Day Damage

事神與日何親屬，或為父母或妻兒。或作鬼吏或兄弟，不離神將決因疑（事神者，用神也，看今日與何親屬也）。忽然兄弟為鬼吏，那知還被兄弟累。旺為官爵相錢財，死亡囚獄休病忌。忽然兄弟化為財，財物還從兄弟來（忽然用神與今日為兄弟，更見鬼吏者，占人須防兄弟為累。假令今日丙丁日，用太乙勝光，為同類，忽然兄弟得玄武，卻克丙丁，為兄弟化作鬼吏也）。

The deity in charge and the day stem are what kind of kinship? Are they parents, wife, wealth, sons and daughters, officials and ghosts, or brothers? This level cannot be separated from the deity and the general; it is used to resolve doubts.the so-called "serving the deity" means the "useful deity," and we need to see what kind of six relations it forms with the day stem. If suddenly the brother's trigram turns into an official and ghost, how could one think it would be dragged down by the brother. If the useful deity is prosperous and strong, it indicates official rank; if it receives the phase energy, it indicates wealth; if it meets death qi, it indicates death; if it meets imprisonment qi, it indicates imprisonment; if it meets rest qi, it indicates caution against illness. If suddenly the brother's trigram turns into wealth, then the wealth still comes from the brother. For example: if the useful deity and the day stem are of the same type, they are originally brothers, but if an official and ghost appears, the one asking the question should be cautious of being dragged down by the brother. For instance, if the day is a Jia or Yi day, the useful deity is taken as Taiyi (Si) or Shengguang (Wu), which is of the same type as the day stem, thus being brothers; suddenly this brother is riding the Black Tortoise, which turns to attack Jia or Yi, thus the brother turns into an official and ghost.

用旺鬼憂官厄，相鬼憂財物撓，用死鬼憂死喪哭泣，囚鬼憂囚獄，用休鬼憂病人。假令庚辛日以從魁為用神，是同類為兄弟，將得六合、青龍木，是兄弟化為財，即財物因兄弟上得來。或見凶神惡將，卻因兄弟失財。

The use god is the ghost of prosperity, causing concern about official misfortunes; it is the ghost of the auxiliary phase, causing concern about disturbances to property; it is the ghost of death qi, causing concern about funerals and weeping; it is the ghost of captivity, causing concern about imprisonment; and it is the ghost of rest, causing concern about illness. For example, on a day with the stem Geng or Xin, if Congkui in You is the use god, it is the same stem as the day stem, thus being a brother. If the heavenly general accompanying it is Liu He or Azure Dragon, which belong to wood, then wood is the wealth of Geng and Xin. This means the brother transforms into wealth, and wealth comes from the brother. Conversely, if aInauspicious Spirit (evil spirit) or恶将 (evil general) is present, then wealth will be lost due to the brother.

大哉聖法實難測，須憑將神決疑惑。其事有長有不長，此即專尋立用鄉（課事有長有短，但尋立用神所臨之鄉看吉凶之事也）。若臨冠帶長生位，福祿重重更顯揚。或值死囚休病地，官災凶事不能當。

The methods established by the sage are truly vast and difficult to measure, requiring judgment through the Heavenly General and the deity it rides upon. The matters divined may be long-lasting or not, and this depends entirely on the position of the Useful God. In the divination, matters may be long or short, but by observing the position of the Useful God in its respective direction, one can determine fortune or misfortune. If the Useful God is in the position of Capping or Growth, there will be abundant blessings and great prominence. However, if it is in the positions of Death, Captivity, Rest, or Sickness, one will be unable to withstand official calamities and misfortunes.

但立用神，若臨冠帶、長生、臨官、帝旺有氣之地，即有重重福祿；更得吉將，尤吉也。假令傳送臨未為用，是用神立冠帶之位，餘仿此推之。若用神臨死、囚、休、病地者，官災凶厄。假令神后臨丑，是為用神臨休衰之地，臨寅為病地，臨卯是死地，臨辰為囚墓地也，他皆仿此推之。

When establishing the useful god, as long as it is located in positions of vitality such as growth, capping, officialdom, and prosperity, it will bring abundant blessings and good fortune. If it is further supported by auspicious generals, the result will be even more favorable. For example, if the transmission of the useful god is on the position of the earth branch You (酉), and the metal of You is in the position of the earth branch Wei (未), which is the capping position, then the useful god is in the capping position. The rest can be similarly inferred. If the useful god is located in positions of decline such as death, captivity, rest, and illness, it will bring official calamities and misfortunes. For example, if the Shenhou (神后) of the water element Zi is located on the earth branch Chou (丑), the water of Zi is in the position of decline in Chou, meaning the useful god is in a position of rest and decline. If it is located on the earth branch Yin (寅), it is in the position of illness; if on Mao (卯), it is in the position of death; if on Chen (辰), it is in the position of captivity and burial. The rest can be similarly inferred.

大要先須看日辰，次辨尊卑長幼分。官人百姓從頭記，賢徳奸邪次第陳（須看日辰之體段，日為尊，辰為卑；日為老，辰為卑幼；日為官人、為賢徳，辰為百姓、為奸邪人）。

The main point is first to examine the day stem and day branch, then to distinguish the ranks and relationships of respect and seniority. Officials and commoners should be clearly identified, and the virtuous and the wicked should be arranged in order. This means that each day branch must be considered in terms of its position and nature: the day stem is superior, the day branch is inferior; the day stem represents the elder, the day branch represents the younger; the day stem stands for officials and the virtuous, while the day branch stands for commoners and the wicked.

舟車水陸夫妻定，病鬼人宅表裡尋。既往即須尋至處，為客方知有主人（日為車，辰為舟；日陸，辰水；日為夫，辰為妻；日為病人，辰為鬼祟；日為人口，辰為家宅；日為表，辰為裡；日為既往，辰為至處）。

Vessels and carts, water and land, husband and wife are all determined by this; the sick person and ghosts, people and households, surface and interior are all found here. For past events, one should look for them at their destination; since one is a guest, one should know there is another master. This means: the day stem is the cart, the day branch is the boat; the day stem belongs to land, the day branch belongs to water; the day stem is the husband, the day branch is the wife; the day stem is the sick person, the day branch is the ghost causing trouble; the day stem is people, the day branch is the household; the day stem is the surface, the day branch is the interior; the day stem is the past, the day branch is the destination.

出入但依南北路，左右須詳男女身。使作往住知的當，有求人物見虛真（日為出，辰為入；日為南，辰為北；日為左，辰為右；日為男，辰為女；日為往，辰為住；日為人，辰為物也）。

Out and in are determined by the north and south directions, while left and right depend on the distinction between male and female. For matters of sending someone, handling affairs, leaving or staying, this principle allows accurate judgment. Whether one is seeking people or things can also be discerned as genuine or false. This means: the day stem represents going out, the day branch represents coming in; the day stem represents south, the day branch represents north; the day stem represents left, the day branch represents right; the day stem represents male, the day branch represents female; the day stem represents movement, the day branch represents staying; the day stem represents people, the day branch represents objects.

