Overcoming the enemy without harm, relying on protection and support.

克賊無傷賴護持。謂傳見鬼賊，課上如有神為，亦不為害。如壬辰日，三傳戌丑辰作鬼，賴干上先有寅木，可以敵之。兼是蒿矢，擇比為用，又會空鄉，鬼力至輕，始雖有驚，終不為禍。

In the three transmissions, although there are ghosts and thieves, as long as the four lessons have a divine force that can come out to rescue, harm will not occur. For example, on a Renchen day, if the three transmissions are戌, 丑, and 辰, all of which are official ghosts of the Ren water, fortunately there is a寅 wood on the day stem. Wood can overcome earth, which is exactly able to resist it. Moreover, this textbook is originally about distant overcoming and selecting by comparison, and the ghosts are in the empty and lost place, so their strength is extremely weak. Therefore, although there is initially a false alarm, ultimately no real harm will come about. (The original text mistakenly writes '如有神为' instead of '如有神救'.)

又如己丑日，三傳寅卯辰，日鬼自支上發用，末傳又歸鬼鄉，此家鬼為禍，賴干上申自解其禍，終不為害。如夜占，必得貴人之力。又如癸亥日，三傳辰未戌，日鬼自干上發用，主凶自外來，幸支上寅木敵之，必得宅中人解禍也。

For example, on a Jichou day, if the three transmissions are Yin, Mao, and Chen, wood is the ghost of Jichou earth. This ghost starts from the day branch and ends in the ghost's native place in the final transmission. The ghost originates from the dwelling position, indicating that the misfortune comes from within the family. Fortunately, the day stem is accompanied by Shen metal, which overcomes wood, thus resolving the misfortune by oneself, and ultimately avoiding harm. If the divination is done at night, one would certainly need the help of a nobleman. Another example is on a Guihai day, if the three transmissions are Chen, Wei, and Xu, earth is the ghost of Guihai water. This ghost starts from the day stem, indicating that misfortune comes from outside. Fortunately, the day branch is accompanied by Yin wood, which can overcome earth and resist it, meaning that the family members will definitely intervene to resolve the misfortune. By observing whether the ghost starts from the stem or the branch, one can determine whether the misfortune comes from outside or within. By observing where the saving deity is located, one can know whether the one who resolves the misfortune is an outsider or a family member.

引鬼為生格。謂初作日鬼，反生起末傳育其干神者。如丙子日，三傳子未寅，初傳作鬼，卻生其末傳之寅木，作丙火之長生，且又有支上未土為不許，不為害也。

"The Ghost That Becomes a Benefactor" (Yin Gui Wei Sheng Ge): Although the first transmission is the day's ghost, it turns around to generate the final transmission, which in turn nourishes the day's stem. For example, on a Bingzi day, if the three transmissions are Zi, Wei, and Yin, the first transmission Zi water is originally the ghost of Bing fire; however, the Zi water generates the final transmission Yin wood, which is the long life of Bing fire. Additionally, the day's branch has Wei earth that controls the Zi water, so this ghost cannot harm. The ghost turns into an official (print), and instead becomes the source of my fortune. (The original text has an error in the phrase 'wei bu xu,' which should be interpreted as 'Wei earth controls Zi water.')

傳鬼為生格。謂三傳皆鬼，反生起干上之神，來育日干者。如庚午日，三傳戌午寅，雖傷日干，殊不知反生起干上之辰土，育其庚金，反為吉占。

"The Transmission of Ghosts as Beneficial Pattern": When all three transmissions are official ghosts, they instead generate the spirit on the day stem, which in turn nourishes the day stem. For example, on a Gengwu day, if the three transmissions are Xu, Wu, and Yin, forming a fire trinity, fire normally overcomes metal, which would harm the day stem. However, this fire instead generates the Chen earth on the day stem, which in turn generates Geng metal. Thus, the ghost becomes my official star, making this divination a favorable one.

天將為救格。如辛巳日三傳午寅戌，全局克干，殊為凶課。乃觀晝夜天將皆是貴常勾土神，竊其火氣，生其日干，亦可免禍。

"The Heavenly General as a Rescue Pattern": For example, on a day with the stem Xinsi, if the three transmissions are Wu, Yin, and Xu forming a fire trinity, all coming torestrain the day stem Xinh. At first glance, this seems extremely ominous. However, we should also examine the heavenly generals of day and night, which are all gods of the earthly branch, such as Nobleman, Tai Chang, and Gou Chen, belonging to the earth element. Earth can steal and dissipate the fire energy, and in turn, nourish the day stem Xinh. With this intermediary effect, misfortune can be averted. This shows that rescue deities are not only found in the earthly branches, but the heavenly generals can also serve as rescuers.

