Gui represents closure, with all kinds of reasoning and deduction blocked.

癸為閉口各般推。謂癸為閉口，凡旬尾加旬首發用，名閉口。蓋課水性潤下，加於旬首，如人在水中，不能開口。如甲申日三傳巳寅亥，乙巳日三傳丑戌未是也。此例甚多，不及詳載。占主求人說事，人總閉口而不言。如乘貴人告貴不允，乘朱雀文書不通，乘勾神訟必枉屈，乘六合則氣不能伸，占病不納食，占產必是啞兒，惟捕盜追逃為宜。

The Heavenly Stem "Gui" is called the "Closed Mouth God." Whenever the Gui day is the last day of a ten-day cycle, the Earthly Branch associated with that day is added to the Earthly Branch of the first day of the cycle, which is the "Jia" day, to initiate the transmission, which is called "Closed Mouth." Since Gui belongs to the Water element, and water has the nature of flowing downward, it is said to be pressing upon the beginning of the cycle, just as a person submerged in water cannot open his mouth. For example, on the "Jia Shen" day, the three transmissions are "Si," "Yin," and "Hai." "Si" is associated with "Gui" and "Shen" is associated with "Jia," which is exactly "Gui over Jia." Similarly, on the "Yi Si" day, the three transmissions are "Chou," "Xu," and "Wei," which is also an example of "Gui over Jia." There are many such examples, but they cannot all be listed here. If the "Closed Mouth" is encountered in a divination, it indicates that someone is trying to convey a message but the other party remains silent. If the "Closed Mouth God" is accompanied by a Nobleman, then appealing to the Nobleman will not be granted. If it is accompanied by the Vermilion Bird, official documents will not be transmitted. If it is accompanied by the Gou Chen, legal disputes will result in wrongful accusations. If it is accompanied by the Liu He, there will be a feeling of being unable to express oneself. In cases of illness, it indicates an inability to eat. In cases of childbirth, it indicates the birth of a mute child. However, this is particularly suitable for divinations related to capturing thieves or tracking down fugitives, as the thief's mouth is sealed and he cannot escape.

祿作閉口格。如辛未日，酉加寅，丙戌戊子日，巳加亥，乙未日卯加申，壬戌日亥加巳，祿作閉口，又居日之絕鄉，占食祿必不可得，占病必絕食而死。

"The禄作闭口格" refers to a situation where the禄 (favorable position) is placed in a position that is closed off or blocked. For example, on a Xinwei day, the酉 (Metal) is placed on the寅 (Wood) position—酉 is the禄 of辛, while寅 is the绝 (decline) position of Metal; on a Bingxu day and a Wuzi day, the巳 (Fire) is placed on the亥 (Water) position—巳 is the禄 of丙 and 戊, while亥 is the绝 position of Fire; on a Yiwei day, the卯 (Wood) is placed on the申 (Metal) position—卯 is the禄 of乙, while申 is the绝 position of Wood; on a Renxu day, the亥 (Water) is placed on the巳 (Fire) position—亥 is the禄 of壬, while巳 is the绝 position of Water. When the禄 is in a closed position and also located in the绝 position of its own day, predicting matters related to禄 (favorable position) indicates that one will not gain benefits. When predicting illness, it signifies death due to loss of appetite and inability to take in food.

財作閉口。如丙寅丁卯日見酉，甲戌乙亥日見未，壬辰癸巳日見巳，庚子辛丑日見卯，甲辰乙巳日見丑，戊午己未日見亥。財作閉口占求財皆不可得，如坐空尤甚。

"Riches are sealed shut": For example, on the days of Bingyin and Dingmao, if the metal酉 appears, on the days of Jiaxu and Yihai, if the earth未 appears, on the days of Renchen and Guisi, if the snake巳 appears, on the days of Gengzi and Xinchou, if the rabbit卯 appears, on the days of Jiachen and Yisi, if the ox丑 appears, and on the days of Wuwu and Jiwei, if the pig亥 appears—these are cases where the day's wealth爻 is exactly positioned at the sealed mouth position. When wealth is sealed shut, seeking wealth will result in nothing obtained; if this wealth is further seated in Kongwang, it becomes even more impossible to retrieve.

罡填鬼戶凡謀遂。謂辰為天罡，寅為鬼戶，辰加寅發用，名罡塞鬼戶。如六甲日，三傳辰午申是也。蓋天罡之氣，鼓萬物而出，雖有眾鬼，不能為阻。凡占無不亨利。如不見於課傳，占人年命上乘之，亦可用。如己丑日，三傳卯巳未，初為日鬼，中傳又入鬼鄉，誠為凶課。如占人年命在寅亦賴罡塞鬼戶，可化凶為吉也。凡天罡加臨年命，靜者主動，動者主靜，占凶者卻吉，占吉者卻凶，占訟如已入獄者，即有出獄之應。

Chen is Tiangang, and Yin is Guihù; when Chen is placed above Yin and initiates the transmission, it is called "Tiangang blocking Guihù." For example, on six Jia days, if the three transmissions are Chen, Wu, and Shen, this pattern occurs. The energy of Tiangang can move all things, and even if there are many ghosts, they cannot stop it, so any divination will be favorable and beneficial. If this pattern does not appear in the four lessons and three transmissions, but instead appears on the person's birth year and age, it can still be used. For example, on Jichou day, if the three transmissions are Mao, Si, and Wei, the initial transmission Mao wood is the official ghost of Ji earth, and the middle transmission Si again falls into the ghost territory, which is originally a凶 lesson; however, if the person's age is on Yin, relying on this "Tiangang blocking Guihù," it can turn a凶 into a吉. Whenever Tiangang is placed on the person's birth year and age, a quiet person becomes active, and an active person becomes quiet; when divining about bad things, it turns good, and when divining about good things, it turns bad; if divining about legal matters, someone already in prison will immediately be released.

