Thirteenth: Bandits

盜賊行年須視鬼，子孫休旺別追尋。勾陳最喜克元武，若遇相生莫問津。占盜賊，須看日鬼，如鬼遇刑沖剋害，乃可獲。又要子孫旺相，如休囚，則不能也。又勾神能制元武，則可獲。如六庚日夜貴逆行，卯乘勾陳，克戌之元武是也。又勾神作日德，或作羊刃或作天罡，或臨日干，俱可獲。相生者，謂勾陳生元武，如六庚日晝占，巳2和勾陳，生戌土之元武也。如元武反生勾陳，主捕受賊賄，亦不可獲。

When divining about thieves and the year of the thief, one must look at the official ghost (官鬼). Whether the offspring (子孙爻) is prosperous or weak is considered separately for pursuit. Gou Chen prefers to overcome Yuan Wu; if instead they mutually generate, then this case should not be questioned. Original note: When divining about thieves, one must look at the official ghost of the day stem (日干). The official ghost must be in a state of being harmed, conflicting, overcome, or harmed in order to catch the thief. Also, the offspring must be prosperous and strong; if the offspring is weak and confined, then the thief cannot be caught. Gou Chen can overcome Yuan Wu and thus result in success: for example, on the sixth day of the metal (庚) in the night, the noble (贵) moves in reverse, and Gou Chen is on the卯 (Mao) to overcome Yuan Wu on the戌 (Xu). If Gou Chen is also the day virtue (日德), or acts as Yang Ren, or as Tiangang, or is on the day stem, then success is possible.the so-called「相生」means that Gou Chen instead generates Yuan Wu: for example, on the sixth day of the metal (庚) in the daytime, Gou Chen is on the巳 (Si), and the fire of Si generates the earth of the Yuan Wu on Xu. If Yuan Wu instead generates Gou Chen, that indicates that the officer has accepted bribes from the thief and thus cannot catch him. (The original text has a '2' inserted in the line '巳乘勾陈', which is a transmission error, and it is recorded as such.)

元武來方看所貯，地支臨處知賊去。雨師風伯忌兼併，天目亡神尋賊處。來方謂元武所乘之方也。地支臨處，謂元武位下神所臨之處，如六辛日干申，晝占酉作元武加亥，則西北為元武來方。亥加丑則東北為賊去路也。武兼風伯雨師主有盜。風伯申逆十二，雨師子卯午酉三輪，如戊申日，三傳辰申子，晝將辰為元武，正月占，申為風伯，子為雨師是也。天目春辰順四季。亡神見捕亡門。欲捕大賊，於此二神位下求之可也。又游都占賊來路，亦同此推。

The direction from which Yuanwu comes is where the stolen goods are hidden; the position where the earthly branch is located under Yuanwu indicates where the thief is going. The combination of Fengbo and Yushī is most unfavorable. To find the thief's whereabouts, look at Tianmu and Wangshen. Original note: The term 'come direction' refers to the direction where Yuanwu is riding. The term 'earthly branch location' refers to the place where the god under Yuanwu is located. For example, on six days with the stem Xin, if the day stem is on Shen, and during the day the divination is made on You with Yuanwu added on Hai, then the northwest is the direction from which Yuanwu comes; if Hai is added to Chou, then the northeast is the path the thief escapes. Yuanwu also combines with Fengbo and Yushī, indicating theft. Fengbo starts from Shen and counts backward twelve positions, while Yushī rotates through the four positions of Zi, Mao, Wu, and You. For example, on a Wu Shen day, if the three transmissions are Chen, Shen, and Zi, and during the day the divination is made on Chen with Yuanwu, in the first lunar month, Shen is Fengbo and Zi is Yushī. Tianmu starts from Chen in spring and follows the seasonal positions in order. Wangshen is explained in the section on capturing fugitives. To catch a major thief, look for the thief in the positions of Tianmu and Wangshen. Additionally, 'You Du' indicates the thief's path, and this method is used in the same way.

元居夜地越關梁，武在晝方身莫藏。丁馬交加遁已遠。大陽照耀捉還鄉。夜地，謂酉戌亥子丑寅六位，晝方，謂卯辰巳午未申六位。元武不立寅卯辰巳午未六位，僅有一申為晝方耳。如元武所乘為晝時五神，亦可獲。丁馬交加，如己丑日夜占亥乘玄武，又為驛馬丁神是也。太陽即月將，如壬申日申時寅將占，寅為元武，祿作太陽，必主敗露。又元武本家上神乘太陽，亦可獲。

The Black Tortoise is located in the night territory, and the thief has already crossed the border; if the Black Tortoise is located in the day direction, the thief cannot hide. When the Ding God and the Post-horse meet, the person has already fled far away; but when the sun shines, he can still be captured and brought back. The original note says: the term 'night territory' refers to the six positions of You, Xu, Hai, Zi, Chou, and Yin; 'day direction' refers to the six positions of Mao, Chen, Si, Wu, Wei, and Shen. The Black Tortoise does not normally stand on the six positions of Yin, Mao, Chen, Si, Wu, and Wei, and among the day directions, only Shen remains. If the Black Tortoise is riding on the gods of the day, it can still be captured. The term 'Ding and Post-horse meeting' refers to, for example, when divining on the night of Jichou day, the position of Hai has the Black Tortoise, and Hai is also the Post-horse and Ding God of Jichou day. 'Sun' refers to the Month General; for example, on the day of Renshen, during the hour of Shen, if the Month General is Yin, then Yin has the Black Tortoise, and Yin is also the Sun, so the thief will certainly be exposed. If the god on the position of the Black Tortoise is riding the Sun, it can still be captured.

旬首尋元度四獲，本家制賊自相捕。財爻空脫物難追，盜被擒時官克武。旬首度四，詳捕亡門。本家制賊，謂元武本家上神能制元武是也。如六辛日，干上午，晝占酉為元，酉上乘巳是也。財爻空脫，謂財爻空亡，或財爻脫氣，則物不可獲。如財物坐長生之上，乃不失脫也。官克武者，謂日之官星克其元武是也。如六癸日，干上辰，夜占子為元武，為辰之官星所克是也。

Starting from the beginning of the ten-day period, find the Black Tortoise; after passing through four positions, it can be captured. The god on the Black Tortoise's native branch restrains it, which is like the thief capturing himself. If the wealth爻 falls into an empty position or is released, the stolen property cannot be recovered. When the official star restrains the Black Tortoise, the thief is captured. Original note: "Starting from the beginning of the ten-day period and counting four positions" is detailed in the section on capturing the lost. The phrase "the native branch restrains the thief" means that the god on the native branch of the Black Tortoise (亥) can restrain the Black Tortoise. For example, on six days of辛, the day stem is on 午, and during the day, the divination is made on 酉 with the Black Tortoise. The Black Tortoise's native branch is 亥, which is occupied by 巳, and 巳 fire can restrain it. The phrase "wealth爻 is empty or released" means that if the wealth爻 falls into an empty position or becomes a released position, the stolen property cannot be recovered; if the property is in the position of growth, it will not be lost. The phrase "official star restrains the Black Tortoise" means that the official star of the day stem restrains the Black Tortoise. For example, on six days of 癸, the day stem is on 辰, and during the night, the divination is made on 子 with the Black Tortoise, which is exactly restrained by 辰 earth—the official star of 癸 water.

支逢六合家人竊，鬼乘生氣去來頻。年命上神還克武，發使追尋必見擒。支逢六合，謂支之合神，作元武發用是也。主家人所竊，概嘆丁丑日，三傳子亥戌，夜占子乘元發用。與支神丑為六合是也。鬼乘生氣，謂元武作鬼，乘月內之生氣是也。如丙戌日，三傳子寅辰，夜將子為元鬼，正月占為生氣也。年命上神克武，其賊可獲，如日干上神克武者亦同。

The day branch meets theLiu He, indicating that the theft is committed by a family member; the official ghost rides on life qi, meaning thieves come and go frequently. The god governing the year and the person's birth year is reversed to overcome the Black Tortoise, and sending people to pursue will certainly capture the thief. Original note: When the branch meets the六合, it refers to the god that is in conjunction with the day branch riding on the Black Tortoise and initiating the transmission, indicating theft by a family member. For example, on a Dingchou day, the three transmissions are Zi, Hai, and Xu. At night, the Zi branch is riding on the Black Tortoise and initiating the transmission, and Zi water is in conjunction with the day branch, which is Chou. When the official ghost rides on life qi, it means the Black Tortoise also acts as the official ghost of the day stem, and it is riding on the life qi of the current month. For example, on a Bingxu day, the three transmissions are Zi, Yin, and Chen. At night, the Zi branch is riding on the Black Tortoise and initiating the transmission, and Zi water is the official ghost of the Bing fire, and Zi is the life qi in the first lunar month. If the god governing the year and the person's birth year can overcome the Black Tortoise, the thief can be captured; if the day stem's god can overcome the Black Tortoise, it is the same. (The original text mistakenly writes 'like Dingchou day' instead of 'like on a Dingchou day'.)