初遭夾克不由己。謂初傳坐於克方，又被天將所傷為夾克。如為財則財不由己費用。為同類則身不由己動作，惟鬼受夾克，可以返凶為吉。如六壬日，午加亥發用，晝夜天將乘元后，主財不由己費用。或妻常有病。如乙丑日酉加巳發用，夜占乘蛇，為鬼受夾克，可以當憂而不憂矣。

The first transmission is sitting on the earth plate thatrestrain it, and its head is also injured by the heavenly general. Being attacked from above and below, this is called "夹克". If the one being夹克 is the wealth hexagram, it indicates that money is not under one's control and is spent by others; if it is the companion hexagram, it means that one's own actions are not under one's control and are directed by others. Only when the official ghost hexagram is subjected to夹克 can it turn misfortune into good fortune. For example, on the sixth day of壬, the transmission starts with午 added to亥: 午 fire is the wealth of壬 water, and below it is亥 water that克制 it. At the same time, the heavenly generals of day and night are both the Black Tortoise and Heavenly Empress, which are water hexagrams that also attack it. This indicates that money is not under one's control and is wasted, or that the wife often has illness. Another example is on the day ofYichou, with酉 added to巳: 酉 metal is the official ghost of乙 wood, and below it is巳 fire thatrestrain it. If the divination is done at night, 酉 is also occupied by the Teng Snake, which is fire. This is when the official ghost is subjected to夹克, and something that should cause worry does not actually need to be worried about.

三傳夾克格。如乙丑日，三傳寅未子，晝占寅坐酉上乘太陰，未坐寅上乘龍，子坐未上乘貴，三傳皆受夾克，大受束縛，欲舉動而不能，諸占不吉。

The "Three Transmissions Enclosed by Restriction" pattern: For example, on a Yichou day, if the three transmissions are Yin, Wei, and Zi. If the divination is done in the daytime: the first transmission Yin sits on You, with Tai Yin above it. You and Tai Yin are both metal, thus enclosing Yin wood above and below. The middle transmission Wei sits on Yin, with Azure Dragon above it. Yin and Azure Dragon are both wood, thus enclosing Wei earth above and below. The final transmission Zi sits on Wei, with Nobleman above it. Wei and Nobleman are both earth, thus enclosing Zi water above and below. All three transmissions are fully enclosed by restriction, everywhere being constrained, wanting to move but unable to. Whatever is divined will not be auspicious.

俯仰丘仇格。此可知有二等。其一，如甲子日寅加未發用，夜占乘虎，寅以未為墓，是俯見其丘也。上為虎所克，是仰見其仇也。內為人欺，外受人制，其凶可知。其二，如局丑日三傳寅未子，寅加酉發用，是俯見其仇也。寅上乘未，是仰見其丘也。凡占亦同。

The "Fuyang Qiouchou Ge" is divided into two categories. The term "Qiu" refers to one's own ancestral tomb, while "Chou" refers to the deity that overcomes me. The first category: for example, on a Jiazi day, if the initial transmission is寅 on Wei, and the divination is done at night with 白虎 on寅, the wood of寅 uses Wei as its tomb, looking down is one's own tomb; looking up is overcome by the metal of White Tiger, which is one's enemy. Being oppressed internally and controlled externally, the凶 is evident. The second category: for example, on a Yichou day, the three transmissions are寅, Wei, and Zi, with the initial transmission being寅 on You, where You metal overcomes寅 wood, looking down is the enemy; then on寅 there is Wei, which is the tomb of wood, looking up is the tomb. The interpretation is the same as before. (The original text mistakenly writes "Juchou day" instead of "Yichou day.")

將逢內戰所謀危。謂方克神，神克將，為內戰。如六癸日，卯加申發用，夜占乘貴，貴人為卯木所克，卯木又為申金所克，為貴人內戰。主因貴人以致不靖。壬午日，申加午發用，晝占乘合，為六合內虞，主事半成而又敗。丁卯日，戌加卯發用，晝占乘後，為天后內占，主妻常作鬧不靜。或多疾病。其餘諸將，皆仿此推，惟元武無內戰例。

The Heavenly General and the earthly branch it rides upon mutually control each other—either the general controls the spirit or the spirit controls the general—this is called "internal conflict." When one's own people fight among themselves, the affairs they plan naturally become dangerous. For example, on the sixth day of癸, the卯 is placed on the申 and initiates the transmission at night. The卯 is riding the Nobleman: the Nobleman belongs to earth and is controlled by the卯 wood, while the卯 wood itself is controlled by the申 metal below. This is an internal conflict among the Nobleman, indicating troubles arising from the Nobleman. Another example is on the壬午 day, the申 is placed on the午 and initiates the transmission during the day. The申 is riding the Liu He: Liu He belongs to wood and conflicts with the申 metal. This is an internal conflict among Liu He, indicating that affairs will fail halfway. Another example is on the丁卯 day, the戌 is placed on the卯 and initiates the transmission during the day. The戌 is riding the Heavenly Empress: the Heavenly Empress belongs to water and conflicts with the戌 earth. This is an internal conflict among the Heavenly Empress, indicating frequent quarrels between wife and husband or frequent illness. The rest of the generals follow the same pattern, except for the Black Tortoise, which does not have an example of internal conflict. (The original text has errors in the phrases "internal conflict among Liu He" and "internal conflict among Heavenly Empress.")

干支三傳內戰格。謂干支三傳，皆下克上，主皆是家法不正。以起爭端。如癸酉日，午加干，寅加支，初傳未加中傳子加未，末傳巳加子，皆是下所賊，占訟被披，占病死，占官則有迄邐遷轉之喜。

"The 'Internal Struggle in the Heavenly Stems and Earthly Branches Three Transmissions' pattern: The day stem, day branch, and the three transmissions all show a situation where the lower overcomes the upper. This indicates disorder in the household, with disorder above and below leading to disputes. For example, on a Guiyou day, the Wu is added to the day stem's lodging palace, the Yin is added to the day branch; the first transmission is Wei, the middle transmission is Zi added to Wei, and the final transmission is Si added to Zi—everywhere the lower deities harm the upper ones. In divination about lawsuits, the subject will be punished; in divination about illness, it indicates death. However, when divining about official positions, there is a path of continuous promotion—this is a sign of ascending step by step through rebellion from below."