魁度天門事莫為。謂戌為河魁，亥為天門，戌加亥發用，名魁度天門。如壬申日，三傳戌酉申是也。主凡事不免關格，訪人不見，占盜難獲，占病多是隔氣。如將乘白虎，其關格尤甚。又如丙子日戊子日，剛日比用，主干連眾人之事。以魁為眾故也。又天罡這氣，鼓萬物而出，天魁之氣，收萬物而入。為四時羅網煞，一網無餘也。在日辰前是靜位，用上是動機，須分別以觀。

The Earthly Branch Xu is Hekui, and Hai is Tiangang. When Xu is placed on top of Hai and initiates the transmission, it is called "Kui Degree Tiangang Gate." For example, on a Renshen day, if the three transmissions are Xu, You, and Shen, this pattern occurs. This indicates that matters will inevitably encounter obstacles: visiting people may result in no contact, and predicting theft may result in failure to capture the thief. When predicting illness, it often suggests blockage in the body's energy flow. If White Tiger is present on Xu, the obstruction becomes even more severe. Another example is on Bingzi and Wuzi days, where the initiating transmission is used for comparison. This indicates that the matter involves a large number of people, as "Kui" signifies leadership and the majority. Furthermore, Tiangang energy is the force that stimulates all things to emerge, while Hekui energy is the force that gathers all things to enter. It is a deadly net that operates throughout the four seasons, ensuring nothing escapes. Be mindful that when Xu is placed before the day stem and day branch, it is in a static position; when it is on the initiating transmission, it is the initiating force. These two situations must be viewed separately.

天乙旺相干貴吉。謂課得貴人乘旺相氣發用，臨占人年命上，主名利兩全。如辛巳日，寅加巳發用，夜將寅乘貴人，春占寅巳為旺相氣是也。餘例推。

If the Nobleman is riding on the prosperous and strong energy and initiating the transmission, and is also present on the person's own birth year, it indicates both fame and profit will be achieved.the so-called「干贵」 means seeking to meet the Nobleman or relying on the Nobleman to handle affairs. For example, if a divination is made on a Xinsi day, with寅 placed on巳 and initiating the transmission, using the night general, the寅 is directly riding the Nobleman. If the divination is made in spring, the wood of寅 is strong and the fire of巳 is in its phase, which is the prosperous and strong energy. The rest can be inferred in the same way.

貴覆干支可知。謂干支皆乘晝夜貴人。如甲申日，干上丑，支上未。庚寅日，干上未，支上丑。主得兩貴人周旋而成事。此例餘八專五日之外，復有甲申庚寅己卯己亥癸卯癸亥六課。

The principle of "贵覆干支" can be understood as explained in the previous section: above the day stem and day branch, respectively, there are the day nobleman and night nobleman. For example, on a Jiashen day, the stem is covered by Chou (day nobleman for Ji day) and the branch is covered by Wei (night nobleman for Ji day); on a Gengyin day, the stem is covered by Wei and the branch by Chou. This indicates that two noblemen are involved in mediating and facilitating the matter. Such examples, apart from the five days of eight special cases, include Jiashen, Gengyin, Jimao, Jihai, Guimao, and Guihai.

二貴相加格。謂晝夜二貴相加，見於課傳。如六丁日，三傳酉亥丑相加發用。六丙日三傳丑亥酉相加入傳。六乙日干陽子干陰申，相加入傳，主告貴求事，必得兩貴人成就，如夜貴晝貴上，求關節必得。

The "Two Noblemen Combined Pattern" refers to the situation where the daytime nobleman and the nighttime nobleman are placed above and below respectively, appearing within the four lessons and three transmissions. For example, on six days of Ding, the three transmissions are You, Hai, and Chou, which are combined and used as the initiating transmission; on six days of Bing, the three transmissions are Chou, Hai, and You, which are combined and included in the transmissions; on six days of Yi, the dry yang is Zi and the dry yin is Shen, and the two noblemen are combined and included in the transmissions. This pattern indicates that one must report to the nobleman or entrust matters to the nobleman, and it is certain that both noblemen will jointly accomplish the task. If the nighttime nobleman is placed above the daytime nobleman, then seeking connections or ways to get things done will certainly succeed.

遍地貴人格。如丁酉日，一課酉，二課亥，三課亥酉相加，三傳酉亥丑，共得五貴，名遍地貴人，貴多不貴，占主事不歸一，反無無依，在任多差使，占訟經多官。如用夜貴更凶。此外如丁巳日，三傳酉亥丑，癸亥日三傳丑卯巳，皆五貴人。丁未日三傳酉亥丑，癸丑日三傳卯巳未，皆六貴人，餘無例。

"The phrase 'everywhere noblemen' refers to a situation where there are many noblemen involved. For example, on a Dingyou day, the first lesson is You, the second is Hai, the third is again You and Hai combined. The three transmissions are You, Hai, and Chou, resulting in a total of five noblemen, known as 'everywhere noblemen.' Having too many noblemen is not actually beneficial; it indicates that matters cannot be settled in one place and become unstable, lacking support. Officials may be frequently assigned to different posts, and those involved in lawsuits may have to go through many levels of courts. If the night nobleman is used, the situation becomes even worse. Other examples include Ding si day with three transmissions You, Hai, and Chou, and Guihai day with three transmissions Chou, Mao, and Si, both resulting in five noblemen. On Dingwei day with three transmissions You, Hai, and Chou, and Gui Chou day with three transmissions Mao, Si, and Wei, there are six noblemen. There are no other examples. (The original text mistakenly writes 'fan wu wu yi' instead of 'fan wu su yi'.)"

