The thirty-fourth explanation of the next divination stick.

《靈轄經》日：次籌之法，皆以第一籌用月將。若用陽將，則先用後三而前五。若用陰將，則用前五而後三。逆順更籌，終而復始。一法，以太歲上神三傳以知三事，以月建上神三傳以知三事，以日上神三傳以知三事，以正時上神三傳以知三事。則十二籌次客備焉。

The Lingxia Jing says: The method of "secondary divination" involves using the month general for the first divination. If the general is yang, first retreat three trines and then advance five trines; if the general is yin, first advance five trines and then retreat three trines. Thus, alternating between reverse and forward movements, changing the divination stick each time, until a full circle is completed, then starting again from the beginning (the original text writes "day" instead of "says," which is recorded as is). A "divination stick" is a counting stick used for divination. When one person asks about multiple matters, each matter uses one stick, and the general is changed with each stick, so it follows the same method as the previous section "secondary guest" but with different application. Another method: take the three transmissions from the heavenly stem above the year stem to know three matters, take the three transmissions from the heavenly stem above the month builder to know three matters, take the three transmissions from the heavenly stem above the day stem to know three matters, and take the three transmissions from the heavenly stem above the time of divination to know three matters. Thus, four places each provide three matters, totaling twelve sticks, which correspond exactly to the twelve questions of the "secondary guest."

《靈轄經》曰：男一歲從丙寅順行，從一歲移一辰，十一歲丙子，二十一歲丙戌。餘皆仿此。終而復始，順行而數。女一歲，從壬申逆行，一歲移一辰，一歲壬申，十一歲壬午。餘皆仿此。終而復始，逆行而數。

The *Lingxia Jing* says: For a man's age, starting from the age of one at Bingyin, he progresses through the branches in order, moving one branch each year. Thus, at age eleven he reaches Bingzi, at twenty-one Bingxu, and the rest of the years follow this progression. After completing the sixty Jiazi cycles, the cycle begins again. For a woman's age, starting from the age of one at Renshen, she regresses through the branches, moving one branch each year. Thus, at age one she is at Renshen, at age eleven she would be at Renxu (the original text says "Renwu," which is likely a copying error, but it is recorded as is). The rest of the years follow this regression. After completing the sixty Jiazi cycles, the cycle begins again. "Xingnian" refers to the heavenly stem and earthly branch of the year one is in, and it is listed alongside "Benming," which is the heavenly stem and earthly branch of one's birth year. These two are the two key points used in the Six Rats divination method to determine personal fortune and misfortune. As mentioned in "Shitan Guan," the twelve generals "govern the xingnian day branch" in a certain way. Similarly, in "Shigu Lue," determining the time of an event also involves the deities and generals added onto the xingnian. All of these use the xingnian derived here.

《玄女》曰：六壬之道，皆取三傳。相生則吉，相剋則凶。傳見天乙，貴人詔命。朱雀，文書口舌。六合，嫁娶婚姻。勾陳，鬥訟田土。青龍，貞觀君子。天后，婦女貴人。太陰，所處娶婦。玄武，陰私奸宄。太常，冠帶仕宦。白虎，死喪折傷。天空，萬事欺詒。滕蛇，驚恐怪異。

The "Xuanyu" says: The essence of Liu Ning lies entirely in the three transmissions. If the three transmissions mutually generate, it is auspicious; if they mutually control, it is inauspicious. As for the heavenly generals seen in the three transmissions, each presides over specific matters: seeing Tianyi indicates assistance from a nobleman and imperial edicts; seeing Zhuque indicates official documents and disputes; seeing Liuhex indicates marriage; seeing Gouchen indicates conflicts and land disputes; seeing Qinglong indicates upright and virtuous gentlemen ("Zhen Guan" refers to those who uphold righteousness and are commendable); seeing Tianhou indicates women and female noblemen; seeing Taiyin indicates the presence of a marriage; seeing Xuanwu indicates secret matters, deceit, and theft; seeing Taichang indicates wearing a cap and entering officialdom; seeing Baihu indicates death and loss; seeing Tiankong indicates falsehood and deception; seeing Tengshe indicates fear and strange occurrences (the original text reads "Teng" instead of "Teng," which is recorded as is). When judging a divination, one should match each of the three transmissions with the corresponding heavenly generals according to this list, thereby determining the category of the matter. Then, combining this with the mutual generation and control among the three transmissions, the auspiciousness or inauspiciousness can be decided.