明傷暗伐禍益烈。謂干上神作明鬼，支上遁干作暗鬼，主明暗相攻，其禍最烈。如六甲日，申加干，庚加支。六局日，酉加干，庚加支，此可知每日一查，惟六癸日無此例。

The heavenly stem on the day is occupied by the official ghost, and the heavenly stem hidden in the day branch also acts as a ghost secretly. Both the obvious and the hidden ghosts attack together, leading to especially severe misfortune. For example, on six days with the stem Jia, the branch Shen is placed on the day stem—Shen metal is the obvious ghost of Jia wood; and the heavenly stem hidden in the day branch is Geng—Geng metal is the hidden ghost. On six days with the stem Yi, the branch You is placed on the day stem—You metal is the obvious ghost of Yi wood; and the heavenly stem hidden in the day branch is Geng—Geng metal is the hidden ghost. Following this pattern, each day has one lesson, except for the six days with the stem Gui, which do not follow this example. (The original text mistakenly writes 'six Yi days' instead of 'six Jia days', and 'one lesson per day' instead of 'one check per day'.)

鬼來助鬼格。謂鬼臨鬼鄉發用，為鬼來助鬼格。如庚辰日，午加巳發用，癸未日戌加丑發用，主有兩重不美，即遇救神惟解其一。

"The Ghost Assists the Ghost Pattern": When the official ghost is located above the ghost territory and initiates the transmission, it is called the Ghost Assisting the Ghost. For example, on a Gengchen day, if Wu is placed on Si and initiates the transmission—Wu and Si are both ghosts of Geng metal; on a Guiwei day, if Xu is placed on Chou and initiates the transmission—Xu and Chou are both ghosts of Gui water. This indicates two consecutive unfavorable events; even if a saving deity is present, it can only resolve one of them.

遇虎逢蛇害更滋。謂日干之鬼，乘蛇虎二將，加干支上，凶不可言。分列於左。

If the official ghost of the day stem is also accompanied by the Teng Snake and White Tiger, these two凶 generals, and they are placed upon the day stem or day branch, the calamity becomes extremely severe. The ghost already harms the body, and when it is further ridden by凶 generals, the harm becomes increasingly intense. The following points are listed below.

虎鬼格。謂拆卸工作鬼加干，如六己日，干上卯，夜占。壬癸日，干上戌，晝占。主禍不可逃。病必危，訟必受刑。如值死氣更凶。因虎值死囚之神，則為餓虎，定主傷人故也。更課傳年命上有神制可免，如虎鬼加支，主家宅不安。

The "White Tiger Ghost" pattern occurs when the White Tiger is combined with the official ghost and placed on the day stem. The original text mistakenly writes "White Tiger" as "Dismantle Worker." For example, on six days with the stem Ji, if the branch Mao is on top of the stem, and the divination is done at night; or on days with the stem Ren or Gui, if the branch Xu is on top of the stem, and the divination is done during the day. This indicates unavoidable misfortune: if it is about illness, the condition is dangerous; if it is about a lawsuit, legal punishment is certain. If this ghost also falls on the death qi, it becomes even more ominous—when the White Tiger sits on the death imprisonment god, it becomes a starving tiger, which will certainly harm people. Unless the chart, transmission, and year's fate have a god that can control it, the danger can be avoided. If the White Tiger Ghost is placed on the day branch, it indicates instability in the family home.

蛇鬼格。謂蛇作鬼加干，如六戊日干上寅，晝占。六庚日干上午，夜占。主有驚危之事。惟六處有神沖剋之可解。如蛇虎加支，主家中必有怪異。

The "Snake Ghost Pattern" occurs when the Teng Snake is on the day stem and acts as the official ghost. For example, if the day stem is Wu and the stem is on寅, and the divination is done during the day; or if the day stem is Geng and the stem is on午, and the divination is done at night. This indicates there will be matters of fear and danger. Only if one of the six places can overcome or conflict with it can the situation be resolved. If Teng Snake and White Tiger are on the day branch, it indicates there must be strange occurrences at home.

蛇虎乘遁鬼格。如六甲日，遁旬內之庚乘虎在六處。如甲子日晝貴逆行見午，甲寅日晝貴順行見申。甲午日夜貴逆行見子。甲申日夜貴逆行見寅。皆遁庚乘虎克日例。

"The snake and tiger ride the hidden ghost formation": On six days with the Jia stem, the庚 metal that has escaped from this ten-day cycle rides upon the White Tiger and appears in the four lessons, three transmissions, and the year and life stems. For example, on a Jiazi day, the daytime nobleman moves backward and appears at Wu; on a Jiayin day, the daytime nobleman moves forward and appears at Shen; on a Jiawu day, the nighttime nobleman moves backward and appears at Zi; on a Jiashen day, the nighttime nobleman moves backward and appears at Yin. These are all examples of the escaped庚 metal riding the White Tiger to attack the day stem. The visible earthly branches do not show the ghost, but the hidden heavenly stem does, and it rides upon the most凶ous general.

