Volume Eleven · Guide to the Compass: Compilation Three

欲占趨謁用何術，彼此兩儀要相洽。干支會俁必亨通，日辰鄰近更親密。兩儀相洽，謂干支交車生合或上神生俁也。干支會合，如壬寅日，干上寅，支與干會，或支上亥，干與支全，是也。日辰鄰近，謂干支上神作六合，其神又相鄰近者，如壬子日，干上子，支上丑為六合，子丑又相鄰近，又干神亥，與四課之子丑寅為一氣也。此外又有丙午戊午日干上兩課。

To divinate about going to pay a visit, what method should be used? The two principles must be in harmony. If the day stem and day branch are in harmony, the matter will certainly be smooth and successful; if the day branch is adjacent to the day stem, the relationship will be even closer. Original note: The term 'two principles in harmony' refers to the day stem and day branch interacting through mutual generation or mutual combination, or the upper gods being in mutual generation or combination with each other. The term 'stem and branch in harmony' refers to, for example, on a Renyin day, the day stem is riding on the寅, and the day branch combines with the day stem's upper god; or if the day branch is riding on the亥, the亥 which the day stem is lodging in combines with the day branch. The term 'day branch adjacent' refers to the upper god of the day stem and the upper god of the day branch forming Liu He, and these two characters are exactly adjacent: for example, on a Renzi day, the day stem is riding on the子, and the day branch is riding on the丑, 子 and丑 form Liu He and are adjacent; further, the亥 which the Ren is lodging in connects with the子, 丑, and寅 in the four lessons to form a continuous flow. There are also two lessons on the Bingwu and Wuwu days where the day stem's upper god and the second lesson are in the same situation. (The original text has the character '合' mistakenly written as '俣', and '干与支合' mistakenly written as '干与支全'.)

三六交會聲相應，最習外好裡槎牙，朝干朝支分主客，成神最吉會神嘉。三六交會謂三合課交車，又作六合者。如乙丑日，三傳巳丑酉三合，干上子與支合，支上酉與干合是也。外好裡槎牙者，謂干支上神作六合，其地盤反作六害，如壬申日干上定與支上亥六俁，其壬干與申支卻作六達是也。朝干者，謂支上神發用，朝其干神，主人來見我。朝支者反是。二例見行人門。成神見婚姻門。會神十二月分為未戌寅亥酉子丑午巳卯申辰，如二神乘旺相氣入於傳課，必得相見而成事。

Triple Harmony and Liu He converge and meet, indicating harmonious resonance; however, the greatest fear is when the outside appears good but the inside is uneven and mismatched. Whether it is the day stem or the day branch that faces the other, it distinguishes who is the host and who is the guest; if the god is formed, it is most auspicious; if the god is joined, it is also beautiful. Original note: The term 'San Liu Jiao Hui' refers to a Triple Harmony lesson combined with Liu He. For example, on a Yichou day, the three transmissions are巳, 丑, and 酉 forming a metal formation, with the day stem riding on 子 and combining with the day branch 丑, and the day branch riding on 酉 combining with the day stem's lodging palace 辰. The term 'Wai Hao Li Cha Ya' refers to the upper gods on the day stem and day branch forming Liu He, but the lower earth plate forms six harms: for example, on a Renshen day, the day stem rides on 寅 and combines with the day branch riding on 亥 forming Liu He, but the亥 that REN is lodged in and the Shen branch are actually in mutual harm. The term 'Chao Gan' refers to the upper god on the day branch initiating and facing the upper god on the day stem, indicating that the other party comes to see me; 'Chao Zhi' is the opposite. These two examples are found in the section on travelers. The 'Cheng Shen' section is found in the section on marriage. The order of the 'Cheng Shen' and 'Hui Shen' for the twelve months is: 未, 戌, 寅, 亥, 酉, 子, 丑, 午, 巳, 卯, 申, 辰; when the two gods of Cheng Shen and Hui Shen ride on the prosperous and strong qi and enter the four lessons and three transmissions, they will definitely meet face to face and accomplish the matter. (The original text mistakenly writes 'Gan Shang Yin' instead of 'Gan Shang Ding', 'Liu He' instead of 'Liu Yu', and 'Liu Hai' instead of 'Liu Da'.)

日辰來湊定和合，兩貴自會必難諧。貴人害合分損益，天罡孟中應推排。日辰湊合，謂三合課缺一課，得干支上神湊足之。主有意外和合之事。如癸卯日，三傳未酉亥，缺一卯字，得干上卯湊足是也。兩貴相會，謂六處有兩貴相加者，如乙酉日，子加申，三傳申子辰是也。占謁貴必不見。緣貴往見貴，或睚會貴客也。如同官占，則又得見，貴人害合詳經商門。又貴人所立之地，亦當審視，如貴被下克或臨六害，主貴人自有煩憂，亦不得見也。天罡孟仲，謂天罡加孟必見，加仲可待，加季則不見也。

The day stem and day branch combine to complete the triple harmony, which indicates a definite and harmonious outcome; when two noblemen come together on their own, it becomes difficult to achieve harmony. Whether a nobleman is harmful or harmonious depends on the specific circumstances, with different effects. The position of the heavenly stem Tiangang (Chen) determines whether it falls on the four beginning months or the four middle months, and this is used to make predictions. Original note: When it is said "the day branch completes the combination," it refers to a triple harmony lesson missing one element, which is exactly supplemented by the heavenly stem or day branch. This indicates an unexpected harmonious event. For example, on a Guimao day, if the three transmissions are Wei, You, and Hai, the triple harmony of Hai, Mao, and Wei is missing a Mao, and the day stem is exactly on Mao, completing the set. When it is said "two noblemen meet," it refers to the presence of both day and night noblemen in the six places: for example, on a Yiyou day, Zi is added on Shen, and the three transmissions are Shen, Zi, and Chen. If someone consults about visiting a nobleman, they will not see him, because the nobleman is visiting another nobleman or is already accompanying another important guest. If the person consulting is a colleague or a fellow official, then they may see him. The details of whether a nobleman is harmful or harmonious are explained in the section on business dealings. In addition, the position of the earth plate where the nobleman is located should also be examined: if the nobleman is attacked by the lower heavenly stem or is located in one of the six harmful positions, it indicates that the nobleman himself has troubles and will not be seen. When it is said "the heavenly stem Tiangang is in the beginning or middle months," if Tiangang is on the four beginning months, the person will be seen; if it is on the four middle months, it can be waited for; if it is on the four seasonal months, the person will not be seen.

日德陰神見蹤跡，尾加首上往不宜。類神發用方為益，末傳合處是成期。日德陰神，謂日德之陰神，即可知其蹤跡也。如壬午日，干上申一課，亥為日德，陰神見申，申為驛馬，夜占乘虎，其人必遠出也。尾加首上，謂閉口課也。如甲申日巳加申發用，巳遁干癸是也。類神見捕亡門，如類神發用必見。貴德發用亦必見，如初傳空亡，末得吉神，必肱再往，乃得見也。

From the hidden spirit of the day's virtue, one can discern the whereabouts of the other person; a closed mouth lesson where the tail is placed on the head is not suitable for departure. Only when the similar spirit initiates the transmission is it beneficial; the one combined with the final transmission is the time when the matter will be completed. Original note: The term 'day's virtue hidden spirit' refers to looking at the hidden spirit of the day's virtue, which indicates the other person's movements. For example, if the day is Renwu and the day stem is supported by Shen on the first lesson, the hidden spirit of Ren's virtue is Hai, and the hidden spirit of Hai is Shen, which is also the post-horse of Wu day. If the divination is done at night with Shen as the initiating transmission and the White Tiger, then the person must have gone far away. The term 'tail on the head' refers to a closed mouth lesson: for example, on Jiashen day, the lesson starts with Si on Shen, and the heavenly stem hidden in Si is Gui. The similar spirit is discussed in the section on capturing the lost. If the similar spirit initiates the transmission, one will certainly find the person; if the nobleman or day's virtue initiates the transmission, one will certainly find the person. If the first transmission falls on Kongwang but the final transmission has a good spirit, then one must go again to find the person. (The original text mistakenly writes 'must' as 'must elbow'.)

追尋逃亡詳日德，捕捉逃奴年支刑。二德相剋必易獲，刑德不克別推尋。捕亡之法，尊貴則視日德，卑賤則視支刑，如占尊貴，刑剋則易獲，德克刑則難尋，如庚午日，干德在申，支刑在午，申加亥，君子於西北，午克申，為刑剋德，主易獲。癸巳日，干德在巳，支刑在申，巳加卯，君子隱於正東，巳克申為德克刑，主難尋。如占卑賤，德克刑則易獲，刑剋德則難尋。其法亦準此推。至尋獲之期，尊貴則以日德受生之日，卑賤則以支刑受克之日為斷。

To track down a person who has run away, one should examine the day's virtue (de); to capture a runaway slave, one should look at the three punishments (san xing) of the day's branch. If the virtue and punishment mutually control each other, it is easier to capture; if they do not control each other, one must look for another method. Original note: The method of capturing a runaway depends on whether the person is of high or low status. When seeking a person of high status, if the punishment controls the virtue, it is easy to capture; if the virtue controls the punishment, it is difficult to find. For example, on a Gengwu day, Geng's day virtue is in Shen, and Wu's three punishments are in Wu; Shen is placed on Hai, indicating the gentleman is hiding in the northwest, and Wu fire controls Shen metal, which is punishment controlling virtue, indicating an easy capture. Another example, on a Guisi day, Gui's day virtue is in Si, and Si's three punishments are in Shen; Si is placed on Mao, indicating the gentleman is hiding in the east, and Si fire controls Shen metal, which is virtue controlling punishment, indicating difficulty in finding. If the person is of low status, the method is reversed: virtue controlling punishment is easy to capture, punishment controlling virtue is difficult to find, and the method remains the same. As for the time of capture, for a person of high status, it is the day when the day virtue is born; for a person of low status, it is the day when the branch punishment is controlled.