《集神經》云：王氣所勝，法憂縣官。相氣所勝，法憂財物。死氣所勝，法憂死喪。囚氣所勝，法憂刑獄。休氣所勝，法憂疾病。《神匱經》曰：子傳母而失禮，母傳子為順道。失禮則所作違礙，順道則慶無不疑。此用式之常例。

The *Ji Jing Xing* says: When a side is victorious with a prosperous qi, one should worry about official matters; with a mutual generation qi, one should worry about property; with a death qi, one should worry about death and mourning; with a captive qi, one should worry about legal troubles; and with a resting qi, one should worry about illness. This is the same principle as the five qi worries listed at the end of the "Xie Yueshang" section, and they can be cross-referenced. The *Shen Gui Jing* says: The three transmissions go from "Zi" to "mother," meaning from what I generate to what generates me, which is called "losing propriety"; from "mother" to "son," meaning from what generates me to what I generate, which is called "following the way." Losing propriety causes obstacles in all affairs, while following the way brings joy and everything is appropriate (the original text says "yi," which is recorded as is). This is the standard principle for using the formula disk to determine the course: the direction of the three transmissions is considered proper when it follows the direction of mutual generation, and improper when it goes against the direction of mutual generation.

《金匱經》曰：傳得其體而無憂。假令功曹為用，傳得神后，又與吉將並者，故曰傳得其體而無憂。《集靈經》曰：人年上見水神，用起金神臨火，水能救金，火見水則減。此為有救無咎。

The *Golden Chest Classic* says: If the three transmissions each obtain their essential nature, there will be no worries. For example, if the *Gongcao* (寅 wood) is the initiating transmission, and among the three transmissions there is also the *Shenhou* (子 water), water nourishes wood, which means the spirit of the initiating transmission has obtained its life qi; if furthermore it is accompanied by a favorable general, this is called "the transmission obtains its essence and there is no worry." The *Jiling Classic* says: If the person's age is seen above and encounters the water spirit, while the initiating transmission starts from the metal spirit but is located on the fire—metal originally fears fire, and it seems about to be harmed, but fortunately the water of the person's age can save the metal; when fire meets water, the fire's strength weakens; this situation is called "there is a rescue and no calamity," even though there is danger, it ultimately does not become a disaster. These two examples demonstrate the same method of reading: one cannot only look at the individual generation and overcoming, but should combine the initiating transmission, the three transmissions, the person's age, and the heavenly general to see if there is a rescue.

《玄女》曰：占萬事大要視支干上下相生。相生有氣，前後吉將，三傳終來克始。當此之時，遠行萬里，入水不溺，入兵不傷，入病不死，惡寇不逢，所求必得，所作必成，出幽入冥，所為神靈。以此秘法，示之昭明。

The book "Xuannü" says: When divining about any matter, the key lies in examining whether the day stem, day branch, and the superior god above them are in mutual generation. If they are in mutual generation and each has strength, and the three transmissions follow one after another with auspicious generals, and the final transmission comes back to overcome the first one (forming a complete cycle), then this is an excellent omen: traveling thousands of miles will be safe, entering water will not lead to drowning, entering battle will not result in injury, getting sick will not lead to death, encountering thieves will not happen, and whatever is sought will be obtained, whatever is done will succeed, and entering and exiting even the underworld will be protected by divine beings. This secret method is clearly passed down so that people can understand it at a glance. This section is the summary of the entire method of interpretation: mutual generation, having strength, auspicious generals, and the three transmissions forming a complete cycle from beginning to end. When all four elements are present, it is an excellent divination.