幕貴臨干格。如六甲日晝占，干上未，六乙日晝占干上申，幕貴臨身，有官者得之，為休官之象。惟占試者中，常人占此，主有林下官扶持，如作日鬼加干支，占病必是神祗為害。

"The 'Mù Guì Lín Gān Gé' (Evening Wealth Over the Day Stem Pattern): For example, if someone with six Jia days (day stems) comes to seek divination during the day and the stem is covered by Wei; or someone with six Yi days comes to seek divination during the day and the stem is covered by Shen—using the night wealth (Mù Guì) during the day is called 'Mù Guì' (evening wealth over the body). If a person in official position divines this, it indicates dismissal from office; however, for those taking exams, it actually suggests success. For ordinary people, it indicates that an old official who has retired from government will come to support them. If this Mù Guì is also the official ghost of the day and is placed on the day stem and day branch, then in a divination about illness, it indicates supernatural forces causing harm."

順逆分行凶吉歧。謂貴人順治諸將皆從而順行，雖遇凶煞，降災亦輕。貴人逆行，諸將皆從而逆行，即遇吉神，施惠亦薄，此例每日各有六課。又如巳為月將，甲戊庚三干，一日內全無逆貴，亥為月將，甲戊庚三干一日內全無順貴，更的。（此例亦不可拘，總以神將吉凶為斷。）

When the Nobleman moves in the forward direction, the other eleven Generals also move forward; at this time, even if an evil spirit is encountered, the calamity that descends is light. When the Nobleman moves in the reverse direction, all the Generals also move backward; at this time, even if a good deity is encountered, the favor bestowed is shallow. This principle applies to each day, with six lessons considered as forward and six as backward. For example, during the period when the Month General is巳, the day stems 甲, 戊, and 庚 have no reverse Nobleman throughout the day. Similarly, during the period when the Month General is亥, the day stems 甲, 戊, and 庚 have no forward Nobleman throughout the day. This rule is particularly accurate. (Original note: This example should not be followed rigidly; ultimately, one should judge based on the inherent fortune or misfortune of the deities and Generals themselves.)

立門入獄宜私禱。謂貴人立卯酉上，名貴立私門，立辰戌上，名天乙入獄。分列於左。

The Nobleman falling in the Mao position or You position is called "the Nobleman stands in private gate"; when falling in the Chen position or Xu position, it is called "the Heavenly Master enters prison." In both cases, the Nobleman is not in the proper position: one hides in the private gate, the other is trapped in a net. Therefore, public appeals are ineffective, and it is more appropriate to pray secretly and privately, seeking mediation from the side. The following are listed separately.

貴立私門格。謂卯為外門，酉為內門，如貴人立卯酉上，各貴立私門，主貴人有私。不宜干貴，惟陰謀私禱為宜，又如六甲日晝占，丑立酉上乃夜方，夜占未立卯上乃晝方，名貴人蹉跌。如戊辰日晝占，丑貴坐辰加支，甲戌日夜占，未貴坐戌加支是也。

"The 'Nobleman Establishing Private Gate' pattern":卯 is the outer gate, and 酉 is the inner gate; if the Nobleman falls on卯 or 酉, it is called 'Nobleman Establishing Private Gate', indicating that this Nobleman has private intentions or affairs. In such cases, it is not advisable to openly seek his help, but rather to plan secretly and pray privately. For example, if six days of 甲 come in the daytime for divination, the daytime Nobleman (丑) falls on 酉, which belongs to the night direction; if divination occurs at night, the night Nobleman (未) falls on 卯, which belongs to the day direction: the day and night directions are reversed, which is called 'Nobleman's Misstep', and matters will inevitably go wrong. As for the Heavenly Ethical Leader entering captivity, for instance, on a Wuchen day during the day, the 丑 Nobleman sits on 辰 and also falls on the day branch; on a Jiaxu day at night, the 未 Nobleman sits on 戌 and also falls on the day branch: these are examples of the Nobleman being trapped in a net.

貴塞鬼門。凶化為吉，此外尚有壬戌癸酉癸未癸丑癸亥日五課，如巳貴不在四課上，占人年命上乘之，亦可用。

"The nobleman blocks the ghost gate": When the nobleman precisely blocks the position of the ghost gate, misfortune turns into good fortune. In addition to the examples mentioned earlier, the lessons on the fifth day, Renxu, and the days Guiyou, Guiwei, Guichou, and Guihai also fall into this category. If the nobleman in the巳 position does not appear among the four lessons, but instead rides on the person's own birth year, it can still be used. (The original text only contains the judgment but lacks the example, indicating a possible omission. Here, the source text is followed without speculative supplementation.)

貴登天門格。謂甲戊庚三干，丑未兩貴人，加地盤亥位上，名貴登天門，四煞沒而六神藏。諸占均吉。六神藏者，蛇臨子名墜水，雀臨丑名投江，勾臨卯名受制，空臨巳名入化，虎臨午名燒身，元臨身名現形，此六神藏也。四煞沒者，辰戌丑未五墓，煞陷於四維而沒也。但不見於課傳，如占人年命值之最吉。

"The 'Nobleman Ascends the Heavenly Gate' pattern": When the nobleman of the丑 (Chou) and未 (Wei) positions for the day stem 甲 (Jia), 戊 (Wu), and 庚 (Geng) are placed on the亥 (Hai) position of the earth plate, it is called 'Nobleman Ascends the Heavenly Gate' —— Hai is the Heavenly Gate, the nobleman ascends the Heavenly Gate, the four evils are buried and the six spirits are hidden, and all matters divined are favorable. The term 'six spirits hidden' refers to: Teng Snake at Zi is called 'falling into water', Vermilion Bird at Chou is called 'drowning in the river', Gou Chen at Mao is called 'restricted', Tian Kong at Si is called 'entering transformation', Bai Hu at Wu is called 'burning the body', and Yuan Wu at Shen is called 'revealing form' (the original text mistakenly writes 'Shen' as 'Shen'). These six evil generals are each restrained and hidden. The term 'four evils buried' refers to the four burial deities, Chen, Xu, Chou, and Wei, which are all buried in the four cardinal directions and thus lose their effect. This pattern, even if not appearing in the four lessons and three transmissions, is most favorable if it is present on the person's birth year.

