On the House of the Heavenly Stems and Earthly Branches

太常劫煞害與刑，食殺有來傳上臨。二死克干無解救，必因酒食病相侵。太常酒食宴會之神，子午卯酉則殺吃索之神，太常帶劫煞克干，傳中無救，必因酒食相侵而成病也。

Tai Chang is accompanied by Jiesha, along with punishment and harm, and the evil spirit of food and drink has arrived at the Three Transmissions; two deaths come to attack the Day Stem, and there is no saving deity to rescue. It is definitely due to drinking and eating that the illness was contracted. The commentary says: Tai Chang is originally the deity in charge of wine and food feasts, while the positions of Zi, Wu, Mao, and You are the evil spirits that bring death and demand food. Tai Chang bringing Jiesha to attack the Day Stem, and there being no saving deity in the Three Transmissions, it must be that the illness was caused by harm from food and drink.

玄劫相加刑與害，日干受克應無奈。奸門陰殺入傳來，必是婦人冤業債。玄武並劫煞、奸神、陰煞刑害日干，是為婦人所害之事。若帶五盜，是盜賊相害也。

The Black Tortoise combined with Jiesha, along with punishment and harm, causes the Day Stem to be attacked, leaving no way to escape; if the奸门 and Yin Shashen enter the Three Transmissions, it must be a woman's wrongful debt. The explanation says: when the Black Tortoise joins Jiesha,奸神, and Yin Shashen to punish and harm the Day Stem, it indicates being harmed by a woman. If it involves the Five Bandits, then it indicates being robbed by thieves.

太陰和合進金銀，陰小私謀共一情。太陰發用生干，帶三六合、成神，主進財寶、婚姻之事。若刑剋害干，主陰謀奸私之事。

Tai Yin combines with the harmonizing deity, indicating gain of gold and silver wealth; if it is instead used by secretive and petty people to plot in secret, then it is a different situation. The commentary says: When Tai Yin initiates the transmission and generates and supports the day stem, accompanied by triple harmony,Liu He, and the forming deity, it indicates gaining wealth and achieving marriage. If it instead harms and overcomes the day stem, it indicates secret plots and deceitful affairs.

馬載太陽鬼加亥，為中鳴叫鬼相害。太陰陰私闇昧之神也，或夜時占，乘亥之陰神，帶月鬼、月厭，主有鳴叫之聲，陰鬼相害也。

The Post-horse carries the Sun and the official ghost is placed at the亥 position, causing a sound of crying within the house, indicating harm from a ghostly spirit. The commentary explains: Tai Yin is the deity governing secret and obscure matters. If the divination is cast at night, it rides on the亥 position's dark spirit, accompanied by the monthly ghost and month aversion, indicating that the household hears strange cries. This is due to a ghost from the underworld causing harm.

支神三合俱事成，或為親眷或親姻。支神三合不空，凡事俱成。或為親眷姻親之事也。

The deity of the day branch forms a triple harmony, enabling all matters to be accomplished, mostly concerning relatives or in-laws. The commentary explains: When the deity of the day branch forms a triple harmony without falling into kongwang, all things can be achieved; the matters that are accomplished often relate to relatives or in-laws.

三合原來有三事，天空卻又無三至。凡三合，主有三事，於人則有三人。若又空亡，則有所缺而無三至也。

Triple Harmony originally refers to three matters, but once it meets Tian Kong, the three things cannot be fully formed. The commentary says: whenever Triple Harmony is formed, it indicates three matters; if it relates to people, it means three individuals. If Triple Harmony includes Kongwang, there will be a missing part, and the three things will not be complete.

家道已衰主失意，傳課衰敗空沒氣。支為宅，若支上所臨之神入於衰囚之地，而傳用又見衰敗死氣之鄉，則家門洩氣可知矣。

The family has already declined, and people naturally feel disheartened, because the four lessons and three transmissions are all in a state of decline and emptiness, lacking life qi. The commentary says: the day branch represents the house. If the god governing the day branch is located in a place of decline or imprisonment, and the three transmissions and initiating transmission also appear in areas of decline and death qi, then the family's gate is clearly leaking qi and in a state of decline.

火鬼乘支入用中，克支作鬼定為凶。急宜移宅且匆匆，方免殃折回祿凶。火鬼加支，是家藏火燭。而又自支作用克支，則火所必發，此宅之數也。若急移之，方可免禍。不然而有回祿之厄，焚燒之慘，智者詳也。

The fire ghost is sitting on the day branch and also enters the initiating transmission, turning around to overcome the day branch and act as the official ghost, which is a凶 omen; one should hurry to move away, the faster the better, to avoid suffering fire calamity. The commentary says: when the fire ghost is added upon the day branch, it indicates there is a hidden fire hazard in the house; if it also originates from the day branch and turns back to overcome the day branch, then fire is certain to break out, which is the destined number of this house. One should hurry to move away to avoid misfortune; otherwise, there will be a calamity of fire (the fire god, referred to as "huilu," signifies fire disaster), leading to severe burning. The wise should carefully examine this.