《靈轄經》曰：木神加木，主文書木器以至縣官。火神加火，憂婦女口舌，或因田宅以至官司。土神加土，或爭田園，家宅離散移動。金神加金，主遷移或分財異居。水神加水，主爭財帛鰥寡之象。

The Lingxia Jing says: This section discusses the situation where the heavenly stem deity is added to the earthly branch hour, and when the five elements of the two are the same (like and harmonious), the matters they presage. When the wood deity is added to the wood hour, it presages disputes with officials due to documents or wooden objects. When the fire deity is added to the fire hour, it presages worries about women's disputes or litigation over land and property. When the earth deity is added to the earth hour, it presages disputes over farmland, family discord, or the whole family moving. When the metal deity is added to the metal hour, it presages migration, division of property, or establishing a new household. When the water deity is added to the water hour, it presages disputes over wealth and the appearance of widowers and widows. When the same type of deity is added to the same type of hour, there is no conflict, but when similar types are combined, they tend to compete. Therefore, these five cases, though not mentioning conflict, often presage disputes.

說云：金入木主縣官鬥訟，土入水主亡遺財物室有病人，木入土主牢獄口舌相傷，水入火主驚恐六畜亡失，火入金主囚繫有罪女人爭競之事。

There is another explanation which discusses the situation when the upper god controls the lower term, and the Five Phases mutually control each other, leading to certain events: when metal is added to wood, it indicates disputes with the authorities; when earth is added to water, it signifies loss of property and illness within the family; when wood is added to earth, it indicates imprisonment and verbal conflicts; when water is added to fire, it suggests being startled and the loss of livestock; when fire is added to metal, it indicates being detained and punished, along with disputes between women. Comparing this with the previous explanation of like and harmonious combinations, it can be known that for the same pair of upper and lower gods, a harmonious combination indicates disputes and unrest, while a controlling combination indicates actual misfortunes and calamities, with the severity varying accordingly.

《靈轄經》曰：上克下，事起男子。下克上，事起女人。下克上憂輕，或屬他人。下克上憂重，或至己身。辰剋日為用，或時克辰，皆禍從外來。日克辰，辰克將，皆禍從內起。伏吟事近，返吟事遠。

The Lingxia Jing says: If the upper deity overcomes the lower term, the matter in question is initiated by a man; if the lower term overcomes the upper deity, the matter is initiated by a woman. The severity of the worry should also be distinguished: one situation involves lighter worries, mostly unrelated to oneself and belonging to others; another situation involves heavier worries, which will affect oneself. (The original text states both sentences as "lower overcomes upper," but the first should be "upper overcomes lower," a mistake from copying, and is recorded as is.) Taking the day branch to overcome the day stem or the time term to overcome the day branch indicates that the calamity comes from outside; conversely, if the day stem overcomes the day branch or the day branch overcomes the riding heavenly general, the calamity originates internally. In aHidden Chant (hidden chant) lesson, the heavenly and earthly plates remain still, indicating that the matter is nearby and will occur soon; in a返吟 (return chant) lesson, the heavenly and earthly plates are fully opposite, indicating that the matter is far away and will occur later.

比用，主比鄰親近，仰視俯視。剛日遠行，稽留關梁。柔日伏藏，不出邑里。八專逆順，皆淫亂搖動，事起婦人，四上克下，客勝主人，皆為賊害臣下之象，室家之孤獨。四下克上，主人勝客，皆為悖逆之道，妨害二親滅亡之象。天乙臨二門，皆主動搖不寧其居。日辰陰陽，在天一前主事速，在天一後主事遲也。

The "Biyong" lesson uses harmony and balance as its principle, dealing with matters concerning neighbors and close relatives. Similarly, the "Mao Xing" lesson, which uses upward and downward observation, also relates to such matters. In the "Mao Xing" lesson, if the day is strong and upward observation is used, it indicates a person traveling far away, delayed at borders and bridges. If the day is weak and downward observation is used, it indicates concealment and staying within the local area. The "Ba Zuan" lesson, regardless of counting forward or backward, indicates disorder and instability, with matters originating from women. If all four lessons show upper overcoming lower, it signifies the guest overpowering the host, indicating harm to subordinates and family isolation. If all four lessons show lower overcoming upper, it signifies the host overpowering the guest, indicating rebellion and harm to parents, with a possibility of destruction. When the Heavenly General (Tianyi Guiren) is present at the Heavenly Gate (Northwest) or the Earthly Gate (Southeast), it indicates instability and restlessness in residence. The speed of the matter depends on where the Yin and Yang deities of the day branch fall: if they are before Tianyi, the matter will respond quickly; if they are after Tianyi, the matter will respond slowly (Tianyi is also known as Tianyi).