初將比和賊安寧，元武內戰分贓爭。武居末足臨辰日，賊人歸還莫告陳。初將比和，如亥子加申酉發用，或加寅卯發用是也。內戰下克上是也，武居末足臨辰日者，謂武在末傳又臨日辰之上也。如壬寅日，三傳申亥寅，晝占寅乘元加午，戊申日三傳子申辰，晝占辰乘元加支是也。又武附日德臨日辰上，亦主歸還。惟六辛日干上巳，辛丑辛亥辛酉日支上巳，夜占九課，餘無例。

The first transmission's heavenly general is harmonious with the base position, so the thief remains safe and undisturbed; when the Black Tortoise is involved in internal conflict, the thieves will quarrel over the loot. If the Black Tortoise is in the final transmission and also sits on the day stem and day branch, the thief will return the stolen goods, so do not report it to the authorities. Original note: When it is said "the first transmission's heavenly general is harmonious," it refers to cases where亥 or 子 is used as the initiating transmission over 申 or 酉 (metal and water generating each other), or over 寅 or 卯. When it is said "internal conflict," it refers to the lower god overcoming the upper god. When it is said "the Black Tortoise is in the final transmission and sits on the day stem and day branch," it means the Black Tortoise is in the final transmission and also sits on the day stem and day branch. For example, on a day of RENYIN, the three transmissions are 申, 亥, and 寅, and during the day, the Black Tortoise sits on 寅 and is added to 午. Another example is on a day of WUSHEN, the three transmissions are 子, 申, and 辰, and during the day, the Black Tortoise sits on 辰 and is added to the day branch. In addition, if the Black Tortoise is attached to the day virtue and sits on the day stem and day branch, it also indicates the return of stolen goods. Only on six days of XIN, when the day stem is 巳, and on three days of XINCHOU, XINHAI, and XINYOU, when the day branch is 巳, and during night divination, there are nine cases, no other examples exist.

武逢六合入連坐，貴順元藏自失憂。課見火蛇鄉邑寇，年乘元武室人偷。武逢六合，如壬癸日夜占子乘元加丑，子與丑合，其物必入連坐家。貴順元藏，謂貴順行，元不臨六處之上也。課見蛇，謂蛇作鬼見於課傳上也，年謂年命上神也。

The Black Tortoise meets Liu He, stolen goods have entered the homes of neighbors; when the Nobleman moves in the same direction and the Black Tortoise hides and does not appear, it means the thief is oneself, so there is no need to worry. If the divination shows a fire snake, it indicates thieves from the village; if the year's god is accompanied by the Black Tortoise, it means the thief is a family member. Original note: When the Black Tortoise meets Liu He, for example, on a壬 or癸 day and night, the Black Tortoise is on the Zi position and added to the Chou position, Zi and Chou combine, the stolen goods will certainly fall into the adjacent neighbor's home. When the Nobleman moves in the same direction and the Black Tortoise hides, it means the Nobleman moves in the same direction and the Black Tortoise is not on the Six at the Top. When the divination shows a snake, it means the Teng Snake is combined with the official ghost appearing on the Four Lessons and Three Transmissions.the so-called「年」, refers to the god on the person's own year.

迴環周遍去復來，昴星破敗失資財。鬼脫乘元遭竊盜，伏前支後反沖排。迴環見仕宦門。周遍見經商門。昴星見婚姻門。破者破碎，敗者敗氣。如癸巳日，支上酉為干之敗氣，又為支之破碎是也。鬼脫乘元，謂日鬼乘元，或脫氣乘元也。又空財乘元亦同，伏支前後，見捕亡門。

The two lessons of circularity and thorough coverage involve movement east and west, then returning; the昴star lesson with broken and defeated energy indicates loss of wealth. If official ghosts or depleted energy are accompanied by the Black Tortoise, it signifies theft. ForHidden Chant, take the day branch's previous or next branch; for返吟, take the opposite position of the day branch. Original note: the circularity lesson is found in the section on official positions, thorough coverage in the section on business, and the昴star lesson in the section on marriage. 'Broken' refers to the broken star, 'defeated' refers to defeated energy. For example, on a癸巳 day, if the day branch is酉, then酉 is both the defeated energy of癸 and the broken star of巳.所谓'ghosts escaping with the Black Tortoise' means the official ghost of the day stem is accompanied by the Black Tortoise, or the depleted energy god is accompanied by the Black Tortoise; the wealth爻 in the empty position accompanied by the Black Tortoise is the same. The method of taking the previous or next branch of the day branch forHidden Chant is found in the section on capturing the lost.

須將歲月分明視，更把陰神仔細評。歲勾朱虎應自首，龍合陰丁無處尋。歲月分明，謂歲月克元。則稽延歲月。日時克元，則日時可獲。視陰神者，如元武陰神乘歲勾朱虎四神。主賊人自首。如六甲日晝占，辰兼武加亥，陰神酉乘勾陳，六乙日夜占，亥乘武加酉，陰神丑乘白虎。六丙日夜占，午乘武加丑，陰神亥乘朱雀是也。

One must clearly distinguish the Tai Shui and the Month Builder, and carefully evaluate the Yin spirits. The Tai Shui, Gou Chen, Zhu Que, and Bai Hu are the four that indicate the criminal will come forward. The Qing Long, Liu He, Tai Yin, and Ding Shen, however, indicate that the criminal cannot be found. Original commentary: When it is said 'the years and months are clear,' it refers to the Tai Shui and the Month Builder overcoming Yuan Wu. In such cases, one must consider the year and the month. If the Day Builder or the Hour is used to overcome Yuan Wu, then the criminal can be caught on the same day or hour. When it is said 'evaluate the Yin spirits,' it refers to the Yin spirit of Yuan Wu being connected to the Tai Shui, Gou Chen, Zhu Que, and Bai Hu. The criminal will then come forward. For example, if the divination is done on a day of Jia (甲) during the day, the Chen position is occupied by Yuan Wu and added to the Hai position, and its Yin spirit is at You, which is occupied by Gou Chen. If the divination is done on a day of Yi (乙) at night, the Hai position is occupied by Yuan Wu and added to the You position, and its Yin spirit is at Chou, which is occupied by Bai Hu. If the divination is done on a day of Bing (丙) at night, the Wu position is occupied by Yuan Wu and added to the Chou position, and its Yin spirit is at Hai, which is occupied by Zhu Que.

如乘龍合陰丁，則難獲。蓋龍為萬里翼，陰合為私門，旬丁為動神也。如六甲日晝占，辰乘武加子，陰神申乘青龍，六戊日夜占，辰乘武加戌，陰神戌乘六合，六壬日夜占，子乘武加亥，陰神丑乘太陰是也。

In reverse, if the Yin spirit of Yuanwu is mounted on Qinglong, Liuhe, Taiyin, or Ding spirit, it becomes difficult to capture—Qinglong has wings spanning ten thousand miles, Liuhe and Taiyin are private doors, and the Ding spirit of the ten-day cycle is an active spirit. For example, if a divination is made on six Jia days during the day, with Yuanwu mounted on Chen and added to Zi, its Yin spirit on Shen is mounted on Qinglong; if a divination is made on six Wu days at night, with Yuanwu mounted on Chen and added to Xu, its Yin spirit on Xu is mounted on Liuhe; if a divination is made on six Ren days at night, with Yuanwu mounted on Zi and added to Hai, its Yin spirit on Chou is mounted on Taiyin.

發用為偷即賊身，中傳為贓末捕人。欲知賊物藏何處，五行生處視分明。五行生處，謂所失財物在元武陰神生處也。如陰神乘金，金生水，物在水法中。乘木，木生火，物在窯冶中。乘火，火生土，物在泥窯中。乘土，土生金，物在金石下。乘水，水生木，物在樹林，是也。其獲物之日，則以元陰受克之日為斷。

The initiating transmission is the thief himself, the middle transmission is the stolen property, and the final transmission is the person who captures the thief. To find out where the stolen property is hidden, look at the place where the Five Phases are generated. The original commentary says: "Five Phases generation" refers to the lost item being located where the Black Tortoise's hidden spirit is generated in that particular phase. If the hidden spirit rides on metal, metal generates water, the item is near water; if it rides on wood, wood generates fire, the item is in a kiln or forge; if it rides on fire, fire generates earth, the item is in a clay kiln; if it rides on earth, earth generates metal, the item is under metal or stone; if it rides on water, water generates wood, the item is in the forest. As for the day on which the item will be recovered, it is determined by the day when the Black Tortoise's hidden spirit is weakened.

