers to, for example, on a Bing or Ding fire day, the person's birth star is occupied by Shen or You, which are the wealth of fire. (Original note: When the day stem is able to overcome the heavenly star on the birth star, it is wealth; when the heavenly star on the birth star overcomes the day stem, then all matters are not smooth.) The term "heavenly general harms wealth" refers to, for example, on six days of Ren, the day stem is occupied by Wu, which is the wealth of Ren. Whether the divination is done in the day or night, Wu is occupied by the Heavenly Empress or the Black Tortoise, which means the wealth is harmed by the heavenly general.

順克非凶遞生吉，支扶將助併為良，財來就人利最好，財乘遁鬼有災殃。順克者，如庚辰日三傳寅未子，干克初，初克中，中克末是也。主求財大獲，此外尚有乙酉日三傳未子巳，乙亥日伏吟三傳辰亥巳。兩課遞生者，如庚寅日三傳申亥寅，初生中，中末末之財爻是也。支扶者，如丙戌日干上申為財，得支上丑土助之是也將助者，如六丙日三傳酉丑巳為財，夜占得貴勾常土神助之是也。財來就人，如甲戌日，干上戌，支財加干，坐受其用是也。財乘遁鬼，詳婚姻門。

Following the order of mutual control does not necessarily indicate misfortune, while successive mutual generation is more auspicious; if the day branch supports and the heavenly general assists, it is all favorable. When wealth comes to one's door by itself, it is most beneficial; however, if the wealth hexagram is ridden by the hidden official ghost, there will be calamity. Original note: "Following the control" refers to a situation like when the day is Geng Chen, and the three transmissions are Yin, Wei, Zi: the day stem controls the first transmission, the first transmission controls the middle transmission, and the middle transmission controls the final transmission, indicating great success in seeking wealth. There are also other examples such as on Yi You day with three transmissions of Wei, Zi, Si, and on Yi Hai day with a hidden chant transmission of Chen, Hai, Si, among these lessons. "Successive generation" refers to a situation like when the day is Geng Yin, and the three transmissions are Shen, Hai, Yin, where the first transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission Yin wood is the wealth hexagram of Geng metal. "Branch support" refers to a situation like when the day is Bing Xu, and the day stem is ridden by Shen, which is wealth, and it is supported by the day branch's Chou earth. "General assistance" refers to a situation like when the day is one of the six Bing days, and the three transmissions are You, Chou, Si, with You and Chou being wealth, and during the night, the nobleman, Gou Chen, and Tai Chang, which are earth nature heavenly generals, come to help. "Wealth comes to the person" refers to a situation like when the day is Jia Xu, and the day stem is ridden by Xu, and the wealth from the day branch is added directly to the day stem, allowing immediate benefit. As for the wealth hexagram ridden by the hidden ghost, it is detailed in the section on marriage. (The original text mistakenly writes "middle generates final" as "middle final final.")

財爻最喜逢丁馬，若乘斯神動異常。壬癸二干丁馬見，妻財子祿細參詳。財乘丁馬，如己丑日干上亥為財，又為丁神驛馬是也。壬癸二干六處見丁神，必財動。如己丑日亥為財，又為丁神驛馬是也。癸未日見未，壬午癸未日見丑，則因官事而得財。壬申癸酉日見卯，則因子息而得財。壬寅癸卯日見酉，則因父母而得財。壬辰癸巳日見亥，則因兄弟而得財也。內癸亥癸巳日為丁馬交加，其動更速。

The wealth hexagram prefers to meet the Ding God and the Post-horse. When it meets these two, it moves exceptionally. For the Jia and Yi stems, encountering the Ding God and the Post-horse indicates the wife's wealth, children, and official rank, which should be carefully examined. Original note: The term "wealth riding on the Ding God and the Post-horse" refers to a situation like when the day stem is Jichou, and the day stem is riding on the亥, which is both the wealth for the Jia stem and the Ding God and Post-horse for the Jichou day. For the Renshen and Guiyou stems, encountering the Ding God in the six positions indicates movement of wealth: for example, on Jichou day, the亥 is the wealth and also the Ding God and Post-horse; on Guiwei day, the未 is encountered, and on Renwu and Guiwei days, the丑 is encountered, indicating wealth obtained through official matters; on Renshen and Guiyou days, the卯 is encountered, indicating wealth obtained through children; on Renyin and Guimao days, the酉 is encountered, indicating wealth obtained through parents; on Renchen and Guisi days, the亥 is encountered, indicating wealth obtained through brothers. Among these, the Guihai and Guisi days have the Ding God and the Post-horse together, moving even faster.

財休財旺分宜忌，財得財失害合評。旺祿受脫名償債，干財傳助號還魂。財旺則不能為我作財，財休則我力乃足以克之。如庚辰日，三傳卯寅丑為財，秋占則吉，春占則否。合者六合，見孕產門。害者六害，如丁丑日干上午，與支六達，支上子與干六害也。旺祿受脫，如辛丑日干上酉為旺祿，奈三傳子亥戌，作干之脫氣，是以己財償債也。干財傳助，名取還魂債。如六甲日，干上戌為財。三傳戌午寅，合局生之是也。大宜求財。勿作脫氣看，即財神空亡，亦不忌。

The fortune of the wealth hexagram is either in decline or in strength, each with its own advantages and disadvantages; whether wealth is gained or lost should be judged by the principles of all sixes and theLiu He. When a strong and prosperous fortune is instead drained, it is called using one's own money to repay debts; when the day stem's wealth is supported by the three transmissions, it is called reclaiming a soul debt. Original note: If the wealth hexagram is too strong, since it is being controlled by me, it cannot serve as wealth for me; when the wealth hexagram is weak and confined, my strength is sufficient to control it. For example, on a day of Gengchen, if the three transmissions are卯, 寅, and 丑, the卯 and 寅 wood are the wealth of Geng metal: if it is autumn, the metal is strong and the wood is weak, which is favorable; but if it is spring, the wood is strong and it is not favorable.the so-called「合」 refers to theLiu He, which relates to matters of pregnancy and childbirth;the so-called「害」 refers to the six harms: for example, on a day of Dingchou, the day stem is乘午, and午 and 丑 branch are in mutual harm; the day branch is乘子, and子 also harms the 未 branch, which is the lodging palace of the Ding stem.the so-called「旺禄受脱」 refers to when the day stem's旺禄 is drained: for example, on a day of Xinchou, the day stem is乘酉, which is the旺禄 of 辛; however, the three transmissions are子, 亥, 戌, which drain the energy of 辛 metal, which is called using one's own money to repay debts.the so-called「干财传助」 is called 「取还魂债」: for example, on a day of six Jia days, the day stem is乘戌, which is the wealth of Jia; if the three transmissions are戌, 午, 寅, forming a fire trinity to generate the戌 earth, it is very favorable for seeking wealth; at this time, it should not be viewed as draining, even if the wealth god is in the empty palace, it should not be feared. (The original text mistakenly writes 「六达」 instead of 「六害」.)

艱難全憑傳不吉，避難還看身下藏。用多生寡最為忌，粒米貪來反失糧。艱難者，謂初中空陷也。要末傳見財祿長生，所謂“進步艱難喜末吉”。如丙辰日，干上卯為敗氣，占主從艱難中更進一步，方得如意。避難格，謂傳中財祿長生空陷克絕，如此便看日干下坐財，所謂避難之財坐身下也。如壬午日，干上辰發用，如墓神覆日，中傳酉空，末寅又為脫氣，全無所得。細視之，其壬水之下，卻有午財，為可用也。

Seeking wealth is difficult, and this is especially true if the three transmissions are not auspicious. To avoid this difficulty, one must also look at what is hidden beneath the day stem. If there are many useful gods but few that nourish me, this is particularly unfavorable; chasing a small gain may result in losing a whole year's harvest. Original note: The term 'difficulty' refers to the first and second transmissions both falling into empty or trapped positions. At this time, the third transmission should show the wealth hexagram, the禄神, or the long life. This is called 'progressing through difficulty with the final transmission being favorable.' For example, on a day of Bingchen, the day stem is covered by卯, which is the declining phase of Bing fire, indicating that one must proceed further through difficulty to achieve one's wishes. The 'avoiding difficulty' pattern occurs when the wealth,禄神, and long life in the three transmissions all fall into empty or trapped positions or are attacked and cut off. At this time, one should look at what is beneath the day stem, for the wealth that can be avoided is sitting right beneath oneself. For example, on a day of Renwu, the day stem is covered by辰, which is theTomb Spirit of Ren water, pressing down on the day stem. The middle transmission is酉, which also falls into an empty position, and the final transmission is寅, which is the declining phase. At first glance, there seems to be nothing to gain; however, upon closer inspection, the fire wealth of午 is actually sitting beneath the Ren water, and this is the useful wealth.