弓箭網羅為獵師，鳥獸禽鱗所獲因。干吉支傷順為喜，干傷支吉逆為迍（日為弓箭、網羅、獵師，辰為鳥獸、禽鱗、所獲也。日上神克辰上神，順也；辰上神剋日上神，逆也）。

The day stem is like a bow, arrow, and net, while the day branch is like birds, beasts, fish, and insects that are hunted. If the day stem is favorable and the day branch is harmed, it is considered harmonious and brings joy. If the day stem is harmed and the day branch is favorable, it is considered disharmonious and leads to difficulties. This means that the day stem represents the bow, arrow, net, and hunter, while the day branch represents the birds, beasts, fish, and insects being hunted. When the heavenly stem in the day position overcomes the earthly branch in the hour position, it is called harmony. When the earthly branch in the hour position overcomes the heavenly stem in the day position, it is called disharmony.

支干相生旺有氣，舉動和合踈者親。支干互傷帶刑煞，休囚無氣禍來臻（支干上神若相生及旺相氣，舉動所求者吉。支干上下神交相剋，更帶休囚氣，及披刑帶煞，又無氣主，所求皆多不遂）。

The day stem and day branch mutually generate each other and have strong energy, so every action and movement are harmonious and suitable. Even those who were originally distant become close. If the day stem and day branch mutually damage each other, along with punishments and ominous signs, and if they are weak and confined, misfortunes will follow one after another. If the day stem and day branch are in a generating relationship and have strong energy, then any action or request will be favorable. However, if the upper and lower gods mutually control each other, accompanied by weak energy, and also involve punishments and ominous signs, with the spirit further declining, then most requests will not be fulfilled.

日辰大體已分明，更看行年合事情。行年剋日為不及，日克年神失節名（行年剋日上神者，名曰不及也。日克行年上神者，名曰失節。假令占人三十七歲，行年在寅，今日丙上見大吉土，是行年寅剋日上大吉土，是名不及也。假令寅年寅上見神后，水被日，大吉土克行年上水，名曰失節）。

The day stem and day branch are already clear. Now check whether the year of the person's age matches the matter being divined. If the year of the person's age is overcome by the day stem, it is called "not enough" (不及). If the day stem overcomes the god on the year of the person's age, it is called "losing the virtue" (失节). If the year of the person's age overcomes the god on the day, it is called "not enough." If the day stem overcomes the god on the year of the person's age, it is called "losing the virtue." For example, if the person is thirty-seven years old and the year of the person's age falls on寅 (Yin), and the god on the day is Daji (Chou) (Daji, Chou) earth, then the wood of寅 (Yin) overcomes the earth of Chou, which is called "not enough." Again, if in the year of寅 (Yin), the god on the year is Shenhou (Zi) (Shenhou, Zi) water, and it is overcome by the earth of Daji (Chou) on the day, then the earth overcomes the water on the year of the person's age, which is called "losing the virtue."

用神若還害天乙，是為四閉凶不輕。應喜反怒解復結，用茲三事要消停（用神遙克天乙貴人者，名曰四閉，喜者復怒，解者復翻。不及、失節、四閉之課，消息天官，斷其吉凶也）。卦體紀綱前已別，復有舉為未盡說。百事三傳見類神，與日相生為果決。

If the useful god harms the nobleman, it is called four closures, which is very凶: what should be joyful turns into anger, and what has already been resolved becomes entangled again. When encountering these three types of divination, one must carefully consider before making a judgment. If the useful god remotely controls the nobleman, it is also called four closures. What is favorable turns into something unfavorable, and what has been resolved becomes reversed again. All three types of divination—deficiency, loss of ritual, and four closures—should be judged according to the numbers of the heavenly official. The structure of the hexagram has already been explained, but some examples have not yet been fully discussed. In summary, all matters should find corresponding class gods in the three transmissions. If the class god is in harmony with the day stem, the matter will be decisive and successful.

假令欲去見君王，須尋天乙為何方。酒食有無看小吉，衣物將來視太常。如欲見貴人視天乙，求衣服、印綬視太常，酒食視小吉，財物視青龍，婦女視天后，罪囚視太陰，交易視六合，火光、詞訟視朱雀，鬥訟、淹留視勾陳，病人視白虎，驚恐、怪異視螣蛇，欺誕、詐偽視天空，盜賊、遺亡視元武。凡所求望、動止、百事，於三傳中見其用神，併為今日相生者，所求望事必果決也。明舉三事將為例，欲求他課自消詳，此是神仙肘後訣，能曉乾坤掌內蔵。

To determine if one can meet a great person such as a monarch, first check where the "Heavenly Ethical Person" (i.e., Tianyi Guiren, the first among the Twelve Heavenly Generals) falls on the Heaven Plate. To know if there will be food and drink provided, look at "Xiaojí" (also known as "Wei," the alias of the "You" in the Twelve Month Generals). To know if one will receive clothing rewards, check "Tai Chang" (one of the Twelve Heavenly Generals, governing clothing and food). Extending this principle: to seek a noble person, look at Tianyi; to seek clothing and official seals, look at Tai Chang; to seek food and drink, look at Xiaojí; to seek money and goods, look at Qinglong; to ask about women's matters, look at Tianhou; to ask about criminals being detained, look at Taiyin; to ask about trade and commerce, look at Liuhe; to ask about fires and lawsuits, look at Zhuque; to ask about disputes, lawsuits, and delays, look at Gouchen; to ask about illness, look at Baihu; to ask about fright or strange occurrences, look at Tengshe; to ask about being deceived or fraud, look at Tiankong; to ask about thieves or lost items, look at Yuanwu (also known as Xuanwu). Any request or action, whether it be movement or stillness, can be determined by finding the corresponding "Useful God" within the "Three Transmissions" (the three levels of conclusions derived from a divination lesson), and if that Useful God is in mutual generation with the Day Stem of the divination day, then the desired outcome will surely be achieved. Here, only three examples are given, but the method can be applied similarly to all other lessons. This is a secret closely kept by immortals; mastering it allows one to grasp the secrets of heaven and earth.

六壬元妙有靈機，支干神將辨安危。克沖刑破休衰害，七者言凶必定期。日為君，為尊，為官人。支為已，為宅，為卑幼，為物。一克、二刑、三破、四沖、五害、六休、七囚，神將相變，內外相剋，上下相刑，傳中相破，或見上下相害，又是囚死休氣加干支及傳者，凶也。凡占見刑氣克干，無氣作初傳動者，為凶。

The art of Liu Nv is profound and mysterious, with its own flexible mechanism. It relies entirely on the combination of the day stem, day branch, and the twelve heavenly generals to determine safety, danger, good fortune, and misfortune. Whenever any of the seven relationships—mutual control, punishment, destruction, opposition, harm, decline, or exhaustion—appear, the judgment is always unfavorable, and the time of occurrence can be determined very accurately. Here, the "day" refers to the day stem, representing the sovereign, elders, and officials; the "branch" refers to the day branch, representing oneself, one's residence, younger family members, and property. The seven ominous relationships are: first, mutual control; second, mutual punishment; third, mutual destruction; fourth, opposition; fifth, mutual harm; sixth, decline; and seventh, imprisonment. When the heavenly generals and earthly spirits change each other, the outer lesson and inner lesson mutually harm and control each other, the upper god and lower god mutually punish and harm each other, or there is mutual destruction within the three transmissions, or when there is mutual harm between upper and lower, or when the five elements of no vitality—such as imprisonment, death, or decline—rest upon the day stem and day branch as well as the three transmissions, it is considered ominous. If the course of the lesson shows a punishing force that harms the day stem, and the initial transmission is initiated by a spirit with no vitality, it is also considered ominous.