日行加支三與六，發端得此必歸來。斬關貴俁龍陰見，海角天涯定不回。日德發用，與支神作六合，主自來。如乙巳日三傳申戌子，發用申與支六俁。癸丑日三傳巳丑酉，發用巳與支三合是也，斬關見出行門。

When the day's virtue combines with the day's branch to form a triple harmony and aLiu He, the initial transmission will be based on this, and the person will certainly return by themselves; if it is a cutting gate chart and the nobleman, azure dragon, and tai yin all appear together, then even if the person goes to the ends of the earth, they will not turn back. Original note: When the day's virtue initiates the transmission and combines with the god of the day's branch to form aLiu He, the owner will return by themselves: for example, on a Yisi day, the three transmissions are Shen, Xu, and Zi, and the initiating transmission Shen combines with the巳 branch; another example is on a Guichou day, the three transmissions are Si, Chou, and You, and the initiating transmission Si forms a triple harmony with the Chou branch. The cutting gate is explained in the section on travel. (The original text mistakenly writes '六合' as '六俣'.)

六甲尋元度四獲，若非六甲看元陰。欲知捕獲在何日，陰神受剋日分明。此閉口課中度四之法。如六甲日以元武為陽神，以逆推度四位上所得神為終陰，元武陽神下可以捕女。蓋女走，求男之下也。終陰下可以捕男，蓋男走，求女之下也。如六甲日晝夜占，辰為元武陽神，加申，如女走，向西南方捕之可獲。丑為終陰，加巳，男走，向東南方捕之可獲。

For the six days of Jia, use the method of "seeking the Yuan Du four" to determine the location. If it is not one of the six Jia days, then observe the Yin spirit of Yuan Wu. To know on which day the person can be captured, look at the day when the Yin spirit is weakened. The original note says: this is the method of "Du Si" in the closed mouth class. For the six Jia days, take Yuan Wu as the Yang spirit, count backward four positions from Yuan Wu, and the spirit at that position is called "Zong Yin." The position of Yuan Wu's Yang spirit on the Earth Plate can be used to capture women, as women who run away usually go to where men are. The position of Zong Yin on the Earth Plate can be used to capture men, as men who run away usually go to where women are. For example, if on any day of the six Jia days, the spirit is on Chen with Yuan Wu as the Yang spirit, and the person is a woman, then go to the Southwest to capture her. If the position is Chou as Zong Yin, and the person is a man, then go to the Southeast to capture him.

非六甲日不不度四。以天盤元武為陽神吧元武位上所得神為陰神。陽神位下可以捕女，陰神位下可以捕男也。陰神受克，如申酉為元陰，則巳午日可獲，如三傳相剋，交得凶煞更的。

If it is not a Jia day, then "Du Si" is not used; instead, take the Black Tortoise on the Heaven Plate as the Yang spirit, and the deity obtained from the position of the Black Tortoise as the Yin spirit. The position of the Earth Plate under the Yang spirit can be used to catch a woman, and the position of the Earth Plate under the Yin spirit can be used to catch a man.the so-called "Yin spirit being controlled" means that if the Yin spirit of the Black Tortoise is Shen or You, then on Si day or Wu day, one can obtain the target (fire controls metal). If the three transmissions mutually control each other and intersect withInauspicious Sha, it becomes even more accurate. (The original text mistakenly writes "Bu Bu Du Si" instead of "Bu Du Si," and "ba Yuan Wu Wei Shang" instead of "yi Yuan Wu Wei Shang.")

尋覓三奸沖最嘉，伏吟主近無依遐。會神得兒亡神否，裡數河魁位上查。三奸謂天盤之亥子丑，有一神加於仲位之上。則對沖下即為三奸。如六甲日丑加午，午之對沖為子，則正北方可獲也。伏吟課尋人在近處，貴順用支左一位，貴逆右一位，如丙子日晝占，支左一位為丑，可向東方尋。夜占支右一位為亥，可向西北方尋也。

To find a person, use the "Three Evils" (Sanjian), and the position opposite to it is best. In a Hidden Chant (Fuyin) divination, the person is nearby, but in a Reversed Chant (FanYin) divination, one must go to the opposite direction. If the meeting god (Hui Shen) is present, the person can be found; if the lost god (Wang Shen) is present, the person cannot be found. The distance in miles is determined by counting from Hekui. Original note: The "Three Evils" refer to the positions of Hai, Zi, and Chou on the Heaven Plate, with one of them placed on the four midpoints (Si Zhong). The position opposite to this on the Earth Plate is where the Three Evils are located. For example, if on the sixth day of Jia, Chou is placed on Wu, the opposite of Wu is Zi, so the person can be found in the north. In a Hidden Chant divination, the person is nearby: take the nobleman (Gui Ren) in the direction of the day branch (Ri Zhi) to the left for forward movement, or to the right for backward movement. For example, on Bing Zi day during the day, the day branch to the left is Chou, so search to the east; at night, the day branch to the right is Hai, so search to the northwest.

無依媽反吟，遐謂對沖處，會神見趨謁門。亡神巳寅亥申三輪。一云，六乙之外為亡神，如甲戌旬用亥，甲午旬用未是也。欲知裡婁管家多寡，則看河魁於何宮。以上下數乘之，數者，太元數。子午甲己九之類也。如戌臨寅，戌數五，寅數七，五七三十五里，為三十五里，此二句專指奴婢，與有竊而逃者而言。

The term "wu yi" refers to a return lesson; "xia" refers to the opposite position. The meeting god is found under the section of seeking an audience. The lost spirit moves through the four positions of巳, 寅, 亥, and 申 in rotation. Another explanation says that the lost spirit is the one not included in the six positions of the ten-day cycle. For example, in the Jia Xu cycle, the lost spirit is亥, and in the Jia Wu cycle, it is 未. To find out the distance, look at where the Hekui (戌) falls in the palace, then multiply the numbers of the upper and lower positions. This "number" refers to the Tai Xuan number, such as Zi, Wu, Jia, and Ji all being counted as nine. For example, if戌 is on寅,戌 is five and寅 is seven, five times seven is thirty-five, meaning thirty-five li. The above two sentences specifically refer to servants and thieves who have run away. (The original text mistakenly writes "li shu" as "li lou guizhu" and "Tai Xuan number" as "Tai Yuan number.")

父子夫妻屬六親，更須逐類擬何神。若逢奸盜用而逃者，元陰落處識其真。類謂類神，如太常類父，天后類母，亦類妻。青龍類夫，太陰類姐妹婢妾，六合類子孫朋友，天空奴僕，謂之將神。又長生為父母，比劫為兄弟，官鬼為夫財，為妻。墓碑為妾，盜氣為子孫，陽為子陰為孫。酉為婢，戌為奴，謂之兼神。取其入課傳者，視其所臨何方，即可知人之所在，如俱不入，則專責將神可也。如癸卯日占妻，干上辰，晝將乘後，支上午為妻財，午加卯，可往東方尋。辰屬旬空，俟辰日填實，即可獲也。元陰落處詳見前章。

The father and the husband, as well as the wife and the children, each belong to the Six Relations. One must determine which of the corresponding deities should be used. If someone has fled due to adultery or theft, the truth can be discovered by looking at where the Black Tortoise, the Yin deity, falls. The original commentary says that "class" refers to the class deity. The Heavenly General route: Tai Chang represents the father, Heavenly Empress represents the mother and also the wife, Azure Dragon represents the husband, Tai Yin represents sisters, servants, and concubines, Liu He represents children and friends, and Tian Kong represents servants. This is called "General Deities." The hexagram position route: Growth represents parents, fellow and劫财 represent brothers, officials and ghosts represent the husband, wealth hexagram represents the wife, tomb represents a concubine, and the leaking energy represents children. Among these, the yang ones represent sons and the yin ones represent grandsons. Also,酉 represents a maid and 戌 represents a servant. This is called "Complementary Deities." Take those that have entered the Four Lessons and Three Transmissions, and see which direction they are in, to know where the person is. If none have entered the lessons and transmissions, then rely solely on the Heavenly General to determine. For example, on a Guimao day, if one is divining about the wife, the day stem is on 辰, and in the daytime, 辰 is on Heavenly Empress. The day branch is on 午, which is the wife's wealth, and 午 is placed on 卯, so one should look to the east. 辰 is in the empty position of the ten-day cycle, but when 辰 day comes and it is filled, the person can be found. The place where the Black Tortoise, the Yin deity, falls is detailed in the previous chapter. (The original text mistakenly writes "officials and ghosts represent the husband, wealth represents the wife" as "officials and ghosts represent the husband, wealth represents the wife," and mistakenly adds the character "碑" in "tomb represents a concubine.")