貴登天門者二。謂貴人臨亥位上發用者，如丁亥日夜占酉貴加亥發用。辛亥日晝占午貴加亥發用是也。占功名最利。又如丁亥日伏吟晝占貴德又帶驛馬加亥發用，占官必得升遷，占試者中。其餘不入課傳，如占人年命入之，亦可用。

The second case of "The Nobleman Ascends the Heavenly Gate" is when the Nobleman is positioned over the亥 position and initiates the transmission. For example, on a Dinghai day, if the酉 Nobleman is placed over亥 and initiates the transmission at night; or on a Xinhai day, if the午 Nobleman is placed over亥 and initiates the transmission during the day, these are all examples of this case. Such a situation is most favorable for seeking official positions and academic success. Another example is when on a Dinghai day, there is aHidden Chant, and the person comes to consult during the day. The Nobleman also serves as the day's virtue and carries the驿马, and is placed over亥 to initiate the transmission. In this case, predicting an official promotion is certain, and for examinations, it indicates passing the exam. In other situations, if the divination does not fit the lesson or transmission, but the person's birth year and age fall under this influence, it can still be used effectively.

貴德臨身消萬禍。謂貴作日德加臨日干，如六乙日干上申，夜占。六丁日干上亥晝占。六癸日干上巳盡占。貴人作日德臨身，雖遇惡煞，亦可免禍。如乙丑日三傳酉丑巳，合局傷干，誠為凶課，如用夜將，初乘蛇鬼，為上下夾克，無力傷干，干上申乃日德貴人，能伏諸煞，可以弭禍也。餘準此推，

The nobleman happens to be the day's virtue, and when it is placed upon the day stem, it is called the nobleman and virtue resting upon the body. For example, if a divination is made on one of the six days with the stem Yi, and the initial transmission is the hour stem Shen, or on one of the six days with the stem Ding during the day, and the initial transmission is the hour stem Hai, or on one of the six days with the stem Gui during the day, and the initial transmission is the hour stem Si (the original text mistakenly writes 'complete divination' instead of 'day divination'). When the nobleman also serves as the day's virtue and rests upon the body, even if an evil spirit is encountered, misfortune can be avoided. For example, on the day Yi Chou, if the three transmissions are You, Chou, and Si, forming a metal trinity to injure the day stem Yi wood, it is indeed a凶 lesson; but if the hour is night and the initial transmission is the hour stem Shen with the Teng Snake ghost, the ghost is confined between upper and lower and lacks strength to injure the day stem; and the Shen on the day stem is both the day's virtue and the nobleman, capable of subduing all evil spirits, thus the misfortune is resolved. The rest can be inferred in the same way.

貴生日干格。如六乙日干上子，晝占貴生日干。六庚日干上未，夜占貴生日干。凡占必得貴人之力。如又作太歲更吉，庚日丑貴不用，以其為墓神也。

The "Nobleman Born on the Day Stem" pattern: For example, if someone with a Yi stem day is divining during the day, and the stem is on Zi, Zi is the daytime nobleman for Yi day, and water generates wood, which means the nobleman is born on the day stem. If someone with a Geng stem day is divining at night, and the stem is on Wei, Wei is the nighttime nobleman for Geng day, and earth generates metal, which also means the nobleman is born on the day stem. In all divinations, one must rely on the nobleman's assistance. If this nobleman is also the current year's sovereign, it is even more auspicious. As for the丑 (Chou) nobleman for Geng day, it is not taken here, because Chou is the tomb of metal, and the nobleman is buried, thus unable to be used.

貴逢空克事難期。謂晝夜兩貴，或作空陷，或被剋制，皆不能成。分開於左。

The two noblemen, Day Nobleman and Night Nobleman, either fall into Kongwang or are restrained by other deities. Any affairs entrusted to them cannot succeed. When asking others to do something, it relies entirely on the help of noblemen. If the noblemen are in Kongwang and also restrained, one's hopes naturally fall through. Listed below in points.

兩貴空陷格。謂兩貴皆空者，凡干貴求事，必先允而後無實惠。如丁丑日三傳酉亥丑，酉為夜貴旬空，亥為日鬼，又坐空鄉是也。如欲事成，須換旬填實，始為有望。貴人空亡，亦名閒貴人，如占病，必是神祗為害。

"The Two Noblemen in Empty Void Pattern": Two noblemen are in the empty void. Whenever one seeks help from a nobleman, the person will first agree readily, but later there is no real benefit. For example, on a Dingchou day, the three transmissions are You, Hai, and Chou. You is the night nobleman of Ding day but falls in the empty void, and Hai is the official ghost of Ding fire and sits in the empty land. This is exactly this pattern. If one wishes to accomplish the matter, one must wait until the next ten days when the empty void is filled, then there is hope. A nobleman in the empty void is also called "idle nobleman" — just a name without actual involvement; if this appears in a divination about illness, it indicates that supernatural forces are causing harm.

兩貴受克格。謂貴人臨干支，被用神遙克者。如乙亥晝占，三傳未卯亥，干上子為貴人，被用神所克是也。凡占不吉。

"The situation where two noblemen are overcome by a克制" refers to when the nobleman is positioned over the day stem or day branch, but is remotely and indirectly overcome by the initiating transmission. For example, on a Yihai day during the day, if the three transmissions are Wei, Mao, and Hai, and the day stem is occupied by Zi, which is the daytime nobleman for Yi day, yet this nobleman is overcome by the first transmission Wei earth (earth overcomes water), this is an instance of this pattern. The nobleman itself is already restrained, so how can it help anyone else? In all such cases, the divination is unfavorable.

