The Three Transmissions indicate a return to the old, which is favorable.

三傳回環守舊宜。三傳全在四課之中，曰迴環。辛亥日一課酉，二課申，三課戌，四課酉，三傳戌酉申，三傳不離四課。殊少變化。主往而又返，去而復來，占凶凶成，占吉吉就，凡事止宜守舊，不能動作。

The three spirits in the Three Transmissions all come from within the Four Lessons, which is called "reciprocal return." For example, on a Xinhai day, the first lesson is You, the second is Shen, the third is Xu, and the fourth is You. The Three Transmissions are Xu, You, and Shen, and none of them go beyond the Four Lessons. Such a divination is very limited in change, indicating that things go away and come back, moving away and then returning. If it is a bad omen, the bad outcome will be confirmed; if it is a good omen, the good outcome will be confirmed. In all matters, one should only stay within the existing situation and cannot move forward.

干支相會格。謂不備課中，干支迴環，自作三合，名干支相會。如丁卯日，一課卯，二三課皆亥，四課未。三傳未亥卯，主吉則吉成，凶則凶就，如占婚姻必成。

"The Dry and Branch Convergence Pattern": In the absence of a lesson, the Day Stem and Day Branch combine with several gods in a cyclic manner, forming a Triple Harmony Formation by themselves, which is called Dry and Branch Convergence. For example, on a Dingmao day, the first lesson is Mao, the second and third lessons are Hai, and the fourth lesson is Wei. The three transmissions are Wei, Hai, and Mao, which exactly form a Wood Triple Harmony Formation. If it is auspicious, it will remain auspicious throughout; if it is inauspicious, it will remain inauspicious throughout. If this pattern appears in a divination about marriage, the marriage will certainly succeed.

干神歸支格。不備課中，干神臨於支上，丙戌日巳加戌，庚子日申加子，主以動就靜，居者不出，行人必歸。

"The Dry Branch God Comes to the Branch Pattern": In the absence of preparation, the god寄托ed by the day stem appears on the day branch. For example, on a Bingxu day, the巳 is placed on the戌 (since Bing is寄托ed in巳); on a Gengzi day, the申 is placed on the子 (since Geng is寄托ed in申). This pattern indicates that the active side will approach the passive side: a person at home will not go out, while someone who is away will certainly return.

末助初傳分三種。末助初生格。辛酉日三傳未子巳，末傳助初傳生干，主有人暗地幫助，以致亨旺。忌空亡。此可知末傳助初生干，亦能克干，又要名成敗蕭何，仍以神將斷之。

The final transmission turns back to support the first transmission, and there are three situations. The first is "the final transmission assists the first transmission to generate the day stem pattern": for example, on a Xinyou day, if the three transmissions are Wei, Zi, and Si, the final transmission Si fire generates the first transmission Wei earth, and Wei earth then generates the day stem Xinyou metal. This is when the final transmission helps the first transmission to generate the day stem. It indicates that someone is secretly helping, leading to success and prosperity; however, it is to be avoided if the final transmission falls in Kongwang. Knowing that the final transmission can assist the first transmission to generate the day stem, it can also assist the first transmission to overcome the day stem. As the saying goes, "success and failure both come from the same source," so it still depends on the god's judgment to determine the outcome.

末助初財格。甲辰日三傳戌午申，末傳午火，且初傳戌土作財，主暗地有人以財相助，如占婚姻尤的。

The second type is "Final Transmission assists the First Transmission in wealth pattern": For example, on a Jiachen day, if the three transmissions are Xu, Wu, and Shen, the Wu fire in the middle transmission generates the Xu earth in the first transmission, and the Xu earth is the wealth爻 of Jia wood. This indicates that someone is secretly helping with money; if it is about marriage, this is especially accurate. (The original text refers to "Final Transmission Wu fire," but according to the order, Wu is the middle transmission. The meaning refers to Wu generating Xu, and this is recorded as is without alteration.)

末助初鬼格。庚午三傳午辰寅，末雖日財，實則助鬼克干，如占人年命有神剋制末傳，始可無害。亦不宜求財，如取財必有禍出。如初傳空不能為害，或末傳空，亦不能且初為害。

The third type is "Final Transmission Assists Initial Transmission Ghost Pattern": For example, on a Gengwu day, if the three transmissions are Wu, Chen, and Yin. The final transmission Yin wood, although it is the wealth爻 of Geng metal, actually goes on to nourish the initial transmission Wu fire, which is precisely the official ghost of Geng metal—this is like using wealth to feed the ghost to harm me. One must check if the person seeking the divination has a deity in their birth year that can control the final transmission, in order to avoid harm. Such a divination is also unsuitable for seeking wealth: if one truly seeks wealth, it will certainly bring misfortune. If the initial transmission is empty, the ghost cannot cause harm; or if the final transmission is empty, it cannot assist the initial transmission to cause harm. (The original text mistakenly writes "assist initial" as "and initial".)

患門有救事兩歧。凶將發用，得干支上神為救，其力尚緩。己丑日，三傳卯巳未，初為日鬼，日占乘虎，中末俱不能救，幸干上酉克之，此日辰上神為救也。但其力尚緩。如傳中有救神，其功乃速也。如乙酉日三傳未巳卯，初為日墓，夜占乘蛇，幸得末傳卯克之，化凶為吉。其功乃速也。

When an evil general is initiating the transmission and there is another saving deity, the matter splits into two paths, and the key lies in where the saving deity is located. If the saving deity is only on the day stem and day branch's superior deity, its power is slower. For example, on a Jichou day, the three transmissions are卯,巳,未. The initial transmission卯wood is the official ghost of Jichou earth, and since the divination is done in the day time and it is accompanied by the White Tiger, the middle and final transmissions cannot save. Fortunately, the day stem is accompanied by You metal, which can overcome卯wood — this is saving through the day stem and day branch deities, but it comes later. If the saving deity is within the three transmissions, the effect is quicker. For example, on a Yiyou day, the three transmissions are未,巳,卯. The initial transmission未is the墓 of Yimao wood, and since the divination is done at night and it is accompanied by Teng Snake, fortunately the final transmission卯wood can overcome未earth, transforming misfortune into good fortune, thus the effect is quick.

別處發用為不入。發用不在四課之上，為他處發用。如昴星十六課，別責九課，八專十六課。無依六課，皆在四課之外發用，名曰不入。蓋課以克賊發和者為入，作事方有力，如遙克等，力已微矣。況全無克賊者乎？占主或借他人之力而成，或見端於此，而成就於彼。或其事為他人所成，仍以神將斷之。如丙辰日別責，三傳亥午午，亥為官鬼，日占乘貴人，有官者得之，必有遷升之喜。又如己未日八專，三傳丑巳巳，丑為日比，又係旬空，其事必為他人所成，於己無干也。不可執一。

The spirit initiating the transmission is not among the four lessons, but is taken from elsewhere, which is called "initiating from elsewhere." Examples include the昴星 lesson with sixteen lessons, the别责 lesson with nine lessons, the八专 lesson with sixteen lessons, and the无亲 lesson with six lessons, all of which initiate the transmission outside the four lessons and are collectively called "not entering." Because a lesson is considered "entering" when it has a剋贼 initiating transmission, and only then does it have power; as for remote剋, the power is already weak, and even more so if there is no剋贼 to take. When divining, the subject may need to rely on others' power to achieve the matter, or the matter may originate here but be completed elsewhere, or the matter may actually be accomplished by someone else. It is still necessary to look at the spirit's future judgment. For example, in the别责 lesson on aBingchen day, the three transmissions are亥, 午, 午. 亥 is the official ghost of 丙 fire, and since it is daytime and carries the nobleman, someone with an official position who divines this will surely have a promotion. Another example is the八专 lesson on anJiwei day, with three transmissions of丑, 巳, 巳. 丑 is the companion of 己 day, and it falls in the旬空, meaning the matter is certainly accomplished by someone else and has nothing to do with oneself. In summary, one should not stick to a single interpretation. (The original text mistakenly writes "发和" instead of "发用" and "无依" instead of "无亲".)

上下亂動號狐疑。課取克賊發用，要以純一不雜為準。如或二三四課克戰，其義難明，故曰狐疑辛酉日一課卯辛，下賊上，二課申卯上克下，三課寅酉下賊上，四課未寅上克下，上下互磔，莫適所從，占主尊惡卑，少凌長，彼此不和，事無一定，如神將葉，主事先難後易。

When determining the initiating transmission, one should rely on a single and pure element without mixture. If all four lessons are in conflict, the meaning becomes unclear, which is called "fox doubt." For example, on a Xinyou day, the first lesson is卯 added to 辛 (辛 is located in 戌), which is lower attacking upper; the second lesson is 申 added to 卯, which is upper overcoming lower; the third lesson is 寅 added to 酉, which is lower attacking upper; the fourth lesson is 未 added to 寅, which is upper overcoming lower. There is mutual conflict between upper and lower, and it is unclear which one to follow. This indicates that the superior may dislike the inferior, the young may bully the old, and there is mutual discord, with the matter uncertain. If the god and general are harmonious, then the matter will first be difficult but eventually become easy.

吉凶變化神將易。吉將變凶，謂吉將克我也。凶將化吉反是。經云，煞雖惡，生我則其喜終至。將雖吉，克我則憂難不已。乙未日三傳亥卯未，晝占亥乘蛇，是凶將為長生，繫生我之神，不為凶。丙寅日三傳子巳戌，夜占子乘合是吉神克我也，不為吉也。又如庚子日，三傳午卯子，夜占午乘蛇，末傳子乘虎為救，主驚恐不實。庚戌日三傳申丑午，晝占申乘龍末午虎為克，主喜事不定。

The fortune may turn from good to bad or from bad to good, depending on whether it is beneficial or harmful to me. When a good general turns into a bad one, it is because the good general is now harming me. When a bad general turns into a good one, it is the opposite. The classic text says: "Although a malevolent force is evil, if it benefits me, happiness will eventually come; although a good general is good, if it harms me, worries and difficulties will never cease." For example, if the day is Yiwei, and the three transmissions are亥, 卯, 未, and the divination is done in the daytime, the亥 is occupied by Teng Snake, which is a malevolent general. However,亥 is the long life of Yi wood, which is a beneficial force to me, so it is not considered harmful. Another example, if the day is Bingyin, and the three transmissions are子, 巳, 戌, and the divination is done at night, the子 is occupied by Liu He, which is a good general. However,子 water is harmful to Bing fire, so it is not considered beneficial. Another example, if the day is Gengzi, and the three transmissions are午, 卯, 子, and the divination is done at night, the午 is occupied by Teng Snake, and the final transmission子 is occupied by Bai Hu. The子 water can harm the午 fire, but it becomes a saving force, indicating that although there may be fear, it will not result in actual harm. If the day is Gengxu, and the three transmissions are申, 丑, 午, and the divination is done in the daytime, the申 is occupied by Qinglong, and the final transmission午 is occupied by Bai Hu, which harms the申. This indicates that good fortune will be uncertain and will not be settled.