更有一法占夫伴，詳覽勝光分明見。又有一法視正時，觀其克典範亦最便。占失伴之法，如午在日前，向前追必得，午在日後，則稍等立見也。如庚辰日，干上巳，午加酉為在日前，又干上未，為在日後也。神正時者，謂正時克月將，則其人必見。如月將克正時，則其人難覓也。

There is another method specifically for predicting the loss of a companion: carefully examine the position of 「Shengguang」 (Wu) at the hour of午 (Wu). It becomes clearly visible. Another method is to observe the exact hour, checking whether it is able to overcome or not, which is also very convenient. The original note says: when predicting the loss of a companion, if the hour of午 (Wu) is before the day stem, pursuing forward will certainly result in finding the person; if the hour of午 (Wu) is after the day stem, waiting a little longer, the person will appear by themselves. For example, on a day of Gengchen, if the day stem is riding on巳 (Si), then the hour of午 (Wu) is on酉 (You), meaning that午 (Wu) is before the day stem; if the day stem is riding on未 (Wei), then午 (Wu) is after the day stem. What is meant by 「observing the exact hour」 is that if the hour is able to overcome the month general, the person will certainly be found; if the month general is able to overcome the hour, the person will be difficult to find. (The original text mistakenly writes 「观其克典范」 as 「观其克与不克」, and 「视正时者」 as 「神正时者」.)

疾病之源尋虎鬼，沉屙之際看生龍。虎入喪車殃立至，鬼逢死氣即多凶。源尋虎鬼者，謂日干之鬼乘虎，在六處觀其所克何神，而病症可知。如乘金，主肝病，宜治肺。乘木主脾病，宜治肝。乘火主肺病，宜治心。乘土腎病，宜治脾。虎鬼無乘水者例。

The root of the illness comes from the White Tiger and the Official Ghost. When the illness is long and severe, one should look at the Azure Dragon that is riding on the Life Qi. If the White Tiger enters the hearse, calamity will arrive immediately; if the Official Ghost meets the Death Qi, there will be more danger. The original note says: "Seeking the source from the White Tiger and the Official Ghost" refers to the Official Ghost of the Day Stem riding on the White Tiger, and in the six places, one should observe which deity it is going to overcome. This will reveal the nature of the illness. If it rides on metal, it indicates a liver disease, and the treatment should focus on the lung (as metal overcomes wood); if it rides on wood, it indicates a spleen disease, and the treatment should focus on the liver (as wood overcomes earth); if it rides on fire, it indicates a lung disease, and the treatment should focus on the heart (as fire overcomes metal); if it rides on earth, it indicates a kidney disease, and the treatment should focus on the spleen (as earth overcomes water). There are no examples of the White Tiger and Official Ghost riding on water.

虎鬼不寒而慄刑煞剋日干年命必死。如甲戌日三傳申巳寅，晝占申作虎是也。其死期以虎鬼所乘之神為斷招不帶刑煞，亦無妨。惟虎鬼年命上神剋制，不必治。或值空亡，必已、病而未痊。如僅見日鬼，不乘虎，亦以上法推。

The White Tiger and ghost combine with punishment stars to attack the day stem and the person's birth year, resulting in death. For example, on a Jiaxu day, if the three transmissions are Shen, Si, and Yin, and during the day the Shen is occupied by the White Tiger, Shen metal is the ghost of Jia wood. The time of death is determined by the god riding on the White Tiger ghost. If there is no punishment star, there is no problem; as long as the god on the person's birth year can overcome this White Tiger ghost, there is no need for treatment. If the White Tiger ghost falls in Kongwang, it indicates the illness has passed but not completely healed. If only the official ghost of the day stem is seen, but not riding the White Tiger, it is still calculated according to the above method. (The original text has many transmission errors: 'carrying punishment stars' is mistakenly written as 'not cold and trembling punishment stars', 'if there is no punishment star' is mistakenly written as 'for determination, not carrying punishment stars', and the sentence 'it must be an illness that has not fully recovered' is also missing some text; the current version is recorded without supplementation.)

生龍干，謂龍乘生氣，加日干年命上也。詳經商門。如龍乘長生亦可用。如癸巳日三傳申亥寅，夜占申乘龍是也。巳為喪車，申為虎之本家，如申加巳發用，為虎入喪車，主凶。如六丙日三傳申亥寅是也。死氣見孕產門。如死氣作鬼，加日干年命上必死。如生氣作鬼病尚可療。

The term "Shenglong Jia Gan" refers to the Azure Dragon riding the life qi of the current month and adding it to the day stem or the person's birth year, as detailed in the section on commerce; the Azure Dragon riding the long life stage is also applicable. For example, on a Guisi day, if the three transmissions are Shen, Hai, and Yin, and during the night the Shen is riding the Azure Dragon, Shen is precisely the long life stage of the癸 water. Si is the mourning chariot, and Shen is the native home of the White Tiger; if Shen is placed on Si and initiates the transmission, it is called "Hu Ru Sangche," indicating misfortune. For instance, if six days of Bing are used, and the three transmissions are Shen, Hai, and Yin, the dead qi is mentioned in the section on pregnancy and childbirth: if the dead qi also acts as the official ghost and is placed on the day stem or the person's birth year, it indicates certain death; but if the life qi acts as the official ghost, the illness may still be treatable.

福德加臨名解厄，貴醫年命病全安。死氣乘常喪內外，病符生剋死生看。福德即子孫爻，見課傳年命上必愈。如丙申日三傳子申辰，子為日鬼，得干上丑，支上辰。為救是也。醫神天地二醫也。天醫辰順十二，對宮為地醫。如醫神加年命，生其年命，必愈。如庚子日，干上巳，與發用午作鬼，亥命人於五月占，亥上乘申，為天醫所生是也。又貴人加年命上，生其年命亦同。

The deity of fortune and virtue is added upon, called "removing calamity"; when the nobleman and the deity of medicine fall on the person's own destiny year, the illness will be completely cured. Death qi combined with Tai Chang indicates distinctions between inner and outer mourning; whether the disease symbol is the day stem or it controls the day stem determines life or death. Original note: The so-called "fortune and virtue" refers to the son and grandson divination elements. If they appear in the four lessons and three transmissions or on the person's own destiny year, the illness will certainly be cured. For example, on a Bingshen day, the three transmissions are Zi, Shen, and Chen. Zi water is the official ghost of Bing fire, but fortunately, the day stem is controlled by Chou and the day branch is controlled by Chen, two earth elements that control Zi water to save the main subject. The so-called "deity of medicine" refers to Tianyi and Diyi. Tianyi starts from Chen and counts forward twelve positions, and its opposite branch is Diyi. If the deity of medicine is added upon the person's own destiny year and then generates the person's own destiny year, the illness will certainly be cured. For example, on a Gengzi day, the day stem is controlled by Si, and together with the initiating transmission of Wu, they act as ghosts of Geng metal. A person born in Hai year who comes to consult in the fifth month, the Hai branch is controlled by Shen, which is exactly the Tianyi of the fifth month and generates the Hai water destiny year. When the nobleman is added upon the person's own destiny year and generates the person's own destiny year, the situation is the same.

死氣乘常，謂鬼作死氣乘太常，加干，主有外孝服。如六壬日，干上未，夜占乘常，二月為死氣是也。鬼作死氣，乘常加支，主有內孝服。如乙未日，支上申，晝占乘常。三月為死氣是也。病符舊太歲也。如乘死氣克干，主死。乘生氣克干，則病而不死。

The phrase "dead qi riding the Tai Chang" refers to the official ghost and dead qi both riding the Tai Chang and affecting the day stem. This indicates the presence of mourning for an external relative. For example, on six days with the stem Ren, if the day stem is occupied by the branch Wei, and during the night the branch Wei is occupied by the Tai Chang, then the dead qi is present on Wei in the second month. If the official ghost and dead qi riding the Tai Chang affect the day branch instead, this indicates mourning for an internal relative. For example, on a day with the stem Yi and branch Wei, if the day branch is occupied by the branch Shen, and during the day the branch Shen is occupied by the Tai Chang, then the dead qi is present on Shen in the third month. "Bingfu" refers to the previous year's heavenly stem. If it rides the dead qi to attack the day stem, it indicates death; if it rides the life qi to attack the day stem, it indicates illness but not death.