六辛日遁旬仙丁乘蛇在六處。如辛未日夜貴順行見卯，辛巳日夜貴逆行見丑，辛亥日晝貴順行見未，辛酉日晝貴逆行見巳，皆遁丁乘蛇剋日者例。以上二可知。皆至凶至怪。縱空亡不能解救。蓋庚為虎之本家，丁為蛇之本家，故甲辛二干忌之。乙庚日則無此例。

On six days with the stem Xin, the hidden Ding fire that emerges in this ten-day cycle is riding on the Teng Snake and appears in these six positions. For example, on Xinwei day, the night nobleman moves in the forward direction and appears at Mao; on Xinsi day, the night nobleman moves in the reverse direction and appears at Chou; on Xinhai day, the day nobleman moves in the forward direction and appears at Wei; on Xinyou day, the day nobleman moves in the reverse direction and appears at Si. These are all examples of the hidden Ding fire riding on the Teng Snake to attack the day stem. In both these situations, the outcome is extremely凶 and strange, and even if it falls into Kongwang, it cannot be relieved. This is because Geng is the original family of the White Tiger and Ding is the original family of the Teng Snake; the energy of the original family combines with the general, thus having the strongest power. Therefore, the day stems Jia and Xin most fear this. The days Yi and Geng do not have this case. (The original text mistakenly writes '遁旬仙丁' instead of '遁旬内丁'.)

蛇虎乘丁鬼格。如己巳日，干上卯，夜占乘虎遁丁而克干，乙亥日，支上丑夜占乘虎遁丁而克支，克干者身災，克支者宅傷。

"The Snake and Tiger Multiplying on the Ding Ghost Formation": For example, if divination is done on a Jisi day, the stem is Jisi, and the stem is covered by Mao. If the divination is done at night, Mao is covered by the White Tiger, and Mao also hides the Ding. The wood of Mao directly overcomes the earth of the day stem Jisi. On a Yihai day, the branch is Yihai, and the branch is covered by Chou. If the divination is done at night, Chou is covered by the White Tiger, and Chou also hides the Ding. The Chou earth overcomes the day branch. When theInauspicious General (malevolent general), Ding spirit, and official ghost are all present together, it indicates that the person has misfortune, and the family house suffers damage.

干墓支墓各昏晦。墓者，昧沒之神。未為木墓，戌為火土墓。丑為金墓，辰為水墓。六壬所用，丙戊同巳，丁己同未，旺祿等神。土皆從火為用，則墓絕等神，不宜從水為用矣。故戊己斷以從火墓為是，辰戌墓主剛遠，丑未墓主遲緩，墓神發用，要日干有旺相氣則可。如無則凶。中傳見墓，進退有悔，末傳見墓，事終無成，詳列於左。

"The term 'mù' refers to a spirit of darkness and concealment: 'Weì' is the墓 of wood, 'Xū' is the墓 of fire and earth, 'Chǒu' is the墓 of metal, and 'Chén' is the墓 of water. In the practice of Liu Nín, it is customary for Jīng and Wǔ to share the same position at Sì, and Dīng and Jǐ to share the same position at Wèi; when discussing prosperity and禄, earth follows fire. Therefore, when discussing墓 and 绝, it should not be reversed to follow water. Hence, Jǐ and Wǔ should definitely follow fire and be buried at Xū. The墓 of Xū and Chén indicates rigidity and matters that are distant; the墓 of Chǒu and Wèi indicates slowness and delay. When the墓 spirit is used, the day stem must have its own prosperous and strong energy to withstand it; if not, it will be ominous. If the墓 falls in the middle transmission, it indicates difficulty in advancing or retreating and regret; if it falls in the final transmission, it indicates that the matter will ultimately not be completed. The detailed analysis is as follows."

干支乘墓格。如壬申日，干上辰，支上丑。丙寅日，干上戌，支上未。干支皆乘墓神。經云，墓覆日辰，人宅昏沉。又云，干支墓全逢，所為皆不通。如六處有神沖救，或值空亡，可以無忌。

The "Dry Branches and Earthly Branches Multiplying on the Grave" pattern: For example, on a Renshen day, the heavenly stem is covered by Chen (Chen is the grave of water), and the earthly branch is covered by Chou (Chou is the grave of Sheng metal). On a Bingyin day, the heavenly stem is covered by Xu (Xu is the grave of fire), and the earthly branch is covered by Wei (Wei is the grave of Yin wood). Both the day stem and day branch are covered by their respective graves. The classic text says, "When graves cover the day and branch, people and homes are in confusion," and also states, "When both the heavenly and earthly branches meet their graves, all endeavors are blocked." If among the six places there is a deity that comes to冲 (conflict) and opens it as a rescue, or if the grave falls into Kongwang (empty), then there is no need to be concerned.

干支互墓格。如甲申日干上丑為支墓，支上未為干墓，主交涉之際，我欲蒙昧他，他亦來蒙昧我也。

"The Mutual Burial of Heaven and Earth Stems and Branches" pattern: For example, on a Jiashen day, the Heaven Stem is covered by Chou, which is the burial place of the day's Earth Branch, Shen metal. The Earth Branch is covered by Wei, which is the burial place of the day's Heaven Stem, Jia wood. Each person's burial place exactly covers the other. This indicates that when both parties are involved in dealings, I want to deceive him, and he is also trying to deceive me; neither is willing to reveal the truth.

