The Great Six壬 Book of Guan Lu, Volume One

支干傳課作提綱，先審安身無所傷。事業一身經歷處，存亡隱見莫胡詳。

To determine a person's entire destiny, one must combine the day stem, day branch, four lessons, and three transmissions as the overall framework. The first step is to examine whether the day stem, representing the person himself, is harmed—meaning whether it is subjected to punishment, conflict, being overcome, or mutual harm. One's career and experiences are to be read from the palace positions passed through by the three transmissions. As for prosperity and decline, success or obscurity, these must be deduced according to the lesson pattern, and no arbitrary interpretations are allowed.

凡看課，皆以干為主。干者，我也。其干支課傳上神皆我之用，有以首課入傳為終身經歷者，有以支起入傳為終身經歷者，有以干之陰神起傳為終身經歷者，有以支之陰神起傳為終身經歷者，有以初傳末傳作先歸支為終身經歷者，皆以生干、比干為上吉；若干克干支傳用上神，為次吉，是安身無所傷也。此為上吉之數也。

In divining the Six壬 (Ling) lesson, the day stem is always the main subject, representing the person seeking the divination. The day stem and day branch, along with the heavenly spirits riding on the three transmissions, are all considered as "I" who can call upon. To examine one's entire life experience, there are various methods: some take the three transmissions starting from the first lesson (the heavenly spirit on the day stem) and observe the sequence of palace positions passed through, treating this as a life's journey; others start from the day branch; some from the "yin spirit of the day stem" (second lesson); others from the "yin spirit of the day branch" (fourth lesson); and some take the path where the initial and final transmissions return to the day branch first. Regardless of which path is taken, if the spirits in the transmissions can generate and support the day stem, or are of the same type and assist it, it is considered an excellent auspicious lesson. If the day stem instead overcomes the heavenly spirits in the four lessons and three transmissions, although it is one level lower, it is still considered secondary auspiciousness. These two situations both fall under the saying in the rhyme "Anshen wushu shang," which signifies an excellent destiny.

若干支上神、傳用上神，或克害刑沖破干，是我身無所安著，以至絕嗣敗家，災訟喪命，終身無成，下等之數也。若占功名，則以克我者為官，又從貴論，不在此項也。

In reverse, if the heavenly stem or earthly branch of the day, or the heavenly stem used in the three transmissions, comes to harm me, injure me, penalize me, clash with me, or destroy me, then it indicates that the person has no stable foundation. This can lead to serious consequences such as failure to have offspring, ruin of the family, encountering calamities, getting into legal trouble, or even death. The person will be unsuccessful in everything throughout their life, which is considered a low fate. However, there is an exception: if the question is about official rank, and the element that harms me is the 'official star', it should be considered as a favorable sign, and the above ominous interpretation should not be applied.

干祿得地守本身，略有些傷支用尋。尋到好地方住腳，有些疑惑不堪停。

The "Lushen" of the day stem (the official position of the day stem, which governs food, clothing, and salary) if located in a strong position, indicates that the person can maintain their livelihood. If the Lushen is slightly damaged, one should look for the Lushen from the day branch deity and the initiating transmission deity. Finding a stable position allows for a settled life; if searching repeatedly leads to uncertain situations, it means there is no place to settle, and one cannot stay long.

此承上言，既審干無所傷，尤宜看干上之祿神。若祿神得地，則求名者有祿可享，庶人有祿可用，九流、百技、工藝生意可資。要不陷空亡，並年命干支傳用又不來刑沖剋破此祿，斯謂祿無所傷，終身可守，乃美數也。

This section follows on from the previous one. Since it has already been determined that the day stem is not harmed, the next thing to look at is the official star (Lushen) that governs the day stem. If this official star is in a powerful position, those seeking official rank will receive their salary, common people will have means of livelihood, and those engaged in various trades, crafts, or businesses will have capital to rely on. The condition is that this official star should not fall into "kongwang" (a missing position in the ten-day cycle, which is empty and ineffective), and that the year stem, native star, day stem, day branch, and the three transmissions should not harm, conflict with, conquer, or break it. Only when this is achieved can it be called "the official star is not harmed," allowing one to maintain stability throughout life, which is a perfect destiny.