徳合相生並旺氣，此神相訪福來隨。徳者，如己在甲之類，及支前五辰之徳合、三六合也。相生子母相歸，旺相有氣，大抵無氣神將不能害有氣神將也。旺相、相生、徳合者通。

In reverse, if one encounters the De God, the Harmony God, mutual generation, and prosperity together, it indicates that auspicious deities are visiting, bringing blessings. The term "De" refers to, for example, the daily De for Jia day being Ji (since Jia and Ji are in harmony), and also includes the De Harmony formed by the fifth position before the day branch, as well as the Triple Harmony and Liu He relationships. Mutual generation refers to the mother and child supporting each other, each having their own place. Prosperity and strength means that the Five Phases are in command and have life qi. The general principle is: deities without life qi cannot harm deities with life qi. Any pattern involving prosperity, mutual generation, or De Harmony will result in smooth and favorable outcomes.

將是神兮神是將，若得青龍便是寅。天之十二將，便是十二神也。如乙日見虎便是徳矣。又如甲日見青龍入辰兩課，為外人入內也。日主尊外幷人類，辰為卑內宅兼身。日主尊長之類。辰為卑幼，為宅，為已身。占時考校日和辰，是財是鬼是何神。占時將與日辰考校吉凶內外，如甲子日寅時並又得子時，主凶。

The Heavenly Generals are the Earth Deities, and the Earth Deities are also the Heavenly Generals; they are originally one entity. For example, when the Azure Dragon appears in divination, the Azure Dragon's native branch is寅. The twelve Heavenly Generals on the Heaven Plate correspond exactly to the twelve Earth Deities on the Earth Plate. For instance, if on an Yi day the White Tiger appears, the White Tiger's native branch is申, and申 is the place of virtue for the Yi day, so encountering the White Tiger is equivalent to encountering virtue. Another example is when the Azure Dragon appears in the day branch of the two lessons on an Ji day, which signifies an outsider entering the inner residence. The day stem represents elders, outsiders, and the person being divined, while the day branch represents juniors, the inner residence, and oneself. The day stem side corresponds to elders and others outside, while the day branch side corresponds to juniors, the residence, and oneself. When setting up the lesson, one must compare the time of divination with the day stem and day branch to determine whether it is wealth, ghost, or something else. The Heavenly General at the time of divination must be considered together with the day stem and day branch to determine fortune or misfortune, internal or external matters. For example, if on a Jiazi day the lesson is set at寅 time and also includes子 time, it indicates a凶 outcome.

見機兩用艱難險，疑惑先難後易伸。知一每事須云近，遙克當傳主逺尋。知一卦者，占賊盜皆主近。占事皆近應。遙克主逺應，遙逺也。元胎生下病人占，當用下生定有嬰。元胎卦，四孟上生下者，主人病。三傳四孟加長生處，主事及孕育事，老少乆病俱凶也。

When the "Seeing Opportunity Lesson" is obtained and there are two possible gods that can be used, the matter is often difficult and dangerous; the mind is often uncertain, and usually it is first difficult and then becomes smooth. When the "Knowing One Lesson" is obtained (the one among the four lessons that is harmonious with the day stem and initiates the transmission), all matters will be near. When the "Remote Control Lesson" is obtained (the upper and lower lessons do not mutually control, and the transmission is initiated by a distant controlling god), and it falls within the three transmissions, the matter should be sought far away. The "Knowing One Lesson" if used for theft, the thieves will be nearby; for other matters, the response will also be near. The "Remote Control Lesson" indicates something far away, "remote" meaning distant. When the "Original Fetus Lesson" is obtained and the upper god generates the lower god, if it is used for a sick person, the judgment should be based on this upper god generating the lower one, and it often indicates that there will be a baby in the family. The "Original Fetus Lesson" is a pattern where the gods in the four beginning positions (寅, 申, 巳, 亥) generate the lower gods; it indicates the presence of illness. If all three transmissions fall into the four beginning positions and are also in the place of growth, the matter is mostly related to childbirth and pregnancy. If elderly people or children with long-term illness encounter this, it is generally ominous.

神遙剋日名蒿矢，日遙克神彈射名。主闇昧口舌遙逺事，有客至不可容過夜，必主口舌。反吟占事休言定，往復雙雙兩事因。常占須主身離動，不動人情有怨欺。反吟常占主身動，不動主人情不足之兆。

The Four Lessons have a divine spirit coming from afar to attack the day stem; this pattern is called "Hao Shi." Conversely, if the day stem goes from afar to attack the divine spirit, it is called "Tan She." Both situations indicate ambiguous disputes and matters coming from afar; if a guest arrives, he should not be allowed to stay overnight, otherwise there will certainly be disputes. When the "Reverse Chant" pattern (where the Heaven Plate and Earth Plate positions are in conflict) is encountered, one should not make definitive statements, as it indicates coming and going, pairs, and often two causes connected within one matter. Normally, encountering the Reverse Chant suggests the person will move away from home; if the person does not move, it indicates shallow relationships and mutual resentment or deceit. The Reverse Chant pattern in ordinary divination usually indicates the person's movement, but if there is no movement, it signifies thin human relations and mutual dissatisfaction.

伏吟舉動心無遂，剛主行人到戸庭。三交凶吉皆因內，昴星蛇虎定凶危。三交，凶將主釡鳴，天空主失物，龍常雀主遷官，勾后陰主走失，蛇虎主訟。三交卦皆主內，昴星主外。見蛇虎入傳，病死，訟枷鎖，太陰主闇昧事。

A divination result of "Hidden Chant" (Heaven and Earth plates are the same, each occupying its own position) indicates that any action will not go as intended. If the divination is cast on a yang day (an odd day), it suggests that someone who has gone out will return home. For a "Three Intersections" divination, the fortune or misfortune will affect the household. If the "昴 Star" divination also includes Teng Snake and White Tiger, danger can be determined. In the case of "Three Intersections," if theInauspicious General (malevolent general) is present, it indicates strange occurrences such as pots and pans making noises without cause; if Tian Kong is present, it indicates loss of property; if Qing Long, Tai Chang, or Zhu Que are present, it indicates promotion or change of position; if Gou Chen, Heavenly Empress, or Tai Yin are present, it indicates loss of people; if Teng Snake or White Tiger are present, it indicates legal disputes. The effects of "Three Intersections" are internal, while those of "昴 Star" are external. If Teng Snake and White Tiger enter the three transmissions, divination about illness indicates death, and divination about lawsuits indicates being put in shackles; if Tai Yin is present, it indicates ambiguous or unclear matters.

歲月受傷克為用，虎臨喪吊哭聲歸。太歲月建受克為用，得凶將，主長上災。虎臨年命，喪吊為用，有凶禍之事也。必歲月在傳方是。

If the heavenly stem of the current year and the month builder are attacked and injured, and then serve as the first transmission, or if the white tiger is riding the mourning-and-condolence spirit, or the guest spirit is present, there will be crying in the family. If the current year's heavenly stem and the month builder are attacked and injured, and then serve as the initiating transmission, and are accompanied by malevolent generals, it indicates that the family's elders will suffer misfortune. If the white tiger is placed on the year stem or the personal stem, and the mourning-and-condolence spirit and the guest spirit serve as the first transmission, there will certainly be misfortune. However, one must note: this statement only holds true if the current year's heavenly stem and the month builder actually enter the three transmissions.