鬼戶宜關人惡入，身尸入棺死不差。旬空退茹尋死格，遲痊多因倒拔蛇。鬼戶宜關，謂六庚日反吟，申為本命者，占病必死。蓋申者身也，鬼戶寅也，中加寅，是身入鬼門也。身尸入棺，謂六合乘申臨卯，又值月之死氣，如三月六丙日占，申加卯，晝將申乘六合是也。蓋申為身，上有六合，下有卯木是棺也。三月申為死怕陽死尸也。如乘生氣，主在床而示愈。空退茹為尋死格，逆間傳主病難痊，一雲涉害深者必久病。

The ghost gate should be tightly closed, but it is most dangerous when people walk into it instead. When the body is placed in the coffin, death is certain. If the ten-thousand-day void coincides with the retreat of the worm, it is called the "seeking death pattern"; if illness heals slowly, it is mostly due to the "reversed snake" pattern. Original note: The phrase "the ghost gate should be tightly closed" refers to six days of Geng when the return echo occurs, and the person seeking divination has their birth stem on Shen. If they seek divination about illness, it is certain to be fatal. Shen represents the body, and Yin is the ghost gate. When Shen is placed on Yin, it means the body has entered the ghost gate. The phrase "the body is placed in the coffin" refers to theLiu He (six harmonies) riding on Shen and being placed on Mao, and it coincides with the dead qi of the current month. For example, if someone seeks divination on one of the six days of Bing in the third month, Shen is placed on Mao, and the divination is done during the day with Shen as the upper element. Since Shen represents the body, theLiu He above and the wood of Mao below, the wood of Mao is the coffin. The Shen in the third month is also the dead qi, so it represents the image of a dead body. If it is riding on the life qi, then it is just a case of lying in bed and eventually recovering. If it falls into the void and coincides with the retreat of the worm, it is called the "seeking death pattern"; the reverse transmission indicates that the illness will be difficult to recover from. Another interpretation: if the involvement is deep, the illness will last a long time. (The original text has an error in the sentence "the Shen in the third month is the dead qi, and the dead body is of the yang." It should be "the person lies in bed and eventually recovers" instead of "the person lies in bed and shows recovery.")

元神乘墓號收魂，虎鬼乘騏死立待，脫耗全逢身衰蠃，兩蛇夾墓病積塊。元乘日墓名收魂煞。惟六戊一干有之，如戊申日昴星，三傳戌酉午，晝夜占，武乘日墓發用是也。騏謂驛馬也，虎鬼乘騏，見仁宦門。脫耗全逢，謂耗損消根斷課也。詳考試門。兩蛇夾墓，謂六丁日干上戌晝占乘蛇，巳又為蛇痊，占病必因積塊而亡，如虎乘日墓，加日干年命亦同。

The Black Tortoise is riding on the tomb god, which is called "Reeling Soul"; the White Tiger and ghost are riding on the post-horse, and death is imminent. Loss of breath and exhaustion of spirit all come together, causing the person to become weak and emaciated; two snakes enclose the tomb god in the middle, indicating a disease of a mass in the abdomen. Original note: The Black Tortoise riding on the tomb god of the day stem is called "Reeling Soul," and this only occurs with the stem Wu. For example, on a Wu Shen day with the昴star lesson, the three transmissions are戌, 酉, 午, regardless of day or night, the Black Tortoise always rides on the tomb god戌 and initiates the transmission. "Qí" refers to the post-horse; the White Tiger and ghost riding the post-horse is discussed in the section on official positions. The phrase "loss and exhaustion are fully met" refers to lesson patterns where there is loss and exhaustion, and the source of things is cut off, which is detailed in the section on examinations. The phrase "two snakes enclosing the tomb" refers to when the six Dings have the day stem riding on戌. In the daytime, the戌 is ridden by the Teng Snake, and巳 is the native home of the Teng Snake, thus enclosing the tomb from both sides. When predicting illness, it indicates death from a mass in the abdomen; if the White Tiger is riding on the day's tomb and is added to the day stem or the person's birth year, the situation is the same. (The original text mistakenly writes "Rénhuàn Mén" instead of "Shìhuàn Mén," and "Shé Qúan" instead of "Shé Zhī Běnjiā.")

日祿閉口最為忌，重視克氣定多殘。干墓歲墓並蛇虎，加臨卯酉犯重傷。占病專視日之祿神，如作閉口，加臨絕鄉，必絕食而死。如乘六合更的，如辛未日，三傳酉辰亥，酉為日祿，遁癸作閉口加於寅之絕鄉。日占將乘六合是也，重神謂上下神同類者。氣者，日干長生之氣。如癸未日，巳加午發用，克其申金長生之氣也。

The day stem's禄 is considered a closed mouth, which is most unfavorable; if the upper and lower heavy spirits also restrain the day stem's long life energy, there will certainly be many injuries. If the day stem's墓, the year's墓, and the Teng Snake and White Tiger fall on卯 and酉, then it is a serious injury. Original note: When predicting illness, focus on the day stem's禄神. If it forms a closed mouth and also falls in the绝 place, the person will certainly not take in water or food and die; if it also has the六合, it is even more accurate. For example, on a Xinwei day, the three transmissions are酉,辰, and亥. 酉 is the禄 of辛, and the heavenly stem hidden under 酉 is癸, which forms a closed mouth with癸酉. 酉 also falls in寅, which is the metal绝 place. During the day, 酉 also has the六合.所谓 'heavy spirits' refers to two spirits of the same type in upper and lower positions.所谓 'energy' refers to the day stem's long life energy: for example, on a Guiwei day,巳 is placed on午 and initiates the transmission. The fire of巳 and午 restrains the metal of申 —— 申 is exactly the source of long life for癸 water.

歲墓者，歲後五墓也。子年在未，卯年在戌，午年在丑，酉年在辰。如干之墓神乘蛇虎臨卯酉，加干支年命上，為冢墓門開，不得生也。如六癸日夜占，辰墓乘蛇臨卯，六辛日晝占，丑墓乘虎臨酉，占人年命在卯酉，是也。如又值歲後五墓，主有生喪。

The concept of "annual tomb" refers to the Five Tombs following the Reigning Stem: in the year of Zi, the tomb is in Wei; in the year of Mao, the tomb is in Xu; in the year of Wu, the tomb is in Chou; and in the year of You, the tomb is in Chen. When the tomb god of the Day Stem arrives at the positions of Mao or You, riding upon Teng Snake and White Tiger, and also appears on the Day Stem, Day Branch, or the native's birth year, this is called "Tomb Gate Opens," which indicates a fatal outcome. For example, if a divination is made on one of the six days of Gui, the tomb of Gui is Chen, which is occupied by Teng Snake and appears at Mao; if a divination is made on one of the six days of Xin during the day, the tomb of Xin is Chou, which is occupied by White Tiger and appears at You, and the native's birth year is also at Mao or You. If this coincides with the Five Tombs following the Reigning Stem, it indicates that there will be mourning within the family.

庸醫殺人災民鬼乘，先亡為祟絕嗣鬼。子父財官分六親，將神所司須細防。庸醫殺人，謂天地醫作日鬼也。如六壬日干上辰，正月占，為天醫作鬼是也。如醫神坐墓空亡，雖有醫亦與無醫等耳。絕嗣體乃四上克其四下也。主先亡為祟。將神謂類神，如子占父神長一，父占子視子爻，夫占妻視財爻，妻占夫視官鬼，兄弟相占視比肩，如類神入課傳，即可視其神將生克以言吉凶。

A mediocre doctor causing harm to people's lives is due to the disaster demon and official ghost riding on the medical deity; if a deceased ancestor is causing trouble, it is shown in the lesson of绝嗣. The six relations include descendants, parents, wife's wealth, and official ghost, each having their own six relations. Heavenly generals have their own duties, and all should be carefully guarded against. Original note: The phrase "a mediocre doctor kills people" refers to the medical deity or earth deity acting as the official ghost of the day stem. For example, if the day stem is壬 on the sixth day and is riding on 辰, in the first lunar month, 辰 is the medical deity, but the earth 辰 also overcomes the water壬, becoming a ghost. If the medical deity is sitting on the tomb or falling into the empty, it means there is no medical deity. The lesson pattern of绝嗣 is when the upper deities of the four lessons overcome the lower deities, indicating that a deceased ancestor is causing trouble. The so-called "general deity" is the category deity: when a son divines his father, he looks at the long life; when a father divines his son, he looks at the descendant爻; when a husband divines his wife, he looks at the wealth爻; when a wife divines her husband, she looks at the official ghost爻; when brothers divinate each other, they look at the companion爻. When the category deity enters the four lessons and three transmissions, it is judged by the relationship between the deity and the general in terms of generation and overcoming to determine good or bad fortune. (The original text mistakenly writes "子占父神长一" instead of "子占父视长生".)