若被刑沖破陷，是祿有傷，既無所靠，則尋支上神之祿，或無祿則尋用傳上神之祿，無空陷刑沖破克害為吉。蓋干祿乃自身營為祿也，支祿家中見成祿也，用傳之祿，在外營求祿也。三者得一為美數。如三者俱無，或有祿不吉，則無所立腳，不可停守矣。

If the禄 is harmed by punishment, clash, destruction, and also falls into Kongwang, then the禄 is injured and the person has no support. At this time, one should look for the禄 from the Day Branch; if there is no禄 in the Day Branch, then one should look for it from the god in the Three Transmissions and Initiating Transmission. As long as the found禄 is not empty or陷, and is not harmed by punishment, clash, destruction, or attack, it is considered auspicious. The nature of the禄 in the three places is different: the禄 on the Day Stem is something the person has personally worked for and earned; the禄 on the Day Branch is the existing family property; the禄 in the Three Transmissions is something obtained while traveling outside. Being able to find one of these is considered a good sign. If none of the three places have a禄, or if there is a禄 but it carries a凶 sign, then the person has nowhere to stand and cannot maintain this family business.

或財或比或生身，要把無傷細推尋。得個穩中堪下腳，莫令衰敗又無存。課中無祿可依，當尋我之財、我之比、我之生，俱要無刑沖剋破害，方為平穩。若有所傷亦無所靠。

If the禄 is entirely unavailable, then one should look at the「财」(the god I overcome),「比」(the god of the same kind as me), and「生」(the god that generates me, i.e., the parents' yao). Carefully examine whether these three are injured. Finding a stable position allows a person to have a place to stand; it is most undesirable if all three fall into a state of decline, leaving no place to stay. The commentary explains: since there is no禄 in the lesson, one should look for the「财」,「比」, and「生」among the gods related to me. These three should not be subjected to punishment, conflict, overcoming, destruction, or harm, in order to achieve stability. If they are also injured, it is the same as having no support.

先審干上作原因，次把用傷合配尋。初不成傳方看末，方知此事得何神。

The order of divination is: first examine the god on the day stem to find the cause of the matter; then check if the three transmissions are injured and combine them with the day stem to seek out the outcome. If the first transmission does not accomplish the matter, look further at the middle and final transmissions, so as to determine which god will ultimately handle the matter and who will complete it.

凡課見全吉，宜先尋干上以究共原，次看用傳以審其運用。如初傳空克有傷，則看中傳、末傳有救得我之神，何方可靠，何人可依，何事可為，雖不能天成富貴，亦可為終身之依矣。如無所依，斯為下也。

Whenever the overall divination is favorable, one should first trace the origin of the matter from the day stem's heavenly stem. Then examine the three transmissions to understand how the matter operates. If the first transmission falls into an empty position and is further attacked, already indicating damage, one should look for a saving deity in the middle and final transmissions. If a saving deity is found in a certain direction, one should rely on that direction. If it is a deity of a particular family, one should rely on the corresponding person. If it is suitable for a particular action, one should carry it out. In this way, even if one cannot achieve great wealth and honor at once, one can at least have a lifelong support. If no such support can be found, then it is a low-grade divination.

然壬課有吉有凶，尤不可執一而論。如占功名，而無官星，或有官星而受空克，則又以暗遁得官星，父母得地無傷，所臨吉神吉煞，亦可取貴。如遁得再凶，則功名不成矣。如常人占，明無財星，或財星空克，又以暗遁得財，子孫得地無傷，所臨吉神吉煞，亦可取財；若遁無救，則財不聚。又有明吉而遁凶，亦為有害，宜詳之。又察年命上神，與日干並用上神，或生或克，或刑或害，方為得體也。

