Heavenly Void

酉作天空巳上臨，須知中處是太陰。走婢失財不稱心，陰空一位理還深。酉即太陰，乘天空主失財、走婢，臨巳上為雙女也。

The trigram You is riding on Tian Kong and coming over to the position of Si. One should know that there is also Tai Yin involved in the middle; this pattern indicates the loss of servants, loss of money, and everything not going as planned. Tai Yin and Tian Kong are in the same position, and the reason behind this is quite profound. You is originally from Tai Yin's family, and when it rides on Tian Kong, it indicates loss of wealth and the escape of servants. It comes to the position of Si because Si belongs to the Double Female Palace in the star sequence.

庚辛白虎作初傳，更言占者病連綿。三月辛未申時占，死氣飛禍昴星言。如三月辛未日申時占，陰人久病也。白虎乘神克命宮，假土生人見太沖。兼與惡煞一路同，須知月上病來臨。虎克命宮主災病，命克虎亦然。

Heavenly Stems such as Geng and Xin, which are metal deities, when riding the White Tiger and serving as the first transmission, indicate that the person being divined is suffering from a prolonged illness. For example, on the day of Xinwei in the third month at the hour of Shen, if the lesson is cast and the Death Qi, flying misfortune, and the昴 star lesson coincide, this is exactly such a situation. On the day of Xinwei in the third month at the hour of Shen, the divination indicates a female relative is suffering from a long-term illness. The deity riding the White Tiger is capable of overcoming the native's palace. For instance, if a person belongs to the Earth element and encounters Taichong (Mao) which is capable of overcoming, and if evil spirits accompany this, it indicates that illness will come during the month. The White Tiger overcoming the native's palace signifies disaster and illness, and if the native's palace overcomes the White Tiger, the result is the same.

玄武傳來暗遺財，盜賊淫乖事須乖。惟見功曹得和諧，寅亥相合身不災。玄武往癸亥，乘寅為合，主進人口。

The Black Tortoise enters the Three Transmissions, indicating hidden loss of money. Matters related to thieves and disorder will be discordant. Only when Gongcao (Yin) is seen will harmony be achieved, because Yin and亥 form aLiu He, and thus do not cause calamity. The Black Tortoise's original position is at Guihai, and when it rides on Yin, it forms a Yin-HaiLiu He, which instead indicates an addition of people to the household.

用起陰武何所宜，陰私得助暗扶持。常人見處有憂疑，君子託人見貴奇。太陰、玄武發用，主心間謀事不欲人知，或託人有陰私之意、驚災疑惑之事。

With Tai Yin and Black Tortoise as the initiating transmission, it is suitable for gaining assistance from others secretly and receiving support in private. Common people encountering this may experience worries and doubts, while officials may rely on others for recommendations, meet noblemen, and have unusual encounters. Tai Yin and Black Tortoise as the initiating transmission indicate that one's plans are not willing to be known by others, or that one entrusts matters to others with private intentions, and also signify unexpected disasters and matters of confusion.

天后乘剋死絕鄉，母及婦女災病傷。若不離逃病在床，巳加亥位未卯當。天后為陰人，臨死絕鄉，或母、妻女災，以應天后受克。巳乘天后臨亥，絕地受克。未乘天后臨卯，死絕受克，主陰人災。

The deity accompanying the Heavenly Empress is being overcome, and it falls in a dead or exhausted place, indicating that the mother and women in the household will suffer from calamity or illness; either they will leave home or become bedridden, as in the case of巳 added to亥 or未 added to卯. The Heavenly Empress represents female relatives, and when it is in a dead or exhausted place, it indicates disaster for the mother or wife. This should be considered based on the Heavenly Empress being overcome: when巳 is on the Heavenly Empress and falls on亥, it is in an exhausted place and being overcome; when未 is on the Heavenly Empress and falls on卯, it is in a dead place and being overcome, both indicating disaster for female relatives.

三傳剋日是為侵，卯酉居上變其神。螣蛇朱雀應六丁，戶後門前見怪頻。三傳先看剋日辰，次觀日克察為真。神將克處吉凶門，此法玄妙最分明。三傳中先看剋日者為事神。無剋日，取日克者為事神。克者為災，生者為福，日克者為財。干克初、初克中、中克末，利求財，極準。

The Three Transmissions coming to control the Day Stem indicate external invasion; if the卯 and酉 are in a superior position, the divine spirits they ride will change. If the Teng Snake and Vermilion Bird are on the Six Ding spirits, strange phenomena are often seen before and behind the door. When examining the Three Transmissions, first check if any of them control the Day Stem or Day Branch, then see what the Day Stem controls, so as to understand clearly. The places where the spirits and generals control each other are the gateways of fortune and misfortune, a method that is profound and clear. Among the Three Transmissions, the one that controls the Day Stem is taken as the main spirit; if there is none that controls the Day Stem, then the one controlled by the Day Stem is taken as the main spirit. Those that come to control me bring disaster, those that come to generate me bring fortune, and what I control is wealth. If the Day Stem controls the First Transmission, the First Transmission controls the Middle Transmission, and the Middle Transmission controls the Final Transmission, it is favorable for seeking wealth, and this is very accurate.

行人未至看三傳，三傳順行人未還。剛日伏吟會時間，三傳退逆見團圓。柔日伏吟，三傳順行，未來。剛日伏吟來也。用始為終相見時，更詳諸煞可為之。上頭地下交互克，聖法流傳事不疑。五月占，天馬在寅，加午，為始終相加也。五月厭在午，午加戌，戌加午是也。

The person who went out has not yet returned, so look at the three transmissions: if the three transmissions proceed in order, the person will not return yet; if on a yang day the hidden chant is obtained, the date must be calculated by combining the time of divination; if the three transmissions go backward in reverse order, then one may expect to see a reunion. On a yin day (a soft day), if the hidden chant is obtained and the three transmissions proceed in order, the person will not come back; but on a yang day (a strong day), if the hidden chant is obtained, the person will return. If the first transmission god and the last transmission god are connected to each other, one must carefully examine variousInauspicious Sha (evil influences) to determine the outcome; when the heaven plate and the earth plate mutually control each other, this is a method passed down by the sages, and there is no need to doubt it. For example, in the fifth month, the heavenly horse is in寅, and寅 is added to午, which is a case of continuous addition; the month's aversion in the fifth month is in午, and午 is added to戌, and戌 is added to午, which is of the same type.