用多生寡，謂財祿長生空亡，反見脫氣實在者，如壬午日，干上申為長生旬空，初巳財又坐空，中傳寅又與支上卯併力盜其日干，雖有末傳之日祿，不足為其所用也。貪米失糧，如六甲日干上卯為旺神，奈三傳辰巳午，相引而入於脫耗，不惟無益，反有所損。此為貪他一米米，失卻半年糧之說也。

The phrase "using many to produce few" refers to the situation where the wealth hexagram, the禄神 (favorable deity), and theGrowth (growth) all fall intoKongwang (void), while those deities that are draining energy are actually present and effective. For example, on aRenwu day, the day stem is乘 (riding on) 申, which should be theGrowth ofRen Water (Rén water), but it falls into旬空 (decade void). The first transmission is巳, which is the wealth hexagram, but it also sits inKongwang. The middle transmission is寅, which together with the day branch卯 drains theRen Water day stem. Although the final transmission has the禄亥 (favorable亥), it is not enough to support the day stem. This is called "greed for a grain of rice, losing a whole year's grain." For instance, if a divination is made on six甲 days, the day stem is乘卯, which should be the旺神 (strong deity) of甲木 (Jiǎ wood), but the three transmissions,辰,巳,午, all lead to脱气耗损 (draining and consuming energy), resulting in loss rather than gain. This is the saying "greed for a grain of rice, losing a whole year's grain." (The original text mistakenly writes "一粒米" as "一米米.")

鬼財險出墓圖謀，傳財生鬼最堪憂。絕財也結入墓苦，初財末克復何求？鬼財險出，如丙申日三傳子辰申作鬼，初末空陷，獨存中傳申金為財，名傳鬼化財，其財繫從危險中出，即得亦不安穩。傳財生鬼，如辛未日干上午，三傳卯亥未生之是也。絕財也結，謂財坐絕鄉是也。如丙丁日，以申為財，加干寅上是也。主上宜結絕財物等事。財爻入墓，謂財爻坐於墓地，如戊己日亥子加於辰上是也。初財末克，如癸亥日三傳巳寅亥，巳為日財丁神，奈為末亥遁癸所克，即不能得之也。

The official ghost reveals wealth, which is obtained through dangerous means; when the three transmissions of wealth instead generate the official ghost, it causes great worry. Wealth sitting in a dead position is suitable only for settling old debts; when the wealth hexagram enters the tomb, it is bitter. If the first transmission is wealth but the final transmission comes to overcome it, what is there to seek? Original note: The term 'ghost wealth emerging from danger' refers to a situation like when the day stem is Bingshen, and the three transmissions are Zi, Chen, Shen. Zi and Chen are water and earth, forming the ghost for Bingshen. The first and final transmissions fall into empty and hidden positions, leaving only the middle transmission Shen metal as wealth, which is called 'transmission ghost transforming into wealth'—this money is earned from danger, and even if obtained, it remains unstable. The term 'wealth generating the ghost' refers to a situation like when the day stem is Xinwei, and the day stem is multiplied by Wu (Wu fire overcomes Xin as the ghost). The three transmissions form a wood trinity to generate it. The term 'dead wealth also settles' refers to wealth sitting in a dead position: for example, on days of Bing or Ding, Shen is considered wealth. Shen is placed opposite the Yin position of the Bing and Ding lodgment, which is寅, suitable for settling old financial accounts. The term 'wealth hexagram entering the tomb' refers to wealth sitting in the tomb: for example, on days of Wu or Ji, Hai and Zi are considered wealth. Hai and Zi are placed on Chen (water's tomb is Chen). The term 'initial wealth is overcome by the final transmission' refers to a situation like when the day stem is Guihai, and the three transmissions are Si, Yin, Hai. Si is Gui's wealth and also the god of Ding. Unfortunately, the final transmission Hai has the hidden heavenly stem Gui, which comes back to overcome it, so the money cannot be obtained.

羅網杜傳空費力，閉口昴星皆不成，三奇六儀榮枯木，成期須交末傳推。羅網詳孕產門。杜傳，謂自信課中，初中自刑，傳行杜塞者。財作閉口，求財難得。如丙寅丁卯日，以酉為財，酉遁干癸是也。昴星，見婚姻門。三奇見仕宦門。六儀，見考試門。成期末傳害合評者，謂要在末傳合處定其定期也。

Ruo wang ke and Du chuan ke are a waste of effort; closed mouth ke and Mao xing ke cannot be accomplished. The three marvels and six instruments are like grass and trees, with periods of flourishing and withering; the date when the matter will succeed must be determined by the final transmission. Original note: Ruo wang is detailed in the section on pregnancy and childbirth.the so-called 'Du chuan' refers to the situation in the self-confidence lesson where the first and middle transmissions are self-punishment, and the third transmission is blocked. If the wealth hexagram becomes 'closed mouth', seeking wealth will be difficult. For example, on Bingyin and Dingmao days, with You as the wealth hexagram, the heavenly stem hidden on You is Gui, and Gui and You form a harmonious relationship, thus closing the mouth. Mao xing ke is mentioned in the section on marriage, the three marvels in the section on official positions, and the six instruments in the section on examinations. The determination of the successful date must be based on the conjunction of the final transmission, meaning the date is determined by the hexagram that the final transmission combines with.

凡占求財所得之數，以甲己子午九斷之，以財及相因乘除。旺則相因倍進，相則就上下本數計。休則但取盤之本數。死囚則減上盤成數之半。然究宜專用天盤為準，如甲子則九九八十一，此本數也。旺則加倍，雙大數旺，取於其另數如支。如甲子春占為九十兩九錢，雙件定取財爻五行斷之。水一火二也。生數為錠，成數為件。如水一錠六件。亦以衰旺加減。

When predicting the amount of wealth one can obtain, use the Tai Xuan numbers for calculation. Jia, Ji, Zi, and Wu all count as nine. Multiply or divide the numbers of the wealth line accordingly. If it is in its旺 phase, double the number. If it is in its相 phase, use the numbers from both the upper and lower plates. If it is in its休 phase, use only the number from the lower plate. If it is in its死 or囚 phase, subtract half of the upper plate number. However, in the end, the Heaven Plate is the main reference. For example, if Jia is combined with Zi, nine multiplied by nine gives eighty-one, which is the base number. If it is in its旺 phase, double it. For numbers that are large and strong, combine them with the branch number. For example, if Jiazi is used in spring, it becomes ninety taels and nine cash. For items, determine based on the Five Phases of the wealth line: water is one, fire is two; the birth number is 'ding', and the mature number is 'jian'. For example, water is one ding and six jian. Similarly, add or subtract based on strength and decline. (The original text has many transmission errors, such as 'double large numbers and strength, take another number like the branch' and 'double jian is determined', which are incomplete. The text is recorded as is without changes.)

數目財爻支上測，旺多衰少半中看。年為萬數，月為千數，日百辰十。笄艮七數為一筒，四足八數為一獸，飛禽五數為一隻，算人十數為一人，旺相相乘相倍說，休之本數空愁半。死依本數還減半，孤神十分減空恨，刑沖破達十減七，支干定數本先天。

When calculating numbers based on the branch of the wealth hexagram: if it is prosperous, take more; if it is declining, take less; if neither prosperous nor declining, take half. The heavenly stem of the year counts ten thousand, the month stem counts a thousand, the day stem counts a hundred, and the hour stem counts ten. For objects with handles, seven numbers count one; for four-legged objects, eight numbers count one; for flying creatures, five numbers count one; and for humans, ten numbers count one. If it is prosperous and strong, multiply and double the number; if it is in rest, take the original number; if it is empty, reduce it by half again. If it is dead or imprisoned, take the original number and halve it again. If it is alone, subtract the empty number from ten. If there is punishment, clash, breakage, or harm, subtract seven parts from ten. The fixed numbers of the heavenly stems and earthly branches originally come from the numbers of the Earlier Heaven. (The original text mistakenly writes '破达' instead of '破害', and '减空恨' should be '减空数', but these are recorded as they are.)