十二神加臨吉凶例。謂十二神將，順逆相加，繫課中吉凶轉關。最宜詳審。如乙丑日干上申，三傳酉丑巳，全局克干，如用晝將虎入末傳，其凶最甚，如用夜將，初傳酉為蛇克，中傳丑為龍克，末傳巳為元克，金局無力傷干，干上申為貴人，能伏諸煞，與日占迥然不同。故須視加臨之神將。以分吉凶。切勿見克言凶，見生言吉也。

The Twelve Heavenly Generals are applied in order, either in a forward or reverse sequence, and their placement on the branches determines the turning point of fortune and misfortune in a divination lesson. This must be carefully examined. For example, on a Yichou day, if the stem is on the branch of Shen, and the three transmissions are You, Chou, and Si, forming a metal trinity, all of them will attack the day stem, which is the wood stem Yi. If the daytime general is used, the White Tiger is in the final transmission, making the misfortune most severe. However, if the nighttime general is used, the situation changes completely: the first transmission You is occupied by the Teng Snake, which is fire and can overcome You metal; the middle transmission Chou is occupied by the Azure Dragon, which is wood and can overcome Chou earth; the final transmission Si is occupied by the Black Tortoise, which is water and can overcome Si fire—thus the entire metal trinity is powerless to harm the day stem. Moreover, the branch Shen on the day stem is actually a nobleman, capable of subduing all evils. The same divination lesson can be very different depending on whether it is cast during the day or night. Therefore, it is essential to clearly identify which deities and generals are placed on the branches, in order to determine fortune and misfortune accurately. One must not hastily conclude that being attacked is always bad or being supported is always good.

比肩直用化神知。化神者所乘天將也。如課得比肩發用，須觀所乘之將。如化日鬼，則克我，化父母則生我。甲辰日三專寅未子，日將寅乘天后，則有兄弟生我之喜，夜將乘白虎，則有兄弟克我之憂。

The concept of "huashen" refers to the heavenly general that the spirit rides upon. If a ratio is used as the initiating transmission, one must examine which general it is riding. If this general transforms into the official ghost of the day stem, it comes to restrain me; if it transforms into the parents and official seal, it comes to support me. For example, on a Jiachen day, if the three transmissions are寅, 未, and 子, the initial transmission 寅 is the ratio of the day stem Jiachen. If using the day general, 寅 is riding on the Heavenly Empress, which belongs to water, and water nourishes wood, indicating that brothers will assist me in good fortune. If using the night general, 寅 is riding on the White Tiger, which belongs to metal, and metal restrains wood, indicating that brothers will cause me trouble. The same ratio, when riding a different general, results in a reversal of fortune.

遁干加處細詳察。課傳有遁干，吉凶禍福，皆伏藏其中。最要兼看。一、旬干，二，五子元干。用遁干加於課傳年命上，看其生克如何，斯吉凶有準矣。甲戌日，干上辰為財，乃遁庚作暗鬼，求財必有禍出。甲子日，干上申為鬼，得遁壬化之，禍亦輕矣。

The four lessons and three transmissions each have a hidden heavenly stem. The fortune, misfortune, and good or bad outcomes are all concealed within them. It is most important to consider them together. There are two methods of hidden stems: one is to hide them according to the current ten-day cycle, and the other is to use the five-element hidden stems. Adding the hidden heavenly stems to the four lessons, three transmissions, and the person's own birth year, one can examine their relationship with the day stem in terms of generation and overcoming. This will accurately determine the fortune. For example, on a Jiaxu day, if the heavenly stem is riding on Chen, Chen earth is the wealth of Jia wood; but if the hidden stem on Chen is Geng, Geng metal is the hidden ghost of Jia wood, so seeking wealth will certainly bring misfortune. Another example is on a Jiazi day, if the heavenly stem is riding on Shen, Shen metal is the official ghost of Jia wood; but if the hidden stem on Shen is Ren, Ren water brings the metal energy to generate wood, turning the ghost into a beneficial influence, thus the misfortune is reduced.

遁干補空亡格長生、妻財、官鬼、子孫等神，值空，如課傳年命六處有見遁干者，亦可以為用也。丙子日干上戌，申酉空，財何能有？不知支上乘巳遁辛，又作發用，其家中仍有暗財可用也。如年命上乘之亦然。

The "Retreating Stem to Fill the Empty" pattern: If the spirits of growth, wife's wealth, official ghost, and son are in the empty position, as long as the corresponding hidden stem appears in the four lessons, three transmissions, and the native's year of birth, it can still be used. For example, on a Bingzi day, the stem is occupied by Xu, and Shen and You are in the empty position. Shen and You are the wealth of Bing fire, but since wealth is in the empty, where is the wealth? Unbeknownst to many, the day branch is occupied by Si, and the hidden stem on Si is Xin. Xin belongs to metal, which is the wealth of Bing, and it is exactly from here that the transmission begins. Therefore, there is still some hidden wealth available at home. The same logic applies if this hidden stem appears in the native's year of birth.

陰神落地務參稽。神之陽者見於象，然有陽不能無陰，所當參觀者也。天乙貴人，旦暮互為陰陽，其餘十一將，各以本家所乘神為陰神。如占文書視朱雀。甲寅日，干上亥，晝卯乘朱，與干神不相生克，卯上乘子，為朱之陰神，又係旬空，主文書不成。占盜賊視勾陰，如乙亥日，干上戌，夜占，子乘勾陳，雖克巳之玄武，奈勾陰乘午，反為元陰所克，是陽雖捕捉，陰則釋放也。或始雖獲，而終為所縱也。

The visible and obvious is the yang spirit, but if there is yang, there must also be yin, and the yin spirit must also be considered. Tianyi Guiren is both day and night Guiren, alternating between yin and yang. The other eleven generals each have their yin spirit, which is the spirit riding upon the spirit that is riding upon their own head. For example, when divining about documents, look at Zhuque (the Vermilion Bird): on a Jiayin day, the stem rides on the亥 (Hai), and if the divination is done during the day, the卯 (Mao) rides on Zhuque. The卯 (Mao) and the day stem Jia Wood (Jia Wood) share the same energy but do not generate or overcome each other. Then look at the子 (Zi) riding on the卯 (Mao), and the子 (Zi) is the yin spirit of Zhuque. However, the子 (Zi) falls into the旬空 (ten-day void), which indicates that the documents will not be handled successfully. Another example is divining about thieves, looking at Gouchen (the Earthly Dog) and Taiyin (the Black Tortoise): on a Yihai day, the stem rides on the戌 (Xu), and if the divination is done at night, the子 (Zi) rides on Gouchen. The子 (Zi) water can overcome the巳 (Si) riding on Yuanwu (the Black Tortoise), which represents thieves. However, the yin spirit of Gouchen rides on午 (Wu), and the午 (Wu) fire is overcome by the yin spirit of Yuanwu. This is when the surface seems to be capturing, but in reality, it has already let go; or when they were captured at first, they eventually escape.

災祥應驗觀年月。欲知應驗。須以發用之神，如太歲發用，吉凶應在一年之內之類。又舊太歲發用，為已往事。新太歲發用，為將來事。

To know when calamities or auspicious events will occur, one must examine which deity is initiating the transmission. For example, if the current Sovereign Lord of the Year is initiating, then the fortune or misfortune will occur within this year; if the Month Builder is initiating, it will occur within this month, and so on. Also, if the initiating deity is the previous year's Sovereign Lord, the event refers to something that has already passed; if it is the next year's Sovereign Lord, then it refers to something that will happen in the future.

視太歲加臨月建法，謂太歲如過月建，則事屬已往，未過月建，則事屬將來。正值月建，則事在當時。如子年正月占，寅為月建，子加卯，是已過月建也。子加丑，是未過月建也。子加寅，是正值月建也。

The method of determining the current situation by looking at the position of the Tai Sui (Year God) relative to the monthly builder: if the Tai Sui has already passed the monthly builder, the matter belongs to the past; if it has not yet reached the monthly builder, the matter belongs to the future; if it is exactly on the monthly builder, the matter is happening now. For example, if someone comes to consult in the first lunar month of the Zi year, the monthly builder is Yin. If the Zi is placed on Mao, since Mao comes after Yin, the Tai Sui has passed the monthly builder, so the matter belongs to the past; if the Zi is placed on Chou, since Chou comes before Yin, the Tai Sui has not yet reached the monthly builder, so the matter belongs to the future; if the Zi is exactly on Yin, then the matter is happening at the present time.

視天罡加臨日干法。謂天罡在日之前，主事已過。在日之後，事未過。正臨日干，事在目前。如六甲日占，辰臨卯，是在日前，辰加丑是在日後也。辰加寅是在本日也。

The method of determining when Tiangang falls on the Day Stem: If Tiangang Chen falls before the Day Stem, it indicates that the matter has already passed; if it falls after the Day Stem, the matter has not yet occurred; if it exactly falls on the Day Stem, the matter is about to happen. For example, if someone with six Jia days comes to consult, Jia is located in寅. If Chen falls on卯, which is before寅, it indicates the matter is before the day; if Chen falls on丑, which is after寅, it indicates the matter is after the day; if Chen falls on寅, then the matter occurs on the same day.