三位相連作三傳，占者須知進退間。進行千里見回還，退則不久還再遷。如丑加子，退中有進，子加丑，進中有退，而以進退之象。進必回還，退則卻遷也。

Three connected positions form the Three Transmissions. The person performing the divination must determine whether it is advancing or retreating: if it is advancing, even if the journey is a thousand miles away, one will eventually return; if it is retreating, one will need to move again soon. For example, if Chou is added to Zi, it is retreat with advancement; if Zi is added to Chou, it is advancement with retreat—using this image of advance and retreat to judge. If it is advancing, one will certainly return; if it is retreating, one will have to move again.

三傳亥卯未相期，曲直為名春旺時。託人干貴見相知，暗求私禱事相宜。亥卯未為天門，主徵詔、貴人事。卯為私門，主陰私、隱匿，宜求禱，干貴人事成也。

The three transmissions are combined to form Hai, Mao, and Wei, creating the Triple Harmony of Wood. This divination is called "Qu Zhi" (Flexible and Straight). It is most effective during spring when Wood is strong: seeking help from others, requesting the assistance of a Nobleman, and encountering a true friend are all favorable. Hai, Mao, and Wei are called the Heavenly Gate, governing imperial summons and matters concerning Noblemen; Mao is also the Private Gate, governing secrecy and concealment, so it is suitable for prayer and seeking help from Noblemen, which can lead to success.

酉上功曹共太沖，卯邊四季土皆同。此名關隔俱難通，逢金逢木卻兼容。此二例，若日辰，年命上有救，隔中通也。

When Gongcao (Yin) and Taichong (Mao) appear on You, or when Mao is paired with the earth elements of Chen, Xu, Chou, and Wei, these situations are called "guan ge," meaning obstacles that make things difficult to pass through. However, if metal and wood are present in a suitable way, they can still be compatible and allow passage. In both of these patterns, as long as the day stem, day branch, or the person's birth year has a saving deity, the obstruction can still be overcome.

午加亥上酉加寅，子居巳位卯居申。諸經名此為四絕，結絕舊事最為真。（四絕亦主胎孕）用臨絕地，主結舊事。更乘朱雀，為信息也。

When Wu is placed on Hai, You on Yin, Zi falls on Si, and Mao falls on Shen, each school of divination refers to these four as the 'Four Absolute Ends.' They are used to indicate the conclusion of past matters and are also associated with pregnancy and conception. If the initiating transmission falls into an Absolute End, it signifies the resolution of past affairs. If it is further accompanied by the Vermilion Bird, it indicates that news will arrive.

天喜加臨本命來，憂疑心驚不為災。君子遷官百事諧，常人財利稱心懷。天喜主憂事散也。

Heavenly Joy resting upon one's destiny brings relief even if there are worries, doubts, or fears, but it does not lead to disaster. Officials may be promoted, all affairs will be smooth, and ordinary people will find their wealth and interests fulfilled. The function of Heavenly Joy is to dissipate worries and sorrows.

天馬加臨本命逢，驛馬須知事亦同。遷官承詔喜重重，出行遠動吉祥逢。天馬克日復臨支，得此須知失脫事。後陰玄武又來期，破財人口走東西。天馬為干鬼，臨支發用，如四月丁丑日酉時，必有走失之事。

Heavenly Horse joining the native's chart brings the same effect as the Post-horse: promotion, imperial decree, and many joys, with auspiciousness in travel and long journeys. However, if Heavenly Horse is attacking the day stem and is also present in the day branch, one should know there will be loss or misfortune. If Heavenly Empress, Tai Yin, and Black Tortoise join together, it indicates the time of the event, leading to financial loss and people moving about. If Heavenly Horse becomes the day stem's official ghost, and is present in the day branch with initiating transmission, for example, on Dingchou day at酉 hour, there will certainly be loss or disappearance.

占財緊要視三財，日辰命上細推排。三傳生日如王相，定知凡事有和諧。如春占，庚子日返吟課，亥生人是也。何為三財？三傳俱作日之財，得此須知長上災。金日曲直必見乖，木來克土不和諧。日財臨命是來情，必得財帛喜事成。假令巳午克申酉，日上逢金命酉寅。若日上神克命上神，為財喜之兆。

Divination concerning wealth is most important when examining the "Three Treasures" (San Cuan), which should be carefully analyzed through the day stem, day branch, and one's birth chart. If all three transmissions are born to the day stem and are in a prosperous and strong state, it can be concluded that all matters will be harmonious. For example, in spring, if on a Gengzi day one receives a return echo lesson, and the person being divined was born in the year of Hai, this is exactly such a case. What are the Three Treasures? They refer to all three transmissions acting as wealth for the day stem. However, when encountering such a pattern, one should also be cautious about potential misfortune from elders. If on a Geng or Xin metal day, the three transmissions form a straight wood pattern, there will be discord; if wood is strong enough to overcome earth, it will also be discordant. When the wealth element of the day stem is present in one's birth chart, it indicates the main intention, and wealth and good fortune will certainly be obtained. For instance, if fire in the form of Si or Wu overcomes metal in the form of Shen or You, and the day stem has metal with the birth chart in You or Yin, this is exactly such a case. As long as the day stem's heavenly stem overcomes the heavenly stem of the birth chart, it is a sign of gaining wealth and happiness.