貴作墓克脫格。如六甲日干上未，夜占，貴人作墓臨干，必為貴人所欺矇。六丙日干上亥，晝占貴人作鬼臨干，必為貴人所剋制。六己日干申，夜占貴人作脫氣加干，必為貴人所脫賺。

"Guì zuò mù kè tuō gé": The nobleman, although present on the heavenly stem, is combined with three bad qualities:墓 (mù), 鬼 (guǐ), and 脱气 (tuō qì). For example, if a person with the stem Jia (甲) comes to consult on the sixth day of the Jia cycle at night, the heavenly stem is occupied by Wei (未), which is the night nobleman for Jia, but also theTomb Spirit (mù shén) of wood. When the nobleman is in the墓 (mù) position over the heavenly stem, it indicates that the nobleman will deceive and deceive. If a person with the stem Bing (丙) comes to consult on the sixth day of the Bing cycle during the day, the heavenly stem is occupied by Hai (亥), which is the day nobleman for Bing, but also the official ghost (官鬼) of Bing fire. When the nobleman is in the 鬼 (guǐ) position over the heavenly stem, it indicates that the nobleman will control and suppress. If a person with the stem Ji (己) comes to consult on the sixth day of the Ji cycle at night, the heavenly stem is occupied by Shen (申), which is the night nobleman for Ji, but also drains the qi of Ji earth. When the nobleman is in the 脱气 (tuō qì) position over the heavenly stem, it indicates that the nobleman will deceive and take away property. Therefore, even when encountering the nobleman, one must examine what it is combined with, and one should not simply conclude it as auspicious upon seeing the nobleman.

龍乘生氣尊榮日。謂龍乘月內生氣，生其支干，主功名顯示達，家道榮昌。分列於左。

The Azure Dragon, if riding on the monthly "Life Qi," and then returning to support the Day Stem or Day Branch, indicates great success in official matters and prosperity in the family. The so-called monthly Life Qi refers to each month having a specific direction as the Life Qi, starting with the Zi direction in the first month, Chou in the second, and proceeding in order each month. This represents the place where the initial Yang energy originates. The Azure Dragon is the only favorable general among the twelve generals capable of bringing blessings and resolving misfortunes. When it rides on the Life Qi position and also returns to support the Day Stem or Day Branch, it forms the most prosperous omen. The details are listed below.

龍生加干格。謂龍乘月內生氣，生其干神。如六丙六丁日干上寅，夜將三月占，。六戊日干上午晝將七月占。六己日干上巳六月晝將占是也。忌空亡。餘無例。

"The Dragon Generating and Adding to the Day Stem Pattern": The Azure Dragon rides upon the current month's life qi, coming to the day stem's deity. For example, on six days of Bing and six days of Ding, the day stem is occupied by寅, using the night general, and the divination is done in the third month; on six days of Wu, the day stem is occupied by午, using the day general, and the divination is done in the seventh month; on six days of Ji, the day stem is occupied by巳, using the day general, and the divination is done in the sixth month—these are all instances of this pattern. The most忌 is falling into Kongwang. If the Azure Dragon falls into Kongwang, the grace and blessings will not reach the actual situation. There are no other examples beyond this.

龍生加支格。謂龍乘月內生氣，生其支神。如甲辰戊辰庚辰日支上午，晝將七月占是餘無例。

The "Dragon Generating with the Branch" pattern: The Azure Dragon rides upon the current month's life qi to benefit the day's branch. For example, on the days of Jiachen, Wuchen, and Gengchen, the branch is occupied by Wu, using the day's general as the main element, and this applies when divining in the seventh month. There are no other examples of this pattern. When the Azure Dragon benefits the day's stem, it indicates personal honor and success; when it benefits the day's branch, it indicates prosperity of the family residence. The areas affected by these two are different, so when making a judgment, one must clearly distinguish whether it refers to a person or the family residence.

常作長生興發期。謂太常作長生，加臨干支，占主家道興隆，財利如意。如六甲日干上亥為長生，夜占乘太常。甲子甲戌甲寅日支上亥為長生，夜占乘常是也。此三課，又是交車合，如合本營生，無不亨利。

Tai Chang, if it is the long life god of the current day and is placed on the day stem or day branch, indicates that the family will flourish and wealth and profit will be satisfactory. For example, on six days with the stem Jia, if the branch亥 is on the day stem,亥 is the long life of wood, and if it is consulted at night, Tai Chang is on亥; similarly, on the days Jiazi, Jiaxu, and Jiayin, if the branch亥 is the long life, and it is consulted at night with Tai Chang on the branch, these are all instances of this pattern. These three lessons also form a mutual support relationship. If used to predict one's own business, there will be no failure or loss. Tai Chang originally governs clothing, food, wealth, and official rank, sitting on the long life position, indicating a flourishing source of wealth.

虎鬼載馬凶為甚。謂虎乘驛克干者。如六甲日三傳辰午申，晝占申乘虎鬼，又為驛馬是也，主凶禍最速，占訟必得罪於遠方。惟旬空可免。如有官者占赴任極速，反不宜空。

The White Tiger is riding the Post-horse and is attacking the Day Stem, indicating extreme misfortune. For example, if the Day Stem is Jia (甲) and the three transmitters are Chen, Wu, and Shen, and the divination is done in the daytime, the White Tiger is on Shen. Shen metal is the official ghost of Jia wood, and Shen is also the Post-horse of Jia. The White Tiger is the mostvicious general, the official ghost is a harmful spirit, and the Post-horse is a force that hastens things. When these three come together, misfortune arrives very quickly; if one divines about legal matters, it indicates being guilty far away. Only if Shen falls into the旬空 can this be avoided. However, if someone with an official position divines about taking office, this becomes a good omen— the White Tiger and Post-horse hastening the official position, leading to a swift appointment. In this case, it is not desirable for Shen to fall into the旬空.