再布三傳元神看，克賊刑沖必捉獲。若遇勾蛇朱虎神，不死遭官定吏迫。三傳元神，又別是一法，其法以元武為初傳。次用元陰作中傳，謂之陰神。再用盜神之陰為末傳，合而觀之。如神將相生，其賊難獲。神將相剋，則其敗露。如欲捕獲，則視末傳所臨之處。

Another set of 'Three Transmissions of the Origin God' is used: if the thief is controlled and there are also punishments and conflicts, the thief will certainly be caught; if it meets Gou Chen, Teng Snake, Vermilion Bird, or White Tiger, the thief will not die but will face legal troubles and be harassed by officials. Original note: the Three Transmissions of the Origin God is another method: take Yuan Wu as the first transmission, then take the yin god of Yuan Wu as the middle transmission, and then take the yin god of this thief's yin god as the final transmission, and look at them together. If these three transmissions of the gods are mutually generating with the general, the thief will be hard to catch; if they are mutually controlling, the thief will be exposed. If you want to catch the thief, look at the one that the final transmission is resting on.

如六辛日晝占，卯乘元立戌，卯加申，申上丑，三傳卯申丑，初中相剋，又乘朱虎凶將，往西南方求之，其賊可獲。所謂初中有克末神尋也。又如六丙日夜占，午乘元立酉，午上卯，卯上子，三傳午卯子相生，又乘空合二將，即難獲也。

For example, if divining on a day with the stem Xin during the day, the trigram Mao is occupied by the Black Tortoise and positioned at the position Xu. The trigram Mao is also placed over the position Shen, which is occupied by the stem Chou. Thus, the three transmissions are Mao, Shen, and Chou. The first and second transmissions are in mutual control, and they are occupied by theInauspicious General Vermilion Bird and White Tiger. Therefore, one should look towards the direction of the third transmission, Chou, which corresponds to the Southwest, to find the thief. This is because when the first and second transmissions are in mutual control, the thief can be found by looking at the god associated with the third transmission. Conversely, if divining on a day with the stem Bing at night, the trigram Wu is occupied by the Black Tortoise and positioned at the position You. The trigram Wu is also placed over the trigram Mao, which is occupied by the trigram Zi. Thus, the three transmissions are Wu, Mao, and Zi. They are in a sequence of mutual generation, and they are occupied by the gods Tian Kong and Liu He. In this case, the thief is difficult to catch.

支來干上宅就人，干來支上人入宅。干支克害人宅傷，互相生旺方有益。干為人，支為宅，支來干上，求宅最不費力。緣宅來就人故也。干來支上，求宅必得。緣身已入宅故也。如干加支，被支克墓脫，目下雖得其屋，後總無益。如庚午日，申加午是也。壬辰日，亥加辰，是入墓也。甲午日寅加午，是受脫洩。又如有屋宅出兌者，值干支相加皆不能脫，或支生其干，後必有長進，切勿妄動棄。

The Day Stem comes to the Day Branch, representing the house seeking the person; the Day Stem comes to the Day Branch, representing the person moving into the house. When the Heavenly Stems and Earthly Branches mutually control each other, both the person and the house suffer harm; when they mutually generate and are strong, it is beneficial. Original commentary: The Day Stem represents the person, and the Day Branch represents the house. When the Day Branch comes to the Day Stem, seeking a house is effortless, as the house comes to the person naturally; when the Day Stem comes to the Day Branch, seeking a house is certain to succeed, as the person has already entered the house. However, if the Day Stem is added to the Day Branch and is controlled by the Day Branch, or enters its tomb or is drained, although one may obtain the house now, it will ultimately be of no benefit later. For example, Gengwu day with Shen added to Wu (fire controls metal), Renchen day with Hai added to Chen (water enters its tomb), Jiawu day with Yin added to Wu (wood is drained by fire). Conversely, if one is selling property and encounters Heavenly Stems and Earthly Branches that are added together and cannot be removed, or if the Day Branch generates the Day Stem, there will certainly be future progress, so one should not easily sell or discard it.

三傳脫支生日干，人多屋少從此斷。三傳盜干生支辰，屋旺人衰何必算。脫支生干，謂三傳脫其支辰，生其日干，主人口多而屋宅狹窄。如甲申日三傳辰子申，是也。盜干生支，謂三傳盜其日干，生其支辰，主屋宅寬廣而人口衰微。如甲戌日三傳寅午戌是也。

The Three Transmissions drain the energy of the Day Branch and transfer it to the Day Stem, indicating a situation where there are many people but few houses; the Three Transmissions steal the energy of the Day Stem and transfer it to the Day Branch, indicating that the house is prosperous but the population is declining, so is there still a need to calculate? Original note:the so-called「脱支生干」means that the Three Transmissions drain the energy of the Day Branch and transfer it to the Day Stem, indicating a situation where there are many people but the houses are narrow: for example, on a day with the Day Stem Jia Shen, if the Three Transmissions are Chen, Zi, and Shen, the metal of Shen drains and the water of Zi nourishes the wood of Jia.the so-called「盗干生支」means that the Three Transmissions steal the energy of the Day Stem and transfer it to the Day Branch, indicating that the houses are spacious but the population is declining: for example, on a day with the Day Stem Jia Xu, if the Three Transmissions are Yin, Wu, and Xu, the wood of Yin nourishes the fire of Wu, and the fire nourishes the earth of Xu.

三傳生支剋日干，賣屋償債免災晦。三傳生干克支辰，屋假他人棄家退。生支克干，主賣屋而償人之債。如癸酉日三傳辰未戌是也。生干克支，謂三傳生其日干，克其支神，主人雖旺而無己屋可居。如丁未日三傳亥卯未是也。

The Three Transmissions are born to the Day Branch and then they overcome the Day Stem, which indicates selling the house to repay debts in order to avoid misfortune; the Three Transmissions are born to the Day Stem and then they overcome the Day Branch, which indicates borrowing someone else's house and having to abandon the family home and retreat. Original commentary: When the Three Transmissions are born to the Day Branch and overcome the Day Stem, it signifies selling the house to repay debts owed to others: for example, on a Guiyou day, if the Three Transmissions are Chen, Wei, and Xu, the earth element is born to the酉 metal Day Branch and overcomes the癸 water Day Stem. When the Three Transmissions are born to the Day Stem and overcome the Day Branch, it indicates that the Three Transmissions are used to nourish the Day Stem but overcome the Day Branch, meaning the household is prosperous but there is no house of one's own to live in: for example, on a Dingwei day, if the Three Transmissions are Hai, Mao, and Wei, the wood element is born to the Ding fire Day Stem and overcomes the Wei earth Day Branch.

三傳作財生兩鬼，官非疾病一時生。干支上神如互脫，防竊防偷日不寧。傳財生鬼，謂三傳作財，生其干支上之鬼。如壬寅日三傳戌午寅為財，生其干上之未與支上之戌為鬼是也。互脫謂交車脫氣也。如戊午日支上未脫支，干上申脫干是也。

The three transmissions act as wealth hexagrams but go to generate the official ghosts on the day stem and day branch, causing lawsuits and illness to occur simultaneously; if the spirits on the day stem and day branch are mutually draining energy, one should beware of theft and theft, experiencing no peace day by day. Original note:the so-called「传财生鬼」means that the three transmissions act as wealth hexagrams but generate the official ghosts on the day stem and day branch: for example, on aRenyin day, the three transmissions are戌, 午, 寅, which are the wealth for 壬 water, but they go to generate the earth official ghosts on the day stem 未 and the day branch 戌.the so-called「互脱」means mutual draining: for example, on aWuwu day, the day branch has 未 which drains the energy of 午 branch, and the day stem has 申 which drains the energy of 戊 soil.

日祿加支被脫克，造房修屋防耗厄。墓神臨支少歡欣，如逢月將高明宅。祿被克脫，如乙巳日支上卯，必因起屋而以祿償債。乙酉日支上卯，必因起屋而失其祿。辛丑日支上祿酉為支所墓，亦此此斷。墓神臨支，宅必昏晦，如甲午日，支上乘未干墓，乘戌支墓也。如墓為月將，則其宅必向陽而高明。

On the day of Yiyou, if the day branch is occupied by Mao, which is the禄 of Yi but is drained by Si fire, there will be a loss ofofficial stipend due to house construction. On the day of Jiawu, if the day branch is occupied by Mao, which is the禄 of Yi but is conquered by You metal, there will be a loss ofofficial stipend due to house construction. On the day of Xinchou, if the day branch is occupied by You, which is the禄 of Xin but is taken into the metal grave by Chou, the same judgment applies. When theTomb Spirit is present on the day branch, the house is likely dimly lit. For example, on the day of Jiawu, if the day branch is occupied by Wei, which is the墓 of Bing wood, or by Xu, which is the墓 of Wu fire, the house is dim. However, if thisTomb Spirit is exactly the month general, then the house is instead bright and sunny. The original note says that "the禄 is conquered and drained" refers to situations like the above. The original text mistakenly writes "亦此此断" instead of "亦如此断".