人宅坐墓可知。如壬寅日，干加辰，支加未，干支皆坐地盤墓上，此乃心肯意肯，情願受人之闇昧，且將家宅為人作踐而不辭也。

The meaning of 「人宅坐墓」can be understood as in the previous section: for example, on a Renyin day, the day stem's associated deity is placed on Chen, which is the墓 of water; the day branch's associated deity is placed on Wei, which is the墓 of寅 wood. Both the day stem and day branch are placed into the墓 of the earth plate. In the previous section, the墓 pressed down, but in this case, the day stem and day branch enter the墓 themselves. This indicates a willingness to be deceived by others, and even allowing one's home to be ruined without protest.

傳墓入墓別忻悲。謂發用之神，為中傳所墓，末傳又入墓鄉，為傳墓入墓。主自明投暗，如人下井，一腳深於一腳，須觀初傳是何類神以定其吉凶。如庚子日，三傳巳戌卯，巳為干之長生，豈宜傳墓入墓？如占生計尊長等事，俱不利。又巳為官星，有災民者亦不宜。庚戌日，三傳申丑午，為日祿傳墓入墓，占食祿難得。庚辰日三傳寅未子，為財神傳墓入墓，不利求財。戊辰日三傳寅未子，為日鬼傳墓入墓，常人占最吉，惟有官者不宜。

The deity initiating the transmission is taken into the tomb by the middle transmission, and then the final transmission also falls into the tomb area. This is called "transmission entering the tomb." It indicates a movement from light to darkness, like a person going down a well, step by step deeper. Whether this is good or bad depends on which type of deity is in the first transmission. For example, on a Gengzi day, if the three transmissions are巳, 戌, and 卯,巳 is the long life of Geng metal. How can long life be continuously entering the tomb? This is unfavorable for matters concerning livelihood and superiors; at the same time,巳 is also the official star of Geng metal, so it is not suitable for those holding official positions. On a Gengxu day, if the three transmissions are申, 丑, and 午,申 is the禄 of Geng metal, which means the day's禄 is entering the tomb, indicating difficulty in gaining official salary. On a Gengchen day, if the three transmissions are寅, 未, and 子,寅 is the wealth of Geng metal, meaning the wealth deity is entering the tomb, which is unfavorable for seeking wealth. On a Wuchen day, if the three transmissions are寅, 未, and 子,寅 is the ghost of Wu earth, meaning the day's ghost is entering the tomb—ghosts entering the tomb themselves, which is most favorable for ordinary people; however, it is not suitable for those holding official positions, because the official star is also buried along with it.

逢陽逢生憂變喜。陽，太陽，生，生氣。分列於左。墓作太陽格。如甲乙日，干上未為墓神覆日。如未作月將，名太陽臨身，主處難中必得上人提攜。又如丙午日，支上戌，為墓神覆支，占宅誠為不快，如戌為月將，名太陽射宅，其屋必向陽而明光。

The term "Yang" refers to the sun, meaning the current month general. "Sheng" refers to the life qi of the current month. The spirit of the tomb is originally a dull and obscure entity, but if it is also the sun or the life qi, then sorrow can turn into joy. The following are listed separately. "Tomb as the Sun Pattern": For example, if the day is Jia or Yi, and the dry branch is covered by Wei, Wei is the tomb of wood. The tomb spirit covers the day stem, which is generally not auspicious; but if Wei is exactly the current month general, it is called "the sun is upon the body," indicating that the person will surely receive help from those above during difficulties. Another example is on Bingwu day, if the day branch is covered by Xu, Xu is the tomb of fire. The tomb spirit covers the dwelling position, making the divination about the dwelling quite unpleasant; but if Xu is exactly the current month general, it is called "the sun shines upon the dwelling," meaning this house is certainly bright and sunny.

墓作生氣格。如庚辛日干上導灰墓神覆日，二月占為生氣，占庫務差遣必得。甲乙日干上未，八月占；丙丁日干上戌，十一月占。

"The Mournful Qi Transformation Pattern": For instance, if on a Geng or Xin day one divines, and the stem is covered by Chou, Chou is the burial place of metal, and the burial spirit is covering the day stem (the original text mistakenly writes 'Chou of' as 'diao hui'). If the divination occurs in February, Chou is exactly the month's life qi, indicating that one will certainly succeed in seeking positions related to granaries and stores. Similarly, if on a Jia or Yi day the stem is covered by Wei in August, or on a Bing or Ding day the stem is covered by Xu in November, these are all examples of the burial transforming into life qi. When the burial receives life qi, it changes from being buried to being stored, and from being stored it can be released, thus making it suitable for managing storehouses and treasuries.

墓作庫神格。如甲乙日干上未六月占，丙丁戊己日干上與九月占，庚辛日干上丑十二月占各值本季旺氣，墓化為庫。占同前二格，壬癸日俱不作，以其作日鬼故也。

"The 'Mourning as Repository God' pattern: For example, if the day stem is Jia or Yi and the hexagram is on Wei in June; or if the day stem is Bing, Ding, Wu, or Ji and the hexagram is on Xu in September (the original text mistakenly writes 'Yu' instead of 'Xu'); or if the day stem is Geng or Xin and the hexagram is on Chou in December — each of these cases occurs during the season when the earth element is strong, and thus the mourning becomes the repository. The interpretation is the same as the previous two patterns. However, for the day stems Ren and Gui, this pattern does not apply, because the mourning at Chen is originally the official ghost for water days, and thus cannot become a repository. The difference between mourning and repository is minimal: when the timing is lost, it becomes a grave; when the timing is correct, it becomes a granary."

