Day Damage

日刑殺到憂妻妾，時刑陰小有災殃（用是日刑，又值虎蛇，主妻妾災。勾陳又主官事，各用時刑，更與鬼剋日，值朱勾，陰小官事。蛇虎主疾病，亦寅巳申刑之例）。占宅忌見辰剋日，鬥戰先看日克辰（日為人，辰為宅，宅克人凶。若鬥爭財物，要日克辰。假如甲日申時，又為用，更囚死凶將，謀望不成）。

When the day stem is harmed by the day branch, there will be worries about the wife or concubine; when the hour branch harms the day stem, women and young children will suffer misfortune. The useful god is the day stem that is harmed by the day branch. If it also meets the white tiger and the teng snake, it indicates misfortune for the wife or concubine; if it meets the gouchen, it indicates legal disputes. These should be judged according to the criminal branches of the time, and if the ghost yao harms the day stem and meets the vermilion bird and the gouchen, it indicates legal trouble for women and young children; if it meets the teng snake and the white tiger, it indicates illness. These are examples such as the criminal relationship between yin and si, and between si and shen. When predicting the household, the most dangerous situation is when the god in the day branch harms the day stem. If predicting a dispute, first check whether the day stem can overcome the day branch: the day stem represents the person, and the day branch represents the house. If the house overcomes the person, it is ominous. If the dispute involves property, it is better for the day stem to overcome the day branch. For example, if the day stem is jia and the hour is shen, and shen also serves as the initiating transmission, along with the trapped and dead energies andInauspicious General, then whatever is planned or desired will not succeed.

用時剋日多暗鈍，欲謀定可為災迍（假如甲日申時，又為用，更囚死、凶將，謀望不成）。發用占時兩生日，百事有求從意覓（假如甲日得亥時，更亥子發，用乘吉將旺相，大佳，主得尊長之恵，有合徳方的）。刑害兩人忌為鬼，謀間行盜人財毀（注云：三刑六害若作日鬼加支局上，主官府損財。如加干局上，主惡人損、退人口、悲泣事）。

When the god of the time is strong enough to overcome the day stem, things tend to be obscure and slow, and although one may intend to plan something, it may instead bring disaster and difficulties. For example, if on a Jia day, the time is Shen, and Shen also serves as the initiating transmission, along with the qi of imprisonment and death and malevolent generals, then plans will not succeed. On the contrary, if both the initiating transmission and the time god nourish the day stem, then all affairs will be successful and desires will be fulfilled. For instance, if on a Jia day, the time is Hai, and both Hai and Zi serve as the initiating transmission, with the useful god riding on a good general and having strong and prosperous qi, this is a favorable omen, indicating the favor of superiors and also requiring the presence of a harmonious and virtuous element to be accurate. The three punishments and six harms are most undesirable when they act as ghost elements. If this happens, there will be people scheming and stealing, leading to loss of wealth. If the three punishments and six harms serve as the day's ghost and appear in the day branch group, it indicates being fined by the authorities; if they appear in the day stem group, it suggests harm from wicked people, loss of people, and sorrowful events.

支干上下休蔵鬼，定是災凶人財起（注云：蔵鬼者，如午日亥加午作朱雀，謂午日以亥水為鬼，上見朱雀，又被亥水作鬼，故鬼勝也。又如乙日酉加辰作六合，並被酉金作鬼，故逾災也）。

The heavenly stem and earthly branch of the day must not conceal a ghostly element. If a ghostly element is concealed, calamities concerning people and wealth will arise from this. Concealing a ghost refers to situations like when the亥 water is placed on the午 fire and accompanied by the Vermilion Bird. On a午 day, the亥 water is considered a ghost, and although the Vermilion Bird's fire is above, it is subdued by the亥 water, allowing the ghostly element to dominate. Another example is when the酉 metal is placed on the辰 earth and accompanied by Liu He. Liu He is originally a favorable general, but the酉 metal becomes a ghost, thus making the calamity even worse.

財須分別內兼外，求用無令鬼耗會（注云：日財為外，支財為內。如日財臨辰兩課，名外財入內，圖用遂意；支財入日二課，宜出則吉。若或良將相加，氣不死廢，必進財。如乘太歲二耗乃日鬼，休死，不須用，皆主不吉）。

When discussing wealth, it is essential to distinguish between external and internal wealth. When selecting wealth indicators, one must avoid having ghostly influences and consuming spirits converge together. Wealth on the day stem is considered external wealth, while wealth on the day branch is internal wealth. If external wealth appears on the day branch in both lessons, this is called external wealth entering internal, and seeking to use it will be successful. If internal wealth moves to the day stem in both lessons, it is more favorable to seek wealth outside. If there is also a good general present, the wealth energy will not be cut off or discarded, and wealth will certainly come. However, if wealth is accompanied by the year stem, great loss, or minor loss, and becomes the day's ghost, and also meets the period of decline and death, then it is unnecessary to take it, and it will all be unfavorable.

將神有類支干與，此中內外要詳慮（注云：前論日為外，辰為內，殊不知類神內外。且如甲子以青龍為外，天后為內，看青龍臨辰二位為進人口，乃外事；以天后臨日二位，主內事，或動。以此前知則不悞）。

The Heavenly General and the deity it rides upon each belong to a particular category, and they must be matched with the Day Stem and Day Branch. The distinction between internal and external must be carefully considered. Previously, it was said that the Day Stem is external and the Day Branch is internal, but it is not known that the category deities themselves also have internal and external distinctions. For example, on a Jiazi day, the Azure Dragon is external and the Heavenly Empress is internal. When the Azure Dragon appears on the two lessons of the Day Branch, it indicates adding household members, which relates to external matters. When the Heavenly Empress appears on the two lessons of the Day Stem, it indicates matters within the household or some internal activity. By understanding this principle in advance, one can accurately judge the situation without error.

日陰剋日日戴墓，暗鈍抑塞多齟齬（假如戊午日卯加辰，庚寅日午加丑，主暗鈍屈伏，抑塞不足之事也）。辰陰刑辰罡處孟，定招卑幼驚惶橫（假如甲子日，戌加亥是第四課，克支為鬼，乃天罡加孟主殺在卑幼，驚恐不寜）。

The Yin spirit of the day stem is attacking the day stem, and the tomb spirit is on top of the day stem, causing things to be obscure and sluggish, blocked and unsmooth, with constant conflicts. For example, on a Wuwu day with Mao added on Chen, or on a Gengyin day with Wu added on Chou, both indicate confusion and submissiveness, depression and inability to express oneself. If the Yin spirit of the day branch is attacking the day branch, and the Tiangang is in the position of the four young months, it will certainly bring about sudden misfortunes affecting the younger generation. For example, on a Jiazi day, with Xu added on Hai, which is the fourth lesson, the Xu earth attacks the day branch Zi water to form a ghost, which is Tiangang added to the young month, and the killing energy will affect the younger generation, causing fear and unease throughout the family.

陰陽間克傳蔵課，內外縈心成慮破（注云：間克乃日陽制辰陽，辰陰制日陰，此名雜濫，主內外不足）。

The yin spirit and the yang spirit are opposite and mutually controlling, with the ghost hexagram concealed within the three transmissions and four lessons. Both internal and external matters entangle the mind, leading to endless worries and eventual ruin.the so-called间克 refers to the yang spirit of the day stem controlling the yang spirit of the day branch, while the yin spirit of the day branch controls the yin spirit of the day stem, which is called chaos, indicating that both internal and external affairs are not harmonious.

正課用神傷日辰，家門長幼不安存（假如戊己日得卯木發用曲直。又如甲乙日得酉發用從革，主父母不安。又如申日得午發用炎上，寅日得酉發用從革，主卑幼不安）。傳凶陰吉驚無實，傳吉陰凶吉不真（假如甲申日，初傳白虎，末傳螣蛇為救，主驚不實。又如臨日，初六合，末太陰，為破喜亦空）。

The useful god in this divination harms the day stem and day branch, causing unrest for the whole family. For example, if the day is Wu or Ji and the initial transmission is卯wood, forming a curve-straight wood pattern, or if the day is Jia or Yi and the initial transmission is酉, forming a metal transformation pattern, it indicates the parents are unsettled. Similarly, if the day is Shen and the initial transmission is午, forming an ascending fire pattern, or if the day is Yin and the initial transmission is酉, forming a metal transformation pattern, it indicates the younger generations are unsettled. If the three transmissions are凶but the hidden god is吉, there may be fright but not real harm. If the three transmissions are吉but the hidden god is凶, the good fortune is not genuine. For example, on a Jiashen day, if the first transmission is乘white tiger and the final transmission is乘teng snake, it can be a rescue, indicating a false alarm. Again, if the day is the approach day, and the first transmission isLiu Hewhile the final transmission isTai Yin, good things are broken, and the outcome is ultimately empty.