虎入宅凶蛇沖吉，龍乘生氣家日時。居金谷兮龍虎拱，臥陋巷兮鄰獸傷。虎入宅凶，如甲戌日野上申，晝占乘虎，得末傳寅蛇沖之，不為害也。龍乘生氣見經商門。龍虎拱者，謂初末傳乘龍虎，夾拱其支上神也。如戊午日，支上丑，夜占初傳子乘龍，末傳寅乘虎是也。主其屋廣大軒敞，有金谷之氣象。鄰獸傷者，謂白虎入於課傳，沖支上神也。如甲子日，支上寅，三傳辰午申，晝占申乘虎，沖剋其支上神也，主有對鄰獸吻沖其屋宅，以至家道衰微。

The White Tiger entering the house is ominous, but if the Teng Snake comes to clash with it, it becomes auspicious. The Azure Dragon riding the Life Qi brings prosperity to the family every day. When the Azure Dragon and White Tiger enclose the house, it is like living in a splendid mansion like the Golden Valley Garden. However, if the neighbor's beast head clashes with it, the family can only dwell in a humble alley. The original commentary says: the phrase 'the White Tiger entering the house is ominous' refers to a situation on a Jiaxu day, where the day branch is occupied by the Monkey, and during the day, the White Tiger is on the Monkey. Fortunately, the final transmission on the寅 (Tiger) is occupied by the Teng Snake, which clashes with the White Tiger, thus preventing harm. The Azure Dragon riding the Life Qi indicates success in business. The phrase 'the Azure Dragon and White Tiger enclose' means that the first and final transmissions are respectively occupied by the Azure Dragon and White Tiger, enclosing the deity on the day branch in the middle. For example, on a Wuwu day, the day branch is occupied by the Ox. At night, the first transmission on the Zi (Rat) is occupied by the Azure Dragon, and the final transmission on the寅 (Tiger) is occupied by the White Tiger, indicating a spacious and elegant house, with the grandeur of the Golden Valley Garden. The phrase 'the neighbor's beast injures' refers to the White Tiger entering the four lessons and three transmissions to clash with the deity on the day branch. For example, on a Jiazi day, the day branch is occupied by the Tiger. The three transmissions are on the辰 (Dragon),午 (Horse), and申 (Monkey). During the day, the White Tiger is on the申 (Monkey) and clashes with the Tiger. This indicates that the beast head of the neighbor across the street is directly facing one's house, leading to the decline of the family's fortune. (The original text mistakenly writes 'wild on the Monkey' instead of 'branch on the Monkey'.)

初末引從以上神，肯堂肯構氣維新。貴陽生辰顯者至，寶藏麟兒吉慶並。初末引從，如甲午日支上亥，三傳子巳戌，初子為引，末戌為從是也。貴陽生辰，如乙卯日，支上子，晝占用子為月將，乃貴人作太陽生宅，其室內必有寶藏，或於子年占，其年必產貴子。

The first and final transmissions each lead and follow, with the day branch's heavenly stem being sandwiched between them, indicating that the son will inherit the father's profession and the family will experience a new era of prosperity. The nobleman also acts as the sun to generate the day branch's heavenly stem, signifying that a person of high status will arrive; there will be hidden treasures in the house and a son will be born, bringing good fortune and joy together. Original note: The term 'initial and final transmissions leading and following' refers to a situation like when the day is Jiawu, and the day branch is occupied by亥, with the three transmissions being子,巳, and戌: the initial transmission子 is before亥, which is 'leading', and the final transmission戌 is after亥, which is 'following'. The term 'nobleman generating the day's stem' refers to a situation like when the day is Yimao, and the day branch is occupied by子, with the day's stem initiating the transmission and also being the month's general - the nobleman acts as the sun to generate the house's stem, indicating that there must be hidden treasures in the house; if the divination is done in the year of子, then that year will certainly bring a noble son.

破財來臨家宅上，頹垣敗棟不堪停。火鬼帶丁防天火。若逢歲破少安寧。破財見盜賊門。火鬼春午順四孟。如乘蛇雀克支，必遭火災。值丁神尤凶。如庚辰日卯時寅將占，三傳卯寅丑，卯乘雀加支，又為火鬼，末傳丑又遁丁神是也。須以井底泥塗灶，鎮之可解。歲破臨支克支，主有訟禍。

The broken pieces and declining energy affecting the family dwelling indicate broken walls and beams, making it unsuitable for habitation. If the fire ghost is accompanied by the Ding spirit, there is a risk of fire from heaven. If the day is also affected by the year's breaking force, the household will be in turmoil. Original commentary: The broken pieces and declining energy are related to the section on thieves. The fire ghost is calculated starting from the hour of Wu in spring, moving through the four spring quarters. It attacks the day branch by riding on the Teng Snake and Zhu Que, leading to a fire disaster. If the Ding spirit is also present, the situation becomes even more dangerous. For example, on a Gengchen day at the hour of Mao, with the coming of Yin, the three transmissions are Mao, Yin, and Chou. The Mao branch is occupied by Zhu Que and is placed on the day branch. Mao itself is the fire ghost, and the final transmission Chou also contains the Ding spirit. To resolve this, one should take mud from the bottom of a well and apply it to the stove. If the year's breaking force is on the day branch and attacks it, it indicates legal troubles.

午克身凶忌見蛇，丁傷支動防虎白。舊歲若與天鬼逢，一家疾疫無休歇。午克身凶，如庚得也日干上午，夜占乘蛇是也。相傷支動，如乙亥日，支上丑遁丁神，夜占乘虎是也。天鬼見疾病門。如天鬼乘病符克支，主一家疾疫，如丙寅日，支上酉，戌年占為病符，正五九月為天鬼是也。

When the fire of the hour 午 comes to harm the self, it is ominous, especially if the 午 is occupied by Teng Snake; when the 丁 spirit harms the day branch and causes the house to move, one should beware of White Tiger. If the previous year's master of the year meets 天鬼, the family will suffer from continuous disease. The original commentary says: 'When 午 harms the self, it is ominous,' for example, if on a day with the stem 庚, the 午 is on the day stem and at night 午 is occupied by 螣蛇. 'When 丁 harms the branch and causes movement,' for example, on a day with the stem 乙 and branch 亥, if the branch 丑 is on the day branch and 丁 spirit is hidden on 丑, and at night 丑 is occupied by 白虎. 天鬼 appears in the section of disease; when 天鬼 is on 病符 and harms the day branch, it indicates disease in the family: for example, on a day with the stem 丙 and branch 寅, if the branch 酉 is on the day branch, and in the year 戌, 酉 is 病符, and 天鬼 in the first, fifth, and ninth months also appears on 酉. (The original text 'as on a day with the stem 庚 and 午' has a redundant or incorrect addition.)

干神乘旺宜守舊，支神得吉利新適。後盜前空內外戰，移居值此有憂煎。占新舊宅吉凶，以日上神為舊，支上神為新。如干乘吉神吉將，宜守舊。支乘吉神吉將，利新遷。後盜前空，謂初傳空陷，末傳脫氣也。如丙午日三傳卯寅丑是。內外戰克，謂三傳為上下夾克也。如乙丑日三傳寅未子，晝占初傳寅加酉乘太陰，中傳未加寅乘龍，末傳子加未乘貴是也。

The day stem deity is strong and flourishing, so it is advisable to remain in the old residence; if the day branch deity is auspicious, it is favorable to move to a new house. However, if there is 'the rear is stolen and the front is empty' along with internal and external conflicts, moving during such a time will only bring worry. Original commentary: When divining the fortune of old and new houses, the day stem deity represents the old house, and the day branch deity represents the new house. If the day stem deity is accompanied by auspicious deities and generals, it is advisable to stay in the old house; if the day branch deity is accompanied by auspicious deities and generals, it is favorable to move to a new house. 'The rear is stolen and the front is empty' refers to the first transmission falling into an empty and trapped position, and the final transmission also being a loss of energy. For example, on a Bingwu day, the three transmissions are卯, 寅, and 丑. 'Internal and external conflicts' refers to all three transmissions being controlled by the upper and lower positions. For example, on a Yichou day, the three transmissions are寅, 未, and 子. In the daytime divination, the first transmission 寅 is placed on 酉 and accompanied by Tai Yin, the middle transmission 未 is placed on 寅 and accompanied by Azure Dragon, and the final transmission 子 is placed on 未 and accompanied by Nobleman. Everywhere there is mutual control between upper and lower positions.