凡財弱身強，以旺地之日月為得財。若財強身弱，以身旺之日月為得。凡財神無氣無傷，且見於三傳中者，其遲速以傳以次第為早晚。在初傳必速，旺則尤速。相稍遲，死囚休更遲。中末次之，若歸日干上，必主速。故曰速中有遲，遲中有速也。凡類神不入傳在間處者，則看發用。法以年月日時候分應也。又龍上所遁之干，若為年月日時克者為真財。三傳遞克為克己財，名網魚。干支俱取遞克，凡財爻及龍所乘，孟為新財，仲為半新，季為舊財也。又臨來年太歲為舊財，舊事來年已見。孟為四季之首，故主新，季則歸墓，則舊矣。

Whenever the wealth is weak but my own strength is strong, the time to gain wealth is determined by the month and day when the wealth hexagram is at its peak. If the wealth is strong but my own strength is weak, then the time is determined by the month and day when my own strength is at its peak. If the wealth hexagram is neither lost in quality nor harmed, and appears in the three transmissions, the speed of gaining wealth depends on its position within the three transmissions: if it is in the first transmission, it will be quick; if it is at its peak, even faster; if it is in the phase of mutual control, it will be slightly slower; if it is in the dead, imprisoned, or resting phases, it will be even slower. If it is in the middle or final transmission, it will be less immediate. If the wealth falls on the day stem, it will definitely be quick. Therefore, within quickness there is slowness, and within slowness there is quickness. If the related hexagram does not appear in the three transmissions but is instead in the interstitial positions, then look at the initiating transmission. The response will be according to the year, month, day, and hour. Also, if the heavenly stem hidden by the Azure Dragon is overcome by the year, month, day, or hour, that is true wealth. If the three transmissions are in a chain of mutual overcoming, it is called 'overcoming wealth' or 'net fishing'. The day stem and day branch are treated the same way in terms of sequential overcoming. All wealth hexagrams and the heavenly stems associated with the Azure Dragon, if they fall on the four beginning months (寅, 申, 巳, 亥), are new wealth; if they fall on the four middle months (子, 午, 卯, 酉), they are half-new; if they fall on the four seasonal months (辰, 戌, 丑, 未), they are old wealth. If they also align with the heavenly stem of the next year, they are also considered old wealth, because it is an old matter that will be resolved in the next year. The four beginning months are the start of the four seasons, so they indicate new wealth. The four seasonal months are where the storage is, so they indicate old wealth.

出行先看天干蹤，五成為吉七戰凶。初末兩儀並細玩，或行或止定何從。天干蹤謂天盤日干所臨處也。五成，德合生旺相也。七戰，刑害沖剋空墓絕也。如天干臨地盤得五成則吉，得七戰則凶。如六丙日巳加定為長生，加申為六合，則吉。加子為克，加亥為沖，則凶也。兩義干支也，吉凶均以是推。

Divination for travel begins by looking at where the day stem's path falls. If it falls on 'five successes,' it is auspicious; if it falls on 'seven conflicts,' it is inauspicious. Both the first and final transmissions should be examined together with the day stem and day branch, to determine whether to go or stay. Original note: The 'heavenly stem's path' refers to the god associated with the day stem on the heaven plate, and where it falls on the earth plate. 'Five successes' refer to virtue, conjunction, birth, strength, and prosperity; 'seven conflicts' refer to punishment, harm, conflict, overcoming, emptiness, burial, and decline. If the day stem falls on the earth plate and receives five successes, it is auspicious; if it receives seven conflicts, it is inauspicious. For example, on the sixth day of the stem Bing, Bing resides in the Si position. If Si is placed on Yin, it is growth; if placed on Shen, it isLiu He, both auspicious; if placed on Zi, it is overcome; if placed on Hai, it is a conflict, both inauspicious. The 'two principles' refer to the day stem and day branch, and auspiciousness and inauspiciousness are determined by this method. (The original text mistakenly writes 'Si added to Ding' instead of 'Si added to Yin'.)

干凶支吉他鄉也，干吉支凶莫遠行。初旺終休往不遇，初休末旺客安寧。干為本地，支為異鄉。干凶支吉，則他鄉有益。干吉支凶則在家為宜。一云，支生日干年命者吉。干與年命者克支亦吉。支剋日干年命者凶。初旺終休，則所往不吉，初休終旺，為客當有機緣也。

The day stem is unfavorable but the day branch is favorable, so one should go to another place; the day stem is favorable but the day branch is unfavorable, then one should not travel far. If the first transmission is strong but the final transmission is weak, going there will not meet anyone; if the first transmission is weak but the final transmission is strong, staying away will be peaceful. Original note: The day stem represents the native place, and the day branch represents another place. If the day stem is unfavorable and the day branch is favorable, going to another place is beneficial; if the day stem is favorable and the day branch is unfavorable, it is better to stay at home. Another interpretation: If the day branch supports the day stem and the current year's destiny, it is favorable; if the day stem and the current year's destiny harm the day branch, it is also favorable. If the first transmission is strong but the final transmission is weak, going there is not favorable; if the first transmission is weak but the final transmission is strong, staying away will have opportunities.

中末逢空初不空，行人半路欲回蹤。初中空陷末傳助，在此艱難在彼豐。助謂得長生財祿吉神也。如丙子日三傳申亥寅，初中空陷，末作干之長生是也。

The middle and final transmissions fall into emptiness while the first transmission is not empty, indicating that someone going out will think of turning back halfway. If both the first and middle transmissions fall into emptiness and are trapped, but the final transmission has support, this suggests hardship at home but abundance elsewhere. Original note: The 'help' refers to the final transmission receiving beneficial deities such as the long life, wealth hexagram, and禄神. For example, on a day with the stem Bingzi, if the three transmissions are Shen, Hai, and Yin, with the first and middle transmissions falling into emptiness and being trapped, but the final transmission Yin is the long life of the Bing fire day stem.

遠行誰不渡江河，發用干支要合和。干逢生旺宜行陸，支上臨財聽棹歌。干支和合，謂干上神與干生合，支上神與支生合，發用神與干支生合也。如交車相合，主不能行。日為陸路，支為水路，如干上見吉審吉將宜陸，支上見吉神吉將則宜舟。若支吉干傷，則宜舟而不宜陸。

When one travels far, who can avoid crossing rivers and lakes? The initiating transmission and the day stem and day branch must be harmonious. If the day stem is in the position of growth or prosperity, it is suitable to travel by land; if the day branch has the wealth hexagram, then one should listen to the sound of oars and take a boat. Original note: The term 'harmony of heavenly stems and earthly branches' refers to the heavenly stem on the day stem being mutually generating or harmonizing with the day stem, the heavenly stem on the day branch being mutually generating or harmonizing with the day branch, and the initiating transmission also being mutually generating or harmonizing with the day stem and day branch. If they form a mutual harmony, it actually indicates that the journey will not be successful. The day stem represents land travel, and the day branch represents water travel: if there are auspicious deities and generals on the day stem, it is suitable to travel by land; if there are auspicious deities and generals on the day branch, then it is suitable to take a boat; if the day branch is auspicious but the day stem is harmed, then it is only suitable to travel by boat and not by land. (The original text mistakenly writes 'see auspicious deities and generals' instead of 'see auspicious deities and generals'.)

河井相加不可往，舟車沖破凶不爽，歲遇神后宜避之，登明加季須放槳。壬癸子為天之三河，卯酉三月為地之三井，如三河有一河加井，舟不可地。如戊戌日三傳卯寅丑，卯上遁癸加辰發用，為天河地井相迫，主有沉溺之災。一云，卯為在河，未為地井，蓋卯為天漢之源，其下有河，未中有井宿，其下有泉也。卯加干為車，加支為舟，如被干支沖剋，主舟車破壞。惟庚辛日有之。餘無例。

The heavenly river and the earthly well combine, and the path cannot be taken; boats and carriages are attacked and broken, and the danger is accurate. If the year stem meets Shenhou, it should be avoided; if Dengming is placed on the four seasons position, then it is safe to row a boat. Original note: Ren, Gui, and Zi are the three rivers in the sky, while Mao, You, and the third month are the three wells on the earth. When one of the three rivers is added to the well, the boat cannot move. For example, on a Wuxu day, if the three transmissions are Mao, Yin, and Chou, and the heavenly stem hidden on Mao is Gui, which is added to Chen and initiates the transmission, this is when the heavenly river and earthly well are pressing against each other, indicating danger of drowning. Another explanation: Mao is the heavenly river, and Wei is the earthly well—Mao is the source of the Milky Way, with a river beneath it; Wei contains the well mansion, with a spring beneath it. If Mao is added to the day stem, it represents a vehicle; if added to the day branch, it represents a boat. If the day stem or day branch clashes with it, the boat and carriage will be damaged. This situation only occurs on days of Geng and Xin, and there are no examples otherwise. (The original text mistakenly writes 'boat cannot go' as 'boat cannot be on the ground'.)