申旺相生，德金神直，喜家財富，足真無比。申為財寶之地，旺相乘德神與干相生合，家財富足，真無比矣。

The position of Shen is prosperous and strong, and it also generates and harmonizes with the day stem. The virtue god and the metal god are properly positioned, indicating abundant family wealth and unparalleled prosperity. The commentary explains: Shen is the place where treasures reside; it is currently prosperous and strong, superior in virtue, and harmonizes with the day stem. Thus, the family will have abundant wealth, truly unparalleled.

家藏其仇，無與人語。惟子不肖，生出嗟吁。三交課，支帶刑害其干者，是其仇。帶太陰六合，是家藏其仇人，無與人知也。內有子，是我之子也，加風煞、謾語，是子不肖，妄與人語，傳入劫煞、亡神，大則殺身害命，小則口舌爭訟而生災。

The family is hiding an enemy, and this matter cannot be spoken of to others; yet the son is untrustworthy, causing trouble and causing regret. The commentary says: if the divination shows a three-way transmission, and the day branch brings punishment and harm to the day stem, then it is an enemy. If it also carries Tai Yin and Liu He, then there is an enemy hidden within the family, unknown to outsiders. If the divination shows the son's element, that is my son; if this son's element is overlaid with Feng Sha and Man Yu, then the son is untrustworthy and speaks recklessly to outsiders. If the three transmissions also fall into Jie Sha and Wang Shen, then the consequences may be severe, leading to death or injury, or minor disputes causing disaster.

螣加於金，劫煞刑害。因煞而殺，支干互侵。螣加於金作用，而帶劫煞、金煞，有殺人之象；或因支帶刑害克干，而干或作用刑害克支，是干支互侵，報復之象也。

The Teng Snake is added to the metal position, accompanied by Jiesha and punishment and harm. Because of the evil spirits, it generates a murderous intent. The Day Stem and Day Branch mutually attack each other. The commentary says: When the Teng Snake is placed on the metal position to initiate the transmission, accompanied by Jiesha and metal evil spirits, there is an image of killing people; or when the Day Branch carries punishment and harm to attack the Day Stem, and the Day Stem or the initiating transmission then turns back to punish and harm the Day Branch, this is the image of mutual attack between the stem and branch, with each retaliating against the other.

螣加於金，暗見金鬼，毋苟出入，被人謀死。螣加金作用，帶金神、劫煞，若遁鬼克干，此必有人謀殺傷之厄，慎之！

The Teng Snake is added to the metal position, and a hidden metal ghost appears, so one must not go out or come in casually, for there is a risk of being murdered. The commentary says: When the Teng Snake is combined with metal and serves as the initiating transmission, it brings along the metal deity and the Jiesha. If the heavenly stem revealed by the ten-day cycle also forms an official ghost to attack the day stem, then someone is certainly plotting to harm or kill, so one must be very cautious.

螣加於金，劫見刑害，干乘生旺，刀斧虛驚。螣加金作用，帶刑害日干，若傳並生旺，則有刀斧虛驚之厄，而不至於見傷也。

Teng Snake joins the metal position, Jiesha also meets punishment and harm, but the day stem is in a state of growth and strength, so it is just a false alarm of a knife and axe. The commentary says: Teng Snake joins metal as the initiating transmission, accompanied by punishment and harm to injure the day stem; if the three transmissions are all in a state of growth and strength at the same time, and the day stem has strength, then it is only a false alarm of a knife and axe, without actual injury.

螣加於木，二死催促。又見索神，縊死而足。蛇加於木上，主害人之角。如並二死、索神，或加干，或加用克干，主占人有吊死之厄。若加支，或作用，克支，主有吊死之人也。

The Teng Snake is added to the wood position, and two deaths come to urge, if another rope god appears, it is sufficient to conclude that the person dies by hanging. The commentary says: When the Teng Snake is added to wood, it indicates harm to the head (the original text says 'angle'). If it is combined with two deaths and the rope god, or if it is added to the day stem or serves as the initiating transmission to overcome the day stem, it indicates that the person involved faces the danger of hanging. If it is added to the day branch or serves as the initiating transmission to overcome the day branch, it indicates that someone in the family will die by hanging.

螣見於金。劫殺飛昇，子無不慎，厄於刀兵。螣加於金，帶劫煞、羊刃、飛廉，是劫煞飛昇之象也。若加干上，或作用克干，必主有刀兵之難。若入於空陷之地，可以避之也。

The Teng Snake appears in the Metal position, with Jiesha taking advantage of the situation and rising swiftly. You must not be careless, otherwise you will suffer from calamity involving weapons. The commentary explains: When the Teng Snake is added to the Metal position, accompanied by Jiesha, Yangren, and Fei Lian, this indicates the image of Jiesha ascending. If it is added to the Day Stem, or functions as the Initiating Transmission to overcome the Day Stem, it will certainly indicate disaster involving weapons. If it falls into the Kongwang, which is a depressed position, then it may be possible to escape the calamity.