順喜當觀母用兒，數憂何棄課扶持（注云：母傳子乃春傳夏也。假如甲乙日用午，是相氣，為子孫之神，在傳能御克木之金為救，取拘絆扶、散憂疑也）。用空傳復支與干，舊乆重新廢欲完（注云：空亡本無氣之兆，作用而中末復歸日辰上者，主重用事，復求意）。

To see smoothness and joy, observe the relationship between mother and son; even with much worry, one should not neglect the supporting power inherent in the lesson pattern itself.the so-called mother transmitting to son is like spring passing into summer. For example, if the day stem is Jia or Yi and the initiating transmission is at Wu, Wu is the phase of mutual generation, belonging to the god of son and grandson. It can resist the metal that harms wood within the three transmissions and becomes the saving god, capable of restrainingInauspicious Spirit and dispelling doubts. If the useful god falls into kongwang, and the three transmissions return to the day branch and day stem, this indicates that old matters have long been abandoned and now one wishes to complete them again. Kongwang itself is a sign of no vitality, but when it serves as the useful god, and the middle and final transmissions return to the day branch, it signifies reviving old matters and seeking them anew.

陰陽互克兼不傋，元合天后多私意（假如甲子日戌加寅上，又如辛丑日酉加巳例，此二課主夫婦失義，不和好，此名蕪淫課也）。傳化為陰分事端，兩途切要勿忘看（假如巳日占，見功曹為用，主尊者不和。此乃寅中有生火，凌巳中生金，雖生火，乃刑金之物動也。此例不可不明。又如罡加寅上，亦上下不和，雖木克土為財，殊不知辰中廢水克下生火故也。凡遇生克，當自裁之）。

Yin and Yang mutually control each other but are not fully present, and when Yuanwu, Liuhex and Tianhou appear together, it often indicates private affection. For example, on a Jiazi day with Wu added to Yin, or on a Xinchou day with You added to Si, both of these divinations indicate marital discord and the breaking of affection, called Wu Yin lesson. The three transmissions transform into Yin deities, and the matter splits from the middle, both paths are important, and one should not only look at one side. For instance, if the question comes on a Si day and Gongcao Yin is used as the useful deity, it indicates discord between superiors and elders. This is because Yin contains something that can generate fire, which in turn oppresses the metal in Si. Although it is said to generate fire, it actually involves a punishment of metal. This example must be clearly understood. Another example is when Tiangang Chen is added to Yin, which also indicates discord above and below: although wood controls earth and can be considered as wealth, it is unknown that the water in Chen also controls the fire below. In all cases of generation and control, one should consider and decide by oneself.

戌加卯上是合鄉，傳中支干理偏長。丙辛戊癸正相當，信至人歸見福昌（解曰：卯加戌合也，巳加子亦為合也，為三傳俱合，此象主信至、外歸之象）。

The trigram Wu (戌) is placed on top of the trigram Mao (卯), and it exactly falls in the area of mutual harmony. The principle of the day stem and day branch becomes particularly significant in the three transmissions. The combination of Bing (丙) and Xin (辛), as well as Wu (戊) and Gui (癸), corresponds perfectly to this situation, indicating the arrival of messages and the return of travelers, with prosperity and good fortune. It explains that Mao (卯) added to Wu (戌) forms theLiu He (Liu He), and Si (巳) added to Zi (子) also counts as a harmonious combination. If all three transmissions form harmonious pairs, this divination pattern signifies the arrival of letters and the return of those who have gone away.

魁罡化鬼沖臨宅，魑魅蔵家喪服白（注云：天魁為墳，天罡為墓，若化鬼臨支，為蔵伏尸魑魅。沖支亦主宅發怪。若不化鬼，定有持服之色）。魁罡作鬼臨年上，下賊侵凌暗酬黨（注云：魁罡為奴賊、兇惡人，元武為盜賊神，並日鬼加年，主有連累不明事）。

Hekui and Tiangang turn into ghost lines, and if they conflict with or are adjacent to the day branch's home position, there are ghosts and spirits hidden in the house, and someone is wearing white and mourning. Hekui in Xu symbolizes a grave, and Tiangang in Chen symbolizes a tomb; if they turn into ghosts and are on the day branch, there are corpses and ghosts hidden in the house. If they conflict with the day branch, it indicates strange occurrences in the house. Even if they do not turn into ghosts, there will certainly be mourning in the house. If Hekui and Tiangang, as ghost lines, are on the year branch, there will be servants and thieves bullying, and secretly there are people joining forces. Hekui and Tiangang represent servants, thieves, and wicked people. Yuanwu is the god of thieves, and together with the day ghost, they fall on the year branch, indicating involvement in unclear matters.

比合河魁兩同用，心謀不一或干眾（注云：比合同心，魁為眾事。占之此卦，主心意不定，或有干連眾人事）。罡乘天后陰人忌，有孕切慮傷胎氣（注云：天罡為土水天后之墓，兼為東南卑溼之辰。天后為厭醫，如婦人行年有此，孕主足月傷胎，老幼生腹病之疾）。

When both the 'like and harmonious' (比和) and 'River Chief' (河魁) are used together, the mind becomes indecisive and the matter may involve many people. The 'like and harmonious' usually indicates unity, while 'River Chief' signifies matters concerning many people. This divination suggests uncertainty in mind or troubles involving many people. The 'Heavenly Pole' (天罡) is riding on the 'Heavenly Empress' (天后), which is particularly unfavorable for women, especially those who are pregnant, as it may cause harm to the fetus. The 'Heavenly Pole' at the hour of Chen is both earth and a water reservoir, which is the resting place of the 'Heavenly Empress', and also corresponds to the southeast direction, which is low and damp. The 'Heavenly Empress' also signifies aversion to medicine. If a woman's age cycle includes this combination, a pregnant woman may suffer fetal injury by full term, while the elderly and children may suffer from abdominal diseases.

從魁太乙墓同虎，臨支宅有衣麻服（注云：太乙為喪車，從魁為白服。五墓、死氣、白虎、哭神如並加支上，必主有持服人，為用的）。

Congkui You, Taiyi Si, and the Five Tombs appear together with the White Tiger, and when they fall on the Day Branch, there will be someone in the family wearing hemp and mourning clothes. Taiyi Si symbolizes a hearse, and Congkui You symbolizes white mourning clothes. If the Five Tombs, Death Qi, White Tiger, and weeping spirit all fall on the Day Branch together, there must be someone in the family mourning. This interpretation is very accurate.

天傾西北日月隨，地陷東南江海歸。巳亥歉然不用疑，重求輕得告君知（解曰：西北，亥地也，天傾西北。東南，巳地也。地陷東南，天地尚且不足，況於人乎？求三得二也）。

Heaven inclines toward the northwest, and the sun and moon follow accordingly; the earth sinks toward the southeast, and rivers and seas thus converge there. The combination of巳 and亥 always carries a sense of deficiency, so there is no need to doubt: although the request is great, the result is light, and this should be clearly told to the person seeking the divination. It explains that northwest is the direction of亥, so heaven inclines toward the northwest; southeast is the direction of巳, so the earth sinks toward the southeast. Even heaven and earth have their shortcomings, let alone humans. Therefore, when seeking three things, only two can be obtained.

三傳亥子丑初終，陰小驚惶抑意重（假如乙日寅加酉用，上逢太陰，謂甲乙本以寅卯為日新之氣，丙丁以巳午為之，一同也。今乙日以寅為新氣，加酉自負酉金，以下克上，乘太陰又克寅，上戴邱墓，此等課然必不明，占屈伏，暗鈍之災）。

The Three Transmissions are arranged from the beginning to the end as亥, 子, 丑. Women and young children will be startled, and their minds will be heavily oppressed. For example, on a Yi day, if the寅 is placed on the酉 and initiates the transmission, and the Tai Yin is above it: originally, on a Ji and Yi day, the new energy is寅 and卯, and on a Bing and Ding day, it is巳 and午, the principle is the same. Now, on a Yi day, the new energy is寅, but it is placed on the酉, which means it is carrying the酉 metal, resulting in a situation where the lower overcomes the upper. Furthermore, the Tai Yin comes to further overcome the寅. On top of that, there is a hill and tomb. This type of divination is certainly obscure and unclear, and the outcome will be one of subjugation, depression, and confusion.