神后子也。如神后加太歲位上發用，主有水患，蓋子宮虛宿內有哭泣二星故也。如丑年甲辰日占，丑加子發用是也。登明，亥也。亥加四季上發用，則水受土制，舟行為家，如癸丑日亥加丑發用是也。

"Shenhou" is Zi. When Shenhou is placed on the position of the Tai Su and initiates transmission, it indicates there will be water disasters—because the Emptiness mansion in the Zi mansion contains the stars "Ku" and "Qi." For example, on a Jiachen day in the Chou year, when Chou is placed on Zi and initiates transmission, this applies. "Dengming" is Hai. When Hai is placed on the positions of Chen, Xu, Chou, or Wei and initiates transmission, water is restrained by earth, and sailing becomes as safe as being at home: for example, on a Guichou day, when Hai is placed on Chou and initiates transmission. (The original text mistakenly states "舟行为家" instead of "舟行为安".)

干乘元劫克年命，陸路提防盜賊連。白虎臨干克年命，斷然抱病客中眠。元武劫煞加干，遙克占人年命上神，主有盜劫。如癸酉日，干上寅，日占乘元，又要為支之劫煞，占人年命上乘辰戌丑未，為元劫所克是也。又劫煞支上亦不宜見。經云，“劫煞入辰，蕭牆禍起”是也。白虎臨干克年命者，如六己日干上卯，夜占乘虎，占人年命上乘辰戌丑未，為干上卯所克是也。

The day stem is afflicted by the Black Tortoise and Jiesha, which then go on to harm the person's birth year. When traveling by land, one should be constantly on guard against thieves. The White Tiger is also present on the day stem and harms the person's birth year, indicating that the person will be ill and have to sleep in a guest house. Original commentary: When the Black Tortoise and Jiesha are added to the day stem, they remotely harm the person's birth year. This indicates there will be theft or robbery. For example, on a Guiyou day, the day stem is occupied by寅. During the day,寅 is occupied by the Black Tortoise, and寅 is also the Jiesha of酉. The person's birth year is occupied by the earth branches of辰,戌, chou, or wei, which are then harmed by the Black Tortoise and Jiesha. If Jiesha is present on the day branch, it is also not advisable. The classic says: When Jiesha enters the day branch, misfortune arises within one's own home. The phrase 'White Tiger on the day stem harms the birth year' means that on the sixth day of Ji, the day stem is occupied by卯. At night,卯 is occupied by the White Tiger, and the person's birth year is occupied by the earth branches of辰,戌, chou, or wei, which are then harmed by the卯 wood on the day stem.

年命加支三與六，吾愛吾廬樂潛伏，丁馬加季利奔波，傳陽思遊傳陰復。三者三合，六者六合。如占人年命加支作三六事，名本命戀宅，凡占值此，即二馬丁神發用，亦不能行也。如乙未日，支上午，占人年命在未，是六合也。癸巳日，支上丑，又支上酉，占人年命俱在巳，是三合也。

The person's birth stem combined with their age stem added to the day branch forms a triple harmony or六合, which is called "I love my house," and the person is happy staying at home without moving. However, the Heavenly Horse and the Post-horse, when placed on the seasonal position, are more favorable for traveling. If the three transmissions move from yin to yang, the person wants to go out; if they move from yang to yin, the person wants to return home. Original note: "Three" refers to triple harmony, and "six" refers to六合. When the person's birth stem and age stem are added to the day branch and form a triple harmony orLiu He, it is called "the person's birth stem loves the house." If a divination encounters this, even if the Heavenly Horse, Post-horse, or the Ding spirit is in action, the person cannot move. For example, on a Yiwei day, the day branch is occupied by Wu, and the person's age stem is in Wei, forming aLiu He between Wu and Wei. Another example is on a Guisi day, the day branch is occupied by Chou or You, and the person's age stem is in Si, forming a triple harmony between Si, You, and Chou.

甲子日干六，十二月占，辰為天馬，加丁卯位上發用，主有非常之動。如占人年命在子，即無動意是也。又驛馬加六丁位上，亦同此推心。稼穡課，或見丁神，或見天馬，為遊子，凡陰將陰陽，罰在家欲出，如乙巳日，三傳未戌丑，順行是也。陽將傳陰，主在外思歸。如乙亥日，三傳丑戌未逆行是也。

For example, if a divination is made on a Jiazi day in the twelfth lunar month, the hour of Chen is the Heavenly Horse, which is placed on the Dingmao position to initiate the transmission, indicating an unusual action. If the person's birth year is on Zi, there is no indication of movement at all. The Post-horse added to the six Ding positions is also calculated in the same way. In a farming divination, if the Ding spirit or the Heavenly Horse appears, it indicates a traveler. Whenever the transmission moves from a yin general to a yang general, the person is thinking of leaving home. For example, if the divination is made on a Yisi day, the three transmissions proceed in the order of Wei, Xu, and You. When the transmission moves from a yang general to a yin general, the person is thinking of returning home. For example, if the divination is made on a Yihai day, the three transmissions proceed in the reverse order of You, Xu, and Wei. (The original text has errors: the phrase 'Jiazi day dry six' is incorrect, and the phrase 'also the same way' has an extra character 'xin'. The phrase 'when the transmission moves from a yin general to a yang general, the person is thinking of leaving home' is incorrectly written as 'when the transmission moves from a yin general to a yang general, the person is punished for thinking of leaving home'.)

干神歸支安居吉，太沖加子水行凶。斬關只為魁罡遇，時煞還憂抬士逢。干神歸支，謂不備課中，干神臨於支上者。中丙戌日巳加戌，庚子日申加子是也。主利靜而不利動。太沖卯也。如丙午日三傳子酉午，子加卯發用，則舟行不宜。蓋卯為舟楫，故忌水神加之也。

The day stem's spirit should be located on the day branch for stability and auspiciousness; when the spirit of Taichong (Mao) is combined with the water of Zi on Mao, it becomes inauspicious for water travel. "Cutting the gate" occurs when encountering Hekui and Tiangang; "hour evil" requires concern about encountering the lifting of the earth. Original note: "The spirit of the day stem returns to the branch" means that the spirit of the day stem is located on the day branch. For example, on a Bingxu day, the spirit is located on Xu; on a Gengzi day, the spirit is located on Zi, indicating that stillness is favorable and movement is not. "Taichong" refers to Mao. For example, on a Bingwu day, the three transmissions are Zi, You, and Wu, with Zi located on Mao as the initiating transmission, which is inauspicious for boat travel—Mao is naturally associated with boats, so it is unfavorable for the water spirit to be placed upon it. (The original text mistakenly writes "like on a Bingxu day" as "in the middle of a Bingxu day.")

辰戌加干支，曰斬關，如傳見寅卯未，子將乘貴龍陰合，為天地獨通。蓋寅為天梁，卯為六合，未為玉女，子為華蓋，天乙為神光，青龍萬里翼，六合為私門，太陰為地房，得此數神庇佑，最利出行。如得傳送白虎，亦吉。蓋二神皆道路之神也。如欲逃亡伏慝，當神陰合所臨之日，趨陰合所臨之方可也。抬士即月建，又名小時煞，如乘蛇虎加干支，主有驚恐。

When the branches of Chen and Xu are added to the day stem and day branch, it is called "Cutting the Gate." If the three transmissions contain Yin, Mao, or Wei, and the Zi position is occupied by the nobleman, azure dragon, Tai Yin, or Liu He, then this is a unique passage in the heavens and earth. Because Yin is the Heavenly Beam, Mao is the position of Liu He, Wei is the Jade Maiden, and Zi is Huagai; the nobleman is the divine light, the azure dragon has wings spanning ten thousand miles, Liu He is the private gate, and Tai Yin is the earth chamber—being protected by these deities is most favorable for travel. If one encounters transmission Shen and the white tiger, it is also auspicious, as both are deities governing roads. If one wishes to flee or hide, one should do so on the day when Tai Yin and Liu He are present, heading in the direction where Tai Yin and Liu He are located. "Lifting the Earth" refers to the month builder, also called the minor hour demon; when it is combined with the Teng Snake and white tiger and added to the day stem and day branch, it indicates fear and alarm.