三刑為鬼人家破，日鬼用扶官職輝。三刑為傳，蛇虎克戰，帶凶煞傷日辰，主家破人亡也。日鬼為用生行年本命者，主遷官之兆。墓神加日身災滯，支臨干上所為危。日墓加日，主身有災滯。支為卑，干為尊，若卑加尊，所依皆危。

Three Punishments spirits transform into official ghosts to attack the self, indicating family decline; but if the official ghost of the day stem initiates the first transmission and instead supports the native's destiny, it signifies honor and official success. If Three Punishments fall into the three transmissions, with Teng Snake and White Tiger mutually attacking and accompanied by凶煞 to injure the day stem and day branch, it indicates family destruction and death of people. If the official ghost of the day stem initiates the first transmission and supports the native's age and destiny, it is a sign of promotion. TheTomb Spirit resting on the day stem indicates illness and stagnation for the native. If the day branch is on top of the day stem, all actions are dangerous. If theTomb Spirit of the day stem is on the day stem, it indicates illness and hardship for the native. The day branch represents the younger generation, and the day stem represents the elders. If the younger generation is above the elders, all matters relying on them will be dangerous.

歲月死虎加年命，相刑之月氣歸雲。歲乗死神、白虎加年命者死。假令申年戊辰日伏吟占，行年在寅，四月申為死神，同歲虎傷刑行年者，主四月死。申為死神刑行年寅也。此言太歲乗白虎為死神也。

The heavenly stem and earthly branch of the year and the person's birth year are oppressed by the year's sovereign, the month builder, the death deity, and the white tiger. When it reaches the month that conflicts with them, a person's fate is reduced to nothing. If the year's sovereign rides upon the death deity and the white tiger and comes to afflict the person's birth year, it indicates death. For example, if on a Wuchen day in the year of Shen, a hidden chant divination is taken, and the person's birth year is in Yin, in the fourth month Shen is the death deity. The year's sovereign and the white tiger both afflict the person's birth year, so it is predicted that the person will die in the fourth month—because Shen is the death deity and Shen also conflicts with the birth year in Yin. This passage describes the situation where the year's sovereign rides the white tiger to act as the death deity.

日鬼加臨辰兩課，門中官吏乃相縈。日之官鬼來加內兩課，主官吏到門也。《畢法謂》“鬼臨三四訟災隨”也。吉將遭傷求事阻，休囚歸傳也不成。吉將初戰，求吉事不成。休衰之氣為傳，亦主無成。

The official ghost of the day stem, when placed upon the day branch and the two inner lessons, indicates that officials and subordinates will come to the door. If the official ghost of the day stem arrives at the two inner lessons, it signifies that officials will visit. The "Bi Fa Fu" states "ghosts on the third and fourth lessons bring litigation and disaster," which means exactly this. If a favorable general is harmed by mutual control, the desired matter will encounter obstacles. If a weak and confined spirit falls into the three transmissions, the matter will not be accomplished. If a favorable general initially engages in mutual control and conflict with others, the desired good outcome will not be achieved. Using the energies of decline and weakness as the three transmissions also results in nothing being accomplished.

時傷年命入傳來，必然卒暴有驚憂。占時克年命，又乃入傳，至卒暴驚恐之事入三陰課也。徳神動處吉相隨，反遭刑制見凶危。日之徳神臨日辰為用，上下相生者，主有大喜慶也。返遭刑制者，如己日見寅加申酉，徳神受克也，及將乗白虎，又或寅上見申酉，名無徳。

The divine spirit at the time of divination is capable of overcoming and harming the person's birth year and life destiny, and if it also falls into the three transmissions, there will certainly be sudden shocks and troubles. When the divine spirit at the time of divination overcomes the birth year and enters the three transmissions, it will bring about sudden and urgent fears and worries, which belongs to the category of the three yin lessons. When the virtuous spirit is activated, good fortune follows; but if the virtuous spirit is instead subjected to punishment and suppression, it turns into danger. If the virtuous spirit of the day stem is located on the day stem and day branch and initiates the transmission, and if the upper and lower elements are mutually generating, it indicates great joy and celebration.所谓 being subjected to punishment and restriction, for example, on a Ji day, the virtuous spirit is in Yin, but if Yin is placed above Shen or You, the virtuous spirit is overcome, or if the virtuous spirit is riding on the White Tiger, or if Yin is above Shen or You, these are all called 'no virtue'.

支上有鬼家移動，干若逢之人主憂。日課對隔主人離，內之值時宅破期。日之兩課有對神隔將，主家宅離隔也。假令乙日干上見六合乗酉，內二課有對神隔將，主家離隔。假令丙日朱雀乗亥加干是也。

If the official ghost appears on the day branch, the family residence will need to move; if the official ghost falls on the day stem, it indicates worry for the person themselves. If between the two lessons of the day stem there are opposing and separated spirits, it signifies the dispersion of family members; if this occurs in the inner lesson and coincides with the time of divination, it indicates the time when the residence will be ruined. If between the two lessons of the day stem there are opposing and blocking spirits, it indicates the dispersion and isolation of the family residence: for example, if the day stem is Yi and theLiu He is on the day branch with酉, then there is a case of opposing spirits and blocking generals in the inner two lessons; similarly, if the day stem is Bing and the Vermilion Bird is on亥, it also falls into this category.

陰神卻受陽神克，退除陰小人墮胎。第二課受第一課克者，主退陰人口之象。四課相間干內外，傳用沖支宅不寜。課間四課相間，事須內外也。假令丙辰日亥時丑將，四課相隔闕，以將言之，元武走失，虎勾朱貴主訟，發用或傳神沖支者，主宅不寜。子孫陰刼同加日，逆亂欺凌尊上人。子孫爻乗太陰刼殺加日，主卑小逆亂，欺凌尊上人也。

The hidden spirit is overcome by the yang spirit, indicating a reduction in female members and young children in the family, even leading to miscarriages. When the second lesson is overcome by the first, it signifies a loss of female population. If the four lessons are separated from each other, the matter should be viewed from both internal and external perspectives; if the initiating transmission or the three transmissions conflict with the day branch, the family residence will be unsettled. The separation of the four lessons indicates that the matter involves both internal and external aspects. For example, on a Bingchen day at the亥 hour, with Chou as the month general, if the four lessons are incomplete and separated, considering the heavenly general, the Black Tortoise indicates loss of people, while the White Tiger, Gou Chen, Vermilion Bird, and Nobleman indicate legal disputes. If the initiating transmission or the three transmissions have a spirit conflicting with the day branch, it indicates instability in the family home. When the grandson element is combined with Tai Yin and劫杀 and rests on the day stem, it indicates that the younger generation rebels and disobeys the elders. If the grandson element is on the day stem with Tai Yin and劫杀, it signifies that the younger generation disobeys and oppresses the elders.

用將支類家中事，三合支辰眷屬親。傳用天將與支類者，主內事。如巳午日傳見蛇雀者是也。支辰三傳合，或傳日三合，皆屬眷愛。只如占盜，見支合為玄武，主親人所盜也。天空在未井多怪，兼主人遭疾病縈。天空乗井煞加未入傳，主宅中井損，廁、灶、門皆準闕，主宅中人患宿疾也。

The heavenly general in the initiating transmission, if it shares the same category as the day branch, indicates matters concerning the family. If the day branch forms a triple harmony with the three transmissions, it signifies relations with relatives. When the heavenly general in the initiating transmission shares the same category as the day branch, it indicates internal family affairs, for example, on a day of巳 or午, if the three transmissions include Teng Snake and Vermilion Bird (both belonging to fire), this is the case. If the day branch harmonizes with the three transmissions, or if the three transmissions form a triple harmony with the day stem, it indicates affection among relatives. Take the case of divining theft: if the harmonizing deity of the day branch is riding the Black Tortoise, it is mostly a theft by a relative. If Tian Kong falls on 未 and is accompanied by well poison, there will be many strange occurrences in the family and the owner will suffer from chronic illness. If Tian Kong rides well poison and is placed on 未 and enters the three transmissions, it indicates damage to the well in the house; the toilet, stove, and entrance are also similarly affected, and it also indicates that family members suffer from long-term, incurable illnesses.