螣加於水，陰私驚伏，當行莫行，當浴莫浴。螣乃驚恐之神，加於水，是藏伏其身而陰旋害人。若並丁馬道路之亡神，則當行而不可行，並浴盆、劫煞而當浴而不可浴，庶免其禍矣。

The Teng Snake is added to the water position, indicating hidden dangers and unexpected risks. When it is time to go out, one should not go out, and when it is time to take a bath, one should not take a bath. The commentary explains that the Teng Snake is the spirit of fear, and when it is placed on water, it means hiding oneself and secretly causing harm. If it is combined with the Ding spirit, the Post-horse, and the spirit of lost souls on the road, then even when it is time to go out, one should not go out. If it is combined with the bath tub evil spirit and the Jiesha, then even when it is time to take a bath, one should not take a bath—only in this way can one avoid misfortune.

白虎劫煞克刑來，又加虎殺在中排。莫入山中尋老虎，擦口磨虎去不回。用乘白虎劫煞，又並虎煞，或克干，或入傳刑害干，或入山中，則有虎傷之厄。

The White Tiger brings Jiesha and attacks or harms, with the Tiger Evil in between. One must not go into the mountains to look for tigers, otherwise there will be no return. The commentary says: if the Initiating Transmission is occupied by the White Tiger and also carries Jiesha, and is combined with the Tiger Evil, or if it harms the Day Stem, or enters the Three Transmissions to harm the Day Stem, then if one still goes into the mountains, there will be calamity from the tiger.

馬丁卯酉入支用，為遷家宅問其故。馬丁卯酉發用帶生氣，是問宅移遷修改之事。

The Post-horse, the Ding God, and the卯 and酉 branches enter the Day Branch and initiate transmission. The person is asking about moving house. The commentary says: When the Post-horse and the Ding God are in the卯 and酉 branches and initiate transmission, and also bring Life Qi, then the matter being inquired about is the relocation or renovation of a residence.

貴加卯酉作初傳，定是遷居家宅吉。貴並卯酉加支帶生氣、丁馬，是來意問遷居之事也。

The Nobleman is placed on卯 or酉 and serves as the first transmission, indicating the inquiry is definitely about moving house, and it is favorable. The annotation explains: When the Nobleman is combined with卯 or酉 and is placed on the day branch, along with Life Qi and the Ding God and the Post-horse, it shows that the person's original intention is to ask about moving house.

欲下欲上下還上，令人主脊腰自強。笑而不語外見僧，卻有喜來出非望。此喜事來也。課體返吟，自上而下，下而又上，如丙日在巳，下亥，亥上克巳，是欲下也。以欲上也，欲上欲下不得。末傳又歸巳，是下又還上也。巳主腰，被亥所克，主半世中間忽然腰自強也。巳主笑，帶銜物煞，得此風疾，笑而不語，再加僧煞、天醫、喜神，是有僧來醫，喜出非望。

This person's waist and spine will suddenly become stiff. They may laugh without speaking, and when they meet a monk outside, they may receive unexpected good fortune. The commentary says: this line indicates that good news is coming. The lesson pattern is reverse repetition. The Heaven Plate moves from top to bottom, then goes down again and comes back up. For example, if the day stem is Bing, which is located in巳, and the巳 is below亥, then亥 comes back up to attack巳, which indicates a downward movement. At the same time, it also wants to go upward, but neither direction can be achieved. When the final transmission returns to the position of巳, that means it went down and then came back up. In the human body,巳 governs the waist. Being attacked by亥 causes the person to suddenly experience stiffness in the waist and back in middle age.巳 also governs laughter. If it is accompanied by a衔物煞, the person suffers from this kind of wind illness, which causes them to laugh but cannot speak. If there is also a僧煞, Tianyi, and the god of joy, then a monk will come to treat them, and good fortune will come from an unexpected source.

干支丁馬，互臨日辰。臨辰外動，臨日內生。凡壬課以干為主，干者我也。干上神是我所為之事，為外也。以支為宅，支者，家宅也。支上神是家所為之事，為內事也。此就我本身而言也。若與外人謀，不免有人己之分，則以干上為我，即內也。支上神為他人，即外也。此就變動而言也。若丁馬加於干，凡事必自內生，由內而出也。馬丁加於支，凡事必自外來，由外而來也。庶內外之事不混淆矣。

The heavenly stem and earthly branch on the day, along with the Ding spirit and the Post-horse, interact with the day branch in various ways: when they are on the day branch, they represent movement from the outside; when they are on the day stem, they represent action from within. The commentary explains: in all six rhinoceros calculations, the day stem is the main focus, and the day stem represents me. The spirits on the day stem govern my external activities, which are considered 'external'; the day branch represents the home, which is the family, and the spirits on the day branch govern family affairs, which are considered 'internal' — this is based on my own perspective. However, when dealing with outsiders, the distinction between self and other becomes necessary: in this case, the day stem represents me, which is considered 'internal'; the day branch represents others, which is considered 'external' — this is based on the changing situation. As for the placement of the Ding spirit and the Post-horse: if the Ding and Post-horse are on the day stem, the matter must originate from within and move outward; if they are on the day branch, the matter must come from outside and move inward. In this way, the internal and external aspects do not become confused.