However, the Six Rén divination system has both good and bad outcomes intermingled, and it is especially not advisable to apply a rigid rule. For example, when divining about official rank, if the official star is not visible in the clear aspects of the chart, or if the official star is present but falls into an empty position and is controlled by another element, one can use the "hidden retreat" (the heavenly stem hidden according to the ten-day cycle) to find the official star. As long as the retreated official star is strong, the parent element (representing documents and official seals) occupies a good position without being harmed, and the accompanying deities are auspicious, one can still attain prestige. If the retreated element turns out to be more harmful, then the official rank will not be achieved. The same principle applies to ordinary people seeking fortune: if the wealth star is not visible in the clear aspects or is in an empty position and controlled by another element, one can use the hidden retreat to seek wealth. As long as the retreated wealth element is in a good position and not harmed, the offspring element (the source of wealth) is also in a good position and not harmed, and the accompanying deities are auspicious, one can still obtain wealth. If the retreated element offers no salvation, wealth cannot be accumulated. There is also a case where the clear aspects appear favorable, but the hidden retreat shows harm, which is equally detrimental and must be carefully distinguished. In addition, one should also examine the deities affecting the year of movement and the native's chart, and determine whether they are in a harmonious or conflicting relationship with the day stem and the initiating deity. Only then can the conclusion be considered comprehensive and appropriate.

卻有空亡臨吉神，吉神無依不和平。惟有凶神臨日辰，就言其事生災迍。

If the "Kongwang" (the two branches missing in the ten-day cycle, representing something that exists in name but not in reality) falls on top of a beneficial deity, that beneficial deity becomes ineffective and lacks support, leading to instability in matters. Conversely, only when malevolent deities appear on the day stem or day branch can we directly conclude that misfortune and difficulties will arise.

辰空亡，為真空亡，作事無力。在地曰孤，無妻可依；在天曰寡，無夫可依。凡凶神刑、沖、克、害、破我者，宜空；生我、救我，不宜空也。初空末實，先雖無準，後必有成。在中空者，事將成而中止。如末空，終無結果矣。

When a terrestrial branch falls on Kongwang, it is called "Zhenkongwang," and doing things becomes entirely ineffective. If Kongwang is on the terrestrial branch side, it is called "Gu," indicating no wife to rely on; if it is on the Heaven Plate side, it is called "Guo," indicating no husband to rely on. There is a general principle for judging the good or bad of Kongwang: anyInauspicious Spirit (evil spirits) that harm me, such as those that刑 (injure), 冲 (conflict), 克 (overcome), 害 (harm), or 破 (destroy) me, are best when they fall on Kongwang, as they will not harm me. However, 吉神 (auspicious spirits) that nourish me or save me should never fall on Kongwang. Furthermore, according to the positions of the Three Transmissions: if the first transmission is empty and the final transmission is solid, although there is no result at first, there will eventually be success; if the middle transmission is empty, the matter will be completed but will be interrupted halfway; if the final transmission is empty, then there will be no result in the end.

若訟爭、憂賊、暴病，占空亡無凶有吉；久病占主死；餘不吉，主人財走失。金水不嫌空，有生不為空，月建、歲、將、日、時、辰、年、命填實為不空，不可全以空論。占墳宅，取支左空則空左，右空則空右，先吉而後空不嫌。

When considering matters of litigation, disputes, theft, sudden illness, encountering Kongwang is actually favorable rather than ominous, because the harmful aspect is also empty. However, for those suffering from long-term illness, encountering Kongwang indicates death. For other matters, encountering Kongwang is mostly unfavorable, indicating loss of people or money. Kongwang is not always meaningless: the metal and water elements do not mind falling into Kongwang; if there is a supporting god that generates it, it is not considered Kongwang; if it is filled by the month builder, the year ruler, the month general, the day stem, the time of divination, the day branch, the year of birth, or the personal destiny, it is not considered Kongwang. Therefore, one should not always interpret Kongwang as entirely unfavorable. For divination regarding burial grounds and dwellings, a different method is used: the direction is determined by the day branch. If the left side falls into Kongwang, it indicates the left side is empty; if the right side falls into Kongwang, it indicates the right side is empty. If a favorable sign is first seen and then falls into Kongwang, there is no need to avoid it.