死遇鬼凶且危。死者，死囚之氣也。鬼者，日鬼。分列於左。墓乘死囚格。謂土囚於冬，死於春，如日乘死囚氣發用，斗罡又係日本（日本者，日干長生之神），不能扶助其日干，以致日本益弱，不能動作有為，凶禍難免。如乙酉日三傳未子巳，春占，未為死墓，又辰加亥上是也。如年命上有沖剋救神，方可解免。

The term "death" refers to death qi and囚 qi; "ghost" refers to the official ghost of the current day. When these two elements come together, the situation becomes both ominous and dangerous. The following points are listed. "Mourning and Death and Captivity Pattern": Earth is in captivity in winter and in death in spring. If theTomb Spirit of the current day is used with death and captivity qi, and the tiangang (Chen) is exactly over the "Japanese" — which refers to the long life god of the day stem — it prevents the Japanese from supporting the day stem. The fundamental of the day stem becomes even weaker, making it unable to move or act, leading to inevitable misfortune. For example, on an Yiyou day, if the three transmissions are Wei, Zi, and Si, and the divination is done in spring: the earth Wei is in death qi in spring and is also the burial place of wood, which is a death and burial situation. At the same time, the hour is placed on Hai, which is the long life of Yi wood, but it is suppressed by the tiangang. In such a case, the person's own destiny and age must have a saving deity that can overcome the burial to avoid misfortune.

鬼墓格。此可知有二，其一，如壬癸日，發用辰，辰為日墓，又為日鬼，既為鬼傷，又受墓閉，凶可知矣。其二，如丙申日，子加戌發用，子為日鬼，戌為日墓，鬼臨墓則得地，有引類呼朋之象，其凶尤甚。

The "Ghost Grave Pattern" has two types. The first type: for instance, on a day of Ren or Gui, if the initiating transmission is Chen, then Chen is both the grave of water and the official ghost for a water day; it is both injured by the ghost and closed by the grave, and the凶 is evident. The second type: for instance, on a day of Bingshen, if Zi is placed on Xu and initiates the transmission, then Zi water is the official ghost for Bing fire, and Xu earth is the grave of Bing fire; the ghost riding on the grave is equivalent to occupying the earth plate, showing an appearance of attracting similar beings and gathering companions, and the凶 is even more severe.

墓乘蛇虎多傷損。謂墓乘蛇虎二將，加臨干支，至凶至危，分列於左。蛇虎乘墓臨干格。如六辛日，干上丑晝占乘虎，主其人昏晦，且防捶楚。如帶死神死氣，名虎銜尸，更凶。六丁日，干上戌，晝占乘蛇，主有驚恐事，以上二例，如值旺時稍輕。

TheInauspicious Spirit White Tiger and Teng Snake ride upon theTomb Spirit and rest upon the day stem or day branch, reaching the peak of danger. The following are listed separately. "Snake and Tiger Riding on the墓神 and Resting on the Day Stem": For example, on the six days of辛, if the day stem is occupied by丑—which is the墓 of metal—during the day, and the White Tiger is on top of丑, the person is likely to be confused and糊涂, and should also be cautious of being beaten or punished; if it is accompanied by the Death Deity and Death Qi, it is called "Tiger Swallowing Corpse," which is even more dangerous. Another example is on the six days of丁, if the day stem is occupied by戌—which is the墓 of fire—during the day, and the Teng Snake is on top of戌, there will be matters of fear and alarm. In the above two examples, if they occur during the season when the day stem is in its旺 phase, the danger will be slightly less.

蛇虎乘墓臨支格。如丙子日，支上辰，晝占乘虎克支，主家中有孝服動。壬子日支上辰，夜占乘蛇克支，主宅內必有怪異如不克支稍輕。

"The Snake and Tiger Riding the Tomb Over the Day Branch Pattern": For example, if the divination is done on a Bingzi day, the day branch is Chen. If the divination is done in the daytime, the Chen branch has the White Tiger, and the Chen earth branch overcomes the day branch Zi water. This indicates that there will be matters concerning mourning clothes in the family. Another example is on a Renzi day, the day branch is Chen. If the divination is done at night, the Chen branch has the Teng Snake, and the Chen earth branch overcomes the day branch Zi water. This indicates that there must be strange occurrences within the house. If the tomb god does not overcome the day branch, the凶 (adverse outcome) will be slightly less severe.

墓門開格。謂日墓乘蛇虎二煞，臨卯酉加支，名冢墓門開。主有死喪之事。如丁卯日，支上戌夜占乘蛇。辛酉日，支上丑，晝占乘虎，占人年命又乘之者，必死。如干墓又作歲後五墓，主有重喪。歲墓者，子年在未，午年在丑，酉年在辰，卯年在戌。

"The 'Mourning Gate Opens' pattern: On the day in question, the墓神 (mound spirit) is riding on the two凶煞 (malevolent spirits) of Teng Snake and White Tiger, and is located on the卯 (Mao) or酉 (You) position, and also rests on the day's branch. This is called 'Mound Gate Opens' — Mao is the outer gate, You is the inner gate, and the gate of the tomb is open, indicating the possibility of death or mourning. For example, on a Dingmao day, if the day's branch is戌 (Xu), and the divination is done at night, then Xu is riding Teng Snake; on a Xinyou day, if the day's branch is丑 (Chou), and the divination is done during the day, then Chou is riding White Tiger. If the person's birth year and age also have this situation, then death is certain. If the day's stem's墓 (mound) is also combined with the five tombs of the year after the 太岁 (great year), it mainly indicates a heavy mourning event. The method to determine the annual墓 (mound) is: in the year of Zi, the墓 is in Wei; in the year of Wu, the墓 is in Chou; in the year of You, the墓 is in Chen; in the year of Mao, the墓 is in Xu."