行行在馬，進入天空。中途而止，扶我興濃。干上行馬作用，欲行也。中傳見空亡，則馬不能前進，主中途迴轉。帶天空、關格、臺土則中途羈遲，其吉凶以所乘之神定之。

He rode forward on horseback, but collided with the sky, stopped halfway and had to return to support my own interest. The commentary says: if theThe Post-horse is activated and serves as the initiating transmission on the day stem, it indicates a journey. However, if the middle transmission meets theKongwang, the horse cannot proceed further, indicating a return halfway. If it also includesTian Kong, 关格, and台土, it means being hindered on the way. As for whether this journey is auspicious or not, it depends on which heavenly general is riding theThe Post-horse.

九丑不宜入盜神，武將得之忌出兵。回家之象。若傳進，是在家有出行之象。二者必居一於此矣。

The "Nine Disgraces" divination is not suitable to be combined with the thief god, and if a general encounters it, he should avoid sending troops on a military campaign. The following annotations and verses do not connect properly, indicating that the original text here is missing some parts, leaving only the latter half: If the three transmissions retreat, it signifies returning home; if the three transmissions advance, it indicates being at home but about to go out. One of these two situations must occur.

遊子斬關，空亡入傳，天涯尚遠，書也無還。遊子斬關乃行人出外不歸之象。若入於空亡，則留戀他鄉，書信且無，安望其歸乎？

If the divination shows a "Yousi" or "Zhanguan" pattern, and the three transmissions also fall into "Kongwang," the person is far away in the distant lands, and even a reply letter has not been received. The commentary explains: "Yousi" and "Zhanguan" are already signs indicating a traveler who does not return home; if they also fall into "Kongwang," it means the person is attached to the foreign land and unwilling to return, and even communication has been cut off. How can one expect him to come back then?

遊子斬關，以時入傳，登時而至，何以疑難？遊子斬關乃行人不歸之象，若占時發用，則即時而至，何以疑難而不來哉？

The same divination lesson, whether it is about a traveler or a cutting gate, if the branch of the time of divination is used as the initiating transmission, the person will arrive immediately, so what is there to doubt? The commentary explains: A traveler and a cutting gate are originally signs indicating that the person will not return; but if the branch of the time of divination serves as the initiating transmission, then the person will arrive right away, so why doubt that he will not return?

初支末干，帶馬人還，或丁或喜，喜至無難。初傳支上末傳歸於干上，並天馬、天喜、遊戲，占行人回家甚速也。若無丁馬、天喜等煞，乃人求事於我，又不可以行人論也。

The first transmission starts from the day branch, and the final transmission returns to the day stem, accompanied by the post-horse, indicating that the person will return soon. If it also includes the spirit of Ding or Heavenly Joy, the good news will arrive without any obstacles. The commentary says: when the first transmission is on the day branch and the final transmission returns to the day stem, along with the heavenly horse, heavenly joy, and other spirits, the divination indicates that the person will return quickly. If there are no spirits like Ding horse or heavenly joy, it means that someone else is seeking help from the diviner, and it should not be interpreted as the person returning.

日辰貴前，白虎退傳，行人不久，返入家園。日辰在天乙之前，白虎並戲、遊，退末傳又歸於支上，主行人不久回家也。

The day branch falls before the nobleman, and the white tiger moves in retreat, indicating that the person who goes out will return home soon. The commentary says: the day branch is before the heavenly master's nobleman, and the white tiger is associated with gods of play and wandering, with the three transmissions going in reverse, and the final transmission returning to the day branch, indicating that the traveler will return home soon.

貴加丑未馬與丁，傳送多因是出行。貴人加於丑未之上，更帶天馬，是貴人身動也。再見傳送，其出行無疑矣。

The Nobleman is added to the Earthly Branches of Chou and Wei, accompanied by the Post-horse and the God of the Fourth Month, and if the Transmission is also present, it is mostly an indication of travel. The commentary explains: When the Nobleman is placed over Chou and Wei, and accompanied by the Heavenly Horse, it signifies that the Nobleman himself is about to move; if the Transmission is also present (which is another name for Shen, governing road travel), then travel is certain.

巳亥驛馬喜遊戲，家必有人行外處。巳亥發用並驛馬、天喜、遊戲之神，必有行人在外處也。

The branches Si and Hai carry the Post-horse, Heavenly Joy, and games. There must be someone in the family traveling outside. The commentary says: If the branch Si or Hai initiates transmission, and the spirits of Post-horse, Heavenly Joy, and games are present, there must be a family member traveling abroad.