從魁同虎住干支，宅中須言有孝人。酉主孝服，乗虎加干支，主宅上人孝服也。白虎或乗日辰墓，來臨內外亦?迍。傳帶凶將沖干支，疾病人災官事至。三傳內有一神沖干，主人災沖；支宅災，主人病，或官事，並以內外言之。

Congkui, also known as You, is one of the names for the酉 in the Twelve Month Generals. When Congkui and the White Tiger are both stationed on the Day Stem and Day Branch, it indicates that there must be someone in the household wearing mourning clothes. You represents mourning attire, and when it is combined with the White Tiger and placed on the Day Stem and Day Branch, it signifies that someone in the family will need to wear mourning. If the White Tiger is riding on theTomb Spirit of the Day Stem or Day Branch, whether it is in the inner or outer transmission, it indicates difficulties. If the Three Transmissions containInauspicious Spirit that conflict with the Day Stem or Day Branch, illness, misfortune, and legal troubles will come. If one of the gods in the Three Transmissions conflicts with the Day Stem, it indicates personal misfortune; if it conflicts with the Day Branch, it indicates misfortune for the house, leading to illness or legal issues. In general, one must distinguish between internal and external factors to make the judgment.

本日墓與蛇虎並，棺槨墳災欲動興。本日墓與蛇虎臨宅神並日辰傳中，主有凶禍之事也。宅神日前五辰，或命前五辰也。占身用與納音詳，相生有喜克時殃。發用剋日之納音者身災，相生則吉也。父母臨干憂子孫，雀傷支日鬧如篁。日上父母帶凶將、惡殺加日，主子孫有疾病也。雀剋日辰，主文字、口舌、鬧吵。

On the day when the day stem's墓神 (mournful spirit) is together with Teng Snake and Bai Hu (White Tiger), calamities related to coffins, tombs, and other ominous events will be triggered. If the day stem'sTomb Spirit is with Teng Snake and Bai Hu at the dwelling spirit, and it appears in the day stem, day branch, or the three transmissions, it indicates misfortune. The dwelling spirit refers to the fifth position counted forward from the day stem, or the fifth position counted forward from one's birth stem. When assessing one's own safety and danger, one should combine the initiating transmission god with the birth stem's nayin sound element: if they generate each other, it brings good fortune; if they control each other, it brings misfortune. If the initiating transmission god controls the day stem's nayin sound element, it indicates disaster for the person himself; if they generate each other, it brings good fortune. If the parents' yao (parents' element) is present at the day stem, one should worry about the children. If Zhu Que (Alarming Bird) injures or controls the day branch and day stem, there will be household disputes as loud as wind blowing through bamboo. If the parents' yao, accompanied byInauspicious General (malevolent generals) and恶煞 (evil spirits), is present at the day stem, it indicates that the children will be sick. If Zhu Que controls the day stem and day branch, it signifies troubles with documents, disputes, and verbal conflicts.

子息見時官事解，妻財尊位豈安康？水乘火將皆驚恐，勾雀同傳多訟傷。蛇雀乗子亥，主驚恐、闇昧、口舌相傷。勾雀同入傳者，主鬥訟之事。卯乘前二招唇吻，罡作朱雀獄訟囚。卯乘朱雀，主口舌之事。罡乘朱雀，主入獄之事。

When the son and grandson爻 appear on the time position, lawsuits will naturally resolve. However, if the wife and wealth爻 are placed over the position of respected elders, the family residence can no longer remain peaceful. When the water god is accompanied by a fire general, it indicates fear and anxiety. If Gou Chen and Vermilion Bird appear together in the three transmissions, there will be disputes and injuries. When Teng Snake and Vermilion Bird are on the positions of Zi and Hai, which are water positions, it indicates fear, ambiguity, and disputes between words. If Gou Chen and Vermilion Bird appear together in the three transmissions, it indicates conflicts and lawsuits. When卯 is accompanied by the aforementioned Gou Chen and Vermilion Bird generals, it leads to verbal conflicts. If Tiangang (the alternative name for Chen in the twelve month generals) is accompanied by Vermilion Bird, it indicates imprisonment and lawsuits. When卯 is accompanied by Vermilion Bird, it indicates disputes over words; when辰 is accompanied by Vermilion Bird, it indicates being imprisoned.

熒惑加寅音信至，太陰為用主陰謀。朱雀乘寅，逺信至。太陰為用，主機謀不欲人知事。天魁立用須干眾，若加寅卯獄追收。戌主眾，必有干眾之事。戌加寅卯為用，或加行年本命，主訟獄之事。

Fenghuo is the Mars deity represented by the Vermilion Bird. If it is positioned over the寅 position, distant messages will arrive. Taiyin initiating the first transmission indicates there is secret planning. The Vermilion Bird occupying寅 indicates that messages from afar will come; Taiyin initiating the transmission suggests there is a hidden scheme in mind. The Hekui (which is also known as the戌 of the Twelve Month Generals) initiating the first transmission indicates there will be matters concerning the people. If it is positioned over寅 or卯, it indicates imprisonment, pursuit, and detention. The戌 governs the people, so there will be matters involving seeking favor from many. If the Hekui initiates the transmission over寅 or卯, or if it is positioned over the person's birth year, it indicates legal troubles and imprisonment.

晝夜貴人傳共見，或同日徳動髙尊。天空立用事無憑，前四帶合勾引情。天空立用，占求事須三次失信無成。天空不實之神也。支干與勾陳合者，主有勾引之情也。

The daytime nobleman and the nighttime nobleman appearing together in the three transmissions, or both arising along with the day stem, indicate disturbance to high-ranking elders. If the sky void is used as the first transmission, the matter is unreliable. If the fourth position carries a harmonizing deity, there is a tendency towards entanglement and manipulation. When the sky void is used as the first transmission, seeking something will involve three instances of broken trust and ultimately result in failure, because the sky void is inherently a phantom and not substantial. If the day stem and day branch combine with Gou Chen, it indicates someone acting as an intermediary or connector.

後陰?發暗陰謀，傳出貴前將主明。後陰玄為用，是天乙之私氣，皆主陰暗不明之事。若三傳為用，卻傳出天乙前者，先暗後得明矣。惡將從來只說凶，若逢生合卻歡欣。虎蛇雀勾空皆屬凶將，若不戰卻生日辰，反吉。凶將若戰，或生日辰不戰、比合，為有喜也。

The Heavenly Empress and Tai Yin initiating the transmission indicate secret plots. However, if the three transmissions reach the Nobleman before, the matter will eventually turn clear. When the Heavenly Empress, Tai Yin, and Black Tortoise initiate the transmission, they all belong to the private energy of the Heavenly Ethereal Nobleman, generally indicating obscure and unclear matters. If after the three transmissions initiate, they turn to appear before the Heavenly Ethereal Nobleman, it means the situation changes from dark to bright. Usually,Inauspicious General (malevolent generals) are considered ominous, but if they are in mutual generation or harmony, they can bring joy. White Tiger, Teng Snake, Vermilion Bird, Gou Chen, and Tian Kong are all malevolent generals. As long as they do not clash with the day stem and branch, and instead support the day stem and branch, they become auspicious. If malevolent generals clash with the day stem and branch, it is bad, but if they support the day stem and branch and do not clash, and are harmonious, there will be good news.