如戊辰日三傳寅未子，放占，寅乘虎克日照和月寅為死氣，如妻占夫病必死。蓋寅為婦之夫星，豈宜乘虎死氣也？如辛亥日三傳巳寅亥，巳乘蛇作鬼，中傳寅財空亡，九月寅為死氣，如夫占妻病必死。蓋寅為妻財，豈宜乘此死氣空亡也。凡六新皆準此推。

For example, on a Wuchen day, if the three transmissions are Yin, Wei, and Zi, the Yin is occupied by the White Tiger which attacks the day stem. Also, the death qi of the month is located at Yin. If a wife divines about her husband's illness, he will surely die. Yin is the husband's star (official ghost), how can it be attacked by the White Tiger and also meet the death qi? Another example, on an Xinhai day, if the three transmissions are Si, Yin, and Hai, the Si is occupied by the Teng Snake acting as the official ghost of the Xinhai metal. The middle transmission Yin is the wealth爻 but falls into Kongwang. Also, the death qi of September is located at Yin. If a husband divines about his wife's illness, she will surely die. Yin is the wife's wealth爻, how can it also meet the death qi and fall into Kongwang? In all cases of the six relations, apply this method. (The original text has some errors: "克日" has an extra "照和", and "凡六亲" is mistakenly written as "凡六新".)

巳酉相加張喪榜，喪吊全逢掛縞衣。華蓋孝帛臨年命，妻占夫病必生離。巳為喪車，酉為孝服，巳酉相加主有喪。如己酉日三傳巳酉丑是也。歲前二位為喪門，歲後二位為弔客。如加干支發用，主身披孝服。如午年日占，干上辰，支上申，三傳子申辰是也。此格惟甲午丁亥己亥庚子癸巳五日，皆干上乘弔客支上乘喪門。甲戌丁卯己卯庚奪癸酉五日，皆干上乘喪門，支上乘弔客，餘無例。

When the branches Si and You combine, it indicates the need to hang a mourning notice. If the Mourning-and-Condolence spirit and the guest spirit both appear, one should wear white and mourn. If the Huagai star and the mourning cloth appear on the person's birth year, the wife's fortune concerning her husband's illness indicates a separation. Original note: Si represents the mourning carriage, You represents the mourning clothes. When Si and You combine, it indicates a mourning event. For example, on a Jiyou day, the three transmissions are Si, You, and Chou. The two positions before the heavenly stem are the Mourning-and-Condolence spirit, and the two positions after are the guest spirit; they combine with the day stem and day branch to initiate the transmission, indicating wearing mourning clothes. For example, on a certain day in the year Wu, the day stem is covered by Chen, and the day branch is covered by Shen, with the three transmissions being Zi, Shen, and Chen. This pattern only occurs on five days: Jiawu, Dinghai, Jihai, Gengzi, and Guisi, all of which have the guest spirit on the day stem and the Mourning-and-Condolence spirit on the day branch. There are also five other days: Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou, all of which have the Mourning-and-Condolence spirit on the day stem and the guest spirit on the day branch. There are no other examples. (The original text mistakenly writes 'Gengchen' as 'Gengduo' in the second group, fourth day.)

生加墓虎父母喪，浴盆有水孩兒忌。哭神下淚聞哭聲，大鬼逢時疫作厲。生加墓虎，謂長生坐於墓上，將乘白虎者，占父母病必死。如六壬日申加丑，夜占乘虎是也。浴盆煞，春辰夏未秋戌冬丑，如地盤見浴盆上，忌乘元后二將。如丙寅日三傳戌午寅，秋占戌為浴盆，晝占乘後是也。占小兒病必死。緣亥為孩子，為子，天后亦是子，元武亦是亥也。

Longevity sits on the tomb and rides the White Tiger, indicating parents' illness and death; a bath tub filled with water signifies danger to children. The weeping deity sheds tears, and the household will hear crying; when the heavenly ghost meets the proper season, plague becomes a great calamity. The original note says: "Longevity riding the tomb and the White Tiger" means the deity of Longevity sits on the tomb deity, and the Heavenly General also rides the White Tiger, indicating that the parents' illness is certain to be fatal. For example, on six days of Ren, if the hour is Shen (which is the Longevity of Ren) placed on Chou (which is the tomb of metal), and the White Tiger is on top of Shen at night, it indicates the parents' death. The method of determining the bath tub evil is to take the spring of Chen, summer of Wei, autumn of Xu, and winter of Chou; if the bath tub position appears on the Earth Plate, it is most dangerous if the upper position is occupied by the Black Tortoise and the Heavenly Empress. For example, on a day of Bingyin, if the three transmissions are Xu, Wu, and Yin, and it is autumn, then Xu is the bath tub position. If during the day, Xu is occupied by the Heavenly Empress, it indicates the child's death. This is because Hai belongs to water, representing children, and Zi also represents children. The Heavenly Empress belongs to Zi water, and the Black Tortoise belongs to Hai water.

一云，子加四季上，將乘虎，小兒病必死哭神，春未夏戌秋丑冬辰加亥子為哭神下淚。如乘虎更的。天鬼，酉午卯子三輪。如天鬼作鬼，在六處必是疫痢。

Another account says that the Zi (子) is placed on the Chen (辰), Xu (戌), Chou (丑), and Wei (未) seasons, and the Heavenly General is accompanied by the White Tiger, indicating that a child's illness is certain to be fatal. The method of determining the weeping deity is as follows: in spring it is Wei (未), in summer it is Xu (戌), in autumn it is Chou (丑), and in winter it is Chen (辰); it is placed on the Hai (亥) and Zi (子) positions, called "weeping deity shedding tears." If the White Tiger is also present, the prediction is more accurate. The Heavenly Ghost rotates through the positions of You (酉), Wu (午), Mao (卯), and Zi (子); if the Heavenly Ghost also acts as the official ghost of the day stem and appears in the six positions, it indicates an epidemic of dysentery.

卯加戌逆主風搐，子臨巳位定死亡。忌支病虎多崩嘔，蛇虎認丁命不長。卯加戌逆詳孕產門，占病必主風顛發搐之症。子為一陽之生，巳為六陽之絕，子加巳發用，為陽生臨於陽絕，故主死。如六戊日三傳子未寅是也。忌血忌，支血支，病病符，如虎乘病符克干，年命上又乘血忌血支等煞，必有血症。婦占崩漏墮胎尤的。

The trigram卯 is placed on戌 and moves in reverse, indicating a stroke or convulsion; when子 is on巳, death is certain. If blood taboo and blood branch are combined with disease symbol and white tiger, there is likely heavy bleeding or vomiting blood; if teng snake and white tiger are associated with ding spirit, the lifespan is short. Original note: The part about卯 on戌 moving in reverse is detailed in the section on pregnancy and childbirth. When predicting illness, it indicates wind disease, epilepsy, and convulsions.子 is the beginning of yang, while巳 is the end of yang. When子 is placed on巳 and initiates the transmission, it is like new yang falling into the place where yang has ended, hence leading to death. For example, on six戊 days, the three transmissions are子, 未, and寅. Here, '忌' refers to blood taboo, '支' refers to blood branch, and '病' refers to disease symbol: white tiger riding the disease symbol to attack the day stem, and the person's birth year also has blood taboo and blood branch as evils, there will certainly be bleeding symptoms; especially accurate for women experiencing miscarriage or heavy bleeding.

如六己日干上卯，夜占乘虎，辰年為病符，二月未為血忌，占人年命在亥。六月午為血支，占人年命在戌是也。蛇虎庚丁謂虎乘旬庚，蛇乘旬相。作日之暗鬼也。如甲子日晝貴逆行，午乘虎遁暗鬼。辛亥日晝貴順行，未乘蛇遁丁作暗鬼是也。

For example, if six days with the stem Ji are used for divination, the day stem is covered by Mao in the morning, and at night, Mao is covered by the White Tiger; in the year Chen, Mao is exactly the previous year's Bingfu; in the second month, the Blood Taboo is at Wei, and the person's birth year and age are at Hai; in the sixth month, the Blood Branch is at Wu, and the person's birth year and age are at Xu, all of which belong to this category. The term 'Snake and Tiger with Geng and Ding' refers to the White Tiger riding on the hidden Geng of the ten heavenly stems, and the Teng Snake riding on the hidden Ding of the ten heavenly stems, forming an invisible ghost for the day stem: for instance, on the day Jiazi, the noble official moves in reverse during the day, and the White Tiger is on Wu, which hides Geng metal as the invisible ghost; on the day Xinhai, the noble official moves forward during the day, and the Teng Snake is on Wei, which hides Ding fire as the invisible ghost. (The original text mistakenly writes 'Teng Snake rides on the corresponding stem' instead of 'Teng Snake rides on the hidden Ding'.)

紙錢孝服人必亡，喪魄飛魂年命促。迴環周遍痊復生，鑄印斫輪死最速。紙錢孝服煞謂龍常乘二馬，加臨干支上也。如八月乙未日卯時辰將占，干上巳為驛馬，乘龍，支上申為天馬乘常是也。喪魄未辰丑戌三輪，飛魂亥順十二，二煞乘凶將臨日辰年命發用，必死。周遍見經商門，迴環、鑄印、斫輪見仕宦門。

When the paper money and mourning clothes' evil influence appears, people will surely die; when the soul departs and the spirit flies and lands on one's own birth year, lifespan is shortened. If the two lessons of circulation and thoroughness are present, the illness may recover but will recur; if the two lessons of casting the seal and cutting the wheel are present, death comes quickly. Original note: The so-called 'paper money and mourning clothes' evil influence refers to the Azure Dragon and Tai Chang riding the Heavenly Horse and the Post-horse and adding to the day stem and day branch. For example, on the Yiwei day in the eighth month at the卯 hour, when the辰 comes to consult, the day stem is occupied by巳, which is the post-horse of the未 day and is occupied by the Azure Dragon; the day branch is occupied by申, which is the heavenly horse of the eighth month and is occupied by Tai Chang. The soul departs according to the positions of未, 辰, 丑, 戌, and the spirit flies from亥 and counts twelve positions in order; these two evils ride onInauspicious General and appear on the day stem, day branch, and one's own birth year, and the effect will be death. The lesson of circulation and thoroughness is found in the commerce section, while the lessons of circulation, casting the seal, and cutting the wheel are found in the officialdom section.