數目增減在臨時。數目者，子午甲己九之類，此大衍數也。水一火二者，河圖數也。少者以河圖數取之，多者以先天數取之，仍以旺相休囚為之增減。而其數可知。如用旺氣神則乘其地盤而進加之，如寅加辰為用，寅七辰五，五七三十五，進一位為三百五十，或三千五百也。用相氣神，則就其數更倍之，如巳加申發用，巳四，申七，四七二十八，更倍之，得五十六數。用休氣神，只言本數，如午為戌為用。午九戌五，是十四也。用死囚氣神，則減其數而折半言之。如酉加巳為用，酉六巳四，合為十，折半是五數也。

To determine the number, there are two methods: one is the Great Derivation Number, where Zi, Wu, Jia, and Ji are all counted as nine, and the rest decrease sequentially; the other is the number from the Yellow River Chart, where water is one, fire is two, wood is three, metal is four, and earth is five. For small numbers, the Yellow River Chart numbers are used, and for large numbers, the Earlier Heaven Great Derivation numbers are used. Then, according to the current state of prosperity, flourishing, rest, and captivity, the number is adjusted. If the initiating god is in a state of prosperity, multiply its number with the number of the god on the Earth Plate, then add one more digit: for example, if寅 is on辰 and initiates,寅 is seven and辰 is five, seven times five is thirty-five, adding one digit makes it three hundred and fifty or three thousand and fifty. If the initiating god is in a state of flourishing, double the product: for example, if巳 is on申 and initiates,巳 is four and申 is seven, four times seven is twenty-eight, doubling it makes fifty-six. If the initiating god is in a state of rest, simply add the numbers together: for example, if午 is on戌 and initiates,午 is nine and戌 is five, together they make fourteen. If the initiating god is in a state of death or captivity, halve the number: for example, if酉 is on巳 and initiates,酉 is six and巳 is four, together they make ten, halved it becomes five.

星宮分野盤中考。分野者，謂一十二宮所屬分野也。子宮女虛危之宿屬齊分青州之類。如占行人，則神行年加臨何宮，即可知其人之所在。占仕則視祿馬加臨何宮，即可知其官之何方也。各省府州縣詳載圖考。

The concept of "fēn yě" refers to the twelve palaces each governing a specific area of land. For example, the palace of the Water Ox (Zi) oversees the constellations of the Female, Xu, and Wei, which in ancient terms correspond to the region of Qi and Qingzhou. The other palaces follow a similar pattern. When predicting the location of a traveler, one examines the heavenly stem of the year they were born and determines which palace it falls under, thereby knowing where the person is. For predicting the direction of an official's position, one looks at the combination of the official's禄神 (favorable star) andThe Post-horse (post-horse), and determines which palace it falls under, thus knowing the direction of the official's post. The specific provinces, prefectures, states, and counties assigned to each palace are detailed in the map and examination section of this book.

神將占時各類推。十二神將，各有所司。占婚姻視財官龍后，占孕產視胎養二血生氣后合，占考試視朱雀幕貴魁罡驛馬，占仕宦視官貴祿馬龍常，占求財經商視財龍二耗奇儀，占出行之人視二馬遊戲，占趨謁視貴人，占疾病視虎鬼病符墓絕生死二氣天地二醫，占公訟視官鬼朱勾，占盜賊視鬼脫勾元，如不入課傳，仍可執式中之類神而尋討其義也。

The Twelve Heavenly Generals each have their own duties; when divining, one should look at the relevant deity according to the subject. For marriage, look at the wealth hexagram, official ghost, Azure Dragon, and Heavenly Empress; for pregnancy and childbirth, look at the fetal deity, nurturing deity, blood branch and blood taboo, life qi, Heavenly Empress, and Liu He; for exams, look at Vermilion Bird, nobleman, Hekui, Tiangang, and the post-horse; for official positions, look at the official star, nobleman,禄神, post-horse, Azure Dragon, and Tai Chang; for seeking wealth and business, look at the wealth hexagram, Azure Dragon, great loss, minor loss, three marvels, and six instruments; for those traveling away, look at the heavenly horse, post-horse, and wandering deity; for visiting and meeting people, look at the nobleman; for illness, look at White Tiger, official ghost, Bingfu,Tomb Spirit,绝神, life qi, death qi, Tianyi, and Diyi; for lawsuits, look at official ghost, Vermilion Bird, and Gou Chen; for theft, look at official ghost, escaping qi, Gou Chen, and Yuanwu. If these deities are not included in the four lessons and three transmissions, they can still be found in the disk format as corresponding deities, from which the meaning can be inferred.

課同占異因年命。論課之法，須將占人年命細參。而吉凶乃準。命者本命，如本命寅，須看地盤寅位上神通與天盤上神生克何如。如得吉神吉將則吉，凶神凶將則否。行者行年，行年之法，從地盤起，男一歲起丙寅順行，女一歲起壬申逆行。如行年在子，須觀地盤子上之神，與天盤上神生克何如。廣陵陳公獻為盛順白周相國占訟於丁未日未時辰將，三傳亥辰辰，三奇發用，中末干支為月將青龍，本屬吉課，乃盛得脫罪，而相國不免。以盛命寅上乘亥為貴德長生，周命丑上乘戌為日墓，行年申上乘巳為三刑也。即以此推，其思過半矣。

The same divination chart can produce two different results depending on the person's birth year and age. When interpreting a chart, one must carefully consider both the person's birth year and their current age. Only then can the fortune be accurately judged. "Birth year" refers to the earthly branch of the year one was born. For example, if one's birth year is in the branch of Yin, one should look at the heavenly stem that falls on the Yin position of the earth plate to see if it supports or harms the birth year. If it is a favorable god or general, then it is auspicious; if it is an unfavorable one, then it is inauspicious. "Age" refers to the current age, which is calculated from the earth plate. For males, the calculation starts with Bingyin at age one and proceeds in order. For females, it starts with Renshen at age one and proceeds in reverse. For example, if one's current age is in the branch of Zi, one should look at the heavenly stem that falls on the Zi position of the earth plate to see if it supports or harms the current age. Master Chen Gongxian of Guangling once divined the same case for two people, Shen Shunbai and Zhou Xianguo. The day was Dingwei and the time was Wei. Using Chen as the month general, the three transmissions were亥, 辰, and 辰, with the three marvels initiating the transmission. The middle and final transmissions fell on the day stem and day branch, and also on the month general, which was the Azure Dragon, making it an auspicious chart. However, Shen Shunbai was exonerated while Zhou Xianguo was not. The reason was their different birth years and ages. Shen's birth year was in Yin, and the heavenly stem on the Yin position of the earth plate was亥, which was the day's virtue and the long life of wood, and also carried a noble aura. Zhou's birth year was in Chou, and the heavenly stem on the Chou position of the earth plate was戌, which was the tomb of the day's stem. His current age was in Shen, and the heavenly stem on the Shen position of the earth plate was巳, which formed a three punishment with Shen. By using this method, one can understand most of the reason why the same chart can produce two different outcomes.

貴人臨命格。晝夜貴人臨占人本命上，凡事皆吉。乙巳日夜占，本命在丑，上乘申貴是也。如不臨本命，要貴人與命上神生合則吉。如六甲日晝夜占，命上乘申丑未作貴人，為生我之神。六戊日晝占，命上乘子，丑作貴人，為六合，或命上乘巳，酉與丑作三合也。如值刑沖破害則凶，如六辛日晝占，命上申，為午貴所克，六己日晝占命上卯與子貴相刑是也。

The "Nobleman Over the Life" chart indicates that if the nobleman falls exactly on the person's birth stem, all matters will be auspicious. For example, if someone comes to consult on an Yisi day at night, and their birth stem is Chou, then Chou is occupied by Shen. Shen is the night nobleman for Yisi day. If the nobleman does not fall on the birth stem, then the nobleman and the birth stem should be mutually generating or harmonious for auspiciousness. For example, if someone consults on six Jia days, either day or night, and their birth stem is occupied by Shen, then Chou and Wei are the noblemen for Jia. Shen metal generates Chou and Wei earth, which is a generating relationship. For six Wu days, if someone consults during the day, and their birth stem is occupied by Zi, then Chou is the day nobleman for Wu. Zi and Chou are a perfect harmony. Or if the birth stem is occupied by Si, then Si and You, Chou form a triple harmony. If there is a conflict, destruction, or harm, it will be inauspicious. For example, if someone consults on six Xin days during the day, and their birth stem is occupied by Shen, then Wu is the day nobleman for Xin. Wu fire destroys Shen metal. If someone consults on six Ji days during the day, and their birth stem is occupied by Mao, then Zi is the day nobleman for Ji. Zi and Mao are in conflict.

行年解禍格。占得凶課，天將又乘蛇虎凶將，俱不為救，得行年上神救之，即可化凶為吉。如癸未日三傳戌未辰，皆來克干晝占又乘蛇虎凶將，俱不為救，如占人行年在巳，上乘寅為六合，遙克三傳之鬼，即為救神，或行年在申，上乘巳為貴人，又為日德，亦可為救也。

The "Row Year Removes Misfortune" pattern: When an unfavorable divination is obtained, and the Heavenly General is riding the Teng Snake and White Tiger, these areInauspicious General, and there is no saving deity in the chart. At this time, if the person seeking the divination's row year deity can come to rescue, it can turn misfortune into good fortune. For example, on a Guiwei day, the three transmissions are戌, 未, and 辰, all earth, which together attack the day stem Gui water. If the divination is done during the day and the chart also has Teng Snake and White Tiger, there is no place in the chart that can save. Suppose the person seeking the divination's row year is in巳, and巳 is riding寅, then寅 wood can remotely attack the three earth ghosts in the transmissions, which is the saving deity. Or if the row year is in申, and申 is riding巳, then巳 is both the nobleman and the day's virtue for Gui day, and can also serve as a saving deity.

十件詳參莫漏遺。十件者，初中末三傳，干支上神，行年本命、占時、月將、歲建也。內初終干支年命六處，尤為要緊，須要視何神生我，何神克我，還是生我者多克我者多，助其生者多，助其克者多。或生我者得地，或克我者得地，逐細參詳，而吉凶乃可知也。

The so-called "ten items" refer to the first transmission, middle transmission, and final transmission, the heavenly stem above the day stem, the earthly branch above the day branch, the year of birth, the native's destiny, as well as the time of divination, the month general, and the heavenly sovereign of the year. There are ten in total, and none should be omitted. Among these, the first transmission, final transmission, the heavenly stem above the day stem, the earthly branch above the day branch, the year of birth, and the native's destiny are especially important. Each should be examined carefully: which god is generating me, which is overcoming me; whether there are more generators or overcomers; whether there are more helpers in generating or helpers in overcoming; and whether the generator is in a dominant position or the overcomer is in a dominant position. Each item should be carefully considered in detail, so that the fortune and misfortune can be accurately determined.