占六畜，逢空，看其地分，若欄加不得地，必損傷；欄加得地臨生氣，雖空不妨。一買賣空亡不成。一占財空，名先實後空，後空有阻隔不遂，破財。一占子孫帶空，有子是空來，或奸生，或過繼之子。不然主有傷。旬中空亡，逐類推之。

When divining about domestic animals and encountering Kongwang, one should look at the Earth Plate position they occupy: if the palace position added to the livestock pen is not favorable, the livestock will surely suffer injury; if the palace position is favorable and also meets the Life Qi, then even though it falls into Kongwang, there will be no harm. Here is the classification of interpretations: first, when divining about business transactions and encountering Kongwang, the business will not succeed. Second, when divining about wealth and encountering Kongwang, it is called first real then empty; later on, when it becomes empty, there will be obstacles and difficulties, ultimately leading to loss of wealth. Third, when divining about descendants and encountering Kongwang, the son obtained comes from the empty position—either he is a found child or adopted; otherwise, it indicates harm to the children. The interpretation for Kongwang in the ten-day cycle should be applied according to the specific category in this way.

甲子乙日空財、父母，戌亥既已入空，縱在六處，亦不可用。丙寅、丁卯日空官與子孫。戊辰己巳日，空兄與財；庚午辛未日，空子孫與父母；壬申癸酉日，空官與兄，仿此。

According to the ten-day cycle of Jiazi, the empty positions fall on Xu and Hai. Each day's empty Six Relations differ. On Jia and Yi days, the empty relations are the wealth爻 and the parents爻 (the original text here reads 'Jiazi Yi day,' the day name may be missing, it should be Jiazi and Yichou). Since Xu and Hai are already in the empty position, they cannot be used as useful spirits regardless of where they appear in the Four Lessons and Three Transmissions. On Bingyin and Dingmao days, the empty relations are the official star and the sons and daughters. On Wuchen and Jisi days, the empty relations are the brothers and the wealth爻. On Gengwu and Xinwei days, the empty relations are the sons and daughters and the parents. On Renshen and Guiyou days, the empty relations are the official star and the brothers. The rest of the cycles follow the same pattern.

凡占十惡大敗日，乃無祿之日也。甲戌，乙巳，壬申，丙申，丁亥，庚辰，戊戌，癸亥，辛巳，己丑。此十日財祿空亡，故曰大敗，占身無祿財，決然不安，占壽無才祿，亦不美。但看傳中有生，則亦不死。直傳克年方死。占官求財，俱為不吉。

Whenever the 'Ten Great Defeats' days are used for divination, these are ten days without official rank or fortune. Specifically, they are: Jiaxu, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou. On these ten days, both wealth and official rank fall into Kongwang, hence they are called 'Great Defeat'. Using these days to divinate about oneself, there is no official rank and no wealth, so one is certainly restless. Divining about lifespan, it is also without talent and without rank, which is not auspicious. However, one must also check whether there is a generating or supporting deity in the three transmissions: as long as there is generation, the person will not die; only when the three transmissions directlyrestrain the year of birth will death be determined. Using these ten days to divinate about official position or seeking wealth, all are inauspicious.

用空入生，廢事再來。遇陰而昧，不是沈埋。如用空，居生旺長生之方，是事不成而再發；傳入太陰在上，事雖露機而又加入闇昧之地，將成又廢，畢竟是空，不可以值長生而事再成。

The god initiating the transmission falls into the empty position, yet sits in the place of growth. This indicates that an already abandoned matter may be revived again. However, if it encounters the Heavenly General 'Tai Yin', which governs concealment, the matter turns into confusion and obscurity, not truly being completely buried. The commentary explains further: if the first transmission falls into the empty position but resides in the palace of prosperity and strength as well as growth, this signifies that the matter fails but is then reactivated. However, if the three transmissions reach Tai Yin, the situation appears to show signs of development but then falls into a dark and obscured position, seeming about to succeed yet ultimately failing. In the end, it remains empty; one should not conclude that the matter can be successfully revived simply because it is in the position of growth.