百事皆詳克應時，五行墓絕俱預知。假令用神見從魁，便於寅丑日為期。用神絕處、見墓，人來，信至也。

Everything should be carefully examined to determine the time when it will come to pass. The places of burial and death in the Five Phases can be calculated in advance. For example, if the useful god is Congkui (You), which is in the酉 position, then the absolute death of酉 is in寅, and its burial is in丑. Therefore, the day of寅 or丑 is taken as the time when the event will occur. On the day when the useful god reaches its absolute death and enters its burial place, the person arrives and the message comes.

若問來人在與亡，行人年上在何方。不繫三傳日辰藏，魁罡臨處可消詳。年臨年處為所在之方。若不知生死，以行年臨孟為在，仲病，季死。不知行年，以天罡加陽孟不安，加陰孟小病，加陽仲不死，加陰仲死，加陽季不死，加陰季死。

If one wishes to inquire whether a person who has gone out is alive or dead, one should look at where his year of birth falls in the directions, which has nothing to do with the information hidden in the three transmissions, the day stem, and the day branch. One only needs to observe where the Hekui (Xu) and Tiangang (Chen) are located, and thus make a judgment. The direction where the year of birth falls is the direction where he is located. If one does not know whether he is alive or dead, one can judge based on where the year of birth falls: if it falls on the four young (Yin, Shen, Si, Hai), it indicates safety and that he is still alive; if it falls on the four middle (Zi, Wu, Mao, You), it indicates illness; if it falls on the four old (Chen, Xu, Chou, Wei), it indicates death. If one does not know the year of birth, one can use Tiangang (Chen) to judge: if it is added to a yang young, it indicates unrest; if added to a yin young, it indicates a minor illness; if added to a yang middle, it indicates not dead; if added to a yin middle, it indicates death; if added to a yang old, it indicates not dead; if added to a yin old, it indicates death.

病符常來歲後居，支上逢之宅不虞。若臨年上咎難除，蛇虎尤凶法不虛。若剋日辰凶轉乖，吉來舊歲事和諧。若逢喪吊兩凶神，日辰年上用為迍。白虎更兼死氣病，歲內頻頻見哭聲。歲前二神為喪門，歲後二辰為弔客。臨日辰、年上主災，更與死氣、死神、白虎並者，主死亡。

The Bingfu is always located one position behind the Tai Su. If it falls on the day branch, the family will not be at peace; if it falls on the personal year, misfortunes are difficult to remove. If Teng Snake and Bai Hu are also present, the situation becomes especially dangerous. This interpretation is not unfounded. If Bingfu overcomes the day stem and day branch, the situation becomes even more adverse. However, if auspicious deities are present, previous troubles may be resolved. As for the two凶 spirits, Sang Men and Diao Ke, if they fall on the day stem, day branch, or personal year and are in action, they indicate hardship. If Bai Hu is also combined with Si Qi, it indicates illness, and there will be frequent mourning within a year. The second position before Tai Su is Sang Men, and the second position after Tai Su is Diao Ke. If they fall on the day stem, day branch, or personal year, misfortunes occur. If they are further combined with Si Qi, Si Shen, and Bai Hu, it indicates death.

弔客初傳白虎鄉，日辰逢之骨肉傷。若在外傳主外喪，復尋年命細推詳。喪、吊乘白虎為用，或在日辰上，主有骨肉死亡兆。若在中末傳見之，主外喪之兆。年命逢之亦然。病符臨命為用初，玄胎並處亦同途。事之未定病未除，重疊阻難後方蘇。病符與玄胎病，主先難後蘇也。巳加申，亥加寅。

The spirit of the guest (Chouke) acting as the first transmission and falling in the place where the White Tiger resides, with the day stem and day branch encountering it again, indicates that close family members will suffer injury. If it appears in the middle or final transmissions, it signifies the death of distant relatives, and one should carefully examine the person's own birth year and destiny. When the Mourning-and-Condolence spirit (Sangmen) and the guest spirit (Chouke) ride the White Tiger as the initiating transmission, or fall on the day stem and day branch, it indicates a sign of death among close relatives; if they appear in the middle or final transmissions, it signifies the death of outsiders, and the same applies if encountered in the person's own birth year. If the Bingfu (Disease Symbol) is in the person's birth year and acts as the first transmission, or shares the same position with the Xuantai (Hidden Foetus), the situation is similar: matters remain unresolved, illness does not improve, and recovery can only come after enduring many difficulties. Illnesses governed by Bingfu and Xuantai both tend to worsen before improving, as seen in the pattern of巳 (Snake) added to申 (Monkey) or亥 (Boar) added to寅 (Tiger).

空亡用起喜無成，憂災雖有不為迍。託人虛詐不實情，要遂當在別旬中。空亡發用，憂喜俱不成。久病凶，新病安。干求謀事，過旬方成。天地上下作空亡，財物占來最可傷。問事不實憂得散，罪可消除病可康。空亡剋日事百端，走失人物有欺瞞。安閒守分免禍殘，幹事求財難又難。

If the Kongwang is the initiating transmission, joyful matters cannot be accomplished; although worries, troubles, and disasters exist, they do not lead to serious difficulties. When relying on others to handle affairs, the results are mostly false and unreliable. To achieve one's wishes, one must wait until the next ten days. When Kongwang is the initiating transmission, both joy and sorrow turn out to be empty: for a long-term illness, it is ominous, but for a new illness, it results in safety; when seeking to make plans or take action, success can only be achieved after this ten-day period. If both the Heaven Plate and Earth Plate fall into Kongwang, it is most damaging for matters concerning wealth; however, when asking about affairs, although the matters may not be true, worries can be dispelled, guilt can be forgiven, and illness can be cured. If Kongwang is able to overcome the Day Stem, things will become complicated in many ways: people and objects will be lost, and there will be deceit involved. At this time, staying honest and upright can avoid calamities and harm; but if one attempts to handle affairs or seek wealth, it will become even more difficult.