墓作華關更執迷。華謂華蓋，申子辰日用辰之類。關謂關神，春丑順四季。化蓋華墓格。謂辰之華蓋，作干墓臨日發用，如壬申日干上辰，三傳辰酉寅是也。主人多昏晦，遭冤莫訴，如占行人，盡在外不如意也。

"Huagai" refers to Huagai, which is calculated by using Chen when the day stem is Shen-Zi-Chen. For other triple harmony formations, the same principle applies. "Guan" refers to Guanshen, which is in Chou in spring, then proceeds through Chen, Wei, and Xu in the following seasons. If theTomb Spirit (mù shén, tomb god) also serves as Huagai or Guanshen, the person becomes even more stubborn and confused. "Huagai as Mù Ge" means that Chen, which is the Huagai, is also the墓 (mù, tomb) of the day stem, and it appears on the day stem and initiates the transmission. For example, on a Renshen day, if the stem is covered by Chen, and the three transmissions are Chen, You, and Yin, this is this pattern. The person tends to be dull and confused, unable to seek justice when wronged; if it is about a person who has gone out, they remain outside without satisfaction. Huagai originally means to cover or block, and when combined with the墓 (mù), the blocking becomes even stronger. (The original text mistakenly writes "huà gài huà mù gé" instead of "huà gài zuò mù gé.")

關神作墓格。謂日墓作四季之關神發用，如乙丑日，干上未，三傳未戌丑，秋占是也。主人口災衰，如關墓碑臨支發用，主屋宅棄廢。

"The 'Gate God and Burial God' pattern": The burial god of the day is also the gate god of the four seasons, and the transmission starts from here. For example, on a Yichou day, if the heavenly stem is乘 by Wei, and the three transmissions are Wei, Xu, and Yichou, and the divination is done in autumn, this pattern is formed. It indicates that there will be calamities among the family members and a decline in family fortune. If this gate and burial god is located on the day's branch and initiates the transmission, it signifies that the house or courtyard will be abandoned. The gate god represents obstruction and blockage, while the burial god represents concealment and confusion. When they are combined, it symbolizes the image of closing the door and locking it.

杜傳不行論發用。杜傳不行，謂初實而中末空亡也。中末既空，只以初傳為斷。如甲子日三傳申亥寅，初為日鬼，中末為長生德祿，吉神皆空，凶神獨在，必好事無而惡事有也。如為遙克別責等事課，則為力已微，好惡皆無矣。凡值空亡，憂喜皆不成。近事出旬可圖，遠事終難成就。中末空推初傳，初中空推末傳，以不空者為斷。中傳空，為斷橋，主事中止難成。如神將吉，亦不必過拘。（一雲中末俱空，為轉遠就近，動中不動，尋人卻在近處。）

The phrase "Du transmission does not hold" refers to the situation where the first transmission is solid but the middle and final transmissions all fall into Kongwang. When both middle and final transmissions are empty, only the first transmission is used for judgment. For example, on a Jiazi day, if the three transmissions are Shen, Hai, and Yin, the first transmission Shen metal is the official ghost of Jia wood, the middle transmission Hai is the growth, and the final transmission Yin is both virtue and fortune. However, all the auspicious deities fall into Kongwang, leaving only the malevolent forces real. In such a case, there will certainly be no good outcomes and some bad ones. If this case belongs to a type such as remote influence or separate responsibility, the power of the initiating transmission is originally weak, so neither good nor bad outcomes can be discussed. Whenever Kongwang occurs, whether there is worry or joy cannot be determined: nearby matters can still be dealt with after the current ten-day period, but distant matters will ultimately fail. When the middle and final transmissions fall into Kongwang, the first transmission is used for judgment; when the first and middle transmissions fall into Kongwang, the final transmission is used. Always use the transmission that is not empty for judgment. When the middle transmission falls into Kongwang, it is called "broken bridge," indicating that the matter will be interrupted halfway and fail. However, if the Heavenly General is auspicious, it is not necessary to be too rigid. (Another interpretation: when both middle and final transmissions fall into Kongwang, it is called "turning away from far to near," appearing to be in motion but actually stationary; if divining for a person's location, the person is actually nearby.)

獨足難行格。如庚申日，干上導磕上丑，三傳卯丑丑，丑屬空亡，僅存發用之卯，主一足難行，極其費力。又己未日返吟，三傳巳丑丑，亦同。又如己未日伏吟，三傳未丑戌，中傳乃是旬空，中傳既空，豈能刑其末傳乎？既不能刑，惟干支初傳，皆在未上，與獨足何異？凡謀皆不能成。

"The Sole Foot Struggles to Walk Pattern": For example, on a Gengshen day, the day stem and day branch are both Chou. The three transmissions are Mao, Chou, Chou. Both Chous fall into Kongwang, leaving only the initiating transmission Mao as a real one. This is like having only one foot, making each step extremely difficult. Another example is on a Jiwei day encountering a reverse chant, with the three transmissions being Si, Chou, Chou, which is the same situation. Another instance is on a Jiwei day encountering a hidden chant, with the three transmissions being Wei, Chou, Xu. The middle transmission Chou falls into the旬空 (decade void). Since the middle transmission is empty, how can it affect the final transmission? If it cannot affect the final transmission, then the day stem, day branch, and initial transmission all fall on the character Wei, which is exactly like the sole foot pattern. Any endeavor will fail. (The original text has an error in the four characters '干支上丑'.)