斗繫日本利家棲，天網張時急避宜。墓空登路昏迷客，死絕加臨死絕期。斗繫日本詳孕產門。占時與用神同剋日干，名天網課，如癸巳日戌時未將占，三傳戌未辰，戌為正時發用，剋日是也。干支上神乘空墓，則人必昏迷，干支上乘死絕，必有死喪之禍，如壬寅日，干上卯，支上午，俱乘死神，丙寅日反吟，俱乘絕神，是也。

The Tiangang is pressing down on the Day Stem, it is better to stay at home; when the heavenly net is spread out, one should hurry to avoid it. If the tomb deity and Kongwang are empty and one sets out on a journey, it is like a traveler in a confused state; if Death Qi and dying Qi are added, that is the time of death. Original note: "The Japanese system of the Dipper" is detailed in the section on pregnancy and childbirth. When the hour of divination is being calculated and the divine spirit of the initiating transmission together attack the Day Stem, it is called "heavenly net lesson." For example, on a Guisi day at the戌 hour, if the three transmissions are戌, 未, and 辰, then戌 is both the correct hour and the initiating transmission, and the戌 earth spirit attacks the癸 water Day Stem. If the Day Stem and Day Branch are occupied by Kongwang and the tomb deity, the person will be in a dazed state; if the Day Stem and Day Branch are occupied by Death Qi and dying Qi, there will be calamity of death: for example, on a Renyin day, the Day Stem is occupied by卯 and the Day Branch by午, both occupied by the death deity; another example is on a Bingyin day with a reverse transmission, where both the stem and branch are occupied by the dying deity.

逼迫令人難進退，干前一位視何因。年神如被方神克，歧路淒涼不忍聞。逼迫難進退者，謂進茹三傳皆空者。如壬寅日三傳辰巳午皆空，不能前進，欲退一步，逢卯寅為盜氣。再退一步，逢丑又為日鬼，如此便觀干前一位之神，即知其所因。如用夜將，前一位丑乘太陰作鬼，主有陰人纏繞，用晝將前一位丑，乘太常作鬼，主有衣食缺憾等事也。年被方克，謂占人行年上神為所在之方神所克也。如占南行，占人年上乘四季，午位上乘寅卯是也。又如庚辛日占南行，丙丁日占北行，名為滅旺方，亦不吉。

The divination lesson called "compulsion" leaves a person in a dilemma, unable to advance or retreat. One should look at the stem preceding the day stem to understand the cause. If the god associated with the person's age is being overcome by the god of the direction they are going to, it indicates a lonely and sorrowful path, something difficult to bear. The original note says that "compulsion makes it hard to advance or retreat" refers to the three transmissions all falling into Kongwang. For example, if the day is Renyin, and the three transmissions are Chen, Si, and Wu, all empty, then one cannot move forward. If one tries to retreat, they meet Mao and Yin, which drain the Ren water energy. If they retreat further, they meet Chou, which is the official ghost of Ren. At this point, one should look at the god preceding the day stem to find the root of the problem. If the night general is used, the god on the previous position, Chou, is occupied by Tai Yin and acts as an official ghost, indicating a woman's entanglement. If the day general is used, the god on the previous position, Chou, is occupied by Tai Chang and acts as an official ghost, indicating a lack of food and clothing. The phrase "the year is overcome by the direction" means that the god associated with the person's age is overcome by the god of the direction they are going to. For example, if one is going south, and the person's age is on the earth stem Chen, Xu, Chou, or Wei, while the southern position Wu is occupied by Yin or Mao wood, which overcomes earth. Similarly, if a day of Geng or Xin metal is going south, or a day of Bing or Ding fire is going north, it is called "destroying the strong direction," which is also not auspicious.

行人占法亥多門，學者還當仔細論。二馬、命年入課傳，類神臨處定歸程。二馬，天馬驛馬臨初傳，又逢生旺，主行人即對。中傳稍遲，末傳又稍遲。如乘傳送白虎則急，蓋二者皆門路之神也。如入墓夾克則不行，入墓者，亥馬加辰之類是也。夾克者，申馬加巳，午將乘蛇雀是也。類神見捕亡門。

There are many methods for divining the arrival of a person, and scholars must carefully distinguish them. The Heavenly Horse and the Post-horse, along with the person's birth stem and the year stem, enter the Four Lessons and Three Transmissions. Then one should look at where the class god is located, and the time of return can be determined. Original note: The so-called "two horses" refer to the Heavenly Horse and the Post-horse. If they appear in the first transmission and are at the position of Growth or Prosperity, the person will arrive immediately. If they appear in the middle transmission, the arrival will be a bit later; if they appear in the final transmission, it will be even later. If they are accompanied by Chuansong (Shen) or the White Tiger, the arrival will be urgent, as both are gods governing the path. If they are in the墓 (mound) or are trapped between two other gods, the person will not be able to arrive. Being in the墓, for example, is when the亥 (Hai) horse is placed on the辰 (Chen) position. Being trapped between two other gods, for example, is when the申 (Shen) horse is placed on the巳 (Si) position, and there is also the午 (Wu) general riding the Teng Snake and Vermilion Bird beside it. The class god is one of the gods in the section of capturing a lost person. (The original text mistakenly wrote "主行人即对" instead of "主行人即到".)

初中空陷先時阻，末傳空亡近地延。初克末兮車已駕，末克初兮人未旋。初傳空亡，先時有阻，中傳空亡，半途有阻。末傳空亡，鄰近有阻。欲知何事，即以課傳決之。如干支發用，見元武劫煞克年命上神，主有盜賊等事。見病符日鬼克年命上神嘛有疾病等事也。

The first transmission and middle transmission falling into empty void indicate obstacles before departure; the final transmission falling into empty void indicates delays just before arrival. If the first transmission overcomes the final transmission, it means the carriage is already hitched; if the final transmission overcomes the first transmission, it means the person has not yet started but is already returning. Original commentary: if the first transmission is in empty void, there will be obstacles before departure; if the middle transmission is in empty void, there will be obstacles on the way; if the final transmission is in empty void, there will be obstacles near the destination. To know what kind of obstacles, judge based on the four lessons and three transmissions: if the day stem, day branch, or initiating transmission contains the Black Tortoise or Jiesha overcoming the personal year god, it indicates matters related to thieves; if the Bingfu or day ghost overcome the personal year god, it indicates matters related to illness. (The original text mistakenly writes '嘛有疾病' instead of '主有疾病'.)

三傳逆行貴又逆，用在日前歸計迫。若逢末足抵干支，故園應見歸來客。凡人順則遊，逆則歸，自然之理也。故傳將皆以逆為妙。用在日前，謂發用在干支之前也。如甲午日卯發用，或末發用是也。末足好末傳，抵干支者，如丁巳日，干上卯三傳亥未卯，是抵干也。戊午日支上寅，三傳戌午寅，是抵支也。

Three transmissions are moving in reverse, and the nobleman is also moving in reverse; if the initiating transmission falls before the day stem and day branch, the intention to return home becomes urgent. If the final transmission exactly aligns with the day stem or day branch, then the person's hometown will see their return. Original note: When people move forward, they go out; when they move backward, they return. This is a natural principle, so the three transmissions and the heavenly general are best when moving in reverse. The phrase 'use before the day' refers to the initiating transmission falling on the position before the day stem and day branch. For example, on a Jiawu day, if the initiating transmission is on卯 or the final transmission is used, then it is considered 'use before the day'. The term 'end sufficiency' refers to the final transmission. When the final transmission aligns with the day stem or day branch, for instance, on a Dingsi day, if the day stem is occupied by卯 and the three transmissions are亥, 未, 卯, then the final transmission卯 exactly aligns with the day stem's occupant. Similarly, on a Wuwu day, if the day branch is occupied by寅 and the three transmissions are戌, 午, 寅, then the final transmission寅 exactly aligns with the day branch's occupant. (The original text mistakenly writes 'end sufficiency good final transmission' instead of 'end sufficiency is the final transmission'.)

末傳與支會日干，三會歸時早晚間。撞干撞支人立至，傳神傳出不知還。末傳與支會日干者，謂末傳之神。互見干支之上，如癸丑日，干上酉，支上酉，三傳巳丑酉是也。此例惟八專日二十四課。

The final transmission and the day stem and day branch come together, determining the time of the outcome; when there is a collision between the stem and the branch, the person arrives immediately; but when the three transmissions spread outward, it is unknown when they will return. Original note: The phrase 'the final transmission and the branch meet with the day stem' means that the character of the final transmission appears simultaneously on both the day stem and the day branch. For example, on a Guichou day, the day stem is accompanied by You, and the day branch is also accompanied by You, with the three transmissions being Si, Chou, and You. The You in the final transmission coincides with both the stem and the branch. Such examples only occur in the twenty-four lessons of the eight specialized days.