昴星乘虎例。謂昴星課中，將乘拆卸工者，凶禍難免。如辛未日干上亥，晝占乘虎，雖屬旬空，緣在干上乃白虎臨身，中傳又是虎，支上初末皆是申，又是虎之本家，干支三傳乘其五虎，凡占值此，必驚天動地而有凶也。

"The Example of the昴 Star Riding the White Tiger": In the昴 star divination, if the Heavenly General also rides the White Tiger (the original text mistakenly writes '拆卸工' instead of '白虎'), misfortune is inevitable. For example, on a Xinwei day, the Day Stem is on亥, and during the day,亥 is occupied by the White Tiger; although亥 falls in the旬空, it is right on top of the Day Stem, meaning the White Tiger is directly affecting the person. The Middle Transmission is also the White Tiger; the Day Branch and the First and Final Transmissions are all on申, which is the original position of the White Tiger. Thus, the Day Stem, Day Branch, and the three transmissions together have five instances of the White Tiger. Whenever such a situation occurs in a divination, it will certainly result in great calamity and chaos.

兩蛇夾墓吝地疑。謂六丁日干上戌為墓神覆日，兼晝夜天將比皆乘蛇，地盤巳又為蛇位，名兩蛇夾墓，難免凶禍，占訟被囚，占病必因積塊而死。內丙戌日，支乘墓日尤凶。如占人年命在亥上乘天罡，用辰虎沖之，名為破墓，庶可少延。

Six days with the day stem Jia (丁) have the day stem occupied by Xu. Xu is the resting place of fire, and it is directly covering the day stem. Both the day and night generals are also occupied by Teng Snake. The position of Si on the earth plate is originally the native place of Teng Snake. Thus, the upper and lower snakes are enclosing a resting place, which is called "two snakes enclosing a resting place," inevitably leading to misfortune. In divination regarding legal cases, it indicates being imprisoned; in divination regarding illness, it signifies death from internal masses and accumulations. Among these, on Bingxu day, the day branch also has the resting place, making it especially ominous. If the person's birth year falls on Hai, and Hai is occupied by Tiangang (Chen), then this Chen is used to冲 (冲) the Xu resting place, called "breaking the resting place," which can slightly delay the misfortune.

德神會聚休祥集。謂干德、支天德、月德見於課傳，為德慶課。干德者，甲己在寅，乙庚在申，丙辛戊癸在巳，丁壬在亥。蓋陽德自處，陰德附陽也。是支前五位為支德，如子日用巳，丑日用午是也。四德交會，逢凶化吉。如九月戊子日占，干上丙戌，支上癸巳，三傳巳戌卯，巳為干德，又為支德，丙為天德，又為月德，是也。忌空亡。

The virtues of the day stem, the day branch, Heavenly Virtue, and Monthly Virtue, if all appear together in the Four Lessons and Three Transmissions, form a "Deqing lesson." The method for determining the virtue of the stem is: Jia and Ji days have their virtue in寅, Yi and Geng days in申, Bing, Xin, Wu, and Gui days in巳, and Ding and Ren days in亥. Yang stems have their virtue at their own position, while Yin stems share the virtue with their corresponding Yang stem. The method for determining the virtue of the branch is: count five positions forward from the day branch. For example, if the day is Zi, the virtue is in巳; if the day is Chou, the virtue is in午. When the four virtues meet at one place, they can turn danger into good fortune. Example: On the day of Wu Zi in September, the day stem is Bing Xu, the day branch is Gui Si, and the three transmissions are巳,戌,卯. Here,巳 is both the virtue of the Wu day stem and the virtue of the Zi day branch; the丙 obtained by moving from戌 is both Heavenly Virtue and the Monthly Virtue of September. All four virtues are present. This pattern is most忌 to have Kongwang (void) — if the virtue falls into void, it can no longer provide protection.

德神化鬼格。如六局日，干上申，六丁日干上亥，六己日干上寅，六辛日干上巳，德神作鬼，仍以吉斷。以德能化鬼為善也。如乘吉將，占功名大利，如乘凶將，君子變為小人，凶煞不免。

"The concept of 'De Shen Hua Gui Ge' (virtue deity transforming into ghost): For example, on six days of Yi (乙), the heavenly stem is occupied by Shen (申), which is the heavenly stem's virtue (De) for Yi. Since metal overcomes wood, Shen becomes a ghost. Similarly, on six days of Ding (丁), the heavenly stem is occupied by Hai (亥), which is the heavenly stem's virtue for Ding. Since water overcomes fire, Hai becomes a ghost. On six days of Ji (己), the heavenly stem is occupied by Yin (寅), which is the heavenly stem's virtue for Ji. Since wood overcomes earth, Yin becomes a ghost. On six days of Xin (辛), the heavenly stem is occupied by Si (巳), which is the heavenly stem's virtue for Xin. Since fire overcomes metal, Si becomes a ghost. The virtue deity (De Shen) is also considered an official ghost (guan gui), and it is still interpreted as favorable, because the virtue has the power to transform the ghost into something good. If this De ghost is accompanied by a favorable general (jiang), it is very beneficial for fame and achievement—transforming the ghost into an official is exactly the position of honor and status. However, if it is accompanied by an unfavorable general, then the virtuous person becomes a petty person, and misfortune is inevitable. (The original text mistakenly writes 'six days of the six structures' instead of 'six days of Yi'.)"

德入天門格。謂日德加亥發用，為德入天門。德者得也，有官者主升遷，占試者中，惟六壬日伏吟，亥發用為最的。又丁亥日伏吟，亥發用。丙戊辛癸四干返吟，內有發用者，凡占亦同。

"The De Entering the Heavenly Gate Pattern": When the day's De (virtue) is placed on the亥 (Hai) position and initiates transmission, it is called De Entering the Heavenly Gate. "De" is equivalent to "get" or "attain," meaning attaining and ascending to the Heavenly Gate. This pattern indicates promotion for those in official positions, and for examinations, it signifies passing. The most accurate occurrence is when the sixth day of壬 (Ren) meets Hidden Chant and Hai initiates transmission—since the dry branch De of Ren is naturally on Hai, and during Hidden Chant, Hai occupies its own position, thus achieving De entering the Heavenly Gate. Similarly, on Dinghai day with Hidden Chant and Hai initiating transmission, or when the four dry branches 丙 (Bing), 戊 (Wu), 辛 (Xin), and 癸 (Gui) meet Reverse Chant with the De spirit initiating transmission, the interpretation remains the same.