貴臨巳亥多反覆，罡加癸水主蔵名。貴人臨地盤巳亥上，主事有反覆之意。天罡魚龍之物，下臨癸水，主蔵避逃形，如得水蔵之象也。假令癸酉日寅時巳將，主蔵逃也。為辰加癸為用，餘仿此。

The Nobleman is located on the position of Si or Hai, indicating that matters tend to be changeable and uncertain. The Tiangang (Chen) is placed over the癸 water, suggesting that one may hide one's name and avoid trouble. When the Nobleman is on the Earth Plate's Si or Hai position, the affairs involved are likely to be fluctuating and unstable. The Tiangang (Chen), which is originally a water creature like a fish or dragon, is placed over the癸 water, indicating concealment, hiding, and evasion. This is similar to a fish finding water and hiding. For example, on a Guiyou day at the寅 hour, with Si as the Month General, the situation indicates concealment and fleeing, due to the initiation of the lesson by Chen over癸. Other cases can be similarly inferred.

支干發用歲神臨，所望逺大及朝廷。必主逺大之望，非細微之事。縁太歲臨干支為用，或歲君發用是也。占時發用當日言，太歲連傳三二年。占時發用，應在當日。太歲相傳，卻三二年事，必遲卻三二年。

The day stem and day branch initiate the transmission, and the sovereign year also approaches them. The matter sought is of great importance, possibly involving the court. This must be a grand expectation, not a trivial matter, because the sovereign year approaches the day stem and day branch and initiates the transmission, or the sovereign year itself is the first transmission. If the transmission begins at the time of the divination, the result will be known on the same day. If the sovereign year continues into the three transmissions, the matter will take place over two or three years. If the transmission begins at the time of the divination, the outcome will be clear on the same day. If the sovereign year continues into the transmissions, the matter will occur within two or three years and will certainly be fulfilled after a delay of two or three years.

支干入傳為事連，歲建幷煞亦如然。干支入傳中者，占事主速。歲月建共入傳，或殺刑重，亦主速也。旺相氣發必欲速，休囚死氣皆遲延。春木旺、火相，四時各以類推。發用或傳陽、傳順，事又速也。休囚死氣為用，三傳逆，又傳入天乙後，主事遲，目下未成也。

The day stem and day branch entering the three transmissions indicate that events will follow one after another. If the sovereign year, month builder, and malevolent influences also enter the transmissions, the outcome will be similar. When the day stem and day branch fall within the three transmissions, the matters concerned will be verified quickly. If the sovereign year and month builder enter the transmissions together, or if there are multiple afflictions, the result will also be swift. If the transmission is initiated by prosperous and strong energies, the matter will certainly proceed quickly. However, if it is initiated by weak, confined, or death energies, the matter will be delayed. For example, in spring, wood is prosperous and fire is strong, and each season follows the pattern of the five phases' prosperity, strength, weakness, and death. If the initiating transmission or the three transmissions are yang and proceed in order, the matter will be quick. But if the transmission is initiated by weak, confined, or death energies and the three transmissions proceed in reverse order, reaching after the heavenly nobleman, the matter will be slow and not yet realized.

日陰辰陰用為合，更乗吉將待求成。凡干三合在日陰發用，主外親事。在辰陰發用，主內親事。支三合亦然。日辰相?無凶將，亦主他來相合。因日辰相併得吉將，主合事也。

The second lesson, Day Yin, and the fourth lesson, Chen Yin, initiate the transmission and form a Triple Harmony. If this is combined with a favorable general, the matter being sought will be accomplished smoothly. If the Triple Harmony of the Day Stem appears in the Day Yin and initiates the transmission, it indicates matters concerning relatives outside the family. If it appears in Chen Yin and initiates the transmission, it indicates matters concerning family members within the household. The Triple Harmony of the Day Branch is interpreted in the same way. When both the Day Stem and Day Branch are present without anyInauspicious General (malevolent generals), it indicates that the other party will come to seek harmony, because the presence of both the Day Stem and Day Branch together with favorable generals signifies a harmonious situation.

三傳帶合須求事，類就其干眾所占。三六合多，主干求事。假令甲乙日上見寅卯入傳，及丙上見巳午皆眾用之事也。用與時傷干支凶，若生干支福興榮。乃天網卦也。用與時同剋日，則外災；克支，則內災。占時興用生干，主外喜；生支，主內福集門。

When the three transmissions include a harmonious deity, one should take the opportunity to seek something; when similar deities gather on the day stem side, it indicates that the matter is something shared by many people. When triple harmony and six harmonies appear frequently, it suggests that one is seeking help from others to accomplish something. For example, if on a Jia day or Yi day, the寅 or卯 appears in the transmission, or on a Bing day, the巳 or午 appears, these are matters that are planned by a group of people. If the initiating transmission and the time of divination both harm the day stem and day branch, it indicates misfortune; if they benefit the day stem and day branch, then prosperity will flourish. This refers to the Tianwang hexagram. If the initiating transmission and the time of divination both harm the day stem, misfortune comes from outside; if they harm the day branch, misfortune comes from within. If the initiating transmission and the time of divination benefit the day stem, good things come from outside; if they benefit the day branch, prosperity gathers within the family.

地足天頭加酉卯，將乗蛇虎逺行為。戌亥為天頭，辰巳為地足。若加卯酉為用，更乗蛇虎為將者，主逺行道路之事。斬關逰子身當動，支來日課亦如然。二卦主身動之象。支來日上之兩課，亦主身動。故日為外，支為內，故主動也。

When the earthly branches of戌 and亥 (which are called the heavenly heads) and the earthly branches of辰 and巳 (which are called the earthly feet) are placed over卯 and酉, and the heavenly general is alsoTeng Snake orWhite Tiger, it indicates a need to travel far. The heavenly heads are戌 and亥, while the earthly feet are辰 and巳; when they are placed over卯 and酉 and initiate the transmission, and the heavenly general is eitherTeng Snake orWhite Tiger, it signifies traveling a long distance. If the divination shows the "Cutting the Gate Lesson" or the "Wanderer's Lesson," it means the person is expected to move around. When the day branch moves to the position of the day stem, it is the same. These two lessons both indicate movement by the person. Because the day stem represents the outside and the day branch represents the inside, when the inside and outside positions are reversed, it indicates active movement.

天驛二馬為初用，參星白虎動行神。日之驛馬及天馬為用者，亦主身動。參星者，傳送也，虎為路神也，為用必動。?空直財遭賊盜，財傷年命鬥爭因。日之財神乗玄武、天空，或為旬空者，主失財。若財神克年命，主因財而爭或失。

Heavenly Horse and Post-horse both serve as the first transmission, or if Shen Star and White Tiger initiate, they are all gods of movement. The Post-horse of the day stem and the Heavenly Horse initiating also indicate personal movement.the so-called Shen Star refers to "Chuansong" (the messenger), which is an alternate name for the month general of the hour of Shen. White Tiger is the god of roads, and when they initiate, movement is certain. If the wealth god falls into Kongwang, there will be theft. If the wealth god injures the year stem's own destiny, there will be disputes over wealth. If the wealth god of the day stem is riding on Black Tortoise or Tian Kong, or if it exactly falls into the ten-day hollow, it indicates loss of wealth. If the wealth god instead injures the year stem's own destiny, it indicates disputes or loss due to money.