三傳通連干神，為撞干格。如庚午日，干勁沖天未，三傳午巳辰是也。或末傳撞干神亦可用。三傳通連支神，為撞支格。如丁卯日支上寅，三傳丑子亥是也。或末傳撞干上神亦可用。又三傳自干上發用，傳也四課之外 ，為傳也格。如庚午日，午上巳，三傳巳寅亥是也。主行人不至。如三傳自干支外發用，傳入日辰之內，為傳入格。如辛未日，干上未，三傳亥未未是也。主行人速來，或由別處起程以發用不在四課上故也。

The Three Transmissions are connected in sequence to the Day Stem, which is called "Colliding with the Stem": For example, on a Gengwu day, the Day Stem is occupied by Wei, and the Three Transmissions are Wu, Si, Chen, which in sequence directly reach Wei. If only the final Transmission collides with the Day Stem, it is also acceptable. If the Three Transmissions are connected in sequence to the Day Branch, it is called "Colliding with the Branch": For example, on a Dingmao day, the Day Branch is occupied by Yin, and the Three Transmissions are Chou, Zi, Hai, which in sequence directly reach Yin; if the final Transmission collides, it is also acceptable. If the Three Transmissions start from the Day Stem and proceed beyond the Four Lessons, it is called "Transmission beyond the Four Lessons": For example, on a Gengwu day, Wu is occupied by Si, and the Three Transmissions are Si, Yin, Hai, indicating that the person will not come. Conversely, if the Three Transmissions start from outside the Day Stem and Day Branch but proceed into the Day Branch, it is called "Transmission into the Day Branch": For example, on a Xinwei day, the Day Stem is occupied by Wei, and the Three Transmissions are Hai, Wei, Mao, indicating that the person will come soon or has departed from elsewhere—because the Transmission starts outside the Four Lessons. (The original text mistakenly writes "干上未" as "干劲冲天未," and "传出四课之外" as "传也," and the final character of the Three Transmissions may also be incorrect.)

支上傳干人固來，干傳支上亦同測。干若克支離彼方，支若臨干歸未必。支上傳干，如庚辰日，支上子，干上辰，三傳子申辰是也。干上傳支，如丁亥日，干上酉，支上丑，三傳酉亥丑是也。干克支者，謂日干克其支上神，如庚寅日，支上卯是也。支合干支，謂支神與干上神作六合，如壬辰日，干上酉與支六合是也。

The three transmissions start from the day branch and go up to the day stem, and the person naturally returns; when they go from the day stem up to the day branch, they are measured in the same way. If the day stem is able to overcome the day branch, the person has already left that place; if the day branch is present on the day stem, whether the person returns or not is still uncertain. Original note: When it is said "branch transmits to stem," for example, on a Gengchen day, the day branch has the element Zi and the day stem has the element Chen, the three transmissions are Zi, Shen, Chen, which starts from the branch and ends at the stem. When it is said "stem transmits to branch," for example, on a Dinghai day, the day stem has the element You and the day branch has the element Chou, the three transmissions are You, Hai, Chou. When it is said "stem overcomes branch," it means the day stem overcomes the heavenly stem on the day branch: for example, on a Gengyin day, the day branch has the element Mao, and the Geng metal overcomes the Mao wood. When the day branch is in harmony with the heavenly stem on the day stem, for example, on a Renchen day, the day stem has the element You, and You and Chen branch are in theLiu He.

孟遲仲中罡季速，用神墓絕日歸來。飛廉發傳車立至，遊戲齊臨轡並回。用見四孟則遲，四仲為中，四季為速。如乘天罡，則更速矣。墓絕歸來者，陽日以用神之墓日來，陰日以用神之絕日來。如丙戌為陽日，三傳亥申巳，亥墓於辰，主辰日至。己亥日為陰日，三傳卯丑亥，卯絕於申，主申日至也。飛廉加干發用，行人立至，以其為迅速之神也。游神春丑夏子秋亥冬戌，戲神春巳夏子秋酉冬辰，如二神同入課傳主必來。

The initiating transmission falling in the first quarters indicates a delay, falling in the middle quarters indicates a moderate time, and falling in the fourth quarters or riding on Tiangang indicates a quick arrival; the person returning on the day when the initiating transmission deity enters its tomb or meets its decline. When Fei Lian is activated, the carriage and horses arrive immediately; when the wandering deity and the playful deity both appear in the lesson, the person will turn back and return together. Original note: If the initiating transmission falls in the first quarters of寅,申,巳,亥, it indicates a delay; if it falls in the middle quarters of子,午,卯,酉, it indicates a moderate time; if it falls in the fourth quarters of辰,戌,丑, wei, it indicates a quick arrival; if it rides on Tiangang, it is even faster. The phrase "returning from the tomb and decline" means, on a yang day, calculate the day when the initiating transmission deity enters its tomb; on a yin day, calculate the day when the initiating transmission deity meets its decline: for example, Bingxu is a yang day, with the three transmissions being亥,申,巳, the water of亥 is in the tomb of辰, indicating arrival on the day of辰; Jihai is a yin day, with the three transmissions being卯,丑,亥, the wood of卯 is in decline on申, indicating arrival on the day of申. When Fei Lian is placed on the day stem and initiates the transmission, the person arrives immediately, as it is a very fast deity. The method of taking the wandering deity is: in spring it is丑, in summer it is子, in autumn it is亥, in winter it is戌; the playful deity is: in spring it is巳, in summer it is子, in autumn it is酉, in winter it is辰; when these two deities both appear in the four lessons and three transmissions, the person will certainly return.

罡加命年車速駕，馬逢生處客留連。魁罡二將乘二馬，雖不入傳返故園。天罡為動神，如加占人年命上，則雖遠必行。馬逢生處，謂天驛二馬各居長生之地，則戀其生而不行。如寅馬加亥之類。魁罡乘二馬者謂天驛二馬加於辰戌位上也。如二月申子辰等日占，寅為驛馬，申為天馬，或寅加辰，申加戌，或寅加戌，申加辰，是也。又五十一月寅午戌日占，亦準此推。

The Tiangang is an active deity; when it falls on the native's birth year, the vehicle and horse will soon set off. The Yimasheng falls on the place of growth, and the guest will stay and not leave. The Hekui and Tiangang carry the Heavenly Horse and the Post-horse; even if they do not enter the Three Transmissions, the person will return to his homeland. Original commentary: The Tiangang is an active deity; when it falls on the native's birth year, no matter how far the journey, the person will definitely set off. The saying "the horse meets its place of birth" refers to the Heavenly Horse and the Post-horse each falling on their own place of growth, loving this Life Qi and not willing to leave, for example, the寅 horse falling on the亥. The saying "the魁 and the罡 carry two horses" refers to the Heavenly Horse and the Post-horse falling on the Chen and Xu positions: for example, if the divination is done on days of Shen-Zi-Chen in the second month, the寅 is the Post-horse and the申 is the Heavenly Horse, or the寅 falls on the辰 and the申 falls on the戌, or the寅 falls on the戌 and the申 falls on the辰. Similarly, if the divination is done on days of Yin-Wu-Xu in the fifth or eleventh month, it is also calculated in this way.

肱度門限與二至，未度保須望遠征。道里過遙觀歲月，三千里外卜將軍。門限，謂卯酉。二至謂子午。占東南行人，以地有酉為中途，子上神為至期。西北行人，以地盤卯變中途，午上神為至期。發發用之神，已逾卯酉二宮，則觀子午位上所得何神，便知為何日到也。道里近遙觀歲月者，謂五十里視時上神，百里視干上神，五百里視月建上神，千里視歲建上神是也。大交軍，亥子丑年用酉，寅卯辰年用子，巳午未年用卯，申酉戌年用午。如三千里以外，則視將軍位上神中也。

Those who have already passed the gate limit and the two extremes are nearing their destination; those who have not yet passed must look towards the distance and wait. If the journey is too far, one must consult the year and month builders; for distances beyond three thousand li, one must consult the position of the Grand General. The original note says: 'Gate limit' refers to the卯 (Mao) and酉 (You) positions, and 'two extremes' refer to the子 (Zi) and午 (Wu) positions. For those coming from the southeast direction, take the酉 (You) position on the earth plate as the halfway point, and determine the arrival time based on the deity at the Zi position. For those coming from the northwest direction, take the卯 (Mao) position on the earth plate as the halfway point, and determine the arrival time based on the deity at the Wu position. If the initiating deity has already passed through the卯 (Mao) and酉 (You) positions, then look at the deities at the Zi and Wu positions to know on which day the person will arrive. The saying 'the distance determines the time' means that for fifty li, one consults the deity on the time stem; for one hundred li, one consults the deity on the day stem; for five hundred li, one consults the deity on the month builder; and for one thousand li, one consults the deity on the year stem. The method for determining the Grand General is: in the years of Hai, Zi, and Chou, the Grand General is at You; in the years of Yin, Mao, and Chen, the Grand General is at Zi; in the years of Si, Wu, and Wei, the Grand General is at Mao; and in the years of Shen, You, and Xu, the Grand General is at Wu. For distances beyond three thousand li, one must consult the deity at the position of the Grand General. (The original text had errors: '已度' was incorrectly written as '肱度', '还须' as '保须', '地盘酉' as '地有酉', '为中途' as '变中途', and '大将军' as '大交军'.)