一氣初判，二儀肇彰。設四時以成象，布六壬以配方。吉凶本末之端，生於好惡；禍福推移之始，造用柔剛。此明加臨生克之端，相生之道，剛柔之意吉凶。

At the beginning, the chaotic energy was just divided, and the principles of heaven and earth began to manifest. Then the four seasons were established to form the images of things, and the six jing (neng) were arranged to correspond with the directions. The origins of good and bad fortune lie in the mutual affinity and aversion between things; the changes of misfortune and blessing arise from the use of soft and hard elements. These sentences explain the beginning of overlaying and the principles of generation and overcoming, discussing the way of mutual generation and the determination of good and bad fortune by the use of soft and hard elements.

原夫黃帝遭孽於蚩尤，玄女降靈於風后。以月將加於正時，用五行論其克賊。加臨地局內外，別於陰陽。地局法，用起干為陽為內，起支為陰為外也。運轉天盤逆順，分為南北。亥至辰順，巳至戌逆。所用稽疑，來方為準。看來方上神合於日辰也。

Tracing its origin: long ago, the Yellow Emperor was defeated by Chiyou, and the Mysterious Lady of the Ninth Heaven descended upon Fenghou, thus transmitting this system of divination. Its method involves placing the Month General on the hour of the day to form the Heaven Plate, then using the Five Phases to determine which element overcomes which and which element harms which. After adding the influences, one must distinguish between internal and external based on the Earth Plate: those starting from the Day Stem are yang and internal, while those starting from the Day Branch are yin and external. The Heaven Plate moves both in reverse and in forward directions, which determines the north and south: moving from亥 to辰 is forward, while moving from巳 to戌 is reverse. Whenever this is used to investigate difficult matters, it is based on the direction from which the person comes, checking whether the superior deity of that direction is in harmony with the Day Stem and Day Branch.

先立課體得何象，次觀神將之是推。貴人小吉，傳中皆云其吉；太乙螣蛇，始末咸謂乎危。如是則推索幽微之吉，惟詳探深淺之辭。害挾太常，動止則尊親有訝；徳乘朱雀，謀謨而官吏無虧。朱雀乘德神為用，與貴人合，投書必來，聽望信必來至也。

After setting up the divination, the first step is to determine what kind of lesson pattern it belongs to and what image it forms. Then, we examine how to deduce the Twelve Heavenly Generals. If the Nobleman and Xiaoji (Wei) appear in the Three Transmissions, they both indicate good fortune. If Taiyi (Si) and Teng Snake appear in the first and final transmissions, they both indicate danger. By following this approach, we can discern subtle auspicious signs by carefully distinguishing the depth and weight of the interpretations. If the harmful spirit is accompanied by Tai Chang, every action will cause surprise to elders and relatives. If the virtue spirit is riding on the Vermilion Bird, planning and arranging will not disappoint officials. If the Vermilion Bird rides on the virtue spirit and initiates the transmission, and also combines with the Nobleman, the letter sent will certainly reach its destination, and the awaited message will certainly arrive.

復有勾陳帶劍，白虎持喪。勾陳乘金神剋日干，大凶；白虎乘喪門殺剋日，亦凶。青龍被克兮財寡，六合負喜兮婚良。青龍乘金神內戰，又值空亡，無財；六合乘天喜，與日相生，占婚吉矣。

There are two ominous signs: Gou Chen comes with swords and weapons, and Bai Hu carries funeral rites. If Gou Chen rides the Golden God and attacks the Day Stem, it is extremely ominous. If Bai Hu rides the Mourning-and-Condolence spirit and attacks the Day Stem, it is also ominous. If Qing Long is attacked, there will be little wealth. If Liu He carries Heavenly Joy, marriage affairs will be harmonious. If Qing Long rides the Golden God and fights with the Day Stem, and at the same time meets Kongwang, it indicates no wealth. If Liu He rides Heavenly Joy and harmonizes with the Day Stem, it is favorable for marriage.

武作浴盆，抱病魂歸逝水；空持傳送，望信僕造迴廊。太陰巳午兮被辱，天后辰戌兮孕妨。月厭六丁，往往家招怪異；逰神本命，頻頻夢主驚惶。

The Black Tortoise transforms into a bathing basin, and the patient's soul departs with the flowing water; Tian Kong controls the transmission (Shen), and the awaited message results only in the servant running empty through the corridor. Tai Yin falling in the positions of Si or Wu indicates being insulted by others; Heavenly Empress falling in the positions of Chen or Xu indicates damage to pregnancy. Moon Aversion meeting with the Six Ding often brings strange occurrences into the household; wandering spirits falling on one's own destiny lead to frequent dreams and anxiety.

首視火鬼，次審金殺；宅中防火，事主破碎。直符、飛廉、天目、火光、天怪、天鬼、逰魂、月宿，號為八妖，宅必見孽。

First examine the official ghosts belonging to the fire element, then review theInauspicious Sha belonging to the metal element: the former indicates the need to prevent fire in the house, while the latter suggests matters will be broken and incomplete. The eight malevolent spirits: straight symbol, flying廉, heavenly eye, fire light, heavenly monster, heavenly ghost, wandering soul, and moon residence, are collectively known as the 'eight demons'. When these appear, the household is sure to be plagued by supernatural beings.

貴人刑處，辰加孟而成妖；華蓋到宮，知是歲而起復。月將加時，子落寅申卯酉，是四足為怪。加巳午廚灶為怪，加辰戌是產鬼，加未井怪，加丑主傷牛馬，加子鼠怪，加亥宅神。時有休囚死衰，兄弟妻兒。旺相比則人是，休囚氣則物為。

The Nobleman is in a place where he is punished, and the Dragon (Chen) is placed above the four firsts, which will produce strange occurrences. When Huagai enters the palace, it indicates that old matters will recur in this year. After placing the Heaven Plate according to the month general and the time of divination: if the Zi is placed on the positions of Yin, Shen, Mao, or You, the strange occurrence will be caused by four-legged animals; if it is placed on Si or Wu, the strange occurrence will be in the kitchen and stove; if it is placed on Chen or Xu, it will be the ghost of a miscarriage or stillbirth; if it is placed on Wei, the strange occurrence will be from the well; if it is placed on Chou, the strange occurrence will be the injury of oxen or horses; if it is placed on Zi, the strange occurrence will be caused by rats; if it is placed on Hai, the strange occurrence will be from the household spirit. If the time of divination is in the state of rest, weakness, death, or decline, the strange occurrence will be related to brothers, spouses, or children. If it is prosperous and strong and harmonious with the day, the strange occurrence will be caused by people; if it is weak and without energy, the strange occurrence will be caused by things.