支之左右是旁鄰，支之正沖即對門。金見火蛇釜鳴怪，木逢白虎棟摧論。左右正沖，如己卯日支上午，干陰丑為左鄰，支陰酉為右鄰，中傳子為對鄰是也。金謂申也，如蛇乘申克宅，主有釜器鳴。如甲寅日反吟，寅乘虎克支是也。木謂寅也，如拆卸工臨寅加支發用，主屋樑摧折，如甲戌日夜占，申乘虎克以是也。

The left and right of the day branch are the adjacent branches, and the direct opposition of the day branch is the opposite branch. When metal meets fire snake, it indicates a strange occurrence of pots and cauldrons making noises by themselves; when wood meets white tiger, it indicates the collapse of beams and pillars. Original note: The term 'left and right direct opposition' refers to, for example, on a day of Ji Mao, the day branch is occupied by Wu, the hidden heavenly stem of the day stem, Chou, is the left neighbor, and the hidden heavenly stem of the day branch, You, is the right neighbor. The middle transmission Zi conflicts with Wu, which is the opposite branch. The term 'metal' refers to Shen: when the snake is on Shen and attacks the house, it indicates pots and cauldrons making noises in the house. The term 'wood' refers to Yin: when the white tiger is on Yin and attacks the day branch, it indicates the collapse of beams and pillars. For example, on a night of Jia Xu, if the white tiger is on Shen and attacks the day branch. (The original text has some errors in this passage: 'Jia Yin day with reverse chant, Yin with tiger attacking the branch' should belong to the section about wood meeting white tiger. 'Like the dismantling worker on Yin' is a miswriting of 'like the white tiger on Yin'. 'Attacking the branch' is a miswriting of 'attacking with'.)

酉為戶兮卯為門，未為泉井巳推灶。寅為棟宇土牆垣，乘吉乘凶須細照。卯為外門，酉為內門，未中有井宿，故為井泉。巳加火為灶，丑未加寅為牆垣，寅卯加亥為樓臺。午為堂宇，辰為廊廡，又為田園，未為庭院，加辰為園，酉為倉廩，丑亦為倉稟，又為田園，申為湖池，子為溝渠。

The Earthly Branch 酉 represents the gate, 卯 represents the main door; 未 represents a well, and 巳 is considered the kitchen. 寅 represents the main structure of the house, and 土 represents the walls. Whether these are occupied by auspicious or inauspicious deities should be carefully compared. Original note: 卯 is the outer gate, and 酉 is the inner gate; 未 contains the Well Mansion, so it is a well. 巳 is placed on the fire position, making it the kitchen. 丑 and 未 placed on 寅 represent the walls. 寅 and 卯 placed on 亥 represent buildings. 午 is the main hall, 辰 is the corridor and also represents fields, 未 is the courtyard, and when placed on 辰 it becomes a garden. 酉 is the granary, 丑 is also the granary and also represents fields. 申 is a lake or pond, and 子 is a ditch or channel.

辰陰主山看坐落，生合刑沖定吉凶。勾乘季神臨墓穴，佳城秀氣鬱蔥籠。辰陰支上陰神也，支之陽神為墓，陰神為穴。故以辰陰為主山，凡占陰地，最重主山如支之陰陽二神，作生合德祿等神，則吉。如值刑害沖破空陷則凶。如壬申日，支上巳將長生，支陰寅又巳之長生。癸巳日，支上午為進氣，支陰未與午為六合則吉。辛未日支上戌為三刑，支陰丑又為戌之三刑。癸巳日支上子為支鬼，支陰未與子為六害則凶。勾陳主墓宅之神，如乘季神，臨干支之陰陽，又乘旺相氣，主安久不移。

The Yin spirit of the day branch represents the main mountain, and one should look at where it is located; whether it is in a harmonious or conflicting relationship determines fortune or misfortune. Gou Chen rides upon the spirits of the four seasons and appears over the tomb, making the fine tomb site lush and prosperous. Original note: "Chen Yin" refers to the Yin spirit of the day branch. The Yang spirit of the day branch represents the tomb, while the Yin spirit represents the burial site, so Chen Yin is taken as the main mountain. When divining for a burial site, the main mountain is most important: if the Yin and Yang spirits of the day branch are in a mutually generating or harmonious relationship, or are auspicious spirits such as day virtue or day fortune, then it is favorable; if they encounter punishments, harm, conflict, destruction, emptiness, or decline, then it is unfavorable. For example, on a Renshen day, the day branch is occupied by Si (the long life of Shen is in Si), and the Yin spirit of the day branch is Yin, which is the long life of Si fire; again, on a Guisi day, the day branch is occupied by Wu, which is an advancing spirit, and the Yin spirit of the day branch, Wei, forms aLiu He with Wu, which is favorable. Conversely, on a Xinwei day, the day branch is occupied by Xu, and Wei and Xu form a three punishment relationship, and the Yin spirit of the day branch, Chou, forms a three punishment with Xu; again, on a Guisi day, the day branch is occupied by Zi, which is the ghost of Si, and the Yin spirit of the day branch, Wei, forms a harmful relationship with Zi, which is unfavorable. Gou Chen is the deity in charge of tombs and burial sites: it rides upon the spirits of the four seasons (Chen, Xu, Chou, and Wei) and appears over the Yin and Yang positions of the day stem and day branch, and it rides upon the prosperous and strong energy, indicating that the tomb site is stable and long-lasting, and does not need to be changed.

上下皆合風氣踞，干支受克沙不去。青龍左輔空陷憂，白虎右扶刑破慮。上下皆俁，如乙酉日伏吟，干支上神作六事，干支又自作六合是也。又干支上下相合，或干支交車相合，或干支上神相合皆是。干支受克，謂干支受上神之克，或干支交車相剋，或干支上神相剋是也。青龍為左砂，白虎為右砂，皆宜旺相生合，不宜刑沖破害也。

When both the upper and lower parts are harmonious, the wind and energy will gather and not disperse; if the day stem and day branch are attacked, the sand hand will not be able to protect. The Azure Dragon is the left assistant, and if it falls into an empty or陷 position, there will be worries; the White Tiger is the right assistant, and if it encounters punishment or destruction, it should also be considered. Original note: The term 'upper and lower both harmonious' refers to a situation such as Yiyou day with a hidden chant, where the day stem and day branch are in mutualLiu He, and the day stem and day branch themselves also form aLiu He. Any situation where the day stem and day branch are harmonious with each other, or where the dry and branch are in mutual harmony, or where the heavenly stems and earthly branches are in mutual harmony, counts. The term 'dry and branch being attacked' refers to the day stem and day branch being attacked by the upper spirits, or the dry and branch being in mutual attack, or the heavenly stems and earthly branches being in mutual attack. The Azure Dragon is the left sand hand, and the White Tiger is the right sand hand; both should be prosperous and strong, and should not encounter punishment, clash, destruction, or harm. (The original text mistakenly wrote '合' as '俣' and '作六合' as '作六事'.)

元武座山看風水，朱雀空刑山案差。龍神旺處地不錯，騰蛇落處穴應佳。元武為後山，故可觀風水。如元武乘旺相氣，入旺相鄉，臨支生支，則後山之來龍必佳。如癸亥日支上申晝占乘元，生其支神，秋為旺氣是也。朱為前案，故不宜空刑。龍神者春辰順四季，如龍神臨於墓穴，則其地必吉。如丁酉日，支上辰，春占得龍神是也。蛇有穴義，如臨於墓穴，則其地必佳。如乙酉日支上未，夜占乘蛇生支是也。

The Black Tortoise represents the back mountain, so it can be used to observe the fengshui. The Vermilion Bird should not be in an empty position or suffer from being harmed, otherwise the front mountain will be incorrect. When the Dragon God is in its prosperous and strong state, the land will be correct. When the Teng Snake is present at the site, the burial site will also be good. Original note: The Black Tortoise represents the back mountain, so it can be used to observe the fengshui. When the Black Tortoise is in a prosperous and strong state, and falls into a prosperous and strong area, and is in the position of the day branch to generate the day branch, then the coming dragon of the back mountain will be excellent. For example, on a Guihai day, the day branch is on Shen, and during the day, Shen is occupied by the Black Tortoise which generates the Hai branch. In autumn, Shen metal is also in its prosperous state. The Vermilion Bird represents the front mountain, so it should not be in an empty position or suffer from being harmed. The method of taking the Dragon God is to start from Chen in spring and follow the seasonal positions. When the Dragon God is present at the burial site, the land will be auspicious. For example, on a Dingyou day, the day branch is on Chen, and in spring, Chen is exactly the Dragon God. The Teng Snake has the meaning of a burial site, so when it is present at the burial site, the land will also be good. For example, on a Yiyou day, the day branch is on Wei, and at night, Wei is occupied by the Teng Snake which generates the You branch.