巳亥上見蛇虎侮，吉煞劫煞來相狃。舡中必有大驚憂，慎之庶可免其咎。巳亥上見蛇虎並井殺、天車、道路煞，如陸行，必有劫賊殺傷之事。九丑如帶盜神，更將軍年命上又帶凶將惡神，統兵此時不可出軍也。乙卯、乙酉、己卯、己酉、辛卯、辛酉、戊子、戊午、壬子、壬午是九丑日矣。

On the branches of Si and Hai, the Teng Snake and White Tiger appear, with auspicious stars and Jiesha conflicting, indicating a great disturbance on a ship. One must be cautious to avoid misfortune. The explanation states: when Teng Snake and White Tiger appear on Si and Hai, along with well-dragon, Tianche, and road evil stars, if traveling by land, one will certainly encounter bandits causing injury. If the lesson is the ninth ugly day, accompanied by the thief god, and the commander's age and birth chart are also occupied byInauspicious General and evil spirits, then the commander must not go out with the army. The nine ugly days total ten: Yimao, Yiyou, Jimao, Jiyou, Xinmao, Xinyou, Wuzi, Wuwu, Renzi, Renwu (old texts refer to them as nine ugly days, but here ten days are listed, as per the original text).

九丑如帶天車坑，又兼劫煞亂紛紛。此時不可更出行，遭凶遭吉不安寧。九丑日占得天車、天坑並劫煞、元盜，必有車馬之驚，盜賊之劫也。

On the day of Jiuchou, if it also has Tianche and Tiankeng, and further combines Jiesha, there will be chaos, and at this time one must not go out, regardless of encountering misfortune or good fortune, there will be no peace. The explanatory note says: On the day of Jiuchou, if Tianche and Tiankeng are present, along with Jiesha and Xuanwu, there will certainly be accidents involving vehicles and horses, and also thieves will come to rob.

馬丁不到入伏吟，遊子空有遊戲神。終須欲行不得行，遠者一時未歸程。伏吟若無丁馬，縱遊戲之神，而遊子空有依歸之心，而一時不至也。

The heavenly stem Ding and the post-horse are not in place, and the divination falls into a hidden chant. A traveler, even if he has the god of play, will find it empty. In the end, he wants to go but cannot, and those who have gone far will not return for a while. The commentary says: if a hidden chant divination lacks the heavenly stem Ding and the post-horse, even if there is the god of play, the traveler will only have an empty wish to return home, and will not be able to arrive within a short time.

子臨丁馬去扶干，必定行人在路間。子為道路之神，帶丁馬，傳入歸子上，其人本歸家，不合在子上是路上也。

The person at the Zi position is assisting the day stem with Ding deity and the post-horse. The person who is going out is definitely on the way. The commentary says: Zi is the deity of roads, it brings Ding horse, and the three transmissions return to Zi. This person was originally going home, but should not have fallen into the Zi position — falling into the Zi position indicates that he is still on the halfway.

丁馬遊戲，支用干木，行之其歸，毋雲滯發。發用是支，帶丁馬游神加干上下，而末傳又歸干上，是行人回家之象。若干上陰神，則應此日即歸也。

The Heavenly Stem Ding, the Post-horse, and the God of Games are all present. Starting from the Day Branch and returning to the Day Stem, this indicates that the person who has gone away is coming back. Do not say he is still delayed (the original text says '支用干木', the character '木' is likely a mistake for '上'). The explanation says: the Initiating Transmission takes the Day Branch, with the Heavenly Stem Ding, the Post-horse, and the God of Games added above and below the Day Stem. The Final Transmission returns to the Day Stem, which is the image of the person returning home. If this is exactly the Yin Stem of the Day Stem, then he should arrive home on the same day.

遊子斬關，退作其傳，丁馬再動，回不為難。遊子斬關二課，乃行出外之象。若退作其傳，是行人返家之象。

A wandering person or a lesson indicating departure, if the three transmissions are moving in a retrograde direction, then the spirit of the heavenly stem Ding and the post-horse will be activated, making it easy for the person to return home. The commentary explains: the lessons of a wandering person and a cut gate are originally signs of being away from home; but once the three transmissions are in reverse, they change to indicate a traveler returning home.

游煞丁馬人不得停，退則回退，進則出行。用乘丁馬再並遊殺，皆主動而不停。若傳退是在外者有。若舟行必有波濤溺水之事，慎之。

When the ghostly influence and the post-horse appear together, a person cannot stop moving: if the three transmissions retreat, it means going back, and if they advance, it means moving outward. The commentary says: if the initiating transmission is accompanied by the spirit of Ding and the post-horse, and also combines with the upstream ghostly influence, the person is constantly active. If the transmission is retreating, it indicates the person is still outside. If this type of divination involves water travel, there will certainly be incidents of wind and waves leading to drowning, so one must be cautious.