夫卜妻姻成不成，財居旬後總無情。女推夫婿憑何斷，鬼坐天中同此評。財為妻，官鬼為夫，旬後天中，俱謂空亡也。

A man divining about his wife or marriage success should first look at the wealth爻. If the wealth爻 falls in 「旬后」, it indicates a lack of genuine feelings and the marriage will not succeed. A woman divining about her husband should look at the official ghost爻. If the official ghost爻 is in 「天中」, the interpretation is the same as above. The original note explains: the wealth爻 represents the wife, and the official ghost爻 represents the husband; 「旬后」 and 「天中」 are both alternative names for kongwang. If the wealth爻 is kongwang, the wife's relationship is empty; if the official ghost爻 is kongwang, the husband's relationship is empty. Even if things seem lively now, they will ultimately not result in a family.

傳將生合百年配，干支刑剋朝夕背，男女年命孰相加，欲其事遂兩法對。生，長生。合，六合。刑，三刑。害，六害。如甲申日，干上巳，為支之長生，支上亥為干之之長生。癸酉日干上辰，與支六合。支上子與干六合，則吉。丙寅伏吟，干上巳為支所刑，支上寅又刑其干神。丁丑日，干上午與支六害，支上子與干六害，則凶。此外，如交克、交沖、俱不例推。年者行年，命者本命。

The Three Transmissions and Heavenly General, if they form mutual generation or mutual harmony, indicate a good match for a hundred years; if the Day Stem and Day Branch mutually punish or control each other, they will quarrel every day. Then we should look at the year and birth year of both partners, and place their respective birth stems on the corresponding deities, and compare them to determine whether the matter will succeed or not. The original note says: "Growth" refers to the Long Life, "harmony" refers to Liu He, "punishment" refers to the Three Punishments, and "harm" refers to the Six Harm. For example, on a Jiashen day, the stem is occupied by Si, and Si is the Long Life of the Day Branch Shen metal. The branch is occupied by Hai, and Hai is the Long Life of the Day Stem Jia wood. Another example, on a Guiyou day, the stem is occupied by Chen, and Chen harmonizes with the Day Branch You; the branch is occupied by Zi, and Zi harmonizes with the branch of the stem Gui, which is in the branch Chou. These are all favorable. Conversely, on a Bingyin day with a Hidden Chant, the stem is occupied by Si, and Si is punished by the Day Branch Yin; the branch is occupied by Yin, which again punishes the stem Bing, which is in the branch Yin. On a Dingchou day, the stem is occupied by Wu, and Wu harms the Day Branch Chou; the branch is occupied by Zi, and Zi harms the stem Ding, which is in the branch Wei. These are all unfavorable. In addition, mutual punishment and mutual conflict are also judged in the same way. "Year" refers to the year of birth, and "birth" refers to the birth stem.

推者，觀男女年命上神，生合刑剋何如，以論其吉凶也。如辛丑日占，干上亥，支上寅，寅與亥為六合，男女乙丑十七歲行年在午，上乘未為六合，女命丙寅十六歲行年在巳，上乘午為旺氣，而午未又為六合，則吉也。又如辛丑日占干上未，支上戌，戌與未為三刑，男命丙寅十九歲，行年在申，上乘巳為三刑，女命丁卯十八歲行年在卯，上乘子亦為三刑，而子水克巳火，則凶也。且男年旬空亦不能成事也。

The term "pushing" refers to examining the deities governing the birth years of both partners, determining whether they are supportive, harmonious, conflicting, or restraining, and thus judging the fortune. For example, on aXinchou day, the heavenly stem is乘亥 and the earthly branch is乘寅, with寅 and亥 being aLiu He, indicating a favorable lesson pattern. The man was born inYichou year, aged seventeen, with his current year in午, which is乘未. 午 and未 are also aLiu He. The woman was born inBingyin year, aged sixteen, with her current year in巳, which is乘午. 午 is in its旺 phase for巳, and午 and未 are also harmonious. Both sides are harmonious, so the outcome is favorable. Another example is on aXinchou day, the heavenly stem is乘未 and the earthly branch is乘戌, with戌 and未 being in conflict. The man was born inBingyin year, aged nineteen, with his current year in申, which is乘巳. 申 and巳 are in conflict. The woman was born inDingmao year, aged eighteen, with her current year in卯, which is乘子. 卯 and子 are also in conflict, and moreover,子 water restrains巳 fire, leading to mutual attack between the two sides. Thus, the outcome is unfavorable. If the man's current year falls in a旬空, the matter will also fail.

中不虛兮初末虛，水火脫騙兩相欺。遞生干兮傍人贊，末傳合處驗成期。遞生干神，主隔三隔四，必有人吹噓而成其事。末傳合處者，如末傳為亥，亥與寅合，主寅日成事也。

The middle transmission is solid, but both the first and final transmissions are empty, meaning water and fire are deceiving each other, each being dishonest to the other— one is empty and the other is real, neither can be trusted. This marriage is likely just talk. If the three transmissions gradually follow the day stem, then there is someone in between who is promoting and facilitating the matter. To find out when it will be completed, look at the character paired with the final transmission. Original note: When the three transmissions follow the day stem step by step, it indicates there are three or four layers of intermediaries, and someone is promoting the matter to make it happen. What is meant by 'the final transmission pairing' is that if the final transmission is亥, and亥 pairs with寅, then the matter will be settled on a寅 day.

財常日本必占姻（財乘太常或常加日本，來意占婚），水逢丁馬吉實新。河魁度亥風波動，牛女乘常晉合秦。常財日本，即常或乘長生，或乘日財，加臨干支也。六甲日干上亥為長生，夜占乘常。甲戌日，支上亥為長生，夜占乘常。庚午日干上卯為財夜占乘常。辛未日，支上寅為財，日占乘常是也。水逢丁馬，謂壬癸二干，六處見丁神驛馬也。如癸巳日干上亥，遁丁。壬與日支上巳遁丁。內癸巳日亥，又為驛馬，其妻財之動尤速。成神巳申亥寅三輪，天喜春戌順四季。二課入課，占婚姻必成，牛女乘常，丑中有牛宿，子中有女宿，子丑相加，上乘太常加臨支上者，占婚姻必成。如乙丑己丑日，支上子，夜占。丙子日，支上丑夜占。壬子日支上丑日占，俱乘常是也。內壬子日，缺一支之陽神，成後必有他虞。

The wealth hexagram riding on Tai Chang, or Tai Chang pressing upon the "Japanese" position, indicates that the person is definitely asking about marriage. Originally noted: if wealth hexagram is riding on Tai Chang, or Tai Chang is placed above the Japanese position, the intention is to inquire about marriage. If water day meets the Ding hexagram and the post-horse, it is a good omen and a new joy. If Hekui (Xu) passes through the亥 position, there will be disturbances. If the positions of Ox mansion and Girl mansion are riding on Tai Chang, it signifies a harmonious relationship between the states of Qin and Jin. Originally noted: the term "Tai Chang and wealth on Japanese" refers to Tai Chang or wealth hexagram riding on the long life position, or riding on the day's wealth and placed on the day stem and day branch. The "Japanese" refers to the long life hexagram of the day stem. For example, on the six days of Jia, if the stem is on亥 which is the long life of wood, and at night it is riding on Tai Chang; on the day of Jia戌, if the branch is on亥 which is the long life, and at night it is riding on Tai Chang; on the day of Geng午, if the stem is on卯 which is the wealth of Geng metal, and at night it is riding on Tai Chang; on the day of Xin未, if the branch is on寅 which is the wealth of Xin metal, and during the day it is riding on Tai Chang. The term "water meets Ding horse" refers to the壬 and癸 stems encountering the Ding hexagram and the post-horse in the four lessons, three transmissions, year, life, and six positions. For example, on the day of Guisi, if the stem is on亥 and亥 has the hidden Ding; on the day of Ren, if the day branch is on巳 and巳 has the hidden Ding. In the case of Guisi day, the亥 is also the post-horse, so the movement of wealth and wife is particularly swift. Furthermore, the method of taking the 成神 is to rotate through the four positions of巳,申,亥,寅; the method of taking the 天喜 is to start at戌 in spring and then follow the four seasons; if these two spirits enter the divination, marriage will certainly succeed. The term "Ox and Girl riding on Tai Chang" refers to the position of Ox mansion in the丑 and Girl mansion in the子, with the子 and丑 combined, and Tai Chang riding on top and placed on the day branch. Divination for marriage will certainly succeed. For example, on the days of Yichou and Jichou, if the day branch is on子 and it is night, or on the day of Bingzi, if the day branch is on丑 and it is night, or on the day of Renzi, if the day branch is on丑 and it is day, all are riding on Tai Chang. Among these, on the day of Renzi, there is a lack of the yang spirit in the day branch, which is not complete in yang, so although the marriage succeeds, there will be unexpected events later.