水神乘水水玄去，土宿臨山山勢抱。太陰水口蛇羅城，勾神明堂陰陽考。水神謂元后二將也，元玄謂水勢曲折，如元玄二字之形也。木地謂如元后臨壬癸亥子之上，則水勢必曲折有情。如乙丑日，支上亥，夜占乘元是也。土宿謂貴常勾空四將，如臨季神之上，其山形必回抱可觀。如乙卯日，支上辰，夜占乘勾是也。又如丁丑日，支上巳，三傳酉丑巳，夜占，將乘貴常勾，皆是土將。太陰為水口，蛇為羅城，勾陰陽神為內明堂，陰神為外明堂，俱要旺相生合，與墓有情。

The water deity riding on the water position causes the water to flow in the shape of "zhi xuan"; when the earth deity is located on the mountain position, the mountain shape becomes embracing and affectionate. The Tai Yin represents the water mouth, the Teng Snake represents the moat, and the yin and yang deities of Gou Chen should be examined according to the internal and external bright halls. Original note: The term "water deity" refers to Yuan Wu and Tian Hou. "Zhi xuan" means the water flow bends, resembling the shapes of the characters "zhi" and "xuan". When Yuan Wu and Tian Hou are located on the water positions of Ren, Gui, Hai, and Zi, the water flow must certainly be winding and affectionate. For example, on a Yichou day, the day branch is on Hai, and at night, Hai is occupied by Yuan Wu. The term "earth deity" refers to the generals of Guiren, Tai Chang, Gou Chen, and Tiankong; when they are located on the positions of Chen, Xu, Chou, and Wei, the mountain shape must certainly be embracing and affectionate, and quite impressive. For example, on a Yimao day, the day branch is on Chen, and at night, Chen is occupied by Gou Chen; another example is on a Dingchou day, the day branch is on Si, and the three transmissions are You, Chou, and Si, with the night generals all being earth generals such as Guiren, Tai Chang, and Gou Chen. Tai Yin serves as the water mouth, Teng Snake as the moat, and the yang deity of Gou Chen serves as the internal bright hall while the yin deity serves as the external bright hall. These should be prosperous and strong, harmonious, and affectionate with the tomb. (The original text mistakenly writes "wood position" instead of "water position".)

甲乙木神樹株森，丙丁火宿崗巒迭。庚辛沖剋路歪斜，戊己古冢休旺別。甲乙旺則為林，休則為樹。丙丁旺處必有高崗橫嶺，臨四仲上為正橫，臨四孟四季為斜橫。庚辛臨四孟上，則其道必斜，臨干為大道，臨支為小道，臨本位為正道，被火克為岔道，戊己為古冢，旺則多，休則小。

When the Heavenly Stems 甲 and 乙 (Jia and Yi) appear in divination, it indicates dense forests; when 丙 and 丁 (Bing and Ding) appear, it suggests overlapping hills and ridges. If 庚 and 辛 (Geng and Xin) are attacked or conflicting, the path becomes crooked. 戊 and 己 (Wu and Ji) represent ancient tombs, and their strength or weakness determines whether there are many or few tombs, and whether they are large or small. The original commentary says: When 甲 and 乙 are in their旺 position, it indicates a dense forest; when they are weak and confined, it indicates only a few trees. When 丙 and 丁 are in their旺 position, there must be high hills and ridges. If they are in the four middle positions, the ridge is straight; if they are in the four beginning or end positions, the ridge is slanting. If 庚 and 辛 are in the four beginning positions, the path is definitely crooked. If they are on the Day Stem, it indicates a major road; if on the Day Branch, a minor road; if on their own position, a straight road; if attacked by fire, it indicates a branch road. 戊 and 己 represent ancient tombs: when they are strong, there are many tombs; when weak, the tombs are small.

壬癸加臨水不謬，水局順逆天乙詳。青龍長房白虎季，朱雀前案是中房。壬為大水，癸為小水。如加臨亥子位上，則水勢不謬。如納音遇水，則水必長遠汪洋。如壬辰癸巳為長流水，壬戌癸亥為大海水是也。水局順逆天乙詳者，謂欲知水局之順逆，視貴人之左右旋，如順行為順水局，逆行反之。龍居左屬長房，虎居右屬季房，朱居前為中房，勾陰陽二神為內外明堂，亦屬中房。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Gou Chen = Gou Chen Vermilion Bird = Zhu Que White Tiger = Bai Hu Bright Hall = Ming Tang Azure Dragon = Qing Long Nobleman = Gui Ren yin and yang = Yin Yang Nayin sound element = Na Yin Ren Chen = Ren Chen Gui Si = Gui Si Ren Xu = Ren Xu Gui Hai = Gui Hai When the遁 method uses Jia and Yi and adds them to the water position, the water will not be wrong; whether the water flow is in order or reversed can be determined by the nobleman. The Azure Dragon governs the eldest son, the White Tiger governs the youngest son, the Vermilion Bird is in front and governs the middle son. Original note: Jia is great water, Yi is small water; when they are added to the positions of Hai and Zi, the water flow will be correct. If the Nayin sound element also meets water, the water will certainly be long and vast: for example, the Nayin sound element of Ren Chen and Gui Si is long flowing water, while that of Ren Xu and Gui Hai is great sea water. The saying 'water flow order and reverse is determined by the nobleman' means to know whether the water flow is in order or reversed, look at whether the nobleman is rotating left or right: if the nobleman moves in order, it is in line with the water flow; if it moves in reverse, it is opposite. The Azure Dragon is on the left, belonging to the eldest son, the White Tiger is on the right, belonging to the youngest son, the Vermilion Bird is in front, belonging to the middle son; Gou Chen's yin and yang two spirits form the inner and outer Ming Tang, also belonging to the middle son.

財官須視龍朱貴，丁口還看子息爻。初中末傳分三代，為吉為凶課體昭。龍主財帛官爵，然須視所乘何神，如乘財為財，乘官為官。朱主文章，如遁丙乘午則吉，如入墓被克則凶。子息爻者，如乙酉日三傳巳丑酉，巳為子孫爻，又要為支神之長生也。初中末分三代者，亦大概言之。總要得吉神吉將，乘旺相所耿吉，如值休囚刑剋空則凶。

We should look at the Green Dragon and Vermilion Bird, as well as the Nobleman, to determine wealth and official positions. The number of people and descendants should be judged by the Grandson爻. The initial, middle, and final transmissions correspond to the three generations, and whether they are auspicious or ominous can be clearly seen from the lesson pattern. Original note: The Green Dragon governs wealth and official rank, but we must also look at what deity it is riding upon: if it rides upon a wealth爻, it indicates wealth; if it rides upon an official star, it indicates official rank. The Vermilion Bird governs literature and writings. If it is concealed by the丙 and rides upon the午, it is auspicious; if it enters a tomb and is attacked, it is inauspicious. As for the "grandson爻," for instance, if one divines on an Yiyou day, and the three transmissions are巳, 丑, and 酉, then巳 is the grandson爻 of the Yi wood, while at the same time,巳 is the long life of the酉 metal branch deity. As for the initial, middle, and final transmissions corresponding to the three generations, this is only a general statement: one must have auspicious deities and generals, and ride upon the prosperous and strong qi, in order to be auspicious. If it encounters the weak and confined, or is subjected to criminal punishment or void, then it is inauspicious. (The original text mistakenly writes "乘旺相则吉" as "乘旺相所耿吉".)

天象先占蛟角星，指陰主雨指陽晴。貴登絳宮時雨沛，明堂位上亦同評。角為木蛟辰宮之宿，謂斗罡也。如加六陰位上，主雨。加六陽反之。絳宮亥也，明堂子也。貴人登亥子二宮，有行雨之象，主有雨。

Divination of heavenly phenomena begins with the observation of the wooden dragon star, Jiao Xu, located in the Horn mansion. When this star is positioned in a yin position, it indicates rain; when in a yang position, it indicates clear weather. If the Nobleman ascends the Crimson Palace, there will be abundant timely rain; if it falls in the Bright Hall position, the same principle applies. Original commentary: Jiao Xu is the wooden dragon star belonging to the Chen palace, which is also known as Tiangang. When this star is added to the six yin positions, it indicates rain; when added to the six yang positions, the opposite occurs. The 'Crimson Palace' refers to the亥 (Hai) position, and 'Bright Hall' refers to the子 (Zi) position. If the Nobleman ascends the Hai or Zi palaces, it signifies the movement of clouds and rain, indicating rain.