干稟長上，支雲賤卑。支克干而尊禍，干制支而幼疲。上下相生，居處而內和外睦；將神遇合，訪尋而主喜客怡。莫不課象淵源，在乎天乙傳歸。前理皆眀顯遞，於後情多塞窒。用在天乙後，傳歸天乙前，先昧而後顯；用在天乙前，傳歸天乙後，主先明而後暗。又看逆順也。貴臨魁罡，論公而易換有司；復詣從沖，謁貴而動搖他室。

The day stem represents the superior, and the day branch represents the inferior. If the day branch overcomes the day stem, the superior will suffer misfortune; if the day stem controls the day branch, the young and weak will be exhausted. When the upper and lower elements mutually generate each other, the household will be harmonious both internally and externally. When the heavenly general meets the earth deity, it signifies a harmonious meeting, and when seeking someone, both the host and guest will be pleased. All these various patterns of the divination arise from the direction of Tianyi Guiren and the three transmissions. If the three transmissions proceed before reaching Tianyi Guiren, the meaning becomes gradually clear; if they proceed after reaching Tianyi Guiren, the situation tends to be obstructed. Specifically, if the initiating transmission occurs after Tianyi Guiren but the three transmissions reach Tianyi Guiren before, it signifies first darkness followed by clarity; if the initiating transmission occurs before Tianyi Guiren but the three transmissions reach Tianyi Guiren after, it signifies first clarity followed by darkness. At the same time, one must also consider whether the three transmissions proceed in the normal order or in reverse. If the nobleman is located at Hekui (Xu) or Tiangang (Chen), the relevant official department is likely to change personnel when discussing public affairs. If the nobleman is also at Congkui (You) or Taichong (Mao), visiting the nobleman will find that the person has already moved to another room.

式體既定，來情多猜。任信多知動靜，返吟況是往來。元首尊神，所作仰為領袖；空亡陰鬼，加謀轉託梯媒。龍戰不離於門戶，玄胎欲卜於嬰孩。不備無淫，必有陰私而起譖；拔茅連茹，何妨類聚以求財。

Once the divination chart is arranged, one can infer the person's intentions. The Renxin chart usually knows about the other party's movements, while Fanlin chart indicates mutual communication between the host and the guest. The Yuanshou chart is governed by a respected deity, and the affairs depend on a strong leader. If the chart encounters Kongwang or Yin Gui, the plan should be entrusted to someone else as an intermediary. The Longzhan chart relates to family matters, and the Xuantai chart usually concerns infants. The Bupei chart and Wuyin chart are sure to involve secret matters leading to slander. The Bamao Lianru pattern suggests gathering similar people to seek wealth.

天獄囚禁，三交暗災。昴星歸去而防險剛日出災，柔日歸忌，逰子商賈而未回。斬闗逃竄擬速疾，乘軒寵招非徘徊。三奇六儀交重，連綿喜矣；四殺五墓相沖，不久哀哉。

The deity of the heavenly prison governs imprisonment, and the Three Intersections lesson indicates hidden misfortunes. The昴star lesson indicates returning home, but one should beware of danger: if it occurs on a yang day, it signifies disaster on a journey; if on a yin day, it indicates a taboo when returning home. The Wandering Son lesson indicates that those away trading have not yet returned. The斩Gate lesson signifies fleeing and running away, requiring quick action; the乘Carriage lesson indicates receiving favor and recommendation, so there is no need to hesitate. When the Three Marvels and Six Instruments overlap and meet, continuous good fortune follows; when the Four Killings and Five Tombs clash, sorrow will come soon.

爰及見機、察微、贅婿、亂首，見機取舍宜變通，察微暴進逢殃咎。日臨辰位，招兩姓以同居；支就干宮，寄一身而匹偶。必見災生九丑，禍起二煩。得絶嗣兮妨父母，見無祿兮少子孫。奄奄枕蓆難痊，奈逢魄化；恍惚精神不定，必值飛魂。

Now talking about the types of divination called "seeing opportunity," "observing subtle signs," "a赘婿" (a wife's brother), and "chaos at the beginning": The "seeing opportunity" type should be flexible and adaptable. The "observing subtle signs" type will suffer misfortune if one acts recklessly. When the day stem is in the position of the day branch, it indicates two families living together in one house. When the day branch enters the position of the day stem, it signifies relying on another person and forming a marital bond. At this time, one will certainly encounter the god of no descendants causing calamity and the two troubles causing disaster. The god of no descendants harms the parents, and the god of no fortune leads to few descendants. A sick person lying weakly in bed is difficult to recover from, indicating encountering the loss of the soul. A state of mental confusion and instability definitely means encountering a wandering soul.

其有曲直、炎上、潤下、從革，遇吉將而朋從，見凶殺而支折；或主公訟，或遭難厄，內出外而己求，陽入陰而彼索。用神得墓，長生末以無憂；吉將入傳，帝旺終而有獲。

As for the lesson patterns of Sanhe (Triple Harmony) such as Quzhi (Curved Straight), Yanshang (Inflaming Ascending), Runxia (Moistening Down), and Congge (Obedient Transformation): when encountering favorable generals, they will follow each other, friends will help; when encountering evil stars, branches and stems will be damaged. This may result in disputes between the main party and others, or encountering disasters and difficulties. If the inner lesson moves to the outer lesson, it indicates seeking help from others; if the yang lesson moves to the yin lesson, it indicates others seeking help from oneself. Although the useful god may be in a tomb, as long as the final transmission falls in the growth position, there is no need to worry. When favorable generals enter the three transmissions, and the final transmission also meets the prosperity position, there will certainly be a final gain.