日辰逢引兩不良，后合干支丑行揚。龍傷支兮婦先損，后克干命夫早亡。引，前引後從之引。癸酉日干上午，初未末巳，是引人其日干也。主男有不良之行。丁亥日，支上辰，初巳末卯，是引從其支辰也。主女有不良之行。門即卯酉也，為陰私之門，后合乃淫亂之將，如后合乘卯酉入課，必有私合之事。乙未日，三傳卯亥未，夜占，亥乘合臨卯，未乘后臨亥是也。其它卦雖有后合不是。（一云，用起天后，傳見元武，主婦女逃亡）。

If the day stem and day branch show 'yin cong' (leading and following), it indicates that both the male and female sides have improper behavior. If the Heavenly Empress and Liu He are on the卯 and酉 (rabbit and rooster) private doors, then evil actions will become evident. The Azure Dragon injures the day branch, causing harm to the wife first; if the Heavenly Empress overcomes the day stem and the native's stem, the husband will die early. Original note: 'Yin' refers to leading and following. For example, on a Guiyou day, the stem is covered by Wu, with the first transmission at Wu before and the final transmission at Si after, indicating 'yin cong' falling on the day stem, suggesting improper behavior from the male side. On a Dinghai day, the branch is covered by Chen, with the first transmission at Si and the final transmission at Mao, indicating 'yin cong' falling on the day branch, suggesting improper behavior from the female side. 'Men' refers to卯 and酉, which are the private entrances and exits. The Heavenly Empress and Liu He are naturally associated with promiscuity. If they are on卯 and酉 and enter the divination, there will certainly be secret affairs. For example, on a Yiwei day, the three transmissions are卯, Hai, and Wei. If the divination is done at night, Hai is covered by Liu He and is on卯, and Wei is covered by Heavenly Empress and is on Hai, this is exactly this pattern. Other divinations may also show Heavenly Empress and Liu He, but they do not fit this pattern. (Another interpretation: if the initiating transmission starts with Heavenly Empress and the transmission includes Yuanwu, it indicates the wife will run away.)

干為夫，支為婦，龍為夫，后為婦，支忌大傷，干忌后克。六丁日晝占，子為天后加干。戊辰日夜占，寅為青龍加支是也。（一雲凡占婚姻，如天后乘神與日生合必成。如后克子，主男不願。干克后，主女不願。如課傳吉，主先阻後成也。）

The day stem represents the husband, and the day branch represents the wife. In the context of heavenly generals, the Azure Dragon also represents the husband, and the Heavenly Empress represents the wife. Therefore, the day branch should most avoid the Azure Dragon causing harm, and the day stem should most avoid the Heavenly Empress overcoming it. For example, if a person with a day stem of Ding comes to consult during the day, and the Zi position is occupied by the Heavenly Empress and placed on the day stem, the water of Zi will overcome the fire of Ding. On a Wuchen day, if the寅 position is occupied by the Azure Dragon and placed on the day branch, the wood of寅 will overcome the earth of辰: the first case indicates harm to the wife by the husband, and the second case indicates harm to the wife first. Another explanation says that in divination about marriage, if the Heavenly Empress is on a position and is in harmony or mutual generation with the day stem, the marriage will certainly succeed. If the Heavenly Empress overcomes the day stem, it indicates the man is unwilling. If the day stem overcomes the Heavenly Empress, it indicates the woman is unwilling. If the course and transmission itself is auspicious, then the marriage will first face obstacles but eventually succeed. (The original text mistakenly writes '支忌大伤' instead of '支忌龙伤', and '后克子' instead of '后克干'.)

印綬公姑安可犯？子孫嗣息忌刑臨。女貌妍醜尋後次，男才修短看龍陰。印綬子孫皆不宜為女之年命上神所刑剋也。六壬日以申為印綬，寅卯為子孫，如女之年命上見巳午，是刑剋父母也。或見辰申，是刑害其子孫也。俱不吉。後閃，天后陰神。龍陰，青龍陰神，十二神形貌，龍身長玉立，眉眼分明。陰風雅宜人，兼工音律。後窈窕閒雅。貴人莊重不佻。合神清骨秀。常豐滿端好。蛇頭尖面赤，性急身輕。勾身精形丑。空面冷單寒。虎額闊軀肥，或身帶疾病。元身微丑黑，或行有姦淫。其大略如此而已。

The term "print and belt" represents the in-laws, and it should not be offended. The term "offspring" represents descendants, and it is most undesirable for punishment to be involved. To know the beauty or ugliness of a woman's appearance, one should look at the hidden spirit of the Heavenly Empress. To know the intelligence or lack thereof of a man, one should look at the hidden spirit of the Azure Dragon. The original note says that both "print and belt" and "offspring" should not be harmed by the spirits associated with the woman's birth year. For example, if there are six days with the heavenly stem Ren, then Shen is the "print and belt" and Yin and Mao are the "offspring." If the woman's birth year has Si or Wu, then Si harms Shen and Wu harms Shen, which indicates harm to the in-laws. If the woman's birth year has Chen or Shen, then Chen harms Yin and Shen conflicts with Yin, which indicates harm to the offspring: both are unfavorable. The term "after hidden" refers to the hidden spirit of the Heavenly Empress; "dragon hidden" refers to the hidden spirit of the Azure Dragon (the original text mistakenly writes "after flash" instead of "after hidden"). The twelve heavenly generals each govern a particular aspect of appearance: the Azure Dragon governs tall and refined stature with clear eyes and eyebrows; the Tai Yin governs elegance and grace, and is skilled in music; the Heavenly Empress governs a slender and refined appearance; the Nobleman governs a dignified and serious demeanor; the Liu He governs a clear and refined appearance; the Tai Chang governs a full and proper appearance; the Teng Snake governs a sharp head and red face, with a quick temper and light body; the Gou Chen governs a coarse and unattractive body; the Tian Kong governs a cold and indifferent face and a thin and frail appearance; the White Tiger governs a broad forehead and fat body, or a body with illness; the Yuan Wu governs a small body and dark face, or behavior involving immorality. This is roughly the extent of it.

如庚辰日，干上午，晝占，子為天后，陰神戌乘元，其女必身微丑黑，或有奸盜等行。丙子日干上丑，晝占，戌為天后，陰神午乘虎，必貌醜凶惡。或有疾病在身。朗才修短，亦如是推。又一法，欲知女之吉凶，須看女之年命上神。如乘貴常等神，及日德支德等，正。如乘元陰等神及桃花奸門等邪。（桃花卯子酉午三輪，奸門申亥寅巳三輪。）

For example, if divining on a Gengchen day, the stem is occupied by Wu, and the divination is done in the daytime, with Zi occupied by the Heavenly Empress, whose hidden spirit is Xu, and Xu is occupied by the Black Tortoise—then this woman is certainly of small stature, with a dark complexion, or engages in unlawful activities. Another example: if divining on a Bingzi day, the stem is occupied by Chou, and the divination is done in the daytime, with Xu occupied by the Heavenly Empress, whose hidden spirit is Wu, and Wu is occupied by the White Tiger—then she is certainly of an ugly and fierce appearance, or has some illness on her body. The height and quality of a man's talent are also determined in the same way, by looking at the hidden spirit of the Azure Dragon. Another method: to determine the good or bad nature of a woman, one should look at the spirits on her birth year. If they are occupied by noblemen, Tai Chang, or day virtue and branch virtue, then she is a proper person; if they are occupied by the Black Tortoise, Tai Yin, or Taohua and奸门, then she is improper. (The Taohua is determined by rotating through the positions of Mao, Zi, You, and Wu. The奸门 is determined by rotating through Shen, Hai, Yin, and Si.)

傳財生鬼必貪淫，財克生爻悍侮情。財乘暗鬼官訟起，財克陽生夫命傾。傳南生鬼，辛未日干上午，三傳卯亥未為財生其干鬼是也。傳鬼為財，如丙申日三傳子申辰為鬼，初末空陷，獨存中傳申金之財。財自凶惡中出，其女必性情悍潑也。暗鬼者，遁干之鬼也。壬申日支上巳，為日之妻財，巳遁己鬼，主成後有訟。財克生爻，謂財乘惡將，克干上之生爻也。如庚午日干上丑，末傳寅為妻財，夜占乘虎克其陽神，必被妻而傷其命，或不孝於其父母。

The three transmissions' wealth hexagram goes to generate the official ghost, indicating that the woman is certainly greedy and lustful; when the wealth hexagram goes to overcome and generate my own hexagram, it shows that she is strong-willed and disrespectful. If the wealth hexagram carries an invisible ghost, there will certainly be legal disputes after the marriage; if the wealth hexagram overcomes the day stem's yang generating god, it indicates that the husband's life is in danger. Original note: When it is said 'transmission of wealth generates the ghost', for example, on a day of Xinwei, the day stem is occupied by Wu fire, and the three transmissions are卯,亥,未, forming a wood pattern, which is the wealth of Xin metal. This wealth goes to generate the day stem's Wu fire - Wu fire is exactly the official ghost of Xin (the original text mistakenly writes 'transmission of nan' instead of 'transmission of wealth'). When it is said 'the ghost transmission generates wealth', for example, on a day of Bingshen, the three transmissions are子,申,辰, where子 and辰 are the official ghosts of Bing fire. The initial and final transmissions are in Kongwang, leaving only the middle transmission, Sheng metal, as the wealth: the wealth is generated from evil, indicating that the woman is certainly strong-willed and fierce. When it is said 'invisible ghost', it refers to the ghost generated by the hidden stem: for example, on a day of Renshen, the branch is occupied by Si fire, which is the wealth of Ren water. However, Si fire has the hidden stem of Ji, which is the ghost of Ren water - indicating that there will be legal disputes after the marriage. When it is said 'wealth overcomes the generating hexagram', it refers to the wealth hexagram being occupied by a bad general to overcome the day stem's generating god: for example, on a day of Gengwu, the day stem is occupied by Chou earth, and the final transmission,寅 wood, is the wealth of Geng metal. At night, the寅 is occupied by Baihu, which overcomes the day stem's yang god - indicating that the husband will certainly be harmed by his wife or be disrespectful to his parents.

傳將見妻復入空，中年絃斷無續嫗。空於其妻又見妻，妻雖有傷後再娶。辛亥日三傳丑寅卯，寅卯為干之妻財，皆屬旬空，主斷絃無續。乙卯日三傳丑戌未，初中空陷，末傳不空，故初傳後再娶也。

The three transmissions and the heavenly general show the wife's wealth, but this wealth falls into kongwang, indicating the loss of a wife in middle age and an inability to remarry—like a broken string that cannot be reconnected. If one wife's wealth falls into kongwang and another wife's wealth appears later, then although the wife may suffer some damage, it is possible to remarry again. Original commentary: On a Xinhai day, the three transmissions are Chou, Yin, and Mao. Yin and Mao are the wife's wealth for Xin metal, but both fall into the旬空, hence indicating a broken string with no continuation. On a Yimao day, the three transmissions are Chou, Xu, and Wei. The first and second transmissions are陷空, but the third transmission is not empty, hence indicating that although the first wife has passed away, it is possible to remarry again.