四季元臨法最奇，六三合用地盤宜。元神乘季傳末入，更在支神上位知。四季元臨，謂甲戊庚日三干，元武乘辰戌發用是也。凡占值此，則以用神合處斷其來期，近地則用六合，遠地則用三合。如甲寅日，三傳戌申午，晝夜占，戌乘元武奶，如近地則卯日可至，遠地則寅午日可至。如元乘辰戌，入於末傳，則觀支神下位所得神，便知其為保日也。如庚戌日，三傳子申辰，晝夜占，元武乘辰，入於末傳，支神戌，戌下得寅則寅日可至也。餘干仿之。

The method of Yuanwu (Black Tortoise) being located at the four seasons' positions is very peculiar. Whether to use Liu He (Six Harmonies) or San He (Triple Harmony) depends on the Earth Plate. If Yuanwu is riding on the four seasons' characters and falls into the final transmission, one must refer to the position below the day's branch to determine the arrival date. Original note: The term "Four Seasons Yuan Ling" refers to days with the heavenly stems Jia, Wu, and Geng, where Yuanwu rides on Chen or Xu and initiates the transmission. Whenever this occurs, one should use the character paired with the initiating god to determine the arrival date: for a short distance, use Liu He; for a long distance, use San He. For example, on a Jiayin day, if the three transmissions are Xu, Shen, and Wu, and Yuanwu is on Xu regardless of day or night, for a short distance, one predicts arrival on Mao day (Mao and Xu are Liu He), and for a long distance, one predicts arrival on Yin or Wu day (Yin, Wu, and Xu form San He). If Yuanwu rides on Chen or Xu and falls into the final transmission, one should look at the god located under the day's branch to determine the arrival date. For example, on a Gengxu day, if the three transmissions are Zi, Shen, and Chen, and Yuanwu is on Chen in the final transmission, the day's branch is Xu, and under Xu is Yin, then arrival is predicted for Yin day. Other stems should be analyzed in the same way. (The original text mistakenly writes "is also" as "nai" and "what day" as "bao day.")

下百天乙入支干，湖海行人會不難。久去不知蹤跡處，行人分野細推看。正時貴人同加干支之上，主行人即至。如丁丑日巳時酉將占，干上亥為貴人，支上巳為正時是也。分野，子為青州之類也。如不知行人何往，則看行人天上行年臨於何宮，便知其所在之處是也。

The correct time and the nobleman are added together onto the day stem and day branch. Travelers on rivers, lakes, and seas will meet without difficulty. If someone has been away for a long time and their trail is unknown, one should carefully examine the division of regions. The original note says: when the correct time and the nobleman are added together onto the day stem and day branch, it indicates the traveler will arrive immediately. For example, on a Dingchou day at the巳 hour, if one asks about the酉, the day stem carries亥, which is the nobleman for the day of Ding, and the day branch carries巳, which is the time of the question. The so-called 'division of regions' refers to pairing like子 with Qingzhou. If the whereabouts of the traveler are unknown, one should look at where the year of the person falls on the heaven plate, and thus know where the person is. (The original text mistakenly writes '下百天乙' instead of '正时天乙'.)

年居德合生旺喜，刑剋墓絕悲哀擬。遙遙年命離支神，異地停車舟不濟。以上三章，俱承上文而言，居者，謂行年所臨之地也。如逢德合生旺則吉，逢刑剋害絕則凶，如值空陷，主有疾病。年命離支神者，謂行年上神與支神相離三位以外也。如甲子日支上巳加子，行人行年在丑為前一位，在寅為前二位，在卯為前三位，皆不望其至。如居辰巳以前，則與支神遠矣，必不來矣。

When the year pillar falls in a place of virtue, harmony, birth, or prosperity, it is auspicious; if it falls in a place of punishment, conflict, burial, or decline, it should be regarded as sorrowful. If the year pillar is far from the day pillar, the person is likely to stay in another place, not even getting on a boat. Original note: The above three sections all continue from the previous text.the so-called「居」 refers to the position of the year pillar. If it meets virtue, harmony, long life, or prosperity, it is favorable; if it meets punishment, conflict, harm, or decline, it is unfavorable. If it falls in an empty or hidden position, it indicates illness.the so-called「年命离支神」 means that the god on the year pillar and the god on the day pillar are separated by three positions or more. For example, on a Jiazi day, the day pillar is occupied by Si, which is placed on Zi. If the person's year pillar is in Chou, it is the previous position; if in Yin, it is the second previous; if in Mao, it is the third previous. These positions still have hope that the person will arrive. If the year pillar falls in Chen or Si, which are further ahead, it is too far from the day pillar, and the person will definitely not come. (The original text mistakenly says 「皆不望其至」 instead of 「皆可望其至」.)

年臨三四來期速，日克一二至時遲。書信幾番人未至，支前四位上神知。干為人，支為宅。如年臨三四課之上，即人來宅中，故主速。日克干上神，主凡事抑塞。故主遲。支前四位，謂從地盤支神位上起，數至第四位上，觀其所乘之神，便知其位因也。如丙寅日，支上戌，連根順數至巳為第四位上乘丑，丑為日之益氣，晝占乘朱，必為文書阻滯。夜占乘勾，必為爭訟淹留也。餘例推。

When the year of the person falls on the third or fourth lesson, the arrival will be quick; when the day stem overpowers the god on the first or second lesson, the arrival will be delayed. If several messages have come but the person has not arrived, the reason can be known by looking at the god on the fourth position before the day branch. The original note says: the day stem represents the person, and the day branch represents the family dwelling. When the year of the person falls on the third and fourth lessons, it means the person has already arrived at the family dwelling, so it indicates a quick arrival. When the day stem overpowers the god on the day stem's lesson, it indicates that all matters are blocked and obstructed, hence the delay. The term 'fourth position before the branch' refers to starting from the first position of the earth plate's day branch and counting forward to the fourth position, then looking at which god is on that position. This will reveal the cause of the obstruction. For example, on a Bingyin day, the day branch has the god Wu on it. Starting from寅 and counting forward to巳, which is the fourth position, the god on巳 is Chou. Chou is the泄气 (exhaustion) of Bing fire. If it is daytime and Chou is riding the Vermilion Bird, it indicates that the documents are blocked; if it is nighttime and Chou is riding Gou Chen, it indicates legal disputes causing delays. The rest can be inferred in the same way. (The original text mistakenly writes '所因' instead of '位因'.)

不識行年何以云，天罡一將問殷勤。罡臨四孟他鄉吉，四仲為憂加季驚。如不知行年視天罡，以加孟為安，加仲憂，加季死。仍視所乘之將言之。

If the person's birth year is unknown, then one should inquire about the Tiangang General. The Tiangang General is located on the four first months (four Meng months) of the earthly branches, which indicate good fortune when a person is away from home; if it is on the four middle months (four Zhong months), there will be worries; if it is on the four last months (four Ji months), there will be danger or death. Original note: If the person's birth year is unknown, look at the Tiangang General: if it is on the four Meng months, it indicates safety; if on the four Zhong months, it indicates worry; if on the four Ji months, it indicates misfortune or death. It is still necessary to consider the Heavenly General it is riding along with.

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。傳墓碑入墓，如甲辰日，三傳寅未子，未為初墓，子入墓鄉是也。間進則進有阻，間退則退有阻，仍神所間之神將而何因。如丁卯日，三傳酉亥丑，間一將為戌，戌為脫氣，晝占乘蛇，必有惡小纏繞事，夜占乘後，必有合戀女色事。

The spirits in the three transmissions have fallen into their own graves, and this layer does not require doubt—on the journey, the horse is held back, and the desire to return is urgent. "Between Advance" and "Between Retreat" are two types of divination lessons. When a person is away from home, what obstacles they face can be understood by looking at these. Original note: What is meant by "transmission grave falling into grave" is like when on a Jiachen day, the three transmissions are寅, 未, and 子: 未 is the grave of the first transmission, and 子 water also falls into the grave. In the "Between Advance" lesson, there is obstruction in advancing; in the "Between Retreat" lesson, there is obstruction in retreating; one still needs to look at the spirit and Heavenly General that are passed over to know what the obstruction is. For example, on a Dingmao day, the three transmissions are 酉, 亥, and 丑, and the spirit passed over is 戌. 戌 is the loss of the fire of Ding: if it is daytime and 戌 is occupied by Teng Snake, there will certainly be trouble from petty people and ruffians; if it is nighttime and 戌 is occupied by Heavenly Empress, it will certainly be about indulgence in lust. (The original text has an extra character "碑" in "传墓入墓," and "仍视所间之神将而定何因" is mistakenly written as "仍神所间之神将而何因.")