及乎彈射日克、蒿矢辰凌，望行人至有矣，想求事成罕曽。望行人至求事不成。貴人順治徳扶，忠臣孝子；天乙逆行殺動，便佞交朋。

As for the shooting arrow divination, it is when the day stem overcomes a distant god; in the case of the arrow shot divination, the distant god oppresses the day stem and day branch. In both these divinations, people are expected to come; but if one wants to know if a matter will succeed, it is rare. In summary, one can only hope for the arrival of a person, but the matter will not be accomplished. When the nobleman moves in the correct direction and is supported by virtuous deities, the people one associates with are loyal ministers and filial sons; but when the heavenly master moves in the opposite direction and malevolent forces arise, the people one associates with are all those who speak flattery and act deceitfully.

況夫課例極繁，究推奚盡？茍貴殺而可慿，乃神將之在神。時逢土旺，乘天后而失衣；氣涉水休，帶土神而傷腎。玄武乘午兮職轉，白虎申酉兮訟爭。罡作太陰，奴婢乃非淳樸；申為朱雀，陰書必起途程。

Moreover, the examples of divination are extremely numerous; how can they all be thoroughly examined? If one relies on the noble spirit and malevolent spirits, it also depends on the spirits they ride. When divining during a season when earth is strong and the noble spirit is the Heavenly Empress, it indicates the loss of clothes. If the time is when water is in decline and the earth spirit is present, it indicates injury to the kidneys. The Black Tortoise riding the hour of午 indicates a change in position. The White Tiger falling on申 or酉 indicates disputes and litigation. The Tiangang (Chen) riding the Tai Yin indicates that servants will be untrustworthy. The Vermilion Bird riding the hour of申 indicates that secret letters are already on their way.

螣蛇巳午而怪夢，六合寅卯而親情。水遇雀蛇，多橫死於非命；木逢勾虎，必棟折於三刑。陰作大吉兮僧願，戍為白虎兮犬驚。勾陳卯寅兮論訟，寡宿子午兮孤惸。

The Teng Snake falling on Si or Wu indicates strange dreams; the Liu He falling on Yin or Mao indicates harmony in family relations. Water deities encountering the Vermilion Bird and Teng Snake often result in sudden and unnatural deaths. Wood deities encountering Gou Chen and Bai Hu will certainly lead to destruction due to the Three Punishments. Tai Yin riding on Daji (which is another name for Chou in the Twelve Month Generals) indicates vows made by monks and Taoists. Bai Hu on Xu indicates disturbances caused by dogs. Gou Chen falling on Mao or Yin indicates disputes. Guasu falling on Zi or Wu indicates loneliness and lack of support.

龍帶勝光，壬癸日妻懷姙孕；常攜小吉，申酉辰首飾簮纓。丑到戌兮足疾，寅加巳兮灶更。土克水兮潺潺，金伐木兮丁丁。

The Azure Dragon carries Shengguang (Wu), and on a Ren day or a Gui day, it indicates the wife is pregnant. The Tai Chang carries Xiaoji (Wei), and on the days of Shen, You, and Chen, it signifies obtaining ornaments and hairpins. When Chou is added to Xu, it indicates illness in the feet. When Yin is added to Si, it indicates a need to change the stove. When earth overcomes water, the water flows slowly and unevenly. When metal cuts wood, the sound of the axe is heard clearly.

相生相剋之元，視於衰旺；有吉有凶之本，分爾輕重。善惡有期，進退相慶。占宅兮忌克人，問疾兮怕入墓。論公訟兮惡獄留，遷官爵兮湏印綬。闗遐門遠，占行客而未來；陽少陰多，產男兒應不悞。奪標望薦，卷策須合乎主文；越省登科，傳末須逢於帝坐。

The fundamental principle of mutual generation and mutual control depends on the strength and decline of the Five Phases. The distinction between good and bad outcomes depends on their degree. Both good and bad have their appropriate time, and advancement or retreat is worth being happy about. In divining about a house, it is most undesirable for the upper god to control the person. In divining about illness, it is most feared for the useful god to be in a tomb. In discussing official lawsuits, it is most unfavorable to fall into the trap of imprisonment. For seeking promotion and official rank, one must see the god of official seal. If the passage is distant and the gate is blocked, those who are away will not return yet. If there are few yang gods and many yin gods, the prediction of a male child will not be wrong. If one wants to win the top rank, one needs recommendation from others; the essay must be in harmony with the examiner. If one wants to advance rapidly in the examination, the final transmission must fall on the position of the emperor.

噫！術之至幽也，莫深乎課；道之至遠也，只在乎心。心既逹於玄妙，課亦通乎古今。無常德兮不為卜，有正已者乃可為。占欲求夫感應，志其在乎精嚴。

Alas! Among the techniques of divination, none is more profound than the Six壬 (Liuren) system; and as for the depth of principle, it lies solely in the human mind. Once the mind attains the subtle and profound, the divination naturally connects past and present. Those without constant virtue and conduct should not be given divination; only those who can rectify themselves may learn this art. To achieve response in divination, the key lies in sincerity and meticulousness.

論人生五行之禍福，詳課體克戰之興衰。相生則喜，克戰為危。月將與地分分其高下，人元與貴神定其尊卑。臣犯於君，已欲侵人；君陵臣下，人來害己。人元克六陽之神，陽男有禍；天干戰六陰之將，陰母逢凶。

This essay discusses the fortune and misfortune in a person's life governed by the Five Phases. It elaborates on the rise and decline shown by the conflict between the Lesson Patterns, where mutual generation is favorable and mutual control is dangerous. The distinction between the Month General and the Earth Plate determines the hierarchy, while the matching of the heavenly stem (emanating from the Earth Plate) with the noble deity determines the level of respect. A subject offending the sovereign is an act of trying to harm others, whereas the sovereign oppressing the subject is an external harm coming to oneself. When the heavenly stem attacks the six yang deities, there will be misfortune for male members in the family; when the heavenly stem engages in conflict with the six yin generals, the female elders in the family will face calamity.