用空入干，舊事再發。凶則宜逃，凶則莫合。用作空亡，而末傳歸於干上，主舊事再發，若帶吉神良將，則當為之而不可舍。若帶凶神惡將，則宜逃之而不可為。

The initiating transmission falls into an empty position while the final transmission returns to the day stem, indicating that old matters will certainly resurface again. At this time, one should either hide or avoid involvement (the two lines of the rhyme are both marked as '凶', but the original text is suspected to have an error or omission; according to the following explanation, the first line refers to 'good' and the second to 'bad'). The explanation states: if the first transmission is in an empty position, and the final transmission returns to the day stem, it indicates that old matters will reoccur; if this path involves auspicious deities and capable generals, one should take the opportunity to act and not give up; if it involves malevolent deities and evil generals, one should avoid and escape, and not take action.

空於其妻，其妻復歸。初雖有傷，後當再為。支為宅、為妻，入空是空於其妻也。又妻財亦然。先見其空而後其妻財入實，未娶者先難後成，已娶者先傷而後娶。若先空而末得生，亦主再娶。

The wife's position is empty, but the wife will eventually return; although there was initial damage, later there should be another marriage. The explanation says: the day branch represents both the house and the wife, so if the day branch is empty, it means the wife's position is empty; the 'wife and wealth' hexagram (the hexagram that is overcome by the day stem) being empty is also considered in the same way. If the wife and wealth hexagram first appears empty but later becomes 'filled' (supported by the month builder, the year ruler, or the day branch), then someone who hasn't married will have difficulty at first but eventually succeed, while someone who has already married will suffer initial damage and then remarry. If the wife's position is first empty and the final transmission receives support, it also indicates another marriage.

用見其妻，入於空中，半路斷絃，何日續終？發用見妻財，或中末傳空，主半路斷絃，再無可續也。

The first transmission shows the wife's wealth, but this wife's wealth falls into kongwang, which is like a broken string in the middle of a zither — the couple separates in the middle of their journey, and there is no chance to reconnect. The commentary says: if the initiating transmission shows the wife's wealth, but the middle or final transmission falls into kongwang, it indicates separation or divorce in the middle of the journey, and there is no possibility of reconnecting afterwards.

妻雖入空，旺生所終，一則有喜，一則病沖。初傳入空，而中末歸旺，是空中有病，旺中有喜，是病中而得子也。

The wife's position although falling into an empty place, as long as the final transmission returns to a prosperous and strong, generating and supporting place, the outcome will be a mix of joy and illness. The commentary says: the first transmission falls into an empty place, while the middle and final transmissions return to a prosperous place, the empty side represents illness, and the prosperous side represents joy, combined it means the wife gives birth to a child while ill.

空於其子，復見其子。子難初年，後還有濟。空子為用，是初年難為子。中末是子星入實，是為後終有子，為不孤也。如末得父母生之，亦為有子也。

After the position of the Son (子孙爻) falls into an empty state, if the Son star reappears, it indicates that there was difficulty in having children in early years, but there is still hope later on. The commentary explains: if the Son爻 is empty and serves as the first transmission, it suggests difficulty in having children in early years; however, if the Son star becomes filled in the middle and final transmissions, it indicates that children will eventually be obtained, avoiding being childless in old age. If the final transmission receives the parent爻 (the god that generates me) to generate and support the Son star, it is also interpreted as having children.

用見其子，復見其空。子雖初逢，不見於終。用見子爻本有子，傳入空亡死絕之鄉，中年必喪成家之子，不然則生殘疾，破家離鄉，退財出外，而不能守父之終也。

The first transmission shows the Zi star, but later it falls into Kongwang. Although the child seems to be born at first, it cannot be kept until the end. The commentary says: When the initiating transmission shows the son and grandson lines, it indicates the sign of having a son; however, the three transmissions proceed continuously into Kongwang and areas of death and decline. Therefore, the son who has already married will certainly die in middle age. Even if he does not die young, it indicates that he will be born with a disability, or he will leave home, squander the family fortune, and depart, in the end not being able to stay by his father's side.