天喜帶馬入傳來，一帶行人信息至。發用乘馬並天喜、信煞、天雞，主行人有信至。

Heavenly Joy brings the Post-horse into the Three Transmissions, and then news of someone leaving home comes. The commentary says: Initiating Transmission rides the Post-horse, accompanied by Heavenly Joy, message evil, and Heavenly Rooster, indicating that a traveler will receive a letter.

傳逢天喜不帶馬，下時未必分真假。天喜及傳進作用，若不帶丁馬則此行人出行未定。

The three transmissions meet Heavenly Joy but do not include the post-horse; the current message may not clearly distinguish truth from falsehood. The annotation explains: Heavenly Joy and the advancing transmission together serve as the initiating transmission. If they do not include the Ding spirit and the post-horse, then whether this person is going or not is still uncertain.

上馬下馬有牽絆，欲行不行情自變。干上有馬，是上馬也。支上馬，是下馬也。若末傳帶長繩、懸索煞，是有牽絆也。不可以馬多作速論也。反欲行不行而已。

There is a horse above and a horse below, yet they hinder each other. They cannot move forward, so their thoughts naturally change. The commentary says: if the day stem has the post-horse, it is called "upper horse"; if the day branch has the post-horse, it is called "lower horse." If the final transmission also carries something like a long rope or a hanging rope, which are harmful signs, then it means being hindered. One should not conclude that movement is fast just because there are many horses. In fact, it is the opposite: they want to move but cannot.

子作丁馬，攸攸揚揚，子其出行，可以榮昌。子午為二至之路，申為傳送之神，若並丁馬吉神，是行人出行攸揚，無往不利。

The position of Zi is considered to hold the Ding deity and the Post-horse, indicating a smooth and prosperous journey. You may travel with confidence, as this path leads to honor and success. The explanation states: Zi and Wu branches are the pathways of the winter solstice and summer solstice, respectively, and Shen is the deity of transportation. If these are combined with the Ding deity, the Post-horse, and auspicious deities, then travelers will go forth with confidence and success in all endeavors.

卯上見雀下克未，雞詔有惰信阻程。朱雀、天雞、天詔乃文書之神，若加卯上又卯加未，是木入幕，文書羈於程，一時不至也。

The trigram Mao (Rabbit) shows the Vermilion Bird, which then overcomes the earth of Wei (Earth Dog). The divine beings Tian Ji (Dawn Rooster) and Tian Zhao (Imperial Edict) are both inactive. Messages are blocked halfway. The commentary explains: the Vermilion Bird, Tian Ji, and Tian Zhao are all divine beings associated with documents. If they are placed on Mao, and Mao is then placed on Wei, this indicates that wood enters the storage, causing documents to be hindered on the way and unable to arrive promptly.

喪吊臨馬並加午，旅途相逢孝服干。用乘天馬、喪門、弔客，是途旅之中有孝服相干之事。

The Mourning-and-Condolence spirit and the Guest spirit are joined with the Post-horse and placed on the Wu position, indicating encountering someone in mourning during the journey. The commentary says: If the Initiating Transmission is accompanied by the Heavenly Horse, along with the Mourning-and-Condolence and Guest spirits, then during the journey one will meet with matters related to mourning and wearing of mourning clothes.

二死臨馬入休囚，定主行人死在途。用乘日馬又入休囚之地，主行人死在途中也。

Two deaths are present along with the post-horse, which falls into a place of weakness and confinement, indicating that the traveler will die on the way. The commentary explains: if the initiating transmission is accompanied by the day stem's post-horse, and this horse is located in a place of weakness and lack of vitality, it indicates that the traveler will die on the journey.

行人年上帶二死，更入休囚無氣處。不須再望回家來，已在他鄉無祀鬼。行人年命上帶二死、游魂，入休囚死絕，主行人死於他鄉也。

A person who goes out has the two deaths in their age and birth year, and falls into a place where the energy is weak and confined. There is no need to wait for him to return home—he has already become a lonely ghost who dies in a foreign land and is not worshipped. The explanation says: if a person's age and birth year carry the two deaths and the wandering soul, and they fall into a place where the energy is weak and confined, it indicates that this person will die in a foreign land.

天空作卯有災悔，若問行人可言至。只因家中土地故，故此作鬼生災禍。卯為門，天空為信，如並丁馬，傳退，主行人可以至家。或加卯並月鬼克干支，則天空又為土地之神，主家中土地不安，故作鬼而生禍也。

The Tian Kong falls on the Mao position, indicating potential misfortune and regret. However, if the question is about a traveler, it can be interpreted that he will be able to return home. As for the cause of the misfortune, it is due to the household's land deity being unsettled, which manifests as a ghost causing trouble. The commentary explains: Mao symbolizes the gate and entrance, and Tian Kong relates to messages and communication. If Tian Kong is combined with the Ding deity and the Yì Mǎ, and the Three Transmissions are in reverse order, it indicates that the traveler will be able to return home. If Tian Kong is on the Mao position and is combined with the monthly ghost to attack the Day Stem and Day Branch, then Tian Kong at this time represents the land deity, indicating that the household's land deity is unsettled and causing trouble.