用同卯貴兩加戸，意欲不足難守故（注云：卯酉為門戶。或天乙在上，為發用，主門戶不意，生不寜之事）。傳包兩貴並天德，見君干貴任南北（注云：兩貴，旦墓天乙也。徳神，如甲寅、乙申之類。傳中有徳神，有貴人相生，宜用干君王，動搖吉利）。

The useful god and the nobleman both occupy the卯 and酉 positions, which are the gate positions, leading to unfulfilled wishes and difficulty in maintaining old affairs. The卯 and酉 are gate positions; if the heavenly nobleman is on top and initiates the transmission there, it indicates disharmony between the gates, causing unrest. If the three transmissions include both day and night noblemen and also the heavenly virtue, it is suitable to meet the sovereign and seek favor from the noblemen, and traveling north and south will be without hindrance. The two noblemen refer to the day nobleman and the night nobleman, both being the heavenly nobleman. The virtue god is like the寅 on a甲 day or the申 on a乙 day. If the three transmissions include the virtue god and the nobleman mutually generating, it is favorable to make requests to the sovereign and to move about.

貴朱空亡文書失，貴常龍馬望官職。螣蛇入武見怪忙，龍乘金刼陷山罡（玄武殺在支前四位，蛇入武為用，主見怪。青龍若直金刼煞為用，臨刑害，主山罡，便缺陷）。三刑六害同傳日，蛇虎疾病朱官方（朱勾為鬼，主官事。乘死神死氣，凶）。

The Nobleman and Vermilion Bird falling in Kongwang indicate that documents will certainly be lost. If the Nobleman and Tai Chang are combined with Azure Dragon and Post-horse, then one can expect promotion in official position. If Teng Snake enters the position of Black Tortoise, one will be busy dealing with strange occurrences. If Azure Dragon rides upon the Golden God and Jiesha, it will be trapped on a mountain ridge. If Black Tortoise煞 is in the fourth position before the Day Branch, and Teng Snake enters Black Tortoise and initiates the transmission, it indicates strange phenomena. If Azure Dragon is directly in the position of Golden Jiesha and initiates the transmission, and also meets punishment and harm, it indicates being trapped on a mountain ridge with everything incomplete. If Three Punishments, Six Harm, and Three Transmissions, along with the Day Stem, come together, encountering Teng Snake and White Tiger indicates illness, while encountering Vermilion Bird indicates official matters. If Vermilion Bird and Gou Chen become ghostly hexagrams, it indicates legal disputes. If they also ride upon Death Deity and Death Qi, it becomes even more dangerous.

金雀同刑方失火，建破魁罡主折傷（若傳將是金，朱雀加臨，又刑害，主火燭驚憂。若用是月破上，更凶，必主折傷）。

If the metal god and the Vermilion Bird are together and there is mutual punishment, there will be a fire incident; if the Month Builder, Month Breaker, Hekui, and Tiangang are present, it indicates broken bones and injuries. If the three transmissions have a Heavenly General of metal, with the Vermilion Bird above it and accompanied by punishment and harm, there will be an alarm from fire or candles. If the Useful God is exactly on the Month Breaker, it will be even more dangerous, inevitably leading to broken bones and injuries.

雀臨小吉為飛望，徳同龍合喜婚良（雀臨小吉為用，又生氣旺相，主飛望事。若日徳為用，又值龍合，主婚姻和合）。

The Vermilion Bird is on Xiaoji (Wei) indicating unexpected high aspirations and expectations. If the Virtuous God, Azure Dragon, and Liu He are all present, the marriage will be harmonious. When the Vermilion Bird is on Xiaoji and initiates the transmission, and it coincides with Life Qi being prosperous and strong, there will be unexpected fame and opportunities. If the daily Virtuous God is the Useful God, and it meets with the Azure Dragon and Liu He, the marriage will be harmonious.

勾陳獄上囚追繫，朱雀臨獄哭泣揚（勾陳若入天地獄，更遭羅網，或投墓中，主囚訟勾留。若雀臨天地獄，主哭泣。更乗日鬼，主凶）。吉神遭制凶神伏，憂喜兩占虛禍福（假如甲日申作青龍，丁日午白虎，憂喜皆無實）。

Gou Chen falling on the position of Heavenly Prison and Hell, people will be imprisoned and pursued; if the Vermilion Bird is on the position of prison, there will be wailing sounds spreading. If Gou Chen enters Heavenly Prison or Hell and is afflicted by the Net of Death, or falls into a grave, it indicates prolonged legal disputes. If the Vermilion Bird is on the position of Heavenly Prison or Hell, it signifies crying; if it is accompanied by the Sun Ghost, it is ominous. When auspicious deities are restrained and malevolent deities are hidden, whether divining about worries or joys, the fortune and misfortune are uncertain. For example, if on a Jia day the position is Shen with the Azure Dragon, or on a Ding day the position is Wu with the White Tiger, whether it is about worry or joy, the outcome will not be realized.

血神挾虎同刑害，日本年逢官病會（血忌血支煞與白虎同加行年，或臨日本，主血光、官府、病患之凶）。龍入天羅問父來，虎來地網走官災（日前一位為天羅，支前一位為地網。青龍乗天羅至，比合相生，是主父母之事。白虎乗地網，主有官災。地網煞與天羅煞對沖，又一說也）。盜入青龍防喜賊，日刑時破血災推（若青龍乗盜神剋日，應喜事中有賊盜侵筭、走失、悞事，喜中有不意料事）。

The blood god combines with the white tiger and meets punishment and harm, if both the day stem and the year stem encounter this, lawsuits and illness will come together. If the blood taboo and blood branch evils join the white tiger on the year stem, or if they are on the day stem, it indicates bloodshed, official troubles, and illness. If the azure dragon enters the heavenly net, it relates to matters concerning the father; if the white tiger meets the earthly net, it indicates official troubles. The heavenly net is the stem before the day stem, and the earthly net is the branch before the day branch. If the azure dragon enters the heavenly net and is harmonious and mutually generating, it relates to matters concerning the parents. If the white tiger meets the earthly net, it indicates official troubles; there is also a view that the heavenly net and earthly net are opposite to each other. If the thief god mixes with the azure dragon, one should beware of thieves hidden in good news; if the day stem is harmed by the time, it is considered bloodshed. If the azure dragon combines with the thief god and overcomes the day stem, there will be thieves scheming and mistakes in good fortune, with unexpected changes mixed in the celebration.

虎同喪吊臨年課，挾墓殃人情思惰（太歲前二辰為喪門，後二辰為弔客，墓臨家長行年、支干課位，必主有悲泣事）。白虎猖狂滿屋傷，青龍折足退財糧（若虎乘木神戰，及剋日，主家長不寜。三傳中見，日辰、行年、本命上逢之，定凶。若龍乘寅卯，吉。臨申酉為用，主退損財物）。

The White Tiger, along with the Mourning-and-Condolence spirit and the Guest spirit, appearing on the person's age or the lesson position, together with the tomb spirit, will harm people, causing them to become lazy and listless. If the Mourning-and-Condolence spirit is two positions before the Tai Sui, and the Guest spirit is two positions after the Tai Sui, and the tomb spirit appears on the person's age or on the day stem and day branch of the lesson, there will certainly be mourning and crying. When the White Tiger is fierce, everyone in the house will be harmed. If the Azure Dragon breaks its leg, money and grain will be lost. If the White Tiger rides the wood god and engages in battle, and also attacks the day stem, it indicates that the head of the family will be restless; if this situation appears in the three transmissions, or on the day branch, the person's age, or their birth year, it is certainly a凶 portent. If the Azure Dragon rides the寅 or卯, it is auspicious; but if it appears on the申 or酉 and serves as the initiating transmission, it indicates loss of wealth.