貴入於空，干貴反凶。當謁莫謁，當逢莫逢。貴人能解禍生福，若入於空則貴人不得力，忌干謁。

The Nobleman (the first among the Twelve Heavenly Generals, i.e., Tianyi Guiren, who naturally helps and resolves misfortunes) falling into Kongwang means that seeking this Nobleman for help will instead bring misfortune: do not visit those you should not visit, and do not meet those you should not meet. The explanation states: the Nobleman is naturally capable of dispelling calamities and bringing good fortune, but once it falls into Kongwang, this Nobleman can no longer exert its influence, so it is most inauspicious to go seeking help or relying on it.

貴入於空，求名虛聲，傳入二死，不善其身。貴人入於空亡之地，有名無實，若中末入於二死，是慕功名，終身無成也。

A nobleman falling into kongwang brings only empty reputation; if the three transmissions further fall into the two death stars (death qi and death deity), even one's own life will not end well. The commentary says: when a nobleman is in kongwang, everything is merely nominal without substance; if the middle transmission and final transmission also enter the two death stars, then one's whole life of yearning for fame and success ends in nothing achieved.

螣入於空，可免諸凶。任爾出入，自迪其功。螣蛇凶將，若入空亡則諸凶可免，而出入有功矣。

The Teng Snake (a malevolent general, causing fear, strangeness, and entanglements) falling into Kongwang results in various misfortunes being avoided. Whether you go out or enter a place, things will naturally succeed. The commentary explains: Teng Snake is inherently a malevolent general, but once it falls into Kongwang, all the dangers it brings are resolved, and actions taken in going out or entering will be effective.

朱入於空，旺文不就，機不如舍，進則難售。朱為文書，入空則文書雖旺，亦不能成就，不如舍此，而萬事可謀也。

The Vermilion Bird (which governs documents, speech, and messages) falling into Kongwang indicates that even if the literary fortune is strong, nothing can be accomplished. It is better to let go rather than cling to this opportunity; forcing forward will not lead to success. The commentary explains: The Vermilion Bird governs documents, and when it falls into Kongwang, matters related to documents, although they may appear vigorous, cannot be completed. It is better to abandon this aspect, and other matters may then be pursued successfully.

六入於空，求財難通。不宜賣買，互相見攻。六合為財，相合之神，入空則不宜買賣，彼此不合而互相攻矣。

"Liuhhe" (which governs harmony, trade, and marriage) falling into Kongwang indicates that seeking wealth will be unsmooth, and it is not suitable for business transactions. Both parties will also engage in mutual accusations. The commentary explains: "Liuhhe is associated with wealth and is a deity that promotes harmony. Once it falls into Kongwang, business transactions are not feasible, and the parties will be unable to reach an agreement, leading instead to opposition."

勾入於空，官無訟凶。在外莫見，在後莫容。勾陳爭鬥之神，入空則官無可干。若在外見之，外有勾引之禍。在末傳之後見之，是後勾引之禍也。

"Gou Chen" (governs disputes, connections, and land lawsuits) falling into Kongwang means there will be no legal troubles from the authorities; however, if encountered outside, one should not meet it face to face, and if encountered later, one should not harbor it. The commentary explains: Gou Chen is the deity governing disputes. When it falls into Kongwang, the authorities have no way to take action. If it appears in the outer position, it indicates someone outside is involved in causing trouble. If it appears after the final transmission, it means the trouble is discovered after the matter has already occurred.

龍入於空，仍作我妻。我妻見傷，難以再歸。青龍乃賢德之妻，入空則傷妻。妻者，干支上神合也。

The Azure Dragon (a favorable general, representing wealth, joy, nobility, and marriage) falling into Kongwang indicates that if it is acting as my wife's position in this divination, my wife will suffer harm and may not return. The commentary explains: The Azure Dragon symbolizes a virtuous and moral wife; when it falls into Kongwang, it injures the wife. The wife's position refers to the one among the day stem and day branch deities that are mutually compatible.