《黃帝》曰：幾其始至為方來。《集靈經》曰：欲知吉凶期者（看遲速），假令春占功曹太沖為用，則喜事旦至，為春木王故也。

The Yellow Emperor said: When a matter is about to begin and is just about to arrive, it is called "fang lai" (about to come). The Classic of Gathering Spirits said: To know the time when good or bad fortune will occur, one should look at how quickly the matter is coming. For example, when divining matters in spring, if the initiating transmission is Gongcao (寅) or Taichong (卯), then one can predict that good fortune will arrive soon—because in spring, wood is at its peak, and the useful god is riding the strong energy, so the response will be quick. This passage discusses the timing of responses: by combining the three temporal states of "fang lai" (about to come), "yi zhi" (already arrived), and "yi qu" (already gone), with the strength, prosperity, and decline of the useful god's energy, one can determine whether the matter is in the future, present, or past.

《黃帝》曰：在其中為已至。占事，孟夏用起傳送。金生巳，故云已至。又曰：幾其時。晚為已去。謂季夏土王金相之時，火神休氣，所以始謝為晚，故曰已去。又曰：凡占吉凶，未來已去之期，視神將來為來事，去為去事也。

The Yellow Emperor said: When a matter is in the middle, it is called "already arrived." For example, when divining in the first month of summer (April), the initiating transmission starts from the transmission trigram (Shen metal), and metal is born in Si. Since the month of April is also the month of Si, the useful god is exactly in the place of birth, so it is called "already arrived," meaning the matter is right before us. It also says: When approaching the time but slightly late, it is called "already gone." For example, in the last month of summer (June), when earth is strong and metal is in decline, the fire god has already retreated into rest, and when the fire energy begins to wane, it is considered "late," so it is called "already gone," meaning the matter has already passed. In general, when divining good or bad fortune, to determine whether it is future or past, one should look at the coming and going of the divine general. If the divine general is coming towards me, it is a matter of the future; if the divine general is turning away from me, it is a matter of the past.

吉凶期者，假令正月占事，其人年立寅，太乙為朱雀加年，則本年四月丙丁日，當有縣官失火事。若徵明，為玄武臨年，則去歲十月壬癸日，有亡遺盜賊逃叛之事。

Now regarding the method of determining the time of occurrence. For example, if an event is divined in the first lunar month and the person's age stem falls on寅, and the god in the lesson is Taiyi (Si) (巳) riding on Vermilion Bird and resting on the age stem:巳 belongs to the fourth lunar month, Vermilion Bird belongs to fire and signifies official affairs and fire-related disasters, and 丙丁 are fire stems, so it is predicted that there will be official matters or fire disasters on the 丙 or 丁 days of the fourth lunar month this year. Conversely, if 徵明 (亥) rides on Black Tortoise and rests on the age stem:亥 belongs to the tenth lunar month, Black Tortoise signifies theft and loss, and 壬癸 are water stems that share the same energy as 亥, so it is predicted that there was an incident involving lost property, theft, or escape and rebellion on the 壬 or 癸 days of the tenth lunar month last year. It is evident that the key to determining the time of occurrence lies in considering three aspects together—the month associated with the god, the type of event it signifies, and the day stem and branch.