陽課不足女爭夫。陰課不備男競女。合中犯煞有齟齬，三六相呼朱陳許。陽課不足謂干支之陽神不德也，二陰一陽，故主女爭夫。陰課不足，謂干支之陰課不備也，二陽一陰，故主男競女。詳見畢法補談。合中犯煞，謂三合課，干支上一字與將神刑沖害者，名合中犯煞。主事阻隔而難成。如癸卯日三傳未卯亥，干上酉為沖，壬申日三傳未亥卯，支上子為刑。壬子日三傳未亥卯，支上辰為害是也。三六相呼，謂三合課，干支上有一字與將神六合者是也。謀事必成。如乙酉日三傳申子辰，支上丑與子六合是也。又三合課，如二陰神又作六合，亦吉。如戊辰日，三傳子辰申，干陰丑與支陰子六合是也。如二陰神作刑害沖剋則不吉。如壬寅日，三傳未亥卯，干陰未與支陰戌為三刑是也。

A yang lesson that is incomplete indicates two women competing for one husband; an incomplete yin lesson indicates two men competing for one woman. If a combination contains a harmful element, there will certainly be disputes in the middle; if the triple harmony and the six harmonies correspond with each other, it signifies a marriage between two families, and the two families will promise each other in marriage. Original note: The term 'incomplete yang lesson' refers to the yang spirits of the day stem and day branch being incomplete (the original text mistakenly says 'incomplete virtue'), resulting in two yin and one yang, hence indicating women competing for a husband; 'incomplete yin lesson' refers to the yin lesson of the day stem and day branch being incomplete, resulting in two yang and one yin, hence indicating men competing for a woman, see the previous section 'Supplement to the Bi Fa'. The term 'harmful element in the combination' refers to in the triple harmony lesson, one character of the day stem and day branch conflicting, clashing or harming another spirit in the chart, indicating that the matter will be obstructed and difficult to succeed: for example, on aGuimao day, the three transmissions are 未, 卯, 亥, and the stem is 酉, which clashes with 卯; on aRenshen day, the three transmissions are 未, 亥, 卯, and the branch is 子, which conflicts with 卯; on aRenzi day, the three transmissions are 未, 亥, 卯, and the branch is 辰, which harms 卯. The term 'three and six calling to each other' refers to in the triple harmony lesson, one character of the day stem and day branch forming a six harmony with a spirit in the chart, indicating that the matter will certainly succeed: for example, on aYiyou day, the three transmissions are 申, 子, 辰, and the branch is 丑, which forms a six harmony with 子. Also, if two yin spirits in the triple harmony lesson form a six harmony, it is also auspicious: for example, on aWuchen day, the three transmissions are 子, 辰, 申, and the yin spirit on the stem is 丑, which forms a six harmony with the yin spirit on the branch 子. If the two yin spirits form a conflict, harm, clash or a conflict, it is not auspicious: for example, on aRenyin day, the three transmissions are 未, 亥, 卯, and the yin spirit on the stem is 未, which conflicts with the yin spirit on the branch 戌.

四課無遙婚姻必舛，專無克定多淫。蕪淫解離心腹禍，孤辰寡宿怨愁深。四課無遙，取昴星上下神為用，故婚姻必舛。八專無克，取干支上神順逆三神為用。故行多淫。蕪淫課，上神互克其干支。如甲子日，干上戌，支上申，是也。解離課，干支互克其上神。如甲子日，干上午支上辰是也。孤辰春巳順四孟。寡宿春丑順四季。再值旬空，為空孤空寡更凶。如丙子日，三傳申辰子，夏占，申為孤神，辰為寡宿，又初中空陷是也。此課俱在返本煞中。

If the four lessons have neither direct conflict nor remote conflict, then we must take the昴 star as the initiating transmission, and such a marriage will certainly be discordant. If the eight specialized lessons have no conflict to take, it indicates excessive promiscuity. The lessons of disorderly indulgence and separation are both sources of trouble within the heart and abdomen. If the Guchen and Guasu are included in the lesson, then resentment and sorrow will be deepened. Original note: If the four lessons have no remote conflict, take the gods above and below the酉 palace as the initiating transmission, which is called the昴 star, hence the marriage will certainly be discordant. If the eight specialized lessons have no conflict, take the gods above and below the day stem and day branch, counting forward and backward three positions, hence there will be excessive promiscuity. The so-called 'lesson of disorderly indulgence' refers to two upper gods crossing to conflict with the day stem and day branch: for example, on a Jiazi day, the stem is occupied by Xu and the branch by Shen. The so-called 'separation lesson' refers to the day stem and branch reversing to cross and conflict with the two upper gods: for example, on a Jiazi day, the stem is occupied by Wu and the branch by Chen. The method of taking Guchen is that in spring it is in Si, and then follows the four beginning positions. The method of taking Guasu is that in spring it is in Chou, and then follows the four seasonal positions. If these two fall into the empty position, it is called 'empty Guchen and empty Guasu', which is even more ominous. For example, on a Bingzi day, the three transmissions are Shen, Chen, and Zi, and if the divination is done in summer: Shen is the Guchen, Chen is the Guasu, and the first and second transmissions are also in the empty position. All these lessons are classified under the category of 'returning to the original evil'. (The original诀句 is six characters, and one 'eight' character is missing.)

懷胎吉凶古今難，全憑落處地盤看。生旺比和實可知，刑害克絕凶立驗。胎者。五行之胎神是也。如胎神生氣子爻等神發用，及見年命上，主有孕。而胎神加臨之地，尤宜細玩。如與地盤生旺比和則吉，刑害克絕則凶。如六戊日，子為胎神，子加申，是胎臨長生也。子加亥，是臨旺地也。子加巳，是臨絕地也。子加四季，是受剋制之地。

Divining the auspiciousness or inauspiciousness of pregnancy has always been a difficult task, relying entirely on where the fetal spirit falls on the Earth Plate. If it harmonizes with the Earth Plate's spirit through mutual generation, being in its prime, or being like and harmonious, it is genuinely favorable. However, if it is mutually controlling, mutually harming, or encountering its decline, misfortune will immediately manifest. Original commentary: The term 'fetus' refers to the fetal spirit of the Five Phases. If this fetal spirit, along with the Life Qi and the子孙爻 (offspring trigram), forms a transmission, or appears on the person's own year, it indicates that pregnancy has already occurred. The position where the fetal spirit is placed is especially important to consider carefully: if it harmonizes with the Earth Plate's spirit through mutual generation, being in its prime, or being like and harmonious, it is favorable. If it is mutually controlling, mutually harming, or encountering its decline, it is unfavorable. For example, on six days with the character 戊 (Wu), 子 (Zi) is the fetal spirit. If 子 is placed on 申 (Shen), it is the fetal spirit in its growth stage; if on 亥 (Hai), it is in its prime; if on 巳 (Si), it is in its decline; if on 辰 (Chen), 戌 (Xu), 丑 (Chou), or 未 (Wei), it is placed in a position where it is controlled.

剛干陽比知為男，柔日陰比定為女。不比陰陽兩處巡，獨陽為男獨陰女。陰陽兩回事處巡者，謂干神二陰一陽，以一陽為主。如丙寅日，陽神導顧及神酉，是二陰一陽也，主男。干神二陰一陰，如丙寅日，陽神子，陰神未，是二陽一陰也，主女。

On a yang day, the yang spirit is compared with the day stem, indicating a male child; on a yin day, the yin spirit is compared with the day stem, indicating a female child. If yin and yang are not compared, one should look at both places: if there is only one yang, it indicates a male; if there is only one yin, it indicates a female. The original commentary says that 'yin and yang go around looking' means that if there are two yin spirits and one yang spirit above and below the day stem, the single yang spirit is considered the main one. For example, on a Bingyin day, the yang spirit is one position, and the yin spirit is You, making two yin and one yang, which indicates a male child. Conversely, if there are two yang and one yin, such as on a Bingyin day with the yang spirit at Zi and the yin spirit at Wei, making two yang and one yin, it indicates a female child. (The original text has some errors: the phrase 'yang spirit at a certain position, yin spirit at You' is missing some characters, and 'two yang and one yin' is mistakenly written as 'two yin and one yin'; the text is recorded as is without correction.)

純陽之課多生女，課傳陰極復生男，昴星陰陽觀俯仰，不備何能十月全。純陽者，六陽課也，陽極陰生，故主女。陰極者反是。昴星課，剛日生女，所仰而生之義。柔日反是。不備果，主不能足月，又陰不備，主生男，陽不備，主生女。

A divination chart with all yang lines usually indicates the birth of a daughter; a chart where yang reaches its extreme tends to produce a son. The昴 star chart should be distinguished as either a looking-up or looking-down pattern. As for incomplete charts, how can they fully last for ten months? Original note:the so-called pure yang refers to a chart with all six yang lines; when yang reaches its peak, yin is generated, so it indicates a daughter. When yin reaches its extreme, it is the opposite. In the昴 star chart, on an odd day, a daughter is born, meaning looking up; on an even day, it is the opposite. Incomplete charts usually do not last for a full term; if yin is missing, it indicates a son; if yang is missing, it indicates a daughter—what is missing will manifest.

貴傳俱逆生頗難，貴傳俱順生最易。與加卯位足朝天，卯加戌上手指地。卯手戌足，戌加卯上主順生，如丙申日三傳戌巳子，戌加卯發用是也。卯加戌主逆生，如辛丑日三傳卯申丑，卯加戌發用是也。

When the Nobleman and the Three Transmissions all move in reverse, childbirth is difficult; when the Nobleman and the Three Transmissions all move in the normal direction, childbirth is easiest. When the戌 (dog) is placed on the卯 (rabbit) position, it indicates the feet are facing upwards — giving birth normally; when the卯 is placed on the戌, it indicates the hands are pointing downwards — giving birth in reverse. Original note: 卯 represents the hands, and 戌 represents the feet. When 戌 is placed on 卯, it indicates a normal birth: for example, on a day of Bingshen, if the Three Transmissions are 戌, 巳, 子, and 戌 is placed on 卯 as the Initiating Transmission. When 卯 is placed on 戌, it indicates a reverse birth: for example, on a day of Xinchou, if the Three Transmissions are 卯, 申, 丑, and 卯 is placed on 戌 as the Initiating Transmission. (The original text mistakenly writes 「与加卯位」 instead of 「戌加卯位」.)