辰戌陰空憂脫賺，勾陳斗打在寅鄉（太陰、天空乘魁罡為日鬼，相刑害發用，臨日，主走失奴婢）。鬼逐陰后臨財上，宻意私謀鬼播揚（鬼為陰度氣，更乘陰后將，必陰私財有失。鬼形彰露象，不然妻有懐孕事。天后加卯為日才，主婦人掌門興才）。

When the Heavenly Stem of Chen and Xu are occupied by Tai Yin and Tian Kong, there is worry about being deceived or losing something. If Gou Chen falls on the position of Yin, there will be disputes and fights. Tai Yin and Tian Kong occupying Hekui and Tiangang form a day ghost, and if they are accompanied by punishment and harm and initiate the transmission, they will lead to the loss of servants. The ghost爻 follows Tai Yin and Heavenly Empress and arrives on the wealth爻, revealing secret thoughts and private plans. Since the ghost爻 is governed by Yin energy and is accompanied by Tai Yin and Heavenly Empress, there will be financial loss in private matters; if the ghost's presence is revealed, it is either due to financial loss or the wife being pregnant. If Heavenly Empress is placed on the position of Mao and forms the wealth of the day, it indicates that the woman is in charge and the source of wealth is prosperous.

合後玄陰與卯酉，加臨課位遭賊強（卯與六合為私門，酉與太陰為蔽匿，玄武賊意，天后好詐，加日辰主賊盜）。除定開危卯共未，龍常陰后可逃蔵（假如正月甲戌日巳時西方，太沖乗太陰合危治位，入兵不傷身）。

The four generals, Liu He, Heavenly Empress, Black Tortoise, and Tai Yin, when paired with Mao and You, and placed upon the lesson position, indicate the presence of robbers. Mao paired with Liu He represents a private entrance, You paired with Tai Yin signifies concealment. Black Tortoise harbors the intent of theft, and Heavenly Empress is prone to deceit. When these are added to the day stem and day branch, they indicate theft. If these occur on the days of Chú, Dìng, Kāi, or Wēi in the construction and destruction cycle, and also meet Mao and Wei, along with Qinglong, Tai Chang, Tai Yin, and Tianhou, one can escape danger. For example, on the Jiaxu day of the first lunar month at the Si hour, heading west, Taichong Mao combines with Tai Yin and falls on the Wēi day position. Even entering a battlefield, one would not be harmed.

玄武有權為走失，後三生氣孕妻娘（玄武剋日主走失。若用是日後三辰，上值天后旺相，又主有孕婦，不乆進人口）。玄武盜神賊入居，后合私門淫泆彰（若用元武幷盜神，主失脫。后合乗奸神，入到私門上，主有陰謀）。陰陽不備，方用此說。

The Black Tortoise gains power and takes control, indicating loss of money and belongings. If the third position after the Day Stem coincides with Life Qi, it suggests the wife is pregnant. When the Black Tortoise overcomes the Day Stem, it indicates loss. If the Useful God is the third position after the Day Stem and the Heaven Empress is prosperous and strong there, it also indicates a pregnant woman in the family, who will soon give birth. When the Black Tortoise and the Thief God appear together, it means thieves have entered the house. If the Heaven Empress and Liu He are in the private position, it reveals secret affairs. If the Useful God is the Black Tortoise along with the Thief God, it indicates theft and loss. If the Heaven Empress and Liu He are accompanied by the Evil God and enter the private position, it suggests secret plots. These interpretations are applicable only in cases where yin and yang are not balanced.

玄武持刀憂神刼，螣蛇丑午牛馬傷（玄武值金殺入傳剋日辰，主刼財帛。蛇乗丑，午上，見主牛馬生災）。武入私門人慾走，後常逢空損衣裳。

The Black Tortoise holds a knife, indicating worry of being robbed; the Teng Snake falling on Chou or Wu indicates cattle and horses will suffer injury. When the Black Tortoise meets the metal evil star and enters the Three Transmissions to attack the Day Stem and Day Branch, it signifies loss of wealth. If the Teng Snake is on Chou or Wu, it indicates disaster for cattle and horses. When the Black Tortoise enters the private door, people will flee. If the Heavenly Empress and Tai Chang fall on Kongwang, there will be loss of clothing.

羅網墓中憂獄繫，醫巫生氣得財糧（若入墓，占人行年上更值凶將，主官災得禍。天醫、天巫又值生氣，主財糧）。死神徳上為墳塜，生氣墓方是宅場（若死神臨徳神旺，主修墳塜事。生氣殺若入墓上，主得房宅之事）。

Heavenly Net and Earthly Trap falling into the墓 position indicates worry and imprisonment; if Tianyi and Tianwu meet with Shengqi, then money and grain will be obtained. If entering the墓, and the person's age position coincides with aInauspicious General, it indicates official calamity and misfortune. If Tianyi and Tianwu meet with Shengqi, it signifies gaining wealth and grain. If the Death Deity is above the Virtuous Deity, it indicates a tomb; if Shengqi is in the墓 position, it indicates a house. If the Death Deity is with the Virtuous Deity and the qi is strong, it indicates the construction of a tomb; if the Shengqi煞 enters the墓, it indicates obtaining property and a house.

天獄凶將主乆病，地獄刑囚憂患瘡（日辰前一位是地獄煞。解曰：若用是天獄煞，值蛇虎主乆病。若用是地獄煞，主刑。克身，生惡瘡）。關鑰持刑鬼用初，囚拘更視虎勾朱（闗季神，鑰孟神。持刑作鬼，乗虎、勾、朱神，主囚禁訟）。

Heavenly Jail Evil Spirit combined withInauspicious General indicates prolonged illness that does not heal; Hell Evil Spirit indicates punishment, imprisonment, and worry about sores. The Hell Evil Spirit is the previous one before the day stem and day branch. It is explained that if the useful god is Heavenly Jail Evil Spirit and it is accompanied by Teng Snake and White Tiger, it indicates long-term illness; if the useful god is Hell Evil Spirit, it indicates punishment and being harmed, which may lead to sores. If关煞 and钥煞 carry punishment and appear as ghost hexagrams, and they appear in the first transmission, whether one will be imprisoned depends on whether there are White Tiger, Gou Chen, or Zhu Que. If关煞 is on the four seasonal gods and钥煞 is on the four beginning gods, and they carry punishment and are accompanied by White Tiger, Gou Chen, or Zhu Que, it indicates imprisonment and legal disputes.

課例區分事若何，先從卦體上包羅。三傳四課明凶吉，將與神兮和不和。上下相生皆喜美，交相剋戰定癭屙。將克神兮憂易解，神克將兮禍必多。如期要視終傳上，好惡從茲更審歌。

In order to distinguish the example of the divination and clearly determine the matter being sought, one must first consider the entire hexagram as a whole. The Three Transmissions and Four Lessons determine fortune or misfortune, but also one must observe whether the Heavenly General and the deity it rides upon are harmonious. If the upper and lower parts mutually generate each other, this is a favorable sign. However, if they mutually overcome each other, it indicates illness. If the Heavenly General overcomes the deity it rides upon, worries are easily resolved; if the deity it rides upon overcomes the Heavenly General, misfortunes will certainly be numerous. To determine the time of response, one must look at the Final Transmission. Whether it is good or bad should be further examined according to the following verse.

初來克末凶還甚，始被終賊禍自磨（初傳克末傳，喜即不成，凶即尤甚。末傳克初傳，則吉；更遇吉神吉將，吉尤甚，雖有凶自消矣）。假使金神臨火上，末傳遇水必無他。縱有災殃自消散，湏知福祿重嵬峩（倘得土神，亦成吉慶，他皆仿此推之）。

The first transmission overcoming the final transmission indicates a very serious ominous sign; conversely, if the first transmission is overcome by the final transmission, misfortunes will naturally diminish. If the first transmission overcomes the final transmission, good things will not succeed and bad things will become more severe; if the final transmission overcomes the first transmission, it is auspicious. If further aided by auspicious deities and generals, it will be even more favorable. Even if there are dangers, they will naturally dissipate. Suppose a metal deity is on fire and already being overcome, as long as the final transmission meets water to rescue it, there will be no other obstacles; in such cases, even if there are calamities, they will naturally disappear, and one should know that blessings and honors will be abundant and towering like mountains. If the final transmission is a soil deity, it will also bring good fortune; other situations follow the same pattern.