泉沉蛇馬，定生眼目之災。壬癸為龍泉，巳午為蛇馬，亥子加巳午上，故有眼目之災。虎負岡嵎，必主羸瘦之症。甲乙木克辰戌土。紅馬登途，行商外病。丙午火克庚申金。赤蛇入戶，閨婦內災。丁巳火克辛酉金，主闇昧之災。

Spring water has flooded the snake and the horse, inevitably causing eye diseases —壬 and癸 are the spring water of the dragon spring, and巳 and午 are the snake and the horse.亥 and子 are placed above巳 and午, water extinguishing fire, hence the eye disease. A tiger resting against a hillside will surely lead to a wasting illness — this is the wood of甲 and乙 overcoming the earth of辰 and戌. A red horse traveling on the road will cause illness for merchants abroad — this is the fire of丙 and午 overcoming the metal of庚 and申. A red snake entering the gate will bring disaster to the women in the inner chamber — this is the fire of丁 and巳 overcoming the metal of辛 and酉, indicating a disaster of ambiguity and confusion.

西女來東戶，狂病傷蠶。辛酉金克乙卯木，蠶不收也，主風癱之狂病。白道映緑林，老翁損賭。庚辛金克寅卯木，寅為山林，申為道路，損害老翁者，神樹寅木也。東方賊子，園中盜粟偷孳。卯加丑，丑乃金庫，又為粟園。未地勤兒，店內搬食弄酒。未地井宿，乃酒食之神，小吉酒店也。

A woman from the west comes to the eastern gate, indicating a mental illness and damage to the silkworm industry — this is the metal of Xinyou overcoming the wood of Yimao. The silkworms will not be harvested, and it also indicates diseases like stroke and paralysis. White roads reflect green woods, causing harm to the old man — this is the metal of Geng and Xing overcoming the wood of Yin and Mao. Yin represents mountains and woods, and Shen represents roads. The harmed old man refers to the wooden tree at the Yin position. Thieves coming from the east steal grain and seedlings in the garden — this is Mao placed on Chou. Chou is the metal storehouse and also the field for millet. The diligent young man on the Wei land works in the store moving food and wine — Wei belongs to the Well mansion, which is the god of food and drink. Xiaoji (Wei) is exactly the inn.

產癆病患，因井宿入天門；鬼蠱氣殘，為土星填北海。辰戌土克亥子水也。土牛逢江豬，賊人自敗。丑屬牛，亥屬豬，乃丑入亥也。火宿遇波濤，陰婦井溺。丁巳火入亥子水也。

A woman suffers from postpartum consumption because the Well mansion (未) enters the Heavenly Gate (亥); she is harmed by ghostly poison gas because the Earth Star blocks the Northern Sea. This is due to the earth of Chen and Xu overcoming the water of Hai and Zi. A cattle thief meets a pig in the river, and the thief is exposed. This is because Chou (the ox) joins Hai (the pig). A fire mansion meets the waves, and the woman falls into the well and drowns. This is because Dingsi fire falls into the water of Hai and Zi.

南方赤烏，丙午火怕逢壬子水也，怕北海之浮波；東地青龍，畏西方之惡吼。青龍畏白虎也，甲寅木見申金也。龍虎交加，老來傷害；邱墳倚疊，衰後獨孤。辰戌重加是也。

The fire of Bingwu in the south is most afraid of the water of Renzi, so it fears the surging waves of the northern sea. The Azure Dragon in the east fears the fierce roar of the White Tiger in the west, which is the fear of the Dragon towards the Tiger, meaning the wood of Jiayin meets the metal of Shengold. When Dragon and Tiger meet, old age brings harm; hills and tombs piled upon each other, after decline, leave one alone—this is the situation when Chen and Xu overlap heavily.

天冢為僧道，犯陰后必主姦淫。辰戌為天冢、寺觀，若六合、天后、太陰臨，或值天空，姦淫之兆。又卯酉為門戶之神也。金井飲牛羊，牧墳岡定然鰥寡。丑未辰戌相加，丑未為牛羊，辰戌為墳岡，金井乃未也。犯之主二姓三名，男鰥女寡。

The position of Tianzong is associated with monks and Taoist priests; if it is conflicting with Tai Yin or Tianhou, it indicates immoral sexual behavior. Chen and Xu are Tianzong, and they also represent temples and monasteries. If Liu He, Tianhou, or Tai Yin are present above them, or if Tiankong is exactly there, it is a sign of immoral sexual activities. In addition,卯 and 酉 are the deities of gates. Drinking milk from a golden well while herding cattle and sheep on a graveyard hill definitely leads to being single, widowed, or childless. This is when Chou and Wei, as well as Chen and Xu, are interacting with each other. Chou and Wei represent cattle and sheep, while Chen and Xu represent graveyards. The golden well is represented by Wei. If this pattern occurs, it indicates a family with two surnames and three names, with men remaining unmarried and women becoming widows.

青龍入戶，接腳老翁為夫。寅入卯主接腳伕也。神樹臨池，應得陰人財寳。寅入亥，男得陰人財物也。負水澆林木，徒養他人；揚波溢苑中，終傷自己。子水至卯為死，又子卯相刑，水浮泛溢故也。

The Azure Dragon enters the gate, indicating an old man who will take a second wife as a husband — when寅 joins卯, it signifies a woman remarrying and taking a new husband. A divine tree standing over a pond suggests gaining wealth from a woman — when寅 joins亥, it indicates a man acquiring property from a woman. Carrying water to water the forest trees means working for others without reward; turbulent waves overflowing into the garden ultimately harm oneself — because water from子 reaches卯, which is a dead place, and子 and卯 mutually harm each other, causing the water to flood and overflow.