或陷空亡須主失，刼亡下克盜為真。財在空亡，須主失財。刼殺同財，卻又遭刼。殺下克者，多招竊盜也。外財入內多財喜，忽然大旺貨物起。日之財入支二課，是外財入內，多主求財之意也。內見外財者，主貨物起求財，餘依此也。

If the wealth god falls into kongwang, there will certainly be financial loss; if jiesha and wangshen come from below to control, theft is the real situation. If the wealth element falls into kongwang, it indicates loss of wealth; if jiesha and the wealth god are in the same position, wealth will again be seized. IfInauspicious Sha are below and control upwards, there is often theft. External wealth coming into the inner household often brings good fortune in wealth, and goods suddenly become very prosperous. If the day stem's wealth element enters the day branch's two lessons, it means external wealth entering the inner, often indicating a desire to seek wealth; if the inner lesson sees external wealth, it indicates prosperity in goods and the possibility of seeking wealth, and so on with the rest.

傷破須觀天上神，財入傳來天將傷。假令癸日巳午為財，入傳或發用，上見水將克者，財破。如財遭天將破失，是傷也。官鬼下臨財位上，陰私用事畏人彰。假令己酉日申將巳時，卯是日鬼，下臨子水鄉是也。天盤日鬼加地盤日之財位，陰私用事，畏人知也。

To distinguish whether wealth is harmed or destroyed, one must look at the Heaven Plate. If the wealth hexagram enters the Three Transmissions but is attacked by the Heavenly General, it is considered harm. For example, on a癸 day, the巳 and午 are considered wealth. If wealth enters the Three Transmissions or the Initiating Transmission, and a water Heavenly General appears above it, this is considered destruction of wealth. When wealth is damaged or scattered by the Heavenly General, it is called harm. If the official ghost falls on the wealth position, it indicates secret actions and fear of being exposed. For instance, on anJiyou day, with申 as the Month General and巳 as the time of divination,卯 is the official ghost of the day stem. It is located below the子 water position. The official ghost of the day stem on the Heaven Plate is placed on the wealth position of the Earth Plate, indicating that the matter is private and feared to be known.

日往支辰親識至，返遭刑剋被凶侵。日來支上兩課者，主外人至，及進人口也。火主其明水主暗，失明只為火難任。發用剋日，蛇雀臨巳午，主明信動。後玄臨亥子，主暗信動。火屬陽，水屬陰，故火明水暗也。火臨亥子，為失明，主虛憂、驚恐事。少多大小詳衰旺，旺多衰少細推尋。占物數多少大小者，皆以繫神將旺相為多，休囚為少。

The day stem moves to the day branch, indicating that a familiar person will come visiting; but if it is instead harmed or restrained, it signifies that something ominous will come. When the day stem arrives at the day branch's two lessons, it indicates that outsiders will visit and also that there will be an addition to the household. Fire represents clarity, while water represents obscurity; the term 'losing sight' refers to fire falling into a place it cannot sustain. If the initiating transmission harms the day stem, and the Teng Snake and Vermilion Bird are present at巳 or午, it indicates news emerging openly. If the Heavenly Empress and Black Tortoise are present at亥 or子, it indicates hidden news emerging. Fire is yang and water is yin, so fire is clear and water is obscure; when fire falls into亥 or子 and is harmed by water, it is called 'losing sight,' which indicates worries, anxieties, and fear. When predicting the quantity or size of objects, one must carefully distinguish between prosperity and decline: prosperity indicates more, decline indicates less. In all cases where the number or size of things is being predicted, the more prosperous the associated deities and generals, the more there will be; the more declined, the less there will be.

月厭丁符與將空，傷干怪動好沉吟。月厭，正月起戌逆行十二辰。丁者，六甲旬中之丁，及蛇亦是。符，直符也，甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌是也。將空者，天將不曽逰到之地，卻於天上乗之。假令龍不到戌亥，卻天上亥與戌為龍，乃是將空之地，餘依此。又月厭、丁符、將空傷日辰，必主怪夢之事。取怪之狀，以類神主之。

The Moon Aversion, the Ding God, the Direct Symbol, and the Empty General, if they come to injure the Day Stem or Day Branch, will cause strange events to occur, making people think repeatedly. The Moon Aversion starts at戌 in the first month and moves backward through the twelve branches. The Ding God refers to the Ding God in the six Jia cycles, and the Teng Snake is also included. The Direct Symbol refers to the Direct Symbol: when the Day is Jia, the Direct Symbol is in巳; when the Day is Yi, it is in辰; when the Day is Bing, it is in卯; when the Day is Ding, it is in寅; when the Day is Wu, it is in丑; when the Day is Ji, it is in午; when the Day is Geng, it is in未; when the Day is Xin, it is in申; when the Day is Ren, it is in酉; when the Day is Gui, it is in戌. The Empty General refers to a place where a certain Heavenly General should not normally be, but appears on the Heaven Plate. For example, the Azure Dragon should not normally be in戌 or亥, but if the Heaven Plate shows the Azure Dragon in亥 or戌, this is considered an Empty General place, and similar reasoning applies to the others. If the Moon Aversion, the Ding God, the Direct Symbol, and the Empty General injure the Day Stem or Day Branch, strange dreams will occur; the specific forms of the strange events are determined by the symbolic representations of each god.

生死二氣常順用，飛魂?魄畏來臨。生氣，正月起子順行，對生氣為死氣。飛魂，正月起亥順行十二辰。喪魄，正月起未逆行四季，未辰丑戌。此二煞乗凶將加臨年命日辰、發用，必定有死絶之象也。

The energies of life qi and death qi are often used in the order of the twelve earthly branches. The two malevolent influences, flying soul and lost spirit, are most dangerous when they affect a person. Life qi begins in the first month at the Zi branch and proceeds in the order of the twelve branches. The position opposite to life qi is death qi. Flying soul begins in the first month at the Hai branch and proceeds in the order of the twelve branches. Lost spirit begins in the first month at the Wei branch and moves backward through the four seasonal positions, in the order of Wei, Chen, Chou, and Xu. If the malevolent influences of flying soul and lost spirit are combined with a malevolent general and affect the person's birth year, day stem, or day branch, or if they are used as the first transmission, it indicates a fatal outcome.

天鬼或與蛇雀並，宅舎須憂火燭驚。關神，春丑、夏辰、秋未、冬戌，如入傳加日辰，有勾牽之災。飛禍，春申、夏寅、秋巳、冬亥，不宜動用，進人口、求事皆主災橫。如加日辰年用，不利戰，宜守舊則吉也。關神動處身災滯，飛禍之神忌臨辰。

If the Heavenly Ghost is together with Teng Snake and Vermilion Bird in the same place, the house should be worried about fire or candle-related accidents. The position of the Gate God is in the Ox in spring, in the Dragon in summer, in the Goat in autumn, and in the Dog in winter; if it enters the Three Transmissions or is placed on the Day Stem or Day Branch, it indicates troubles and entanglements. The position of the Flying Misfortune is in the Monkey in spring, in the Rat in summer, in the Snake in autumn, and in the Pig in winter; encountering it is not advisable to take action, adding people or seeking plans will lead to sudden misfortunes; if it is placed on the Day Stem or Day Branch or initiates the Transmission through the year, it is unfavorable for fighting or conflict, and it is auspicious to maintain the old occupation. In summary, wherever the Gate God is activated, the person will suffer from illness and stagnation; this evil spirit, Flying Misfortune, is most忌 to fall on the Day Branch.