支途中損母干損兒，兩處無傷母子笑。又審盤中后合神，剋制死生細參照。支為女，干為兒，支受傷則損母，干受傷則損兒。支干俱傷，母子俱亡。又六合為兒，天后為女，後受下克主母凶，合受下克主子凶。如乘月之死氣更的。如六月六甲日夜占，午為天后加亥，六月死氣在亥是月之死氣克天后也。主母凶。正月六辛日晝占，酉為六合加午，午為正月死氣，是月之死氣克六合也，主子凶，餘例推。

If the day branch is harmed, the mother is harmed; if the day stem is harmed, the fetus is harmed; if neither is harmed, both mother and child are safe and happy. One should also examine the Heavenly Empress and Liu He in the chart, considering whether they are being overcome or restrained, or supported or in danger, and refer to these details carefully. Original commentary: The day branch represents the mother, and the day stem represents the fetus; if the day branch is harmed, the mother is harmed; if the day stem is harmed, the child is harmed; if both are harmed, both mother and child die. Additionally, Liu He represents the child, and the Heavenly Empress represents the mother: if the Heavenly Empress is overcome by the earth plate deity, it indicates danger for the mother; if Liu He is overcome by the earth plate deity, it indicates danger for the child. If the deity that overcomes them is also riding the death qi of the current month, the prediction is especially accurate. For example, in the sixth lunar month, if a prediction is made on six days of Jia during the night, and the Heavenly Empress is on Wu and placed on Hai, since the death qi of the sixth month is on Hai, this is the death qi of the month overcoming the Heavenly Empress, indicating danger for the mother. Another example is in the first lunar month, if a prediction is made on six days of Xin during the day, and Liu He is on You and placed on Wu, since Wu is the death qi of the first month, this is the death qi of the month overcoming Liu He, indicating danger for the child. Other cases follow the same pattern.

干加支上子戀母，支臨干位兒生速。羅網纏身殃禍來，兩儀夾傳產門塞。干加支上，謂干加支而相生者。如丙寅日支上巳，受寅木之生是也，主子戀母。支臨干位，謂支加干而克干者。如庚午日，干上午，克其日干是也，主兒生速。又支加干上，即不克干亦速，蓋支為母，俯首已見其子也。干前一位為天羅，支前一位為地網，干支上乘羅網，主難產。如值空亡，或年命上有神沖破者，名破羅破網，可免。

The day stem is added to the day branch, indicating the child clings to the mother and does not come out; when the day branch is on the day stem position, it indicates the child is born quickly. The net entangles oneself, and calamity follows; when the day stem and day branch enclose the three transmissions, the birth passage becomes blocked. The original commentary says: "The day stem added to the day branch" refers to the god residing in the day stem being added to the day branch, and they mutually generate. For example, on a Bingyin day, the day branch has the巳 (si) element, which is fire, and the fire is generated by the寅 (yin) wood of the day branch, indicating the child clings to the mother. "The day branch is on the day stem position" refers to the day branch being added to the day stem and thus overcoming the day stem: for example, on a Gengwu day, the day stem has the午 (wu) element, which is fire, overcoming the day stem Geng metal, indicating the child is born quickly. In reality, even if the day branch does not overcome the day stem, it still indicates a quick birth, because the day branch is the mother, and the mother has already looked down to see her child. The day stem's previous position is Tian Luo (Heavenly Net), and the day branch's previous position is Di Wang (Earthly Net); when the day stem and day branch are covered by the net, it indicates a difficult birth. If the net falls into Kongwang (Empty Place) or if a god in the native's destiny or age conflicts with it, it is called "breaking the net," and the difficulty can be avoided.

兩儀即干支也，兩儀夾傳，謂連茹課中干支上神夾定三傳者，如庚子日三傳戌酉申，干上未，支上亥是也，占主氣塞於中，母子不保，如母之年命透出干支之外，可免。（謂在子丑寅卯辰巳午未七宮也。）

The term "two principles" refers to the day stem and the day branch. "Two principles enclosing the three transmissions" refers to a situation in a connected lesson where the god above the day stem and the god above the day branch enclose the three transmissions. For example, on a Gengzi day, if the three transmissions are Xu, You, and Shen, and the god above the day stem is Wei while the god above the day branch is Hai, then Wei and Hai exactly enclose the three transmissions. This indicates that the qi is blocked in the middle and cannot flow out, leading to difficulties in preserving both the mother and child. If the person's birth year and age are revealed outside the range of the day stem and day branch, this problem can be avoided. (Original note: That is, if the birth year and age fall in the palaces of Zi, Chou, Yin, Mao, Chen, Si, Wu, or Wei, they are not enclosed.)

胎作生財母子安，胎乘死鬼墮胎必。胎臨本日當日生，胎受克絕多不吉。胎神作日財乘月內生氣，主母子清吉。如庚辛日，卯為胎財，四月占，壬癸日午為胎財七月占，戊己日子為胎財正月占是也。土神歌曰：戊己當絕在亥懷，明知子上有胞胎。是土干之胎與火干同也。胎神作日鬼乘月內死氣，主孕產不育。如甲乙日酉為胎鬼四月占，丙子日子為胎鬼七月占是也。如胎鬼作生氣，所生之子必不良。

TheFetal Spirit if combined with life qi and wealth hexagram, both mother and child will be safe; if theFetal Spirit is accompanied by death qi and official ghost, miscarriage is certain. If theFetal Spirit is on the same day stem, the child will be born on that day; if theFetal Spirit is attacked and at its end, it is mostly inauspicious. Original note: if theFetal Spirit is combined with the day stem's wealth hexagram and also carries the monthly life qi, it indicates a clear and auspicious situation for mother and child. For example, on days of Geng and Xin, the卯 is the胎财 and the divination is done in the fourth month; on days of Ren and Gui, the午 is the胎财 and the divination is done in the seventh month; on days of Wu and Ji, the子 is the胎财 and the divination is done in the first month. The soil god song says: "Wu Ji at their end in Hai, knowing there is a fetal embryo in Zi." This shows that the胎神 of the earth stem is the same as that of the fire stem. Conversely, if the胎神 is combined with the day stem's official ghost and also carries the monthly death qi, the pregnancy and childbirth will not be successful. For example, on days of Jia and Yi, the酉 is the胎鬼 and the divination is done in the fourth month; on days of Bing and Ding, the子 is the胎鬼 and the divination is done in the seventh month. If this胎鬼 is also combined with life qi, the child born will certainly not be talented.

胎臨本日者，六壬日午加亥，六庚日卯加申，胎神雖居克絕之鄉，乃是、胎臨本日，上產主當日生，占孕則有損。胎受克絕者，六癸日午加亥，六辛日卯加申，乃胎神臨受克，占孕點頭俱不吉。又如甲乙日酉加寅，丙丁戊己日子加巳，臨絕而不受克，可以無忌。

The concept of "胎临本日" refers to the situation where on six Jia days, the hour of Wu is placed on Hai, and on six Geng days, the hour of Mao is placed on Shen. Although theFetal Spirit (fetus spirit) is located in a place of decline and destruction, it is directly above the current day, indicating that childbirth will occur on the same day. If this is used to predict pregnancy, it suggests some loss. The concept of "胎受克绝" refers to the situation where on six Gui days, the hour of Wu is placed on Hai, and on six Xin days, the hour of Mao is placed on Shen. TheFetal Spirit is both in a place of decline and being attacked, which is unfavorable for both predicting pregnancy and childbirth. As for the cases where on Jia and Yi days, the hour of You is placed on Yin, and on Bing, Ding, Wu, and Ji days, the hour of Si is placed on Yan, theFetal Spirit is in a place of decline but not being attacked, so there is no need to be concerned. (The original text mistakenly writes "占孕点头" instead of "占孕占产".)

胎藏腹中婦懷孕，胎受血克產已定，胎加長生子生艱，胎逢元鬼私娠論。腹謂丑也，如甲乙日丑加酉，丙丁戊己日丑加子，庚辛日丑加卯，壬癸日丑加午，腹加胎神之上，主有孕，如丑作空亡，占產則速生，占孕則有損。忌支血忌血支也，如忌支乘養神克胎，占產則速生，占孕則有損。以二煞為破胎神也。如空亡無忌。胎加長生，主難產。如戊己日子加申之長生是也。胎乘元鬼，如六乙日，酉為胎鬼晝占乘元是也。

The fetal spirit is located under the "belly," indicating a woman is pregnant; when the fetal spirit is attacked by the Blood Branch and Blood Taboo, the time of delivery is determined; if the fetal spirit is placed on the Longevity position, the birth will be difficult; if the fetal spirit meets the ghost of Yuanwu, it is considered a secret pregnancy. Original note: "belly" refers to Chou. For example, on Jia and Yi days, Chou is placed on You; on Bing, Ding, Wu, and Ji days, Chou is placed on Zi; on Geng and Xin days, Chou is placed on Mao; on Ren and Gui days, Chou is placed on Wu. The "belly" is on top of the fetal spirit, indicating that pregnancy has already occurred. If Chou falls on Kongwang, it indicates a quick delivery when predicting childbirth, but indicates loss when predicting pregnancy. The term "blood" refers to the two evils, Blood Taboo and Blood Branch; if they attack the fetal spirit while riding the Nourishing Spirit, it indicates a quick delivery when predicting childbirth, but indicates loss when predicting pregnancy, because these two evils are the spirits that destroy the fetus; if they fall on Kongwang, there is no need to be concerned. If the fetal spirit is placed on the Longevity position, it indicates a difficult birth: for example, on Wu and Ji days, Chou is placed on Shen, which is the Longevity position. If the fetal spirit rides the ghost of Yuanwu, for example, on six Yi days, You is the fetal ghost of Yi wood, and if it appears on You during the day while riding Yuanwu, it is considered a secret pregnancy.