文德格。謂德作災民星，將乘朱雀，為文德格。如丁酉日，三傳亥午丑，亥為日德官星，夜占乘朱發用是也。主應舉得中。在官得薦。又六己日晝占，寅乘朱雀亦同，餘無例。

"The Wen De Ge" (Literary Merit Pattern): When the day's virtue (de) and the official star (guan xing) are the same, and there is also the Vermilion Bird (Zhu Que) above it, it is called the Wen De Ge (the original text mistakenly refers to it as "Zaimin Xing" or "Disaster Star"). For example, if the day is Dingyou and the three transmissions are亥, 午, and 丑, 亥 is both the day's virtue and the official star of Ding fire. If the divination is done at night and 亥 is the initiating transmission with the Vermilion Bird, this is the pattern. It indicates success in examinations; for those already in official positions, it suggests being recommended by others. Another example is when the day is one of the six Ji days and the divination is done during the day, with 寅 having the Vermilion Bird as the initiating transmission, which is also the same pattern. There are no other examples. The Vermilion Bird represents documents and writings, and the combination of virtue, official star, and the Vermilion Bird as the divine agent is the image of academic achievement.

滅德參商事願違。謂日之德神，受上下夾克，為滅德格。如甲子日反吟，三傳寅申寅，寅居申之上，夜占乘虎是也。主事與願違，不能如意。

Today's virtue god, if both the upper and lower positions are overcome, is called "Mie De Ge" — the virtue is destroyed, like the star of Shen and the star of Shang appearing and disappearing alternately, never meeting, so everything goes against one's wishes. For example, on a Jiazi day encountering reverse transmission, the three transmissions are Yin, Shen, and Yin. Yin is the dry branch of Jia, but it is suppressed by Shen, metal overcoming wood; if the divination is done at night, Shen is also occupied by the White Tiger, attacked from both above and below. This indicates that what is sought and desired will be completely contrary, and nothing can be achieved as wished.

鬼德格。謂日德發用，又同下神剋日，名鬼德格。如乙酉日，申加酉發用，辛未日，巳加午發用，德為鬼所挾，德化為鬼，占主邪正同途，不利有為。

"Ghost Virtue Pattern": When the day stem's virtue initiates the transmission, but it is accompanied by the earth plate's deity to attack the day stem, this is called the Ghost Virtue Pattern. For example, on Yiyou day, Shen is placed on You and initiates the transmission—Shen is the dry virtue of Yi, and Shen and You are both metal, so two metals attack the wood of Yi; on Xinwei day, Si is placed on Wu and initiates the transmission—Si is the dry virtue of Xin, and Si and Wu are both fire, so two fires attack the metal of Xin. The virtue is seized by the ghost, and thus the virtue transforms into the ghost. This pattern indicates that both evil and righteousness proceed together, with mixed good and bad outcomes, which is unfavorable for making endeavors.

日祿盈虛宜細稔。謂甲丙戊庚壬五陽干，以寅巳申亥為祿；乙相己辛癸五陰干，以卯午酉子為祿，祿與財相似而不同，財者外來之財，必要我有力以在之，然後能得。祿者，本家之祿，如為官之俸薪，士庶之有產業，無待外求。所謂一祿敵千財是也。要生旺，不要休囚，如臨於干上，不須動作，靜守盡有其益，如臨於支上，主止宜食宅中之神，不能屈伸。有官者得之，主權攝不正，或遙受職祿而已。

The five yang stems, Jia, Bing, Wu, Geng, and Ren, have their禄 (favorable position) in Yin, Si, Shen, and Hai. The five yin stems, Yi, Ding, Ji, Xin, and Gui, have their禄 in Mao, Wu, You, and Zi (the original text mistakenly writes "Xiang" instead of "Liu"). Although禄 and wealth (财) appear similar, they are actually different. Wealth is something from outside, and one must have the strength to hold it before one can obtain it.禄, on the other hand, is something one possesses inherently, like an official receiving a salary or a scholar or commoner having property; it does not need to be sought from outside. Therefore, there is a saying that "one禄 is worth a thousand财."禄 should be in a position of birth and strength, not in a weak and confined position. If禄 is on the day stem, there is no need for action; simply keeping it quietly is enough. If禄 is on the day branch, then one can only enjoy the existing income from home, with limited expansion. If someone with an official position has this situation, it indicates they are acting as a deputy, their position is not legitimate, or they only receive a salary without real authority.

日祿空亡格。謂祿神空亡，不可盡說不好，當詳其三傳，以定吉凶。如辛巳日干上酉旬空，旺祿既空，不宜坐用，須要棄祿而就三傳卯寅丑之財，別謀改業，以至興旺為妙，餘例推。

The "Day's Wealth and Empty Fate" pattern: When the wealth god falls into the empty fate, it is not always bad; one should carefully examine the three transmissions to determine fortune or misfortune. For example, on a Xinsi day, if the heavenly stem is occupied by You, which is the wealth of Xin, but it falls into the empty fate; since the prosperous wealth is in the empty fate, one should not stick to it, but instead abandon this wealth and turn to the wealth in the three transmissions of卯, 寅, and 丑 —— seeking alternative careers and changing one's profession, which can lead to prosperity. The same principle applies to other cases. An empty fate does not mean there is no way forward; it simply means the path is not in the old place.