占訟日辰分主客，課傳官鬼斷輸贏。雀入勾鄉官事起，真朱犯歲禍滿門。日為客，辰為主，支克干客輸，干克支主輸。先動為客，後應為主，初克末主輸，末克初客輸。雀入勾鄉，謂朱雀臨辰作鬼也。辰為勾陳本家。朱江試投之，必多是非。如戊辰日三傳卯寅丑，晝占卯乘朱加辰剋日是也。

Divination for legal cases uses the day stem and day branch to represent the plaintiff and defendant. The outcome is determined by looking at the four lessons and three transmissions, focusing on the official ghost. When the Vermilion Bird enters the territory of Gou Chen, legal matters arise. If the true Vermilion Bird conflicts with the year's stem, misfortune spreads throughout the family. Original note: the day stem represents the guest (plaintiff), and the day branch represents the host (defendant). If the day branch overcomes the day stem, the guest loses; if the day stem overcomes the day branch, the host loses. The one who acts first is the guest, and the one who responds later is the host. If the first transmission overcomes the final transmission, the host loses; if the final transmission overcomes the first transmission, the guest loses. The phrase 'Vermilion Bird enters Gou Chen's territory' means the Vermilion Bird is located on the Chen position and also serves as the day stem's official ghost. Chen is the native position of Gou Chen, so when the Vermilion Bird is placed there, it will certainly bring much trouble. For example, on a Wuchen day, the three transmissions are卯, 寅, and 丑. During the day, the Vermilion Bird is on the卯 and acts on the辰, which overcomes the Wuchen day stem. (The original text has an error in the phrase 'Vermilion Bird is placed there'.)

子孫制鬼患有救，父母化官禍無傷。害合區分看解結，仍觀休旺定災祥。子孫制鬼，如丙丁日以亥子為鬼，得子孫季神救之。為患門有救。父母化官，如丙丁日以亥子為鬼，得寅卯木神化之。則鬼不為害。解結者，逢合則事解。如六乙日以申為鬼。乙與庚作五合鬼，既合自不為患也。逢害則訟結。如子日以未為鬼，子未為六害，鬼為害，則訟愈結也。

Critical: The heavenly stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The earthly branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Glossary: Wu He = Five Harmony Wang Xiang = prosperous and strong Xiu Qiu = weak and confined Original note: "The concept of 'children controlling the official ghost' refers to, for example, when the day is Jia or Yi (fire), and the official ghost is亥 or 子 (water), if the children (earth) of Chen, Xu, Chou, or Wei come to control it, then the disaster can be averted. 'Parents transforming the official ghost' refers to, for example, when the day is Jia or Yi (fire), and the official ghost is亥 or 子 (water), if the wood of Yin or Mao comes to transform it (water nourishes wood, wood nourishes fire), then the ghost will not harm the person. 'Unraveling the knot' refers to when there is a combination, the matter is resolved, for example, on the sixth day of Yi, the official ghost is申, and Yi and申 contain Geng, which forms a five combination, so it will not cause disaster. When there is a harmful relationship, the case becomes more complicated, for example, on the day of Zi, the official ghost is Wei, and Zi and Wei form the six harmful relationship, and the ghost also carries the harmful relationship, so the case becomes even more difficult to resolve.

結，既俗語所謂冤仇宜解不宜結之結。旺衰有二義，鬼自旺則不害人，故為祥。鬼既衰則禍益烈，故為災。此一義也，又干自旺，則鬼不能害，太為祥，干既衰則自為鬼侵，故為災。此又要一義也。

The character "jie" refers to the common saying "冤仇宜解不宜结" (enmity should be resolved rather than accumulated). As for the concept of prosperity and decline, there are two meanings. The first refers to the official ghost (官鬼): if the ghost is too strong, it will not harm the person, thus being auspicious; but when the ghost declines, the misfortune becomes more severe, thus being inauspicious. The second refers to the day stem (日干): if the day stem is strong, the ghost cannot harm it, thus being auspicious; but when the day stem declines, it will be invaded by the ghost, thus being inauspicious. (The original text mistakenly writes "太为祥" instead of "故为祥," and adds an extra "要" in "此又一义也.")

末助初鬼凶為甚，傳將間逆禍難伸。貴人履獄知殃退，虎鬼乘騏識禍頻。末助初鬼，如六庚日三傳午辰寅，寅為日財，助其初傳作鬼也。要占人年命上見申酉可解。傳將間逆謂逆間傳，貴又逆行者也。辰為天牢，戌為地獄，貴人臨辰戌之上，為履獄錄囚。事可解釋。如丙戌日三傳亥子丑，晝占，亥貴加戌發用，癸巳日三傳卯寅丑，夜占，卯貴加辰發用是也。

The final transmission supports the official ghost of the first transmission, causing the most severe misfortune; the three transmissions and the heavenly general are separated and move in reverse order, making it difficult to clear up troubles. When the nobleman enters the heavenly prison, it indicates that calamities will subside; when the tiger ghost rides the post-horse, it shows that troubles will occur frequently. Original note: The phrase 'the final transmission supports the initial ghost' refers to a situation where on the sixth day of the庚 (geng) stem, the three transmissions are午 (wu), 辰 (chen), and 寅 (yin). The wood of 寅 (yin) is originally the wealth of the geng metal, but it instead nourishes the official ghost of the initial transmission, 午 (wu) fire. This situation can only be resolved if the person's birth year and age stem show 申 (shen) or 酉 (you) metal to support the day stem. The phrase 'transmission and general are in reverse order' refers to the middle transmission moving in reverse, with the nobleman also moving in reverse. 辰 (chen) is the heavenly prison, 戌 (xu) is the hell; if the nobleman is on 辰 (chen) or 戌 (xu), it is called 'walking in prison and recording prisoners', and the matter can be resolved. For example, on a Bingxu (bingxu) day, the three transmissions are 亥 (hai), 子 (zi), and 丑 (chou). In the daytime, the nobleman is on 亥 (hai) and the transmission starts with 戌 (xu). Another example is on a Guisi (guisi) day, the three transmissions are 卯 (mao), 寅 (yin), and 丑 (chou). At night, the nobleman is on 卯 (mao), and the transmission starts with 辰 (chen).

又如六乙日晝占，子貴臨辰加干，六辛日夜占，寅貴臨戌加干，名貴人臨身。戊辰日晝占，丑貴坐辰加。甲戌日夜占，未貴坐戌加支，名貴人入宅，必得貴人照扶，虎鬼乘騏，詳仕宦門。

For example, if on six days with the stem Yi, the divination is done during the day, and the branch Zi has the nobleman riding on it, arriving at the day stem; or on six days with the stem Xin, the divination is done at night, and the branch Yin has the nobleman riding on it, arriving at the day stem: this is called 'the nobleman riding on oneself'. Another example is on a day with the stem Wu and branch Chen, during the day, the branch Chou has the nobleman sitting on it, arriving at the day branch; or on a day with the stem Jia and branch Xu, at night, the branch Wei has the nobleman sitting on it, arriving at the day branch: this is called 'the nobleman entering the house'. If one attains these two patterns, they will certainly receive the support and assistance of a nobleman. The section about the tiger ghost riding the post-horse is detailed in the section on officialdom.