龍入廟晴昇天雨，虎出山林有烈風。水升火降成霖日，退入江湖雨不逢。廟謂寅也。昇天謂加巳午未申四位也。龍生旺昇天，主大雨。乘申酉主雨。因申為水母，酉為兌澤也。臨子丑為遊樂江湖，則無雨。入墓則無雨。寅艮為山，卯木為林，虎在東方為出林，主風。乘小吉愈烈。因未為風伯故也。如更乘劫煞、飛廉，主大風暴起。水升火降，謂亥子加巳午位上也，主累日雨。加申酉大雨，乘勾陳入雨。退歸江湖，謂居北方位上也，則無雨。又臨土受制或空亡亦無雨。

The Azure Dragon returns to its own palace and brings clear weather, but when it ascends to heaven, it brings rain; the White Tiger, when it leaves the forest, brings fierce winds. When water rises and fire descends, there will be continuous rain; when water retreats to rivers and lakes, there is no rain. Original note: 'Palace' refers to the寅 (Yin) position; 'ascending to heaven' refers to the positions of巳 (Si), 午 (Wu), 未 (Wei), and 申 (Shen). When the Azure Dragon is in its long growth and prosperity and ascends to heaven, it indicates heavy rain; when it is in 申 (Shen) or 酉 (You), it also indicates rain—申 (Shen) is the mother of water, and 酉 (You) belongs to 兑 (Dui), which represents a marsh. When the Azure Dragon is in 子 (Zi) or 丑 (Chou), it is playing in rivers and lakes, and there is no rain; when it enters the tomb, there is also no rain. 寅 (Yin) belongs to 艮 (Gen), which represents a mountain, and 卯 (Mao) belongs to wood, which represents a forest; when the White Tiger is in the east, it leaves the forest and brings wind, and when it is in 未 (Wei) (small auspicious), the wind becomes stronger, because 未 (Wei) is the wind god. If it is also accompanied by Jiesha and Fei Lian, it indicates a violent storm. The phrase 'water rising and fire descending' refers to when亥 (Hai) and 子 (Zi) are placed on巳 (Si) and 午 (Wu), indicating continuous rain; when placed on申 (Shen) and 酉 (You), it indicates heavy rain; when it is accompanied by Gou Chen, it also indicates rain. The phrase 'water retreating to rivers and lakes' refers to the water god still remaining in its northern position, which means no rain; also, if it is in the earth position and is restrained, or falls into Kongwang, there will be no rain.

風雨之方看龍虎，風雨之期尋羊鼠。火蛇朱雀加卯丁，雷電霹靂空中見。龍主雨，虎主風，如傳見之，乘有氣之神，加有氣之鄉，下賊上必有風雨。如上克下，即有風雨亦小，欲知風雨從何方來，看龍虎臨於保宮，如六戊日晝占，午乘龍加申則雨從西南方來。六丙日晝占，辰乘虎加丑，則風從東北方來也。未下為風起，子下為雨起，如六乙日未加寅，主甲乙日風，六丙日子加申，主庚辛日雨也。蛇丁巳之神，朱丙午之神，卯屬震宮，丁為玉女，故主雷電。

From which direction does the wind and rain come, look at the Azure Dragon and White Tiger; from which day does the wind and rain arrive, look at the Rat and Sheep. Fire Snake, Vermilion Bird, and the combination of the卯 and the丁神 will bring thunder and lightning in the sky. Original note: The Azure Dragon governs rain, the White Tiger governs wind. If they appear in the Three Transmissions, riding on the spirit with energy, and located in the place with energy, and if the lower spirit overcomes the upper spirit, there will certainly be wind and rain; if the upper spirit overcomes the lower spirit, even if there is wind and rain, it will be minor. To know from which direction the wind and rain come, look at where the Azure Dragon and White Tiger are located in the palace: for example, on a day of six Wus, during the day, the Dragon is on the Wu and located on the Shen, then the rain comes from the southwest; on a day of six Bings, during the day, the Tiger is on the Chen and located on the Chou, then the wind comes from the northeast. The Wei is where the wind starts, and the Zi is where the rain starts: for example, on a day of six Yis, the Wei is located on the Yin, which indicates wind on the day of Ji and Yi; on a day of six Bings, the Zi is located on the Shen, which indicates rain on the day of Geng and Xin. The Teng Snake is the spirit of Dingsi, the Vermilion Bird is the spirit of Bingwu, the卯 belongs to the Zhen palace which is thunder, and the丁 is the female jade, so it governs thunder and lightning. (The original text mistakenly writes '临于保宫' instead of '临于何宫'.)

壬癸亥臨寅卯，甲乙之日見淋漓。若見四季尋戊己，巳午酉申依例推。謂壬癸亥子臨地盤寅卯之上，主甲乙日雨。如丁巳日三傳亥申巳，亥水加寅發用，主甲乙日雨也，其餘八干仿此。

When壬, 癸, 亥, and 子 (water spirits) are placed on the寅 and 卯 of the Earth Plate, it indicates heavy rain on 甲 and 乙 days. If they fall on the辰, 戌, 丑, or 未 (the four seasons), then look for 戊 and 己 days. If they fall on 巳 or 午, or 申 or 酉, follow the same reasoning. Original note: This refers to the water spirits 壬, 癸, 亥, and 子 being placed on the寅 and 卯 of the Earth Plate, indicating rain on 甲 and 乙 days. For example, on Dingsi day, if the three transmissions are 亥, 申, and 巳, with 亥 water placed on 寅 for the initiating transmission, it indicates rain on 甲 and 乙 days; the other eight heavenly stems should be treated similarly. (The original text at the beginning is missing a '子' character, but it is recorded as is.)

衰旺刑生須細辨，剋日有氣滂沱見。休廢空亡微雨來，如呼應聲真足羨。有氣者，謂旺相氣敢。謂傳中見亥子等神旺相有氣，刑剋日干，或日上神，主有雨。如休廢空亡與日干相生，即有雨亦小。如丙辰日三傳亥申巳，癸亥發用剋日干，秋冬占水為旺相氣，主有雨。如甲寅日三傳子亥戌，壬子發用，奈與日干相生，雙屬空陷，春夏占為休囚氣，即有雨亦小也。

Whether a thing is declining or prosperous, whether it is conflicting or generating, must be carefully distinguished: when the water deity comes with vitality to overcome the day stem, it is like torrential rain; when it is in decline, it only brings a light drizzle. The response is quick, just like calling out and being answered immediately, which is truly enviable. Original note: the term 'with vitality' refers to the prosperity and strength of the energy. If the three transmissions contain亥 or子, which are water deities that are prosperous and strong, and they overcome the day stem or the deity on the day stem, it indicates rain; if they are in decline, falling into emptiness, and instead generate with the day stem, even if there is rain, it will be light. For example, on aBingchen day, if the three transmissions are亥,申,巳, and亥 has癸 hidden and initiates to overcome the丙 fire day stem, in autumn and winter when water is prosperous and strong, it indicates rain. Conversely, on anJiayin day, if the three transmissions are子,亥,戌, and子 has壬 hidden and initiates, but water generates with甲 wood (water generates wood) and falls into emptiness, in spring and summer when water is in decline, even if there is rain, it will be light. (The original text mistakenly writes '旺相气也' as '旺相气敢'.)

雨師會畢雨滿天，風伯會箕風滿谷。干在貴膠雨翻盆，干在貴後風拔木。雨師丑也，酉中有畢宿好雨，丑與酉合，為雨師會皆。如乙丑日三傳酉丑已是也。風伯未也，寅中有箕宿好風。未與寅會，為風伯會箕，如甲辰日三傳寅未子是也。貴干前後，詳仕宦門。干在貴前陽氣伸，故主雨。干在貴後陽氣不伸，故主風。一云，風雨諸煞，在貴人前主有風雨。

Rain god meets the mansion of Bi and rain fills the sky; Wind god meets the mansion of Ji and wind fills the valleys. If the day stem comes before the nobleman, the rain is heavy as overturning a basin; if the day stem comes after the nobleman, the wind is strong enough to uproot trees. Original note: Rain god is the earthy branch Chou; the mansion of Bi is contained in theYou Palace, and Bi is good for rain. Chou and You combine, so it is called "Rain god meets Bi." For example, on a Yichou day, the three transmissions are You, Chou, and Si (the original text mistakenly writes "Si" as "Yi"). Wind god is the earthy branch Wei; the mansion of Ji is contained in theYin Palace, and Ji is good for wind. Wei and Yin combine, so it is called "Wind god meets Ji." For example, on a Jiachen day, the three transmissions are Yin, Wei, and Zi. When the day stem is in line with the nobleman, see the section on officialdom: if the day stem comes before the nobleman, yang energy is released, so it indicates rain; if the day stem comes after the nobleman, yang energy is restrained, so it indicates wind. Another interpretation: if various calamities related to rain and wind fall before the nobleman, they indicate rain and wind. (The original text mistakenly writes "Rain god meets Bi" as "Rain god meets Jie," and "before the nobleman" as "glue before the nobleman.")