白虎喜生，乘馬而行，遊子不遠，即日回程。白虎為道路之神，又乘馬而行，則不動不容己。更並天喜、生氣，會合干生支，則遊子不久即日而歸矣。

White Tiger meets Heavenly Joy and Life Qi, and also rides the Post-horse to travel, indicating that a traveler is already close, and can return on the same day. The commentary says: White Tiger is the deity governing roads, and if it rides the Post-horse, movement is inevitable and cannot be stopped. If it also combines with Heavenly Joy and Life Qi, and these combine with the Day Stem to nourish the Day Branch, then the traveler can return on the same day.

白入道神子午申，丁馬必是問行人。子午申則道路神，作發用乘丁馬，必是問行人之事。

The White Tiger falls into the divine spirits of Zi, Wu, and Shen, which are deities of roads, and also carries the Ding spirit and the Post-horse. The person asking the question must be inquiring about a traveler. The annotation explains: Zi, Wu, and Shen are all deities governing roads. When they act as the initiating transmission and ride upon the Ding spirit and the Post-horse, the intention of the questioner is certainly to ask about someone who is away from home.

命上已見辰戌立，又加丁馬來相入，必是己意欲出行，則以財喜為至急。辰戌剛猛好動之神，加於命上，自己不肯安居，而傳中又見丁馬，與命上沖，或生或合，又帶財爻天喜，必因財喜而動，甚速。

The native's destiny already has the earthly branch Chen or Xu established, and with the addition of the Ding spirit and the post-horse, it indicates that the person is eager to go out and is urgently seeking wealth and happiness. The commentary says: Chen and Xu are spirits that are strong and active, and when they are added to the native's destiny, the person cannot remain calm. If in the three transmissions there is also the Ding spirit and the post-horse, which conflict with the native's destiny, or are in mutual generation or mutual harmony, and if there are also wealth signs and heavenly joy, then it is definitely because of wealth and happiness that the person is moving, and the movement is very quick.

用傳傳退卯酉門，我馬加鞭入來旬。任是天涯有遊子，即時足動轉家庭。斬關遊子、遊戲，若初傳逆退於卯酉門上，而又馬在末傳，此行人必來之兆也。

The three transmissions reverse and retreat to the gates of卯 and酉, and my horse speeds up to enter the current ten-day period; even if the traveler is far away, he will now step forward to return home. The commentary says: if the divination involves the types of斩关, 游子, and 游戏, and the first transmission reverses and retreats to the gates of卯 or酉, while the post-horse is in the final transmission, this is a sign that the traveler will surely arrive.

鬼加午上，刑害干支。傷人於路，因此馬羈。午為馬為路，午發用為日鬼，刑害干支兼道路、天坑等煞，又遭馬而傷於路上矣。

The official ghost is placed on the position of Wu, which then harms the day stem and day branch. A person will be injured while on the road, caused by a horse being tripped. The commentary says: Wu is both associated with horses and roads. When Wu initiates the transmission and becomes the official ghost of the day stem, it harms the day stem and day branch, while also bringing along evils related to roads and sky pits. This results in injury due to being hindered by a horse on the road.

日鬼加午，不可見丁，自遊於跌，爾有馬羈。午為馬發用，又乘丁作日鬼，必主跌撲馬驚之患。

The day stem's official ghost is placed on Wu, and it is most feared to see the Ding spirit again, for when a person moves, they will fall, as the horse trips them. The commentary says: Wu serves as the post-horse and initiates the transmission, and it carries the Ding spirit as the day stem's official ghost, which inevitably leads to falling and startled horses.

朱丁馬鬼劫害凶，馬上跌撲須仔細。朱作丁馬為鬼，並劫煞，刑害日干，必主馬上跌撲災也。

The Vermilion Bird combines with the Ding God, the Post-horse, the Official Ghost, and adds Jiesha and punishment and harm, indicating misfortune; one must be especially cautious when riding a horse to avoid falling. The explanation states: The Vermilion Bird serves as the Ding God and the Post-horse, and also acts as the Official Ghost, with Jiesha causing punishment and harm to the Day Stem, which inevitably leads to disaster from falling off a horse.