朱勾剋日莫興詞，妄動舉輕為自投死。二將若還生日干，勘官昭雪人忻喜。朱勾剋日，謂勾陳剋日，或朱雀剋日也。如六丙日返吟，夜占，亥乘雀剋日。六癸日伏吟，晝占，丑乘勾剋日是也。二將生日，如六戊日伏吟，晝占，巳乘雀生日。六乙日干上子，夜占，子乘勾生日是也。凡占訟，如朱勾剋日訟難伸雪。日克朱勾訟得理伸。又勾之陰神附近惡將帶煞剋日者最凶。如丁卯日，三傳子酉午，晝占，卯為勾陳陰神，子乘蛇剋日是也。如勾陰乘貴生日，必得貴人力。如乙酉日，三傳申子辰，晝占，申為勾，陰神子生日是也。

The Vermilion Bird and Gou Chen are attacking the day stem; one should not engage in this lawsuit, for rash action is like falling into a trap. If these two heavenly generals instead support the day stem, then the official handling the case will clear your name, which is a good omen. Original note: When it is said "the Vermilion Bird and Gou Chen attack the day stem," it means either Gou Chen attacks the day stem or the Vermilion Bird attacks the day stem. For example, if there are six Jia days and it is a reverse transmission, and the divination is done at night with the Vermilion Bird on the亥 position attacking Jia fire; or if there are six Jia days and it is a hidden chant, and the divination is done during the day with Gou Chen on the丑 position attacking Jia water. When it is said "the two generals support the day stem," for example, if there are six Wu days and it is a hidden chant, and the divination is done during the day with the Vermilion Bird on the巳 position supporting Wu earth; or if there are six Yi days and the day stem has the Zi position with the Vermilion Bird, and the divination is done at night with Gou Chen on the Zi position supporting Yi wood. In general, when the Vermilion Bird and Gou Chen attack the day stem in a lawsuit, the case is difficult to resolve. If the day stem attacks the Vermilion Bird and Gou Chen, then the case is likely to be justified. Moreover, if the dark spirit of Gou Chen is accompanied by evil generals and malevolent influences attacking the day stem, it is extremely dangerous. For example, on a Dingmao day, the three transmissions are Zi, You, and Wu, and the divination is done during the day with Gou Chen on the卯 position. The dark spirit of Gou Chen is on the Zi position, which has the Teng Snake attacking Ding fire. If the dark spirit of Gou Chen is accompanied by the Nobleman and supports the day stem, then one will surely receive the help of the Nobleman. For example, on a Yiyou day, the three transmissions are Shen, Zi, and Chen, and the divination is done during the day with Gou Chen on the申 position. The dark spirit of Gou Chen is on the Zi position, which supports Yi wood.

虎朱相會訟益深，墓夾兩蛇小翻大。勾陳帶木虎遁壬，庭訊須離罪不貸。虎朱相會，謂白虎加臨午上剋日也。蓋午為朱雀本家，白虎投之，必有訟禍。如六甲日三傳辰午申，晝占，申乘虎，加午克干是也。墓夾兩蛇，見疾病門。勾陳帶木，謂勾陳乘神遁甲乙二干也。如戊申日伏吟，晝占，勾陳乘巳遁乙。虎遁壬者，謂白虎帶遁干之壬是也。如甲子日，三傳辰午申，晝占乘虎遁壬是也。

The White Tiger and Vermilion Bird meet together, leading to an escalating dispute; the tomb god is caught between two snakes, turning minor matters into major ones. Gou Chen carries the wood of Jia and Yi, and the White Tiger hides with the water of Ren, resulting in being summoned to court and facing inevitable blame. Original note: The phrase 'White Tiger and Vermilion Bird meeting' refers to the White Tiger being placed on Wu and then attacking the day stem—Wu is the native place of Vermilion Bird, so when the White Tiger is placed there, there will be litigation and misfortune. For example, if a divination is made on a sixth Jia day, with the three transmissions being Chen, Wu, and Shen, during the day, the White Tiger is placed on Shen, which is on Wu, and Shen metal attacks Jia wood. The tomb is caught between two snakes, with one of them related to illness. The phrase 'Gou Chen carries wood' refers to the god riding Gou Chen having the hidden stems of Jia and Yi. For example, on a Wushen day with a hidden chant, during the day, Gou Chen is riding on Si, and Si has the hidden stem of Yi wood. The phrase 'White Tiger hides with Ren' refers to the god riding the White Tiger having the hidden stem of Ren water. For example, on a Jiazi day, with the three transmissions being Chen, Wu, and Shen, during the day, the White Tiger is placed on Shen, which has the hidden stem of Ren water.

丁動刃逢遭縲紲，龍陽臨日禍消時。五刑決罪明天將，二赦解凶看地支。祿前一位為羊刃，乃主血光之神。丁動刃逢，謂干支上見羊刃又乘遁旬之丁神也。如甲子日見丁卯，庚子日見丁酉，丁未己酉日見丁未，癸未日見丁丑是也。只此五日，餘無例。龍陽臨日，謂龍乘月將加臨日干也。如六丙日巳時辰將占，干上為辰為太陽是也。如龍乘生氣，亦同。

When the Ding God moves and meets the Yang Ren, it leads to imprisonment; when the Azure Dragon rides the sun and approaches the day stem, misfortune is dispelled. The five punishments and their corresponding crimes can be understood by looking at the Heavenly General. Two gods of pardon can resolve misfortune, and we need to see which earthly branch they fall on. Original note: The day's grain (Lü) is the previous day stem, which is the Yang Ren, a god associated with bloodshed. The phrase 'Ding moves and meets the Yang Ren' refers to the day stem and day branch encountering the Yang Ren, and this Yang Ren is exactly the Ding God hidden in the ten-day cycle. For example, on a Jiazi day, the Ding Mao appears; on a Gengzi day, the Ding You appears; on a Dingwei day or Jiyou day, the Dingwei appears; on a Guiwei day, the Dingchou appears. Only these five days are like this, no others. The phrase 'Azure Dragon approaches the day' refers to the Azure Dragon riding the sun and approaching the day stem. For example, on six days of Bing (丙), if the time is巳 (Si) and the month general is辰 (Chen), the day stem is covered by Chen, and Chen is exactly the sun's month general. When the Azure Dragon rides the life qi, the situation is the same.

五刑者，木主笞杖，火主流血，金主刀刃，土主徒禁，水主流遣。觀五刑所乘之神，便知其所得何罪也。二赦，皇恩天赦也。皇恩見仕宦門，天赦者，春戊寅夏甲午之類。如二神見課傳年命上，必得解禍。如乙亥日干上未，正月占為皇恩，支上寅遁戊，為天赦是也。

The so-called "Five Punishments" are: wood corresponds to caning and bastinado, fire corresponds to bleeding, metal corresponds to cutting with a blade, earth corresponds to imprisonment and forced labor, and water corresponds to exile and deportation. By observing which of the five elements' deities the punishments fall upon, one can determine the nature of the crime. The so-called "Two Pardons" refer to Imperial Grace and Heavenly Pardon. Imperial Grace is indicated in the section of officials and government service; Heavenly Pardon is determined by days such as Wuyin in spring or Jiawu in summer. If these two deities appear in the four lessons, three transmissions, or the person's own birth year, they will certainly resolve misfortune. For example, on a Yihai day, if the day stem is accompanied by Wei, and the month is the first lunar month, then Wei is Imperial Grace. If the day branch is accompanied by Yin, and Yin is concealed by Wu, then Wu Yin is Heavenly Pardon in spring.

關管持刑主囚繫，勾陳入獄定淹留。絞勾懸索繩頭項，支忌金神刃上頭。關神見經商門。管即關神。刑謂三刑。如關管持刑，乘虎勾凶將作鬼，主囚繫。如癸卯日，三傳未酉亥，未為三刑，夜將乘勾陳，秋占為關神是也。謂勾陳立辰戌上，加臨日干年命是也。如六乙日伏吟，晝夜占辰乘勾加干是也。

The gods of gate and governance, along with the three punishments, mainly indicate imprisonment; when Gou Chen enters the position of imprisonment, lawsuits will certainly be delayed. The god of hanging and the god of绞 are combined with the evil spirit of hanging rope, which is like a rope around the neck; blood branch and blood taboo combined with the metal god and Yangren, that is a blade hanging over one's head. Original note: The god of gate is mentioned in the section of commerce, "governance" is the same as the god of gate, "punishment" refers to the three punishments. The gods of gate and governance, along with the three punishments, are combined with the凶 generals such as White Tiger and Gou Chen to form the official ghost of the day stem, indicating imprisonment: for example, on a Guimao day, if the three transmissions are You, Hai, and Wei, Wei and卯戌 form the three punishments, and if the night general is on Wei with Gou Chen, and in autumn, Wei is also the god of gate. What is called "Gou Chen entering imprisonment" is when Gou Chen stands on Chen or Xu and overcomes the day stem or the person's birth year: for example, on six days of Yi, if there is a hidden chant, and the day and night generals are on Chen with Gou Chen over the day stem.

絞勾懸索，謂白虎克日，又值勾絞懸索長繩等煞在六處者，主絞死。勾神陽日起卯，隔日順行六陰神。陰月起戌，隔月順行六陽神。勾神對宮為絞神。懸索卯子酉午三輪。如八月壬子日，三傳戌申午，晝占，戌乘白虎，午為懸索，占人年命上見丑為死氣，見辰為勾神，見戌為絞神是也。支忌金神，謂白虎克日，更值金神、血支、血忌、羊刃死氣等煞，在六處者，主刀下身亡。金神即破碎，忌支死氣，俱見孕產門。如七月甲午日，三傳申巳寅，晝占，申乘虎，巳為金神，年命上見子為死氣，見辰為血忌，見未為血支，是也。

The term "jiao gou xuan suo" refers to the White Tiger overcoming the day stem, and the six places also encountering the evil spirits of hook,绞, xuan suo, and long rope, indicating a death by hanging. The method of determining the hook spirit is: on a yang day, start from the卯 and move forward through six yin spirits, skipping one each time; on a yin month, start from the戌 and move forward through six yang spirits, skipping one each time. The opposite palace of the hook spirit is the绞 spirit. Xuan suo rotates through the positions of卯, 子, 酉, and 午. For example, on aRenzi day in the eighth month, if the three transmissions are戌, 申, and 午, and during the day the戌 is occupied by the White Tiger, 午 is the xuan suo. The person's birth year and age position shows丑 as death qi, 辰 as hook spirit, and 戌 as绞 spirit. The term "zhi ji jin shen ren" refers to the White Tiger overcoming the day stem, and the six places also encountering the golden spirit, blood branch, blood taboo, yang ren, and death qi, indicating death by a blade. The golden spirit is the broken spirit; the blood taboo, blood branch, and death qi all relate to pregnancy and childbirth. For example, on a甲午 day in the seventh month, if the three transmissions are申, 巳, and 寅, and during the day the申 is occupied by the White Tiger, 巳 is the golden spirit. The person's birth year and age position shows子 as death qi, 辰 as blood taboo, and 未 as blood branch.