天門木戶，相見兩和。指卯亥也。醴酒玄漿，相調兩便。未為酒，亥為水，未亥和合富貴昌盛。內室專權，有僊女跨雲之象。巳到寅也。行商得利，逢坤門灑酒之徵。未為酒神，加坤方主利祿非常。

Heavenly Gate meets the wooden gate, and both are harmonious — this refers to卯 and亥. Sweet wine and clear water are blended together, and both sides are convenient — 未 represents wine and亥 represents water; the harmony between 未 and亥 indicates prosperity and flourishing. The person within the inner chamber holds great power, showing an image of a fairy riding on clouds — this is when巳 is added to寅. Merchants can make profits, as it is a sign of the Earth Gate pouring wine — 未 is the wine god, placed on the Earth Gate position (未 and申), indicating great wealth and official favor.

木象化天門，經營自變。未土克亥水，亥旺得卯三合成木象，是化於天門也。白虎嫌黒水，禍患相仍。申虎到亥水之鄉，是金體衰，必有禍患。

Wood imagery transforms into the heavenly gate, so the nature of the business naturally changes—Earth in the position of Wei originally controls Water in Hai, but if Hai is strong and gets support from Mao to form a triple harmony of Wood, then Wood imagery is transformed at the heavenly gate (Hai). The White Tiger dislikes Black Water, leading to continuous misfortunes—the Tiger represented by Shen moves to Hai, the Water territory, exhausting the Metal energy and weakening the body, inevitably causing calamities.

當途決水，享耄頤之遐齡。申為道路，水至申旺，金水相生而有眉壽。生地安墳，樂綿瓞之旺續。辰戌為墳，加申取生意也。陰人疤面，赤蛇走入金門。巳加酉，丁加辛。美女失音，白雉飛來巽戶。酉加巳午克之，主有此兆。

Digging a canal and diverting water on the road can lead to a long and prosperous life — the road is represented by Shen, and water reaching Shen brings growth and strength, with metal and water mutually generating, thus leading to a long life. Burial in the long growth position brings joy and continuous descendants — Chen and Xu represent graves, and when added to Shen, they take the meaning of growth. A scar on a woman's face is caused by a red snake entering the metal gate — this is when Si is added to You and Ding is added to Xin. A beautiful woman losing her voice is caused by a white chicken flying into the wind gate — when You is added to Si or Wu, it is overcome by fire, leading to this omen.

玉女游斗宿之宮，陰權大富。酉與丑三合丑為巳午克之，主有此兆。牽牛至金門之路，血畜尫羸。丑至酉而無氣。仙女遊園，樂生產充盈之兆。巳火又女宮，至丑乃囚火生土，而財帛充盈。土牛奔火，恐虧負闇昧無言。丑土入巳，丑為巳火之炔，未為木墓，必傷身也。

The Jade Maiden travels to the Dipper mansion, indicating that women will hold power and achieve great wealth. The Triple Harmony of酉 and丑 suggests this omen. Leading a cow along the path to the Metal gate, livestock with blood and weakness appears — when丑 reaches酉, it loses its Life Qi. The Fairy touring the garden signifies a joyful and abundant harvest —巳 belongs to fire and is the female mansion, when it reaches丑, fire is restrained and earth is generated, thus wealth is abundant. A soil ox running into fire may lead to loss, humiliation, and obscure difficulties — when丑 earth joins巳 fire,丑 becomes fuel for巳 fire, and未 is the burial place of wood, inevitably causing injury.

土多乏嗣續，主孤獨也；水盛好荒淫，水氾濫也。木眾枝繁，金多體折。火氣炎炎，火多性躁。水形汩汩，性主必柔。五行大忌結胎逢刑，四位切防無權交戰。

Too much earth energy indicates few descendants and a lonely fate; too much water energy suggests a tendency towards licentiousness, resembling the image of overflowing water. Excess wood leads to abundant branches and leaves, while excess metal causes physical damage. Fiery energy is intense, and those with excessive fire energy are impetuous in temperament; flowing water energy indicates a gentle and yielding nature. The Five Phases should especially avoid being afflicted by刑 during the time of conception, and particular care should be taken to prevent conflict without authority in the four positions.

金臨丑地，木人遇肢體不全。水旺若木人遇之，主傷筋損骨，肢體不全。水至申宮，本命值飄泊無定。水旺若木人遇之，男主為盜，女主娼淫。

Metal is present in the Earthly Branch Chou, and those with a Wood destiny who encounter it will suffer from physical disabilities. When water is strong, those with a Wood destiny encountering it will suffer injuries to their bones and limbs, resulting in physical defects. When water reaches the Earthly Branch Shen, those with a Wood destiny encountering it will experience instability and wandering. Again, when water is strong and a Wood destiny person encounters it, men are likely to become thieves, while women are likely to fall into prostitution.

火熾傷金，邊塞奔馳之子；卯榮破丑，田園耗散之人。獨木遇三金劍刃，嚴防有鬼禍；一金遇二火鑠銷，切備值天災。

Fire is fierce and harms metal, indicating a person traveling on the frontier; flourishing卯 wood breaks丑 earth, indicating a person whose fields are depleted. A single piece of wood meets threefold metal blades, beware of hidden dangers. A bit of metal meets twofold fire, be cautious of heavenly calamities.

孤土入敗絕之鄉，見木多傳尸久患；弱水臨休囚之地，逢坤常嘔血之憂。五行最要相生，四位偏嫌殺戰。果爾留心留意，自然無惑無差。

A solitary earth element entering a place of decline and exhaustion, if further met with excessive wood, may lead to chronic diseases such as tuberculosis. A weak water element encountering a place of weakness, if further confronted by the earth element Kūn, may result in the worry of coughing up blood. Among the Five Phases, the most important is mutual generation. Among the four positions, the most disliked is the confrontation of malevolent stars. If one can truly pay attention to these matters, there will naturally be no confusion and no mistakes.