傳將若合三六中，卷戀他鄉資斧豐，干支上逢羅網罩，淹留客舍嘆飄蓬。三六合，謂三六相呼一課也。羅網課主不能行。如課體吉，亦不拘。

If both the Three Transmissions and the Heavenly General fall within the Triple Harmony and Liu He, the person will be attached to foreign lands and have sufficient funds for travel; however, if the Day Stem and Day Branch are covered by the Heavenly Net and Earthly Net, the person can only stay in a guesthouse, lamenting their fate like drifting reeds. Original note: The term 'Triple Harmony and Liu He' refers to the Triple Harmony and Liu He corresponding to each other within one lesson. The Net lesson indicates that the person cannot move; however, if the lesson pattern is originally auspicious, there is no need to be overly concerned.

斬關順傳利遠行，若遇逆退歸舊處。遊子丁馬行不停，退則來兮時則去。凡得斬關課，如三傳順行，主居者必行，如六甲日，干上辰，三傳辰午申是也。三傳逆行，主行人立至，如癸未日，干勁沖天上戌，三傳戌未辰是也，遊子丁馬見出行門。

When the three transmissions proceed in the same direction as the heavenly stems, it is favorable for traveling long distances; if they reverse and go backward, the person returns to the original place. The spirit of the traveler and theThe Post-horse (post-horse) associated with the丁 (Ding) god indicate continuous movement; when the three transmissions go backward, the owner returns, while those with forward transmissions go out. Original note: Whenever the斩关 (cutting the gate) lesson is obtained, if the three transmissions proceed in the same direction, the person at home must go out; for example, on the sixth day of Jia, the day stem is on Chen, and the three transmissions are Chen, Wu, Shen. If the three transmissions reverse, the person away immediately returns; for example, on Guiwei day, the day stem is on Xu, and the three transmissions are Xu, Wei, Chen. The spirit of the traveler and theThe Post-horse (post-horse) associated with the丁 (Ding) god are seen under theTravel (travel) section. (The original text mistakenly writes 「干上戌」 as 「干劲冲天上戌」.)

卯酉為格子午關，魁罡加算計路途難。迴環周遍如相值，定見行人旦夕還。卯為天格，酉為地格。子為天關，酉為地關。如魁罡二神，加四仲發用，為天地關可知。關梁不通，行人有阻。如甲子日，辰加子臨支發用。乙卯日辰加卯臨支發和，戊申日戌加酉臨支發用是也。如年命有沖破吉神可解。迴環見仕宦門，周遍見經商門。

The卯 and酉 are the "Grades" of heaven and earth, while the子 and午 are the "Gates" of heaven and earth. When the Hekui and Tiangang are added, the path becomes difficult. If the Lesson Pattern involves the "Circular Return" and "Full Coverage," the traveler will certainly return by morning or evening. Original note:卯 is the heavenly grade,酉 is the earthly grade;子 is the heavenly gate,午 is the earthly gate. When the Hekui (Xu) and Tiangang (Chen) are added to the four middle positions and initiate the transmission, the heavenly and earthly gates are clearly blocked, making it impossible for the traveler to pass through. For example, on a Jiazi day, Chen is placed on Zi and initiates the transmission with the day's branch; on a Yimao day, Chen is placed on Mao and initiates the transmission with the day's branch; on a Wushen day, Xu is placed on You and initiates the transmission with the day's branch. If a favorable deity in the native's year of life is able to break through this, it can be resolved. The Circular Return is explained in the section on official positions, and the Full Coverage is explained in the section on business. (The original text mistakenly says "酉 is the earthly gate" instead of "午 is the earthly gate," and "initiates the transmission" is mistakenly written as "initiates and harmonizes.")

伏吟信任見丁馬，立刻行人到草堂。反吟絕人必至，雖見天中亦不妨。剛日伏吟為自任，柔日伏吟為自信，自任難期，但柔日伏吟，如占人年命上乘丁馬，亦主動。反吟課，德喪祿絕，雖遇空亡，亦不忌。四絕，謂子加巳一課，柔日祿神皆臨絕地也，但驛馬入墓，俟沖神到日，方可行耳。

In aHidden Chant divination, if the person encounters self-confidence and also sees the丁神 andThe Post-horse, the traveler will arrive immediately at the grass hall. In aReverse Chant divination, the "four absolutes" also ensure the person will arrive, even ifKongwang is encountered. The original commentary says: on a strong day,Hidden Chant is called "self-reliance," and on a weak day, it is called "self-confidence." Self-reliance divinations have uncertain return dates, but if on a weak day, the person's birth year and age are riding on the丁神 and驿马, they will still move actively. For反吟 divinations, the pattern is one of lost virtue, lost fortune, and absolute decline. Even if空亡 is encountered, there is no need to avoid it. The term "four absolutes" refers to a situation where the子 is placed on the巳. On weak days, the禄神 falls into an absolute position. However, at this time, the驿马 is in the墓, and it can only move once the墓神 is opened on the day of the冲. (The original text has a missing character under "Reverse Chant," and only the term "四绝" remains, so it is recorded as is without supplementation.)

朱雀天雞及信神，傳課二馬信音頻。三神若或逢空陷，魚雁寥寥尺素淪。天雞酉逆十二，信神酉順十二，如朱雀等神。速二馬入於課傳主有信到。一云，朱與天喜六合相值，或與貴人日德相值，或與勝光相值，皆主有信至。如臨卯酉，為信至門。如朱乘凶將臨年命，作刑沖破害為凶信，其信到之期，以三神三馬等相臨處為斷。

The Vermilion Bird, Tianji (Heavenly Chicken), and Xinxin (God of Messages) together with Tianma (Heavenly Horse) and Yimai (Post-horse) entering the four lessons and three transmissions indicate frequent messages arriving. If these three are in an empty or fallen position, messages will be sparse, and even a single letter may sink. Original note: Tianji starts from You and counts backward twelve positions, while Xinxin starts from You and counts forward twelve positions. When the Vermilion Bird and these other deities enter the four lessons and three transmissions, it indicates messages will arrive. Another view: if the Vermilion Bird is in conjunction with Tianxi (Heavenly Joy) and Liuhe (Six Harmonies), or with Guiren (Nobleman), Rijede (virtuous day), or Shengguang (Wu) at Wu, it indicates messages will arrive. If the Vermilion Bird is on the卯 or酉 gates, it means the message has already arrived. If the Vermilion Bird is accompanied by a malevolent general and forms punishments, clashes, breaks, or harms on the person's birth year, the message received will be ominous. As for the date the message arrives, it is determined by the positions of these three deities and the multiple post-horse positions.

剋日生合書必來，干克三神書不至，天耳臨時有便鴻，逐類求之職何事。承上章而方，朱等三神，如剋日生日，或與日六合，則書必來。如干克朱等三神，則書不至也。又干克用亦同。天耳即天喜，時謂正時，如天耳臨天上進，亦有信。逐類推之，職何事者，謂尋課傳神將，即可知其為何事也。如丙戌日，三傳亥申巳，夜將亥乘朱，正月占為天詔，有官者得之，主有詔命至，子年占為病符，主有疾病等事也，餘例推。

These deities either overcome the day stem, are overcome by the day stem, or form aLiu He with the day stem, and messages will surely arrive; conversely, if the day stem overcomes them, messages will not come. If the Heavenly Joy is present in the time of divination, there will be a wild goose that carries the message by chance; as for the specific matter being reported, one should look for it according to its category. Original note: This continues from the previous chapter, saying that the Vermilion Bird, Heavenly Chicken, and messenger deity, if they overcome the day stem, are overcome by the day stem, or form aLiu He with the day stem, messages will surely arrive; if the day stem overcomes these three deities, messages will not come, and the same applies if the day stem overcomes the initiating deity. The Heavenly Joy is the same as Heavenly Joy, and 'time' refers to the exact time of divination; if the Heavenly Joy is present at the time of divination, it also indicates the arrival of a message. The phrase 'look for it according to its category' means to find out what kind of matter it is by examining the four lessons and three transmissions along with the general deity. For example, on a day of Bingxu, if the three transmissions are亥, 申, and 巳, and the night general is亥 with the Vermilion Bird riding on it, then in the first month,亥 is the 天诏, indicating a decree for those in official positions; but in the year of 子,亥 is the Bingfu, indicating illness-related matters. The rest should be understood in the same way. (The original text mistakenly writes '承上章而方' instead of '承上章而言', and there is an error in the sentence about 'the Heavenly Joy being present at the time of divination'.)