兔犬相加防弔拷，雞蛇發用定成徒。迴環周遍日縲紲，根斷源消勢馨無。卯戌相加，手足合併，故主弔拷。巳酉相加，合為配字，故主徒。迴環見仕宦六。周遍見經商門。根斷源消見考試門。

The trigram Mao (Rabbit) and Xu (Dog) combined indicate a need to beware of being hung and beaten; the trigram You (Rooster) and Si (Snake) initiating transmission signifies a definite sentence of penal servitude. The trigrams of mutual return and comprehensive coverage indicate days of imprisonment; the trigrams of severed roots and extinguished sources indicate the loss of strength and influence. Original commentary: Mao represents the hand, Xu represents the foot, and the combination of Mao and Xu signifies the hands and feet being tied together, hence indicating hanging and beating. The combination of Si and You forms the character 'pei' (to match), hence indicating a sentence of penal servitude. The trigram of mutual return is relevant to the section on official positions, the trigram of comprehensive coverage is relevant to the section on commerce, and the trigram of severed roots and extinguished sources is relevant to the section on examinations. (The original text mistakenly refers to '仕宦门' as '仕宦六'.)

歲破作鬼有訟禍，天罡臨命脫幽囚。歲後門戶恩赦至，羅風乘勾羈不休。歲破加干支作鬼，主有訟災。天罡為動神，如臨占人年命上，主有出獄之慶。歲後門戶見考試門。如歲後但入課傳，不臨門戶稍緩。一云，天空發用，入末傳，主訟解。勾陳作羅網煞，主枷械，又太歲作天羅亦同。

The year's broken power (sui po) falling into the official ghost (guan gui) indicates lawsuits and troubles; the Tiangang (heavenly marshal) appearing on the native's birth year indicates escape from prison. If the god after the year's ruler falls on the卯 (Mao) or酉 (You) gates, mercy and pardon arrive; if the net evil (luowang) combines with Gou Chen, imprisonment continues without end. Original note: If the year's broken power falls on the day stem and day branch and also becomes the official ghost, it indicates legal troubles. Tiangang is an active god; if it appears on the native's birth year and current age, it indicates joy from prison. The gate after the year's ruler appears in the examination section; if the god after the year's ruler only enters the four lessons and three transmissions but does not fall on the卯 (Mao) or酉 (You) gates, the matter is delayed. Another explanation: If Tiankong (sky void) initiates the transmission and falls into the final transmission, the legal matter concludes. If Gou Chen combines with the net evil, it indicates being shackled and locked; if the year's ruler combines with Tianluo (heavenly net), it is the same.

初凶末吉終須吉，初吉終凶定是凶。日神為救其力緩，三傳來救立成功。日辰為救，如己丑日三傳寅卯辰為鬼，得干上申金克之。此日神為救也，其為力尚緩。三傳來救，如丙寅日三傳戌午寅，夜占初傳戌為蛇墓，得末傳龍木克之，其功乃速也。又如壬戌日，三傳辰未戌，夜占鬼墓乘蛇發用，得末傳成虎沖之，以凶制凶，其凶亦散。

At first it is凶 but eventually吉, and ultimately it is吉; if at first it is吉 but eventually凶, then it is definitely凶. If the day stem and day branch come to save, their power is slow; if the three transmissions come to save, the effect is immediate. Original note: What is meant by "the day branch saves" is like when on a Jichou day, the three transmissions are寅,卯,辰 wood which act as official ghosts for the Jichou earth. Fortunately, the day stem is乘 by申 gold to overcome them — this is when the heavenly stem on the day saves, but its power is slow. What is meant by "the three transmissions save" is like when on a Bingyin day, the three transmissions are戌,午,寅. If it is a night divination, the initial transmission is戌 with Teng Snake, which is a fire墓. Fortunately, the final transmission is寅 wood with Qinglong to overcome戌 earth, and the effect is quick. Another example is on a Renxu day, the three transmissions are辰,未,戌. If it is a night divination, the ghost墓 is on戌 with Teng Snake and is the initiating transmission. Fortunately, the final transmission is戌 with Baihu to冲 it, using凶 to overcome凶, thus the凶 is dispersed.

三傳皆鬼無一救，年逢吉將福來臨。貴塞鬼戶殃知退，天解臨年禍不侵。傳鬼無救，謂三傳皆鬼，天將又不救者，如年上乘吉神，亦可免禍。如癸未日，三傳戌未辰克干，夜占將乘蛇虎，如占人行年在申上，乘巳為貴人日德，亦可化凶為吉。貴填鬼戶，如壬辰日三傳戌丑辰人鬼，如用巳貴，亦可返凶為吉。經云，“貴人臨寅鬼門杜，鬼賊不出萬事真”。天解，申逆十二。如此神加干發用，則禍解，如得吉神亦可用。

Three transmissions are all official ghosts, and there is not a single saving deity. As long as the year of the person's birth coincides with a good general, happiness will still come. If the nobleman blocks the ghost gate, calamity will know to retreat; if the heavenly release falls on the year of the person's birth, misfortune will not invade. Original note: When it says "transmissions of ghosts without salvation," it means all three transmissions are official ghosts and the heavenly general does not come to save; at this time, if the year of the person's birth is accompanied by a good deity, it can still avoid disaster. For example, on a Guiwei day, the three transmissions are戌, 未, and 辰, all of which attack Gui water. If it is a night divination and the hexagram is accompanied by Teng Snake and Baihu; if the person's year of birth is on Shen and Shen is accompanied by Si, then Si is both a nobleman and the daily virtue, which can turn misfortune into good fortune. When it says "the nobleman blocks the ghost gate," for example, on a Renchen day, the three transmissions are戌, Chou, and Chen, all of which are official ghosts for Ren water. If the nobleman is on Si, it can also turn misfortune into good fortune. The classic says: If the nobleman is on寅, the ghost gate is blocked, the ghost thief cannot come out, and all things are real and safe. Heavenly release starts from Shen and counts backward twelve positions; this deity is added on the day stem to initiate the transmission, and the disaster is resolved. If it also gets a good deity, it can still be used. (The original text mistakenly wrote "three transmissions of戌, Chou, and Chen as people and ghosts" instead of "people and ghosts.")

用神內戰空相犯，貴德臨身從墓欺。鬼賊絕處訟也結，末傳中處定散期。用神內戰，如六甲日晝占，龍乘申臨巳發用，巳火克申金。申金又克寅木是也。主有窩裡生非之事。貴德臨身，如乙丑日三傳酉丑巳合局作鬼，如用夜時，干上申為貴人，日德能伏諸煞，可以弭禍也。絕處訟結，要在官鬼絕處定絕期。如六己日占三傳申戌子，申為官鬼，申絕於寅，則寅日可結絕也。沖處訟散，要在末傳沖處定散期，如丙戌日三傳丑亥酉，卯酉沖，則卯日為散期也。

The initiating transmission's useful god is involved in internal conflict, and the kongwang is also interfering; however, the nobleman and day virtue are present on the day, so there is no fear of the tomb god's oppression. When the official ghost is at its absolute decline, the legal dispute will be resolved; the day on which the final transmission's branch is opposed will be the day the matter disperses. Original note:所谓 'useful god internal conflict' refers to a situation where, for example, a person divines on a day with six Jia days during the day, and the azure dragon is on Shen, with the initiating transmission on Si: the fire branch Si overcomes the metal branch Shen, and the metal branch Shen overcomes the wood branch Jia — this indicates internal disputes arising within the family.所谓 'nobleman and virtue present on the day' refers to a situation where, for example, a person divines on Yichou day, and the three transmissions are You, Chou, and Si, forming a metal trinity for the wood branch Yi's official ghost; if the divination is done at night, the day stem is occupied by Shen, which is the nobleman, and the day virtue can subdue all evils, thus eliminating misfortune.the so-called 'dispute ends at the absolute decline' refers to the day determined by the official ghost at its absolute decline: for example, if a person divines on six Ji days, and the three transmissions are Shen, Xu, and Zi, with Shen being the official ghost (as per the original note), and Shen's absolute decline is in Yin, then the dispute will be resolved on Yin day.所谓 'dispute disperses at the opposing branch' refers to the day determined by the branch opposed by the final transmission: for example, if a person divines on Bingxu day, and the three transmissions are Chou, Hai, and You, with the final transmission You opposing Mao, then Mao day is the day of dispersal.