《金匱經》曰：歲月日時為期，得歲不出歲，得月不出月，得日不出日，得時不出時也。假令歲在亥，用起徵明，為事在今歲二月。用太沖為事，在今月中。寅日用起功曹，為事在今日。用起神后，事在旬中。午時占事，用起勝光，事在須臾。

The *Golden Chest Classic* says: The timing of events should be determined by the four levels of year, month, day, and hour. If the initiating transmission corresponds with the heavenly stem, the matter will occur within the current year; if it corresponds with the month builder, it will occur within the current month; if it corresponds with the day branch, it will occur within the current day; if it corresponds with the time of divination, it will occur within the current hour. For example, if the heavenly stem is in亥, and the initiating transmission starts at 徵明 (亥), which is the same as the heavenly stem, the matter will occur within this year. If the month builder is in卯, and the initiating transmission takes Taichong (Mao) (卯), which is the same as the month builder, the matter will occur within this month. If the divination is on a 寅 day, and the initiating transmission starts at Gongcao (Yin) (寅), which is the same as the day branch, the matter will occur today. If the initiating transmission starts at Shenhou (Zi) (子), which is the first day of the ten-day period, the matter will occur within this ten-day period. If the divination is at 午 time, and the initiating transmission starts at Shengguang (Wu) (午), which is the same as the time of divination, the matter will occur immediately. The smaller the level, the closer the timing, which is a very convenient rule.

《黃帝》曰：數之一魁離日。假令占事，河魁加未，未數八，河魁數五，五八四十，為吉凶之事在四十日之內也。餘準此。

The Yellow Emperor said: There is another method of calculating the period using numbers, which involves multiplying the River Chief with the corresponding branch of the day. For example, when divining an event, if the River Chief (戌) is placed on 未, refer to the previous section "Explanation of Numbers" to find that the branch number of 未 is eight and the branch number of 戌 is five. Multiplying five by eight gives forty, so the outcome of the event is predicted to occur within forty days. Other cases are calculated in the same way: first check the branch numbers of the upper god and the lower day, multiply them to get the number of days (the original text has an error or omission in the six characters "数之一魁离日," so it is recorded as is). This method is used alongside the previous method of determining the period according to years, months, days, and hours. One method discusses levels, while the other discusses specific numbers of days.

《黃帝》曰：將得所勝，禍從外來。假令年上見功曹，將得太陰，金將克木，故禍從外來。《黃帝》曰：將得所畏，禍從內出。假令傳送臨午，將得青龍，木畏金神，故禍從內出。審其內出，終傳以知事之情偽也。陽之憂事發他人，言日辰上賊神將也。陰之憂事發於已身，言神將下剋日辰也。

The Yellow Emperor said: When the Heavenly General is able to overcome the god it is riding upon (the god being overcome by the general), calamity comes from outside. For example: If the year pillar shows Gongcao (寅 wood), and the Heavenly General riding upon it is Tai Yin (酉 metal), metal will overcome wood, so the calamity is from outside. The Yellow Emperor also said: When the Heavenly General meets the god it fears (the god overcoming the general), calamity comes from within. For example: If the transmission (申 metal) is on the position of Wu, and the Heavenly General riding upon it is Qinglong (寅 wood), wood fears metal, so the general is overcome by the god, and the calamity is from within. To examine this 'calamity coming from within,' one should look at the final transmission, which reveals whether the matter is true or false. For yang calamities, the event affects others, indicated by the presence of harmful gods and generals on the day and branch. For yin calamities, the event affects oneself, indicated by the gods and generals being in a lower position and counter-overcoming the day and branch.

《黃帝》曰：神將內戰，禍害難解。神將外戰，禍微易解。神克將為內戰，將克神為外戰也

The Yellow Emperor said: When the spirit and the general fight internally, calamities are difficult to resolve; when the spirit and the general fight externally, calamities are minor and easy to resolve. What is internal and external fighting? When the lower spirit overcomes the upper general, it is called internal fighting; when the upper general overcomes the lower spirit, it is called external fighting. The spirit refers to the heavenly plate deity, and the general refers to the heavenly general. These two should be in harmony, but when they overcome each other, it is a battle. A battle that originates internally is deep-rooted, hence difficult to resolve; a battle that comes from outside is shallow, hence easy to resolve. The entire text ends here—starting from the upper volume explaining the principles of heaven and earth, the four seasons, heavenly stems and earthly branches, and the five phases, to the lower volume explaining the moon general, the measurement of the jade scale, the creation and use of the formula, and the examples of spirit and general judgment, this book completes the entire systematic process of six rhymes from its foundational theory to practical divination. (The original text has no punctuation at the end of the sentence, so it is transcribed as is.)