旺祿主客須詳推。旺神甲乙在卯，丙丁戊己在午，庚辛在酉，壬癸在子。如甲申日，干上卯，支上酉，干支俱乘旺神，主人我各自興旺，但只宜靜聽遷轉，自於無心中得人照扶。如有意外之求，即變為羅網煞，而有凶矣。又如甲申日，干上酉，支上卯，干支互乘旺神，主彼此兩相投奔，各有興旺。

The method of determining the旺神 (prosperity deity) is: for Jia and Yi days, the prosperity is in Mao; for Bing, Ding, Wu, and Ji days, it is in Wu; for Geng and Xin days, it is in You; and for Ren and Gui days, it is in Zi. Each day stem's prosperity deity is determined by its own Five Phases' prosperity location. "主" refers to the day stem, meaning oneself, and "客" refers to the day branch, meaning the other party. The prosperity and decline of both sides should be analyzed separately. For example, on a Jiashen day, the stem is supported by Mao (Jia wood is prosperous in Mao), and the branch is supported by You (Shen metal is prosperous in You). The day stem and day branch each have their own prosperity deity, indicating that both oneself and the other party are prosperous. However, at this time, it is advisable to remain calm and wait for a change, as help will naturally come without seeking it. If one makes unnecessary demands, it will turn into "Luo Wang Sha" (net evil) and result in misfortune. Another example is on a Jiashen day, if the stem is supported by You and the branch by Mao, the prosperity deities have exchanged positions, indicating mutual attraction and mutual prosperity.

俱生互生彼此益。生謂長生，甲乙日用亥，丙丁戊己日和寅，庚辛日用巳，壬癸日用申是也。有干支如受上神之生，有交車相生，有往來相一，有四課生下，名亨通課，分列於左。

Here the term "生" refers to "longevity" (长生): for Jia and Yi days, take Hai; for Bing, Ding, Wu, and Ji days, take Yin; for Geng and Xin days, take Si; for Ren and Gui days, take Shen (the original text mistakenly writes "he" instead of "use" for "寅"). There are several types of mutual generation (相生): there is the type where the day stem and day branch each receive birth from their respective heavenly stems, there is the type where the stem and branch interact with each other to generate, there is the type where they reciprocally generate, and there is the type where all four lessons are generating downward. These several types are collectively called "smooth course" (亨通课), indicating mutual benefit on both sides. They are listed below in separate points.

俱生格。謂干支各受上神之生，如丙寅日，干上寅，支上亥是也。主各有生意，彼此和順。又如乙卯日，干上子，雖生支而敗其支，支上亥，卻為長生，乃利宅而不利人。丙子日，干上寅為長生，支上酉雖生支而敗支，乃利己不利人也。

The "Ju Sheng Ge" (Mutual Growth Pattern): The day stem and day branch each receive support from their respective heavenly stems. For example, on a Bingyin day, the stem is supported by Yin (Yin Wood nourishes Bing Fire), and the branch is supported by Hai (Hai Water nourishes Yin Wood), which forms this pattern, indicating vitality on both sides and harmonious relations. Another example is on a Yimao day, the stem is supported by Zi (Zi Water nourishes the stem), but Zi is actually a weak position for Miao Wood, so the support comes with decline; the branch is supported by Hai (Hai Water nourishes Miao Wood), which is the long growth position for Wood. This pattern benefits the household but not the individual. Another example is on a Bingzi day, the stem is supported by Yin (Yin is the long growth position for Bing Fire), and the branch is supported by You (You Metal nourishes Zi Water), but You is also the weak position for Zi Water. This pattern benefits oneself but not the other party. Thus, the same character "sheng" (nourishing) must be examined to see if it is accompanied by decline.

互生格。謂干支交車互生。如辛卯日，干上亥生支，支上辰生干是也。主兩相投奔，各有其益。又如庚子日干上酉生支，而反敗其支，支上丑生干，而反墓其干，雖有互生之名，卻作交敗之實，不惟無益，反有所損也。

The "Mutual Generation Pattern" refers to the day stem and day branch supporting each other through mutual generation. For example, in a Xinmao day, the stem is supported by亥 (Hai) water, which generates the卯 (Mao) branch; meanwhile, the branch is supported by辰 (Chen) earth, which generates the Xin stem. This is called mutual generation, indicating mutual support and mutual benefit from both sides. Another example is a Gengzi day, where the stem is supported by酉 (You) metal, which generates the Zi branch; however, You is actually the败地 (declining place) of Zi. Meanwhile, the branch is supported by丑 (Chou) earth, which generates the Geng stem; yet Chou is theTomb Spirit (burial place) of metal. Although it is called mutual generation, in reality, it results in mutual decline, causing harm rather than benefit.

往來相生格。此可知有二等。一，支來生干。如乙亥日干上亥加干而生干，主上門助我。自在受生，不勞其力。二，干就支生，如庚辰日，支上申，干加支而受生，主就彼受生，亦盡有所益也。

"The Mutual Generation Pattern" is divided into two categories. The first is when the day branch comes to generate the day stem: for example, on a Yihai day, the亥 (water) is the day branch, now placed on top of the day stem to generate the Yi (wood) stem. This indicates that the other party will come to help me, and I can remain seated and receive the benefit without exerting my own effort. The second is when the day stem moves to the day branch to be generated: for example, on a Gengchen day, the branch has the Shen (metal), which is where Geng (metal) resides, and it is placed on the Chen (earth) day branch to be generated by the earth. This indicates that I need to go to the other party's place to receive the benefit, and the advantages are still there, but I must personally go there.

雨露潤澤格。謂四課各受上神之生。如甲午日，一課甲，二課申亥，三課卯午，四課子卯，干支陰陽俱受上神之生，如天降雨露者然，主人宅內外各有生意，惟旬空不用。

"The Rain and Dew Nourishing Pattern": All four lessons are such that the upper god generates the lower god. For example, on a Jiawu day, the first lesson is on Jia, the second lesson is Shen over Hai, the third is Mao over Wu, and the fourth is Zi over Mao. Both the yang and yin gods of the day stem and day branch are generated by the upper gods, like rain and dew falling from heaven, reaching everywhere. The owner's body and home, inside and out, all have vitality. However, the lesson that falls in the旬空 (term void) is not counted. (The original first lesson only has the character 'Jia', indicating a possible omission; this is recorded as it is without supplementation.)