已前秘訣雖陳露，猶恐三傳吉凶悞。假使土上用水神，末傳木救無憂懼。忽然無救將復凶，未便極凶仍更慮。如還年上吉神臨，遙克凶神何必怖。

The secrets mentioned above have already been fully explained, yet there is still fear that people may misjudge the fortune of the three transmissions. Suppose earth is placed above the water god, and water is taken as the initiating transmission; if the final transmission has wood to save the situation, there is no need to worry. But if there is suddenly no rescue, then the凶 will again show its harmful effects, though it may not be extremely harmful, and further consideration is still needed. If the year of the person's age happens to have a favorable god present, which can overcome the凶 god from a distance, then what is there to fear? "Remote control" is one of the nine methods for determining the three transmissions in the Six壬 system, referring to taking a god that is remotely controlling from a distance when the gods in the four lessons do not control each other. Here, it is borrowed to refer to the power of rescue from a distance.

假令正月癸未日寅時占，以登明加時，河魁臨癸水，上克下為用，將得白虎凶將；中傳小吉，將得太陰；末傳天罡，將得螣蛇；此三傳皆克癸日，又首尾俱凶將，三傳俱不救也。如人行年二十八歲，行年在癸巳，上見功曹為六合，是木乃遙克三傳土神，即為救神，必轉禍為福也。如行年在寅，木亦遙克三傳為救也。如人行年立申，上見天乙為貴神，亦為救也；縁天乙貴人至尊之象也。

For example, on the day of Guiwei in the first lunar month at the hour of Yin, the month general Dengming (Hai) is placed on the time of the divination to start the disk. Hekui (Xu) arrives on top of Gui water, with Xu earth overcoming Gui water, which is an upper overcoming lower. This is taken as the initiating transmission. The heavenly general accompanying it is White Tiger, which is aInauspicious General. The middle transmission is Xiaoji (Wei) accompanied by Tai Yin. The final transmission is Tiangang (Chen) accompanied by Teng Snake. These three transmissions all overcome Gui day, and both the beginning and end areInauspicious General, with no saving deity among the three transmissions. If the person being divined is 28 years old, and their age falls on Guisi, then Si has Gongcao (Yin) and is accompanied by Liu He. Yin is wood, which can remotely overcome the earth deities of the three transmissions, thus becoming a saving deity, and it is certain that misfortune will turn into good fortune. Another example is if the age falls on Yin, Yin wood can also remotely overcome the earth deities of the three transmissions to become a saving deity. Another example is if the age falls on Shen, Shen has Tianyi as a noble deity, which is also considered a saving deity, because Tianyi noble deity is the supreme image.

用生終死憂最深，用死終生吉相聚（生者是五行之所生之神也，死者是五行所葬之地。假令甲乙日，初傳登明，末傳小吉；丙丁日發用功曺，末傳河魁；是用生終死也。庚辛日初用大吉，末傳太乙；壬癸日初用天罡，末見傳送，是用死終生也）。

The initiating transmission sits in the position of growth while the final transmission falls into the position of death, indicating the deepest worries; if the initiating transmission sits in the position of death while the final transmission reaches the position of growth, then good fortune will gather. The term 'growth' refers to the divine spirit of the Five Phases' growth, and 'death' refers to the burial place of the Five Phases. For example, on a Jia-Yi day, the initial transmission is Dengming亥 and the final transmission is Xiaoji未; on a Bing-Ding day, the initiating transmission is Gongcao寅 and the final transmission is Hekui戌. These are all starting from growth and ending in death. Conversely, on a Geng-Xin day, the initial transmission is Daji丑 and the final transmission is Taiyi巳; on a Ren-Gui day, the initial transmission is Tiangang辰 and the final transmission is Chuansong申. These are all starting from death and ending in growth.

順道用傳母見兒，失禮還因子傳母。順則為和失則旋，此是三傳真秘語（初傳母，末傳子，順道也。初傳見子，末傳見母，是失禮也。順道即為喜美，失禮則為悖逆，所作稽留疑惑也。初用功曺木，末見勝光火，為初見母，末見子，謂木生火也。假令初用神后水，末傳傳送金，是初用子而末見母，為水本生於金也）。

In accordance with the proper order, the three transmissions should proceed from mother to son; if it goes against propriety, it should proceed from son to mother. When in harmony, things are smooth and harmonious; when against propriety, there are obstacles and confusion. This is the true secret of the three transmissions. If the first transmission is from mother and the final transmission is from son, it is called proper order; if the first transmission is from son and the final transmission is from mother, it is called improper conduct. Proper order signifies auspiciousness, while improper conduct signifies rebellion, leading to delays and uncertainty in affairs. For example, if the first transmission takes Gongcao Yin wood and the final transmission takes Shengguang Wu fire, it is first mother then son, because wood generates fire. Another example is if the first transmission takes Shenhou Zi water and the final transmission takes Chuansong Shen metal, it is first son then mother, because water is generated by metal.

喜不喜兮親與踈，日辰之下辨相遇。母臨於子為和喜，交克魁罡事必踈（假令甲日神后水臨甲木，是母臨於子，為喜也。若還魁罡土臨甲，是下克為踈，不美矣）。

Whether it is favorable or not depends entirely on whether the elements are close or distant, and this must be determined by examining their meeting in the day stem and day branch. When the mother is above the child, it is harmonious and favorable; but if they mutually attack and meet the Hekui and Tiangang, the relationship will certainly be distant. For example, if the Shenhou Zi water is above the Jia wood on the day stem, water nourishes wood, which is the mother above the child, and it is favorable. But if instead the Hekui Tiangang earth is above the Jia wood, the Jia wood will overcome the earth, resulting in a lower element overcoming a higher one, which signifies distance and is not favorable.

初凶後吉終須吉，初吉後凶漸多凶。若遇徳生名有救，如逢刑殺惡神窮（徳者，得也。若三傳中遇徳神、生神者，卦雖凶而為救神，其凶可解也。若三傳卦凶，更犯三刑、凶將者，其凶尤更深也。假令三月癸巳日午時占，月將從魁加時，傳送金臨巳火，下克上為用，是犯三刑也。謂已刑申，又更下克上為逆用也。假令五月己亥日申時，以小吉加時，河魁臨亥為用，五月死氣在河魁，刼煞在亥，是下克上，俱有凶神）。

At first凶 but later吉, it will ultimately be吉; at first吉 but later凶, the凶 will become heavier. If encountering德神 and生神, it is called having a rescue; if encounteringThree Punishments, Inauspicious Sha and恶神, there will be no way out.the so-called德 means having something gained. If in the three transmissions encountering德神 and生神, even if the hexagram is凶, they can act as rescue deities, thus resolving the danger; if the three transmissions originally form a凶 hexagram, and also commitThree Punishments and meetInauspicious General, the danger will be especially severe. For example, on the day ofGuisi in the third month at the hour of午, takingCongkui (You)酉 as the month general added to the hour, Chuansong (Shen)申 metal is placed on巳 fire, fire overcoming metal resulting in lower overcoming upper, taking it as the initiating transmission, which is committingThree Punishments because巳刑申, and also the reverse use of lower overcoming upper. Another example is on the day ofJihai in the fifth month at the hour of申, takingXiaoji (Wei)未 added to the hour, Hekui (Xu)戌 placed on亥 and initiating, the death qi of the fifth month is atHekui (Xu), andJiesha is at亥, which is also lower overcoming upper, with both ends carryingInauspicious Spirit.

日辰救之其事緩，三傳用救急能和（若三傳俱凶，卻日辰上神救之，其事緩慢。如三傳中有救神者，即變凶為吉也。假令正月丙辰日辰時占，以登明加時，勝光火臨亥水為用，初傳勝光，將得白虎；中傳大吉，將得朱雀；末傳傳送，將得玄武；三傳俱犯日辰，神將俱凶，日辰上神見神后，登明貴神遙克白虎凶神，此名日辰上神救三傳也）。

The rescue comes from the heavenly stem of the day branch, and the matter is resolved slowly; if the rescue god is taken from the three transmissions themselves, the matter can be harmonized quickly. If all three transmissions are evil, relying on the heavenly stem of the day branch for rescue will result in a slow resolution; but if there is already a rescue god among the three transmissions, it can immediately turn misfortune into good fortune. For example, if the divination is made at the time of Bingchen on the first day of the first month, with Dengming Hai as the month general added to the time, Shengguang Wu fire is placed on top of Hai water to initiate the transmission: the first transmission is Shengguang riding the White Tiger, the middle transmission is Daji Chou riding the Vermilion Bird, and the final transmission is Chuansong Shen riding the Black Tortoise. All three transmissions conflict with the day branch, and both the god and the general are evil. Fortunately, the heavenly stem of the day branch sees Shenhou Zi, and the noble god on Dengming Hai can remotely overcome the evil general White Tiger. This is called the heavenly stem of the day branch rescuing the three transmissions.