罡加四季天無雲，去日幾位是其舊。再向盤中仔細看，丙丁之下晴光透。罡加四季，謂斗罡臨辰戌丑未位上也，去日幾位，如六乙日辰加午，為去日丙位，主次日晴。又辰加未為去日三位，主第三日晴也。丙丁之下，指丙丁所臨之位而言。如庚午日返吟，寅遁丙加申，卯遁丁加酉，主申酉日晴也。

The Tiangang is placed on the four seasonal positions, and there will be no clouds in the sky. The distance between the Day Stem and the Li trigram indicates the number of days. Then, carefully examine the disk; where the hidden stems Bing and Ding fall, the bright sunlight will appear. Original commentary: When it says "Tiangang added to the four seasons," it means the Tiangang is located on the positions of Chen, Xu, Chou, and Wei. When it says "distance from the Day Stem," for example, if six Yi days are on Wu, Wu is two positions away from the position associated with Yi, indicating that the next day will be sunny; if Chen is on Wei, it is three positions away from the position associated with Yi, indicating that the third day will be sunny. When it says "under Bing and Ding," it refers to the position where the hidden stems Bing and Ding fall. For example, on a Gengwu day with a reverse pattern, Bing is hidden on Yin and added to Shen, and Ding is hidden on Mao and added to You, indicating that Shen and You days will be sunny. (The original text mistakenly says "for two positions away from the Day Stem" instead of "for two positions away from the Day Stem.")

太陽月將為發用，或作先鋒在六爻。勾神臨日克玄武，定看雨止日旋高。太陽即月將，如發用又作蛇雀貴空等神，主晴。如丁酉日卯時丑將占，三傳丑巳巳，丑作太陽，將乘朱是也。先鋒即正時，如正時作月將，亦主晴。勾臨日辰剋制元武，亦主晴。如丙子日伏吟，夜占，干上勾陳發用，剋制支上之元后是也。

The Sun is the Month General and becomes the Initiating Transmission, or appears as the 'vanguard' in six positions; Gou Chen is located on the Day Stem and Day Branch to overcome Yuanwu — this certainly indicates that the rain will stop and the sun will come out. Original note: The Sun is the Month General; if the Initiating Transmission God is also accompanied by Teng Snake, Vermilion Bird, Nobleman, or Tian Kong, it indicates clear weather. For example, on a Dingyou day at the卯 hour with丑 as the Month General, the three transmissions are丑,巳,巳. 丑 is both the Sun and accompanied by Vermilion Bird. 'Vanguard' refers to the exact hour of the divination; if the exact hour is also the Month General, it also indicates clear weather. Gou Chen located on the Day Stem and Day Branch to overcome Yuanwu also indicates clear weather: for example, on a Bingzi day with a Hidden Chant, if the divination is done at night and Gou Chen is the Initiating Transmission on the Day Stem, overcoming Yuanwu Heavenly Empress on the Day Branch, it indicates clear weather.

風雷煞動大風起，雲雨神加驟雨來。課見飛廉方迅速，將逢玉女勢猖狂。風伯申逆十二，又巳為風門，蓋巳屬巽宮，故主風。雷公寅亥申巳三輪。飛廉主非常迅速之神，玉女謂丁也。如此二神入傳，則風雨猛烈。

When wind and thunder omens appear, a strong wind arises; when cloud and rain deities join, heavy rain comes suddenly. If the divination shows Fei Lian, it arrives very quickly; when the Heavenly General meets the Jade Maiden, the situation becomes very intense. Original note: The Wind God starts from Shen and counts backward twelve positions; additionally, Si is the wind gate, because Si belongs to the Xun trigram, which represents wind, so it governs wind. The Thunder God follows the positions of Yin, Hai, Shen, and Si in rotation. Fei Lian is a deity representing extreme speed, and the Jade Maiden is the Ding deity; when these two enter the Three Transmissions, the wind and rain become particularly fierce.

朱雀居巢風烈烈，元武入穴雨淫淫。空加四季晴朗日，虎臨亥子風雨期。雀居巳午為入巢，蓋巳午火位，朱火神，火與火會，熱極生風，故主風。元武加亥子為入穴，主有雨。所謂巢居知風，穴居知雨也。天空主晴明之象，虎加亥子為白虎沉江，主有風雨。陽備明兮陰備雨，曲直生風炎上旱。從革主晦潤下雨，稼穡是土晴可斷。陽備者，陰不備也，故主晴。陰備反之。

The Vermilion Bird returns to its nest, and the wind becomes strong; the Black Tortoise enters its cave, and the rain becomes continuous. When Tian Kong is placed on the four seasons' positions, it indicates clear weather; when the White Tiger is positioned on the亥 and 子 positions, it signifies the time of wind and rain. Yang not being complete indicates clear weather, while Yin not being complete indicates rain. A curve and straight wood formation produces wind, a blazing fire formation indicates drought, a following and reforming metal formation indicates cloudy and gloomy weather, a moistening and descending water formation indicates rain, and a farming and harvesting earth formation can be interpreted as clear weather. Original note: When the Vermilion Bird is placed on the巳 and 午 positions, it is called 'entering the nest'—since巳 and 午 are fire positions, and the Vermilion Bird is the fire deity, fire meeting fire leads to extreme heat, which produces wind, hence indicating strong winds. When the Black Tortoise is placed on the亥 and 子 positions, it is called 'entering the cave,' indicating rain. This is what is meant by 'the bird in the nest knows the wind, the animal in the cave knows the rain.' Tian Kong indicates clear weather; when the White Tiger is placed on the亥 and 子 positions, it is called 'the White Tiger sinking into the river,' indicating wind and rain.所谓 'Yang being complete' actually means Yin is not complete, hence indicating clear weather; 'Yin being complete' is the opposite.

上雪之法何以云，太陰寅卯值用神。戌未叵還逢虎合，此中有法可搜尋。太陰主霜雪之神，如乘寅卯發和，剋日有雪。如己亥日三傳寅巳申，晝交寅乘太陰發用是也。虎合二將，乘戌未發用，亦有雪。如壬子日三傳戌酉申，夜將戌乘白虎發用是也。

How to divinate snow? When Tai Yin is riding on寅 or卯 and is the initiating transmission, there is a method. If on戌 or未 there are also White Tiger and Liu He, there is also a method to be found. Original note: Tai Yin is the god associated with frost and snow; when it comes to the day stem by riding on寅 or卯 and initiating transmission, there will be snow. For example, on a Jihai day, the three transmissions are寅,巳,申, and during the day, the transmission on寅 is riding Tai Yin and initiating. If White Tiger and Liu He are riding on戌 or未 and initiating, there will also be snow. For example, on a Renzi day, the three transmissions are戌,酉,申, and during the night, the transmission on戌 is riding White Tiger and initiating. (The original text mistakenly writes '发和' instead of '发用', and '昼交' instead of '昼将'.)

太乙螣蛇頭似雪，天干遁起丙辛加。雨水入傳無戰克，元后龍陰布六花。太乙巳也，冬至後主雪。如遁干見辛更的。蓋巳中有丙火，與辛作俁，化而為水也。蛇為丁巳之神，又其字如雪頭彎曲之形，故亦主雪。一云，亥子加傳送太乙勝光位上，將乘勾亦主雪。雨水入傳無克，又乘元后龍陰等神，如乘龍，則暫時，乘天后則久也。

Taiyi and Teng Snake both have characters resembling snow, so adding Jing and Xin on top of the hidden stem; the god of rain and snow enters the three transmissions without being attacked or overcome, and with the assistance of Yuanwu, Heavenly Empress, Qinglong, and Taiyin, snow falls heavily all over the sky. Original note: Taiyi is the same as Si, and after the winter solstice it governs snow; if Si has the hidden stem Xin, it is even more accurate—Si contains hidden Bing fire, and Bing and Xin combine to transform into water. Teng Snake is the god of Si, and the character 'snake' also resembles the snow character in its curvature, so it also governs snow. Another view: adding Hai and Zi to Shen (Chuansong), Si (Taiyi), and Wu (Shengguang), and with Tianjiang riding on Gou Chen, it also governs snow. The god of rain and snow enters the three transmissions without being attacked, and rides on Yuanwu, Heavenly Empress, Qinglong, and Taiyin: riding on Qinglong brings brief snowfall, while riding on Heavenly Empress brings prolonged snowfall. (The original text mistakenly writes 'he combines' instead of 'he combines'.)