卯酉返吟居貴後，若問行人入門戶。辰戌丑未四墓之地，行人入墓，課得返吟，作傳退之課，無丁馬之動，不可占行人矣。寅申巳亥乃四生之地，行人貪生不歸，又不得返吟，並丁馬傳退，亦不可占行人也。子午卯酉孕旺之地，旺則返本，有欲動之心。然午發用，或加子沖丁馬，雖動而尚遲滯，惟卯酉門戶是也。若居在貴人之後，又帶丁馬，主行人入門戶而至也。

When the trigram卯 or酉 meets the condition of reverse transmission and falls after the nobleman, if one asks about a traveler, it indicates that he is about to return home. The explanation says: the years辰, 戌, 丑, and 未 are the four burial grounds. If the traveler enters these burial grounds, even if the lesson shows reverse transmission and the transmission is backward, as long as there is no丁马 initiating the transmission, one cannot conclude that the traveler will return. The years寅, 申, 巳, and 亥 are the four birth grounds. The traveler is fond of the vitality and does not wish to return. If there is also no reverse transmission, 丁马, or backward transmission, one cannot conclude that the traveler will return. The years子, 午, 卯, and 酉 are the bathing and prosperity grounds. When prosperity is at its peak, the person will naturally desire to return to the origin. However, if 午 initiates the transmission or if it is added to 子 to conflict with 丁马, although movement is desired, it will still be slow. The most decisive are the two gates of 卯 and 酉. If these also fall after the nobleman and are accompanied by 丁神 andThe Post-horse, it indicates that the traveler will return home.

有馬不行，諸事宜停。子無前程，諸事不成。日馬主動也。若落空亡，則馬不能行，行人不至也。

There is a horse but it cannot move, and all matters should be postponed; there is no way forward, and nothing can be accomplished. The commentary explains: theThe Post-horse (post-horse) is naturally active in relation to the day stem, but once it falls intoKongwang (kongwang), the horse cannot move, and the traveler cannot arrive.

白虎劫煞克刑來，又加路煞在中排。且是居家無出外，出死於路不回來。用並白虎、劫煞、道路、二死克刑日干，主行人在外而死不回來。

The White Tiger brings Jiesha to attack and harm, with the Road Evil in between. One should stay at home and not go out; if one does go out, they will die on the road and not return. The commentary says: When the Initiating Transmission is combined with the White Tiger, Jiesha, Road Evil, and two deaths, they come to attack and harm the Day Stem, indicating that a traveler or visitor will die outside and not return.

六合加未巳亥神，傳中又見馬和丁。遊戲煞神忽爾入，主君莫去遠行程。用在巳亥未上，乘六合，是木庫在未矣。雖見丁馬、遊戲，遠行之人中途有阻。

When theLiu He is placed on the positions of 未, 巳, and 亥, and the three transmissions also include theThe Post-horse and 丁神, the evil spirit of play suddenly appears — advise you not to travel far. The explanation states: if the initiating transmission falls on 巳, 亥, or 未 and is accompanied by Liu He, then 未 is the storage place for wood, equivalent to wood being stored away in the warehouse. At this time, even if the 丁神, The Post-horse, and other spirits of play appear, those who travel far will encounter obstacles on the way.

螣加於金，又見馬丁，意有所往，此時必行。金神乃道路之神，螣加於金，再見丁馬，必有所往矣。

The Teng Snake is added to the metal position, and also sees the Post-horse and the Ding spirit, indicating a place in the mind, at this time one must definitely set out. The commentary says: The metal spirit is originally the god of roads, when the Teng Snake is added to the metal, and again sees the Ding spirit and the Post-horse, one must certainly go out.

朱申詔書與天雞，信動他鄉卻自歸。二死人亡官符訟，光厭相逢妖怪迷。申為道路之神，用並朱加申，詔、天雞、信煞，主他鄉信到，帶二死，主人亡在外，帶官符，主官訟。並光怪、月厭，主妖怪迷之。

The Vermilion Bird falls on the position of Shen, along with a decree and the Heavenly Rooster, indicating movement of messages from a distant place, causing the person to return on their own; if accompanied by two deaths, the master will die away from home; if accompanied by Guanfu, there will be legal troubles; encountering strange phenomena and Month Aversion indicates being bewitched or confused. The commentary explains: Shen is the deity of roads. When the Initiating Transmission combines with the Vermilion Bird on Shen, along with the Heavenly Decree and Heavenly Rooster, and the message evil spirit, it indicates messages arriving from a distant place; if accompanied by two deaths, the master dies away from home; if accompanied by Guanfu, there will be legal disputes; if combined with strange phenomena and Month Aversion, it indicates being bewitched or confused.

白虎加耗辰戌中，相逢卻主困沉蒙。白虎臨辰戌之地，並破耗之煞克干，而逢之，中有沉蒙之苦也。

The White Tiger brings the consuming evil spirit to the positions of Chen and Xu, and when it encounters this, it indicates confusion and stagnation. The commentary says: When the White Tiger is present in the positions of Chen and Xu, and the consuming evil spirit attacks the day stem, encountering this type of divination indicates suffering from confusion and stagnation.

遊子久滯烏不回？忽有風來折樹枝。此中應有音書至，不久天涯捆載歸。

A traveler who has left home remains away for a long time, why hasn't he returned yet? Suddenly a wind comes and breaks a branch — this omen should indicate a letter is coming, soon he will return from the ends of the earth, carrying his belongings.