逰都天盜幷天賊，六辛便是五亡神。逰都煞，甲已日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。天盜，春卯、夏午、秋酉、冬子。天賊者，正月起丑逆行四季，與玄武並臨日辰年命者，主盜賊發動必矣。旬中六辛便是五亡煞，刑剋日辰年命，主盜亡也。

The three ominous stars known as You Du, Tian Dao, and Tian Ze, together with the six Xin days in the ten-day cycle, are referred to as the Five Waning Spirits. The position of You Du is as follows: on Jia day and Ji day, it is in Chou; on Yi day and Geng day, it is in Zi; on Bing day and Xin day, it is in Yin; on Ding day and Ren day, it is in Si; on Wu day and Gui day, it is in Shen. Tian Dao is located in Mao in spring, in Wu in summer, in You in autumn, and in Zi in winter. Tian Ze begins in Chou in the first lunar month and moves in reverse order through the four seasons; when it appears together with Xuan Wu on the day stem, day branch, or the person's birth year, theft and banditry are certain to occur. The six Xin days in the ten-day cycle are called the Five Waning Spirits. If they刑克 the day stem, day branch, or the person's birth year, it indicates loss, theft, or escape.

虜都不可漏商稅，天車出外必遭傷。虜都，甲己未，乙庚午，丙辛申，丁壬亥，戊癸寅，加日辰不可漏稅，作私事。天車，春丑、夏辰、秋未、冬戌，出門忌此煞，必主驚恐。天喜相和喜慶多，解神憂喜見消磨。天喜，春戌、夏丑、秋辰、冬未，與吉將並，日辰人年上見，大吉利也。解神，外有起法，逢此者乃吉神也。

Meeting the Lüdu Shà, one must not steal or evade commercial taxes; meeting the Tianche Shà, going out will certainly result in injury. The position of Lüdu Shà is: on Jia day with Ji day in Wei, on Yi day with Geng day in Wu, on Bing day with Xin day in Shen, on Ding day with Ren day in Hai, on Wu day with Gui day in Yin; when it is added to the day stem and day branch, one must not evade taxes or engage in secret activities. The position of Tianche Shà is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter; going out is most inauspicious when encountering this Shà, and one will certainly experience fear. Tianxi and auspicious deities harmonize together, leading to many joyful events; when Jieshen arrives, worries and joys are both dispelled. The position of Tianxi is in Xu in spring, in Chou in summer, in Chen in autumn, and in Wei in winter; when it appears together with auspicious generals on the day stem and day branch or on a person's birth year, it is highly favorable. Jieshen has another method of calculation, and encountering it is considered a favorable deity.

成神為用總皆成，天目家中有鬼神。成神，正五九巳，二六十申，三七十一亥，四八十二寅，與吉將並臨，主事成就。天目，春辰、夏未、秋戌、冬丑，占宅有祟。

The First Transmission is formed by the deity's manifestation, indicating that all affairs will be accomplished. The Heavenly Eye appearing at the dwelling indicates that there are malevolent spirits causing disturbances. The position of the deity's manifestation is: in the first, fifth, and ninth months it is in the Si position; in the second, sixth, and tenth months it is in the Shen position; in the third, seventh, and eleventh months it is in the Hai position; and in the fourth, eighth, and twelfth months it is in the Yin position. When it appears together with auspicious generals, it indicates that the affairs in question will be successful. The position of the Heavenly Eye is: in spring it is in the Chen position, in summer in the Wei position, in autumn in the Xu position, and in winter in the Chou position. When divining about a dwelling and the Heavenly Eye appears, it indicates that there are evil spirits in the household.

迷惑始為終不記，刑亡終並事遭凶。迷惑，正月起丑逆行四季，占事遇之迷惑不已。刑亡，正戌、二亥、三子、四丑、五申、六酉、七辰、八巳、九午、十未、十一寅、十二卯，又與勾虎加年命傳中，刑害日辰，主市曹赴法死。

The god of confusion controls the first transmission up to the final transmission, causing matters to remain unclear and confusing throughout; the evil spirit of punishment and loss falls in the final transmission and combines with aInauspicious General, leading to certain danger. The god of confusion begins in the second lunar month at the position of Chou and moves backward through the four seasons; if an event coincides with it, people become confused and indecisive. The position of the evil spirit of punishment and loss is: in the first lunar month at Xu, second at Hai, third at Zi, fourth at Chou, fifth at Shen, sixth at You, seventh at Chen, eighth at Si, ninth at Wu, tenth at Wei, eleventh at Yin, and twelfth at Mao; if it also joins Gou Chen and Bai Hu over the person's birth year or falls within the three transmissions, and if it harms the day stem and day branch, it indicates being taken to the execution ground and executed.

金神四煞占來凶，凶將相幷禍重重。金神，即破碎。四煞，即天殺金神，孟月酉，仲月巳，季月丑。四煞，亥卯未在戌，巳酉丑在辰，申子辰在未，寅午戌在丑。此二煞即吉將亦凶，其應速。金煞與四煞與凶將加年命日辰傳用者，禍大重也。

The Golden God and the Four Evils indicate an ominous situation, and when combined with malevolent generals, misfortunes will be repeated and severe. The Golden God is equivalent to the Shattered Evil, and the Four Evils are equivalent to the Heavenly Kill. The position of the Golden God is: in the first month, it is in You; in the second month, it is in Si; in the third month, it is in Chou. The position of the Four Evils is: in the month of Hai-Mao-Wei, it is in Xu; in the month of Si-You-Chou, it is in Chen; in the month of Shen-Zi-Chen, it is in Wei; in the month of Yin-Wu-Xu, it is in Chou. These two evils remain ominous even when riding on favorable generals, and their effects are quick to manifest. If the Golden God and the Four Evils appear together with malevolent generals, and they are applied to the person's birth year, day stem, day branch, or enter the three transmissions and initiating transmission, the misfortunes will be especially severe.

吉神吉將不相生，喜事論之未必成。凶將凶神無賊害，憂疑卻得見和平。雖是吉將，緣卻克戰日辰，喜而必凶。占喜不成，凶將不克日辰，占憂事必散而和平矣。

If auspicious deities and favorable generals do not harmonize with the day stem, good things may not succeed; if malevolent deities and harmful generals do not interfere, worries and doubts may eventually subside into peace. Although it is a favorable general, if it happens to overcome the day stem and day branch, it seems favorable but actually leads to misfortune, and good events will not come to pass. Conversely, if a harmful general does not overcome the day stem and day branch, then troubles and worries will dissipate and turn into safety.

軌深不離衰休克，靈驗應須學玉成。六壬之法，千經萬論，各不出於旺相、相生、德合則吉，比和凶事不成，若休衰刑剋則凶事將成，吉事不就。來經考驗古賢文，翻成新句樂同人。永掛清臺而默秘，玉成歌指細推尋。

The principles of Liu Neng divination cannot be separated from the terms of decline, rest, and defeat. To achieve accurate divination, one must study this "Yucheng Song." The methods of Liu Neng, with countless discussions and interpretations, can be summarized as follows: if the elements are prosperous and strong, or mutually generating, or harmonious with virtue, then good outcomes occur. If there is mutual harmony between the elements, then bad events cannot happen. However, if there is rest, decline, punishment, or defeat, bad events will occur while good ones will not. The author explains: I have examined and verified the writings of ancient sages, rewriting them into new verses to share with fellow practitioners. This verse is long displayed on a quiet platform, secretly preserved. Its meaning awaits readers to carefully explore and understand.