假令正月甲子日卯時占，以登明加時，河魁臨寅為初傳，中傳勝光，末傳功曹，河魁臨寅，下克上，雖凶神卻被末傳功曹克之，更功曹為日之徳神，更末傳克初傳，更用死終生，傳母見子，皆是三傳相救者也。

Take another example: On the day of Jiazi in the first month, at the hour of Mao, the divination is made. Dengming Hai is taken as the month general, added to the hour. Hekui Xu is placed on Yin, serving as the first transmission. The middle transmission is Shengguang Wu, and the final transmission is Gongcao Yin. Hekui is on Yin, which is Wood, and it overcomes Xu, which is Earth, indicating a case of the lower overcoming the upper. Although Xu is aInauspicious Spirit (malevolent spirit), it is restrained by the final transmission Gongcao Yin. Moreover, Gongcao is the virtue spirit of Jia day, and the final transmission can overcome the first transmission. The entire pattern starts from a dead position and ends in a living position, moving from mother to son. These layers all belong to the examples of self-rescue among the three transmissions.

日徳支徳並生氣，竒神天德解儀科。此上七神沖作救，日年傳末記伊何。凶卦遇之凶漸止，吉卦遇之吉慶多。日上陰陽非屬己，辰上陰陽匪為他（日上陰陽為用，事非止於自己；辰上陰陽為用，非止他人）。

The virtues of the day and the branch, together with the life qi, plus the odd deity, heavenly virtue, relief deity, and ritual deity, these seven deities can serve as a rescue when they are in opposition. Whether they fall on the day, the year, the three transmissions, or the final transmission, one must clearly note where they are located. When a凶卦 (dangerous hexagram) encounters these, the danger gradually subsides; when a吉卦 (auspicious hexagram) encounters them, the auspiciousness increases. The yin and yang deities on the day may not only relate to oneself, and the yin and yang deities on the hour may not only relate to others: if the yin and yang deities on the day initiate the action, the matter involves more than just oneself; if the yin and yang deities on the hour initiate the action, it also involves more than just others.

陰內陽外各有理，陰往陽來可知委。陰主伏兮陽主行，陰暗損財陽損明（用日辰之陰神，主內事；用日辰之陽神，主外事。日辰之陰神，主彼事；日辰之陽神，主自已之行事。日辰之陰神，主暗損財物；日辰之陽神，主明損財物）。

Heavenly Yin governs internal matters, while Heavenly Yang governs external matters, each having its own principles. Through the mutual movement between Yin and Yang, the origins of things can be understood. Yin represents concealment, while Yang represents action; Yin signifies hidden loss of wealth, while Yang signifies visible loss of wealth. Taking the Yin spirit of the Day Branch as the initiating transmission indicates internal family affairs. Taking the Yang spirit of the Day Branch as the initiating transmission indicates external matters. The Yin spirit of the Day Branch governs the other party's affairs, while the Yang spirit governs one's own actions. The Yin spirit of the Day Branch signifies hidden loss of wealth, while the Yang spirit signifies loss of wealth in the open.

陰陽配在剛柔位，內外男女此中情。剛日下克內憂女，若有上克外男驚。柔日下克還用外，上克下時凶內興。日克神兮神克將，事從於內定吉凶。將克神兮神剋日，吉凶自外決枯榮。

Yin and Yang are paired in the positions of a strong day and a flexible day. The internal and external, as well as the male and female, are all contained within these. A strong day refers to Jia, Bing, Wu, Geng, and Ren. If the lower overcomes the upper, the concern is about the woman within the family. If the upper overcomes the lower, the alarm is about the man outside. A flexible day refers to Yi, Ding, Ji, Xin, and Gui. If the lower overcomes the upper, one should refer to external matters. If the upper overcomes the lower, misfortune arises from within the family. When the day stem overcomes the god it is riding on, and that god in turn overcomes the Heavenly General, the matter originates internally, and fortune or misfortune is determined internally. When the Heavenly General overcomes the god it is riding on, and that god in turn overcomes the day stem, fortune or misfortune is determined externally.

魁罡上下並蛇虎，休囚為死旺為生（魁罡凶神，蛇虎凶將，此二神二將相為用者，或在傳中得四時之旺相氣，若病者生，獄可脫也。若為用帶四時休囚死氣者，病者即重，獄未得脫）。

Hekui and Tiangang are aligned above and below, and when combined with Teng Snake and White Tiger, if they fall in a weak and confined position, it indicates death; if they fall in a prosperous and strong position, it indicates survival. Hekui and Tiangang areInauspicious Spirit (malevolent spirits), Teng Snake and White Tiger areInauspicious General (malevolent generals). If these two spirits and generals combine to initiate the transmission, or if they receive the vital energy of the four seasons in the three transmissions, then the sick person can recover and the person in prison can be released. However, if they initiate the transmission with the weak, confined, and death qi of the four seasons, the illness of the patient will worsen, and the person in prison will not be able to escape.

旺相為多休廢少，更將物氣證其情。旺則相乘十數之，相氣因而倍更精（凡用神及三傳帶旺相氣者，為多數也。若用神及三傳帶休囚廢氣者，數之少者。更將物氣卦證其由也。若旺相神，則相乘其數而進一位，是十數之也。假令功曹臨辰為用，是旺神者，即功曹數七，辰數五也，五七三十五也，數進一位則是三百五十，或三千五百也。若用相氣神者，以少因多數而更倍之。假令太乙臨申為用，太乙數四，申數七，四七二十八，更倍之，即五十六也）。

When a god is in a prosperous and strong state, it indicates a larger number, while a weak and confined state indicates a smaller number. One should also verify the truth by comparing with the numerical energy of the object being divined. If encountering a prosperous state, multiply the two numbers and add one more digit, which is equivalent to multiplying by ten. If encountering a strong state, double the product for a more accurate calculation. Whenever the useful god and the three transmissions carry the energy of prosperity and strength, the number they indicate is larger; if they carry the energy of weakness and confinement, the number is smaller. One should further confirm the reason by comparing with the object's energy and the hexagram. If the god is in a prosperous state, multiply the two numbers and add one more digit, which equals multiplying by ten. For example, if Gongcao (Yin) is on Chén (Dragon) and serves as the initiating transmission, it is a prosperous god. The number of Gongcao is seven, and the number of Chén is five. Seven times five is thirty-five, adding one digit makes it three hundred and fifty, or three thousand and fifty. If the god is in a strong state, multiply the smaller number by the larger one and then double the result. For example, if Taiyi (Si) is on Shēn (Monkey) and serves as the initiating transmission, Taiyi's number is four, and Shēn's number is seven. Four times seven is twenty-eight, doubling it gives fifty-six.

休言本數莫疑惑，死囚折減數皆輕。支干之數翻覆筭，拘檢卦內見其名（若言休氣神者，只言本支干數也。假令神后臨戍為用，神后數九，戌數五，五兼九，是十四也。若用死囚氣神者，即減其數，折半言之也。假令從魁臨丙為用，從魁六數，丙七數，七六十三數，折只得一半，是六數半也。或只用神減半言之，從魁六，只言三數也）。

When encountering a resting qi, simply report the original number without doubt; when encountering death qi or imprisoned qi, the number should be reduced by half, making the quantity lighter. The numbers of heavenly stems and earthly branches should be repeatedly calculated and checked one by one in the hexagram, thus revealing the name it refers to. If the god is of resting qi, simply add the numbers of its own heavenly stem and earthly branch. For example, if Shenhou (Zi) is located on Wu (戌) and serves as the initiating transmission, Shenhou's number is nine, and Wu's number is five, adding nine and five gives fourteen. If the god is of death qi or imprisoned qi, reduce the number and take half of it. For example, if Congkui (You) is located on Bing (丙) and serves as the initiating transmission, Congkui's number is six, and Bing's number is seven, adding six and seven gives thirteen, and taking half results in six and a half. Some people only halve the number of the useful god itself, so Congkui, which is originally six, would only report three.