一乳二子理甚約，年命課傳須審確。重逢建將是雙胎，男女陰陽再思索。重逢建將，謂月建日建重迭作胎神也。如二月辛卯日占卯為胎神，五月壬午占午為胎神，八月乙酉日占，十一月丙子戊子日占是也。只此五日，餘無例。又歲建日建重迭作胎神亦可用。男婦再思索之語見後文。

If a single pregnancy results in two children, the principle is extremely subtle. One must thoroughly examine the person's birth year and the four lessons and three transmissions. If the month builder and day builder coincide and both serve as the fetal spirit, then it indicates twins. As for the gender of the two children, one must further consider yin and yang. Original note: The term 'heavy meeting of the builders' refers to when the month builder and day builder coincide and both act as the fetal spirit. For example, on aXinmao day in the second month, the卯 is the fetal spirit; on aRenwu day in the fifth month, the午 is the fetal spirit; on anYiyou day in the eighth month; on aBingzi orWuzi day in the eleventh month. Only these five days are applicable, no other examples exist. Additionally, if the year builder and day builder coincide to form the fetal spirit, it can also be used. As for how to determine the gender, see the next section.

建陰為女建陽男，卦象陰陽仔細參。更有一法何處玩？干支胎位兩重探。此言陰陽者，謂卦象之陰陽也，非干支之陰陽也。建陰謂酉午，離中女而兌少女也。建陽謂子卯，坎中男而辰長男也。然干上乘神，亦宜細玩，如乘戌亥干宮所屬，乘丑寅艮宮所屬，則男，乘辰巳巽未申坤則生婦。須將胎神與干上乘神兩兩相較，而所生者皆為男、皆為女、為一男一女，可以知矣。

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: Later Heaven Trigrams = Later Heaven Trigrams Day Stem = Day Stem Day Branch = Day Branch Later Heaven = Later Heaven Yin and Yang = yin and yang Eight Trigrams = Eight Trigrams Building a female is based on yin, and building a male is based on yang, and this should be carefully examined according to the yin and yang of the trigrams. Additionally, there is another method to determine this. It can be seen by examining the fetal position of the Day Stem and the Day Branch. The original note says that the yin and yang referred to here are the yin and yang of the Later Heaven Trigrams, not the yin and yang of the Heavenly Stems and Earthly Branches.the so-called 'building yin' refers to You and Wu: Wu belongs to Li, which represents the middle daughter, and You belongs to Dui, which represents the young daughter.the so-called 'building yang' refers to Zi and Mao: Zi belongs to Kan, which represents the middle son, and Mao belongs to Zhen, which represents the eldest son (the original text mistakenly writes 'Chen' instead of 'Zhen'). However, the deity riding on the Day Stem should also be carefully examined: those riding on Xu and Hai belong to the Qian Trigram, those riding on Chou and Yin belong to the Gen Trigram, both indicating males; those riding on Chen and Si belong to the Xun Trigram, those riding on Wei and Shen belong to the Kun Trigram, both indicating females. By comparing the fetal deity with the deity riding on the Day Stem, one can determine whether both are male, both are female, or one is male and the other is female.

如二月辛卯日伏吟，發用卯為胎神辰宮所屬為長男，干上戌，干宮所屬為男，主兩男也。五月壬午日返吟發用午為胎神為中女，干上巳巽宮所屬為長女，主兩女也。十一月戊子日伏吟，支上子作胎神，坎宮所屬，得中男，干勁沖天巳巽宮所屬為長女，主一男一女也。干支胎位，謂干得支之胎神，支得干之胎神也。惟乙丑日干上子支上酉，癸未日干上子支上午，甲申日干上卯支上酉，庚寅日干上酉支上卯，辛丑日干上子支上卯五課。其男女亦準前法而推。

For example, on the day of Xinmao in the second lunar month encountering a hidden chant, the initiating transmission is the卯, which is the fetal god. The卯 belongs to the Zhen trigram, representing the elder son; the stem is乘戌, which belongs to the Qian trigram, also representing a male. Thus, both are male. On the day of Renwu in the fifth lunar month encountering a reverse chant, the initiating transmission is the午, which is the fetal god. The午 belongs to the Li trigram, representing the middle daughter; the stem is乘巳, which belongs to the Xun trigram, representing the elder daughter. Thus, both are female. On the day of Wuzi in the eleventh lunar month encountering a hidden chant, the fetal god is the子 on the day branch, which belongs to the Kan trigram, representing the middle son; the stem is乘巳, which belongs to the Xun trigram, representing the elder daughter. Thus, one is male and one is female. The concept of 'stem and branch fetal positions' refers to the stem receiving the fetal god from the branch and the branch receiving the fetal god from the stem. Such a course only occurs in five cases: on Yichou day, the stem is乘子 and the branch is乘酉; on Guiwei day, the stem is乘子 and the branch is乘午; on Jiashen day, the stem is乘卯 and the branch is乘酉; on Gengyin day, the stem is乘酉 and the branch is乘卯; on Xinchou day, the stem is乘子 and the branch is乘卯. The gender of the children is determined by the same method as mentioned before. (The original text has an error in the three characters '干上巳'.)

欲識產期何法善，勝光所臨最為便，又有沖胎一法看，此中日月分明見。勝光午也，如勝光入於課傳，即觀其地盤所得便知為何日生也。沖胎者，如子為胎神，主午日生也。

To determine the due date, the best method is to look at the position where 「Shengguang」 falls; there is also the method of 「Chongtai」, which makes the day and month clear. Original note: Shengguang is Wu. If Wu enters the four lessons and three transmissions, observe which position on the earth plate it falls into, and that will indicate the day of birth. The term 「Chongtai」 refers to the character that opposes theFetal Spirit (fetus god). For example, Zi is theFetal Spirit, and Zi and Wu oppose each other, indicating a birth on a Wu day.

生養之下究產期，生氣天喜亦可推，年命沖剋胎神者，生兒不育令人悲。生者長生，生氣見前章，天喜見婚姻門。蓋天喜者，乃四季之養神也，以上諸神，俱以見於課傳為的，年命謂母子年命上神，如沖剋其胎神，必是小產。

From the principles of long life and nurturing the spirit, one can deduce the time of birth. The vital energy and heavenly joy can also be used for this purpose. If the spirits on the mother's and fetus's birth year clash with the fetal spirit, the child will not survive, causing sorrow. Original note: 'Life' refers to long life; vital energy is mentioned in the previous chapter; heavenly joy is discussed in the section on marriage—heavenly joy is essentially the nurturing spirit of the four seasons. All these spirits must appear in the four lessons and three transmissions for the calculation to be accurate. 'Year and life' refers to the spirits on the mother's and fetus's birth year; if they clash with the fetal spirit, it will definitely result in a miscarriage.

天獄無沖母多憂，死氣月厭亦同求，浴盆有水生方易，產煞臨年子可收。天獄無沖，謂日墓乘死囚氣發用，又值斗罡繫日本者。如乙酉日三傳未子巳，未為日墓，春占為死囚氣，又斗罡繫亥，不能扶其日干，故難產。如母之年命上有神沖破其墓者可解。月厭乘死氣加母之年命上主難產。如三月申加母年命上，九月占寅加母年命上是也。如作生氣，則速生。又蛇夾月厭，加母之年命上亦同。如六壬日午加巳晝占乘蛇五月占，又為月厭是也。浴盆有水則易生，無水則難生。產煞寅巳申亥三輪，如臨年命將產，乘後陰立應，乘勾虎難產。

"The Heaven Jail" has no place to be opposed, leading to much worry for the mother; death qi and month aversion follow the same principle. "Bathing Pot" needs water to be easy for childbirth; if the birth evil is on the current year, the child can be delivered. Original note: "Heaven Jail without opposition" means the day's tomb god is using death and imprisonment qi to initiate transmission, and also meets the tiangang (Chen) pressing down on the "day's self." For example, on Yiyou day, the three transmissions are Wei, Zi, and Si. Wei is the tomb of Yi wood, and in spring it meets death and imprisonment qi; at the same time, tiangang presses down on Hai, which is the long life of Yi wood, unable to support the day's stem, thus leading to difficult childbirth. If the mother's own year has a god that can break the tomb, it can be resolved. If month aversion is using death qi and falls on the mother's current year, it indicates difficult childbirth: for example, in the third month, Shen falls on the mother's year; in the ninth month, Yin falls on the mother's year. If this god also acts as life qi, it instead indicates quick childbirth. If the Teng Snake is sandwiched between month aversion and falls on the mother's year, the situation is the same: for example, on six Ren days, Wu falls on Si, and during the day, Wu is on the transmission with Teng Snake. If it is May, Wu is also the month aversion.the so-called "Bathing Pot" refers to the bathing position: the pot needs water to be easy for childbirth, without water it is difficult. The method of taking birth evil is to rotate through Yin, Si, Shen, and Hai; if birth evil falls on the current year, it indicates quick childbirth: at this time, if it is on Tianhou or Taiyin, it will immediately respond; if it is on Gouchen or Baihu, it indicates difficult childbirth.

元胎順逆詳宜忌，合局陰陽男女推，魁度天門多阻礙，罡臨鬼戶吉無疑。生元胎母子清吉，病元胎母子多病。如得潤下、從革二課，主生女，和曲直炎上二課，主生男。戌為河魁，亥為天門，戌加亥發用，名魁度天門。如丙子日，三傳戌酉申，是也。辰天罡，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。

The proper and reversed courses of the Yuan Tai lesson should be carefully distinguished in terms of their suitability and inauspiciousness; the Triple Harmony Formation is either yin or yang, and this is used to determine whether the child is male or female. When Hekui passes through Tianmen, there are often obstacles; when Tiangang presses upon Guihù, the auspiciousness is certain. Original commentary: the proper course of the birth lesson indicates a clear and auspicious relationship between mother and child; the reversed course of the illness lesson indicates many illnesses for mother and child. If the lesson is of the Moistening Down Water Formation or the Following Transformation Metal Formation, it indicates the birth of a daughter; if it is of the Curved Straight Wood Formation or the Inflaming Upward Fire Formation, it indicates the birth of a son. Xu is Hekui, Hai is Tianmen, when Xu is placed on Hai and initiates the transmission, it is called Hekui passing through Tianmen: for example, on Bingzi day, the three transmissions are Xu, You, Shen. Chen is Tiangang, Yin is Guihù, when Chen is placed on Yin and initiates the transmission, it is called Tiangang blocking Guihù: for example, on six Jia days, the three transmissions are Chen, Wu, Shen.