傳課皆空事莫追。謂課有四課全空，有三傳全空，有日干空亡，有上下俱空，分列於左。

Kongwang can appear in several situations: there are cases where all four lessons fall into Kongwang, cases where all three transmissions fall into Kongwang, cases where the day stem itself falls into Kongwang, and cases where both the Heaven Plate and Earth Plate fall into Kongwang. When encountering any of these situations, the matter being divined does not need to be pursued further, because everything is empty, and there is nothing to grasp. The following lists these situations separately.

四課全空格。如乙巳日，一課寅空，二課子坐空，三課卯空，四課丑又坐空，經云，“四課無形，事不出名，縱然出也，也是虛聲”。又如年命上乘空亡，俱不成事。或替人代占。又遙克、別責等課，初傳空亡，或坐空鄉，皆無力。

"Four Lessons All in Empty" refers to a situation where all four lessons are in empty positions. For example, on a Yisi day, the first lesson is Yin falling into empty, the second lesson Zi sitting on empty, the third lesson Mao falling into empty, and the fourth lesson Chou also sitting on empty. The classic text says: "When the four lessons are all empty, matters will not become known, and even if they do, they are only empty sounds." Another example is when the person's birth year and age are overlapped by empty positions, and thus things cannot be accomplished. Or, the lesson may be a substitute for someone else. Additionally, in cases of remoterestrain or separate responsibility, if the first transmission falls into empty or sits on an empty position, the initiating transmission will have no power at all.

三傳皆空格。謂三傳皆空，惟進退連茹與返吟課中多有連茹空亡。詳見後文。若返吟逢空。如乙未日，三傳戌辰盛開，己亥日三傳巳亥巳，三傳皆空，主指空話空，全無實意。占病訟憂疑事則吉，如求望事，須改旬再謀方可。如占病，久病者死，新病者安。外有三合課，兩傳空亡，獨存一傳，將乘天空者亦是。

"Three Transmissions All Empty": When all three transmissions are empty, this mostly occurs in consecutive conjunctions (lianyu) and reverse repetition (fan yin) divination lessons. The situation of consecutive conjunctions falling empty is detailed later. If reverse repetition meets an empty transmission, for example, on a Yiwei day, the three transmissions are Xu, Chen, Xu; on a Jihai day, the three transmissions are Si, Hai, Si. When all three transmissions are empty, it indicates that what is referred to is empty and what is said is empty talk, with no real meaning. In such cases, divination about illness, lawsuits, or worries and doubts tends to be favorable, as bad things falling empty dissipate. However, if seeking for plans or aspirations, one must wait until the next ten days. For divination about illness, it indicates death for those with long-term illness and safety for those with new illness. Additionally, in triple harmony lessons, if two transmissions fall empty and only one remains, and that one is accompanied by Tian Kong, it is also considered as all three transmissions being empty. (The original text "three transmissions Xu Chen Xu" contains an error.)

日干逢空格。日干逢空，謂日干空亡，非干上見空亡也。如辛未日辛空，壬申日壬空，庚辰日庚空，乙未日乙空，丁亥己丑日丁己空，丙申戊戌日丙戊空，甲辰日甲空，癸亥日癸空，此十日干神值空，干上神坐空，空而又空，占身主赤貧，占病死。

"Day Stem meets empty position": This refers to the Day Stem itself falling into the empty position, not the heavenly stem sitting on top of the empty position. For example, on Xinwei day, Xin falls into the empty position; on Renshen day, Ren falls into the empty position; on Gengchen day, Geng falls into the empty position; on Yiwei day, Yi falls into the empty position; on Dinghai day, Ding falls into the empty position; on Jichou day, Ji falls into the empty position; on Bingshen day, Bing falls into the empty position; on Wuxu day, Wu falls into the empty position; on Jiachen day, Jia falls into the empty position; on Guihai day, Gui falls into the empty position. These ten days, the Day Stem itself is in the empty position, and the heavenly stem sitting on it is also in the empty position, empty again and again. When predicting a person's fortune, it indicates extreme poverty; when predicting illness, it indicates death—when the fundamental element itself is empty, what can be supported?

發用上下皆空格。謂發用旬空，又坐空鄉，如癸酉日三傳亥子丑，甲寅日三傳子亥戌，天地盤俱值空亡，主有兩重空缺，終不濟事。

"Initiating Transmission is both upper and lower empty": The spirit of the Initiating Transmission falls into the旬空 (decade emptiness), and the position it occupies on the Earth Plate is also an empty place. For example, on a Guiyou day, the three transmissions are亥, 子, 丑; on a Jiayin day, the three transmissions are子, 亥, 戌. Both the Heaven Plate and Earth Plate fall into emptiness. This indicates two layers of emptiness, and the matter will not succeed in the end.