亡盜行人知逺近，但尋此數自消停。其它萬物皆如此，不可一途仍更寧。課逢旺孟有來意，旺仲必當朝夕期。死囚休廢狀如何，四般皆屬過去事（若發用旺孟神，或三傳俱孟，即來占新發意之事。發用囚死休廢者，皆主過去事也）。

When divining about someone who has run away, thieves, or travelers' distance, simply follow the numbers mentioned above, and the matter will naturally be resolved. All other things also follow this method; one should not be rigid in one approach and think it infallible. If the hexagram contains the four young (孟) deities that are prosperous and strong, the person has new intentions. If it contains the four middle (仲) deities that are prosperous and strong, the matter will surely happen within a day or two. As for the four states of death, captivity, rest, and decay, they represent past events. If the initiating transmission is a prosperous and strong young deity, or if all three transmissions are young deities, the matter concerns something newly arising. If the initiating transmission carries the qualities of death, captivity, rest, or decay, then the matter concerns something that has already passed.

假使季神當相氣，舊事即今將欲至。孟神無氣臨相地，廢仲還同扵此義。忽然相氣臨孟神，新事欲來須防備（假令四季神卜臨相氣為用者，即占舊事再動之兆也。初用孟神無氣，臨相地，亦是占舊事動也。用廢仲神臨相地，亦主舊事動之。用神是孟臨相氣，亦是新事）。

If the four seasonal gods are in the position of the phase qi, old matters will soon resurface. The Meng deity itself has no qi but is present at the phase location, while the waste qi of the Zhong deity is also present at the phase location, and the reasoning is the same. If suddenly the phase qi falls upon the Meng deity, that indicates new matters are about to arrive, requiring prior precautions. For example, if the four seasonal gods are in the phase qi and serve as the initiating transmission, it is a sign that old matters will resurface. If the first transmission uses the Meng deity without qi and is present at the phase location, it is also a sign of old matters resurfacing. If the waste qi of the Zhong deity is present at the phase location, it also indicates old matters resurfacing. Only when the useful deity is the Meng deity and is in the phase qi does it signify new matters.

若占所事吉與凶，卦中神將言其意。不比逺事反吟同，比合伏吟近之事（不比反吟為用者，主事遲遲也。比用與三六合伏吟，其用主事近鄰）。若占凶事與凶詳，更剋日辰凶可畏。日鬼辰鬼月破神，更兼刑害五般陳（若占人為凶事來，卦得凶卦，更發用凶神惡將，更用神剋日辰，其凶可畏，不能解救也）。

If you want to determine whether the matter in question is auspicious or ominous, you should look at the meaning conveyed by the gods and generals in the hexagram. If the gods and generals do not form a harmonious relationship but instead use the 'reverse chant' pattern, where the Heaven Plate and Earth Plate branches are in conflict, the matter will be distant and delayed. If the 'like and harmonious' pattern, or the 'triple harmony' and 'six harmony' patterns, or the 'hidden chant' pattern, where the Heaven Plate and Earth Plate are overlapping and stationary, are used, the matter will be nearby. The 'reverse chant' indicates that the matter will be delayed. Using the 'like and harmonious' pattern, or the 'triple harmony' and 'six harmony' patterns, or the 'hidden chant' pattern indicates that the matter is close at hand. If the person is asking about a凶 matter, the ominous signs should be examined more carefully: if the useful god further harms the day stem and day branch, the ominous situation becomes even more alarming. The day ghost, the day branch ghost, the month breaker, along with the punishments and harms, these five factors should all be considered together. If the hexagram is a凶 hexagram, and the initiating transmission is also a凶 god or evil general, and the useful god further harms the day branch, the danger is indeed terrible and there is no way to resolve it.

日辰年上兼為用，吉卦先歡後卻嗔。復有解神孤寡煞，憂喜無成是的真（為前舉事也。假令七月甲子日已時占，用起傳送為日鬼，天罡為辰鬼；用起登明為日破神，末傳遇之，亦不能成其吉也。如子上見小吉，為六害也。如太沖臨子為用，是三刑也。遇此之殺者，吉事為凶。況若凶神惡將加之並者，尤甚。餘者仿此推之，無不驗也）。

The day branch and the year branch are both taken as the useful god, and even a favorable hexagram will first be happy and then become angry. Adding the relief deity and the isolated host, whether one is worried or happy, nothing can be accomplished. This statement is accurate. Following the previous example: for instance, if a divination is made on the day of July Jiazi at the hour of Si, taking the transmission of Chuansong (Shen) as the initiating transmission, it forms the ghost of the day stem; the Tiangang (Chen) also forms the ghost of the day branch. Or, taking Dengming (Hai) as the initiating transmission, it forms the day break deity, and if the final transmission meets it again, then even a favorable outcome cannot be achieved. Another example is when Xiaoji (Wei) appears on Zi, and Zi and Wei are in conflict; Taichong (Mao) is on Zi and serves as the initiating transmission, resulting in Zi and Mao being in conflict. Encountering these evils, favorable things turn into misfortunes; and if more evil deities and malevolent generals are present, it becomes even worse. Other situations can be inferred in the same way, and none of them fail to come true.

孤辰寡宿者，春三月太乙為孤，大吉為寡，本法前孤後寡，餘仿此推之。又甲子旬中河魁登明是孤辰寡宿，本法十干後二辰是也，又名空亡神也。若此三煞在日辰上為用者，聞憂不憂，聞喜不喜，獄囚必脫，疾病得痊，占行人虛望，失財難尋也。餘仿此而推之。

Now regarding Guchen and Guasu: In the spring months, take Taiyi Yisi as Guchen and Daji Chou as Guasu. This method takes the previous branch of the season as Guchen and the following branch as Guasu. The other seasons follow the same principle. In addition, within a Jiazi cycle, Hekui Xu and Dengming Hai are considered Guchen and Guasu. This method takes the two branches following the heavenly stem, which are also called Kongwang Shen. If these three evils fall on the day branch and are used as the initiating transmission, then hearing of bad news does not require real worry, and hearing of good news does not necessarily mean real joy. Those in prison will certainly be released, the sick will recover, those waiting for travelers will only be disappointed, and lost property will be difficult to recover. All other situations are judged according to this method.

若占吉事旺兼美，徳合重重多喜慶。徳生已說在前篇，三六合神傳用起（凡占，人來若問吉事，三傳見旺相氣及與日辰相生，神將不內戰，又三傳中用神合神見者，吉慶，即多求事諧合）。

If the divination is for a good matter, and the qi is prosperous and strong with favorable signs, and the virtuous god and harmonious god appear repeatedly, joy and celebration will naturally abound. The virtuous god and generating god have already been explained earlier. Here we are talking about the triple harmony and six harmonies deities appearing in the three transmissions. Whenever someone asks about a good matter, if the three transmissions show prosperous and strong qi and are in harmony with the day branch, there is no internal conflict between the deities and the general, and the useful deity and harmonious deity both appear in the three transmissions, this is a sign of good fortune, and the matter sought is likely to be harmonious and successful.

事神年上兩相生，此主所為皆得成。事神年上兩相剋，此主所為皆不得（事神者，上用主事之神也。若事神與占人行年及年上神相生並加者，所占事亦得比合。縱得凶神惡將，亦不為害）。

The deity in charge of the matter and the deity on the year of the person both mutually generate, and whatever they do can be accomplished. If they mutually control each other, whatever they do will not be accomplished. What is meant by serving the deity is the useful deity selected above, which is the deity in charge of the matter. If the deity in charge of the matter and the person's year deity and the deity on the year of the person mutually generate and both appear together, the matter will be harmonious and compatible. At this time, even if encountering malevolent deities and evil generals, they will not cause harm.

何以明其急與遲，但看天乙自然知。日辰在前為事急，支干在後遲無疑（假令四月戊寅日午時，以傳送加時，天罡臨寅為用，大吉為貴神，臨亥順行，是用神日辰俱在貴神前，主事急速也。假令正月壬子日辰時占，以登明加時，勝光臨壬為用，天乙加戌逆行，是用神與日辰俱在貴人後，主事遲慢）。

To know whether an event comes quickly or slowly, simply observe the Heavenly Nobleman. If the day branch comes before the Heavenly Nobleman, the matter is urgent; if the day stem and day branch come after the Heavenly Nobleman, the matter is slow. For example, on the day of Wuyin in the fourth month at noon, take Shen as the month general for the hour, with Chen as the heavenly stem governing the寅 position as the initiating transmission. The nobleman resides at Chou, and the nobleman is at Hai, moving in order. In this case, the useful god and the day branch are both before the nobleman, indicating a swift matter. Another example is on the day of Renzi in the first month at the hour of Chen, take Hai as the hour, with Wu as the initiating transmission on Ren, and the heavenly nobleman at Xu, moving in reverse. Here, the useful god and the day branch are both after the nobleman, indicating a slow matter.