龍入於空，仍作我財，一半可得，一半可諧。龍乃財喜之神，入空財可半得，難於全獲。

The Azure Dragon falls into Kongwang. If it occupies my wealth position in the divination, then this wealth can only be obtained half, the other half is barely enough. The commentary says: The Azure Dragon is the deity governing wealth and joy. When it falls into Kongwang, the wealth can only be obtained half, and it is difficult to get the whole amount.

龍入於空，仍作我官。志雖慕貴，不得成歡。龍乃官貴之神，入空志難慕貴，而不得成歡矣。

The Azure Dragon falls into Kongwang. If it serves as my official star in the divination, although my heart is greatly inclined towards prestige and honor, I will ultimately not be able to feel happy. The annotation explains: The Azure Dragon is also a deity associated with officials and nobility. When it falls into Kongwang, this desire for prestige cannot be realized, and the outcome will not be as desired.

天空入空，諸事無蹤。吉不作吉，凶不作凶。凡劫煞凶神加天空，俱有影無形，吉凶俱不成。

"Sky" (governing deception, servants, and communication) falling into Kongwang indicates emptiness upon emptiness, with nothing taking shape: good fortune is not truly good, and bad fortune is not truly bad. The commentary explains: wheneverInauspicious Spirit such as Jiesha are superimposed upon Tian Kong, they are all shadowy and formless, leaving neither good nor bad fortune to take hold.

白虎見空，見凶不凶，宜於出往，反得其功。白虎凶將入空，則凶不成凶。更末傳有吉神良將，任我出行，反得其功矣。

The White Tiger (a凶将, indicating danger, illness, loss of life, and bloodshed) encountering Kongwang appears凶 but does not actually bring misfortune. In such a case, it is actually favorable to travel far and wide, and things can be accomplished smoothly. The commentary explains: when the White Tiger falls into Kongwang, its凶 nature is neutralized; if there is also a good deity or favorable general in the final transmission, one can feel at ease about traveling, and success is likely to be achieved.

常入於空，喪吊又逢，雙親為服，何事匆匆？太常為喪服之象。若帶喪門、弔客，則雙親成服矣。凡事不通，安得不匆匆乎？

Tai Chang (governing clothing, banquets, seals, and mourning attire) falling into Kongwang, along with the presence of the Mourning-and-Condolence spirit and the Guest of Mourning, indicates that one must wear mourning clothes for the parents and the family will be in great disorder. The commentary explains: Tai Chang symbolizes mourning attire; if it is accompanied by the Mourning-and-Condolence spirit and the Guest of Mourning, the parents will have to hold a funeral. At this time, all affairs are not smooth, so how can one not be in a state of confusion?

常入於空，作官不逢。雖有祿馬，亦莫騰通。太常為印綬之象，入空則印綬不來，而官不沐朝廷之賜矣。其能飛騰乎哉？

Tai Chang falls into Kongwang, and officials will not meet favorable opportunities; even if the chart has the禄神 and the Post-horse, they will not rise in status. The commentary explains: Tai Chang symbolizes official seals and imperial edicts, and when it falls into Kongwang, the official seal cannot be obtained, so officials cannot receive imperial rewards, how can they rise to prominence?

常入於空，求財不成。當守則守，當窮則窮。太常為財帛之神，入空則財帛不成。若課傳無依，則當守而不可妄動，守窮而不宜妄為。

Tai Chang falls into Kongwang, and seeking wealth will not succeed. If something is to be held onto, hold onto it; if poverty is to be accepted, accept it. The commentary explains: Tai Chang is also a deity governing wealth, and when it falls into Kongwang, wealth cannot be gathered. If there are no other deities to rely on in the Four Lessons and Three Transmissions, one should be honest and content, not act recklessly, and remain satisfied with simple poverty rather than engage in reckless actions.