順行利陽雖急速，常陰不能成福竒。逆行利陰復緩慢，龍合難為降喜儀（天乙順行雖利陽，如遇太常、太陰，不能成福慶。天乙逆行，利陰不利陽，主事遲緩也。雖青龍、六合，亦不能成其福竒）。

The Nobleman moving in the right direction benefits Yang, so although matters come quickly, once encountering Tai Chang and Tai Yin, they cannot bring about a fortunate and extraordinary result. The Nobleman moving in the wrong direction benefits Yin, so matters turn slow, and even with Azure Dragon and Liu He, good fortune cannot be achieved. Although Tian Yi moving in the right direction benefits Yang, if encountering Tai Chang and Tai Yin, it cannot form a fortunate and extraordinary outcome; Tian Yi moving in the wrong direction benefits Yin but not Yang, indicating slow progress, and even with Azure Dragon and Liu He, it cannot achieve that special blessing.

忽然貴神臨二八，搖動不安主遷移。被刑帶煞皆凶惡，神在外兮亦如斯（若用神被刑帶煞者，及凶將凶神，更神在外而煞在內，其卦尤凶。刑煞已注在前，加天罡加四季，即神在外，煞在內也。天罡加四孟，即神在內，煞在外也。如天罡加四仲，神在門，煞即入也，餘皆仿此）。

If the noble god suddenly appears at the positions of the卯 in February and the酉 in August, which are gate positions, people will become restless and unsettled, indicating a move or relocation. If the useful god is harmed and accompanied by malevolent forces, it is considered ominous. If the god is outside and the malevolent force is inside, the situation is the same. If the useful god is harmed and accompanied by malevolent forces, and also meets aInauspicious General andInauspicious Spirit, plus the god is outside and the malevolent force is inside, the divination becomes particularly ominous. Harm and malevolent forces have already been explained earlier. If the Tiangang is placed at the seasonal positions, it means the god is outside and the malevolent force is inside; if placed at the beginning of the four months, it means the god is inside and the malevolent force is outside; if placed at the middle of the four months, it means the god is at the door and the malevolent force has already entered. The rest should be understood in the same way.

神將所主為月內，已往將來用意推。斗在日前災已過，若居日後事還遲。忽然正當日辰上，凶吉只在朝夕期（假令正月內以功曺為用者，事應月內，正月建寅也，是神將所主之月也。假令正月內用大吉，為已往之事，為十二月建丑。若用太沖，主將來事，二月建卯，為將來也）。

The matters governed by the deities and generals should occur within this month, whether they are past or future, needs careful calculation. If the Dipper mansion is before the day stem, the misfortune has already passed; if it is after the day stem, the matter will still be pending; if it exactly coincides with the day branch, the fortune or misfortune will occur in the morning or evening. For example, in the first month, if Gongcao寅 is used as the initiating transmission, the matter should occur within this month, because the first month is built on寅, which is the month governed by this deity and general. Again, in the first month, if Daji丑 is used as the initiating transmission, it refers to something that has already passed, because丑 is the month built on the twelfth month; if Taichong卯 is used, it indicates something that will happen in the future, because卯 is the month built on the second month, which is yet to come.

斗者，天罡也。天罡臨今日前，其災已過；天罡臨今日之後，其災未過；天罡臨今日之上，災發朝夕。假令甲日寄在寅，天罡臨卯，事在今日前，災已過；天罡加丑，事在今日後，為災未過也；天罡正臨甲上，為災只在朝夕發也。

The "dou" mentioned above refers to the Tiangang (Chen). If the Tiangang is located before the current day, the disaster has already passed; if it is located after the current day, the disaster has not yet occurred; if it is exactly on the current day, the disaster will occur either in the morning or the evening. For example, on a Jia day, the Lodging Palace is in the寅 (Yin) position. If the Tiangang is on the卯 (Mao) position, which is before the寅, the matter belongs to the day before, and the disaster has already passed; if the Tiangang is on the丑 (Chou) position, which is after the寅, the matter belongs to the day after, and the disaster has not yet occurred; if the Tiangang is exactly on the Lodging Palace of Jia, the disaster will occur either in the morning or the evening.

前言課例都分顯，猶恐應期難盡善。用起太歲一年中，斗建發時當月見（假令今年丁未年，以小吉未為用，事不出今年之中也。斗建，月建也。假令三月建辰，以天罡為用，事應在一月之內也）。傳辰旬內應期詳，用日剋期在朝晚（假令戊子日，用起神后，是今日辰也，吉凶應一旬之內也。假令甲子日以功曺為用，是用日也，為甲寄在寅也）。

The previous explanation has clarified the examples, but the timing of events may still not be fully explained. If the initiating transmission is based on the heavenly stem, the event will occur within the year; if based on the lunar stem, the outcome will be known within the month. For example, this year is the year of Dingwei. If the initiating transmission is based on Xiaoji (Wei), the event will occur within this year. The term "lunar stem" refers to the month stem. For instance, in the third month, the month stem is Chen. If the initiating transmission is based on Tiangang (Chen), the event will occur within the month. If the initiating transmission is based on the day branch, the outcome will be within a ten-day period; if based on the day stem, the outcome will be within the morning or evening. For example, on a Wuzi day, if the initiating transmission is based on Shenhou (Zi), which is the day branch, the fortune or misfortune will occur within the ten-day period. Another example is on a Jiazi day, if the initiating transmission is based on Gongcao (Yin), which is the lodgment palace of the day stem, then the day itself is considered the initiating transmission.

氣首難過半月間，應休言五日逺。得時不出八刻中，仔細記之心莫倦（假令丙寅日立春。太乙為用。吉凶應在一氣之中。主十五日之事也，謂丙寄在巳，故在太乙為氣首之神應侯者。假令庚午日為魚負冰，發用傳送，吉凶應在一候之中，為庚在申傳送，為候首之神，故用在五日之內也）。

When using the initiating transmission based on the beginning of a solar term, the predicted outcome should not be more than half a month away; when using the corresponding animal signs, the prediction should not be more than five days. If the divination is made exactly at the right time, the outcome should be within eight periods. These points must be carefully remembered and not neglected. For example, if on a Bingyin day the Beginning of Spring occurs, and the Taiyi starts at Si, the fortune or misfortune should be within this solar term, covering fifteen days, because Bing is lodged in Si, making Taiyi the god of the beginning of the solar term. Another example is on a Gengwu day when the animal sign of fish carrying ice occurs, and the transmission starts at Shen, the fortune or misfortune should be within this animal sign, covering five days, because Geng is lodged in Shen, making the transmission the god of the beginning of the animal sign, so the outcome should be within five days.

更有應日未宣陳，吉凶之卦各言因。今日生我為吉日，克我干者是凶神（課得吉卦者，以生今日者為用日。假令正月甲子日寅時占，其日是木，水能生之，合應在壬日，故云今日生我為吉日。若課得凶卦，以克今日為應日，假令戊日得凶卦，即應在甲日，甲木克其戊土，克我干者是凶神）。

In addition, the day when the prediction will come true has not yet been explained. Both auspicious and inauspicious hexagrams have their own reasons. The day that generates the day stem is an auspicious day, while the day that overcomes the day stem is the day of a malevolent spirit. If the hexagram is auspicious, then the day corresponding to the heavenly stem that generates the current day stem is the day of fulfillment. For example, if someone divines at寅 hour on aJiazi day in the first lunar month, the day stem of that day is wood. Water generates wood, so the fulfillment day should be on a壬 day. Therefore, the day that generates me is an auspicious day. If the hexagram is inauspicious, then the day corresponding to the heavenly stem that overcomes the current day stem is the day of fulfillment. For example, if someone on a戊 day gets an inauspicious hexagram, the fulfillment day should be on a甲 day, because甲 wood overcomes戊 earth. The day that overcomes me is the day of a malevolent spirit.