玄入於空，謀害不凶。疑其盜失，無入吾宮。玄武乃謀害之人也。入空不來害我，雖疑其為盜賊之神，而亦不能入我之室。

The Black Tortoise (representing thieves, darkness, and conspiracies) falling into Kongwang indicates that secret schemes cannot cause harm; although there is suspicion of theft, the thief cannot enter my house. The commentary explains: The Black Tortoise represents someone who secretly harms me, but when it falls into Kongwang, it no longer harms me; although it is the deity symbolizing thieves, when it falls into Kongwang, it cannot enter my house.

陰后入空，女詐不逢。反得陰利，而有後通。太陰乃女詐之神也。然太陰喜空，既空則女詐不興，反得陰私，而後有私通之事也。

Tai Yin, the Heavenly Empress (governing women, marriage, and obscure matters), when this category of yin spirits falls into Kongwang, the deceit of women will not meet with success, but instead they will gain benefits from the hidden side, and later there will be secret communications. The commentary explains: Tai Yin is originally the deity governing the cunning of women, but Tai Yin especially prefers to fall into Kongwang. When it falls into Kongwang, the deceit and falsehood of women will not arise, and instead they will gain advantages from secret matters, and later there will be secret communications.

空亡作鬼帶負謾，陰空相乘事欺慢。空亡作鬼，如帶相負、謾語，乘太陰、天空，亦主有人欺騙，宜早防之，可免其欺也。

The position of Kongwang also serves as "Ghost" (the divine that controls me, i.e., official ghost), accompanied by the evils of mutual harm and false speech. Combined with heavenly generals such as Tai Yin and Tian Kong, which are associated with concealment and deceit, the matter indicates being deceived and neglected by others. The commentary says: When Kongwang acts as Ghost, accompanied by the evils of mutual harm and false speech, and combined with Tai Yin and Tian Kong, it also indicates someone coming to deceive, so one should be cautious in advance to avoid being deceived.

空亡作鬼帶五盜，玄耗相乘有失耗。空亡作鬼帶五盜、賊神，並玄武耗神，其賊必自空中而來，其財亦自空中而去，失耗之事亦不免。

Kongwang is considered a ghost, accompanied by the Five Thieves, and further combined with the Black Tortoise and the spirit of depletion. This inevitably leads to theft and loss of wealth. The commentary explains: when Kongwang acts as a ghost and is accompanied by the Five Thieves and the thief spirit, along with the Black Tortoise and the spirit that causes depletion, the thief comes from emptiness and wealth is lost through emptiness. Such incidents of theft and loss are unavoidable in the end.

空亡作鬼作丁亡，有人走外出忙忙。空亡作用，而帶丁馬與亡神，必有人盜走出外之事，不然則主離鄉過繼之事。

When the position of Kongwang is used as a ghost, and it is accompanied by the 'Ding God' (the branch under which the heavenly stem Ding falls in the ten-day cycle, indicating active movement and running about) and the Wangshen, there must be someone in the family who rushes out hastily. The explanation states: if Kongwang is used as the initiating transmission and is accompanied by the Ding God, theThe Post-horse and the Wangshen, there will certainly be an incident of someone secretly running away; otherwise, it indicates someone leaving home, going away from their native place, or being adopted into another family.

支是天空，行人信通。帶喜尤妙，不宜入空。天空乃文書、走報之神，加於支上，必有外人書信入於我家，若入空亡，則不可以此論矣。

The day branch is occupied by Tian Kong, indicating that someone away from home will send a message; if Tian Xing is also present, it is even better. However, one must be cautious if Tian Kong falls into Kongwang. The explanation says: Tian Kong is the deity governing documents and messengers, and when it is placed on the day branch, it certainly means that a message from someone outside will arrive at my home. But if Tian Kong falls into Kongwang, then this interpretation should not be applied.

空亡剋日卻無依，孤單冷淡過生時。發用空亡，而又作鬼克干，則無所依，乃孤單冷淡生時之人也。

The spirit of Kongwang turns around to overcome the day stem, and the person has no support, living a lonely and isolated life. The commentary says: if the first transmission falls into Kongwang and also acts as the official ghost to overcome the day stem, then there is no support, indicating a fate of loneliness and a bleak situation.