The position for controlling ghosts is the sixth and eighth in the list of good doctors. Seek wise counsel from those who control ghosts.

凡鬼喜見者，惟妻占夫與有官人為宜，其餘皆凶。巳午作虎鬼，不宜灸，申酉作虎鬼，不宜針。如乙丑日酉加乙，乃日之鬼，卻賴支上有午火而克其酉金，此午火便是良醫，或是本家親人能醫，或得家堂祖宗神位保護，其餘可逐類而言之。

The official ghost position is only favorable when it appears in questions concerning a wife asking about her husband or a person in official position inquiring about their duties. In other types of divination, encountering the official ghost is generally ominous. The positions of巳 and午 serve as the official ghost with the tiger riding upon them, and these should not be treated with moxibustion. The positions of申 and酉 also serve as the official ghost with the tiger riding upon them, and these should not be treated with acupuncture. For example, on an Yichou day, if酉 is placed on top of乙, the酉 metal is the official ghost of the乙 wood. However, this酉 is entirely dependent on the presence of午 fire in the day branch to overcome it. This午 fire is the benevolent physician capable of curing illness, which may also indicate that there is a relative in the family who understands medicine, or that the protection of ancestral spirits in the household is present. Other situations can be analyzed in the same way.

除占病外，凡占雖值危難災患之中，必得人解紛，誠為救神也，其神臨於占人行年本命之上者，宜雪理辯明，自解其禍。如制鬼之神上乘貴人，必得上人除釋過愆，如見被囚禁，必有救援而可免禍，或乘蛇虎，必得神護，更詳神類而還謝，且制鬼之神即是良醫，緣皆是日之食神故也，趕賊神宜占捕盜，即制鬼之神。

In addition to divining about illness, when divining other matters, even if one is in great danger or suffering misfortune, there will certainly be someone who steps forward to mediate and resolve the situation. This deity is indeed a savior. If this deity appears in the person's year or birth stem, it is appropriate for it to step forward to explain and clarify matters, thereby resolving the trouble. If the deity controlling the ghost is accompanied by a nobleman, one will certainly receive forgiveness from a superior official. If the person is already imprisoned, someone will surely rescue them and they will escape disaster. If this deity is accompanied by the Teng Snake or the White Tiger, one will certainly receive divine protection. One should also carefully determine which specific deity it is, and after the event, offer sacrifices and thanks. The deity controlling the ghost is like a good doctor, because they are all the day stem's food god. The deity mentioned when divining about capturing thieves, referred to as the deity chasing thieves, is also this same deity.

如甲戌日干上酉，雖為日鬼，奈是旬中空亡，不足為畏，兼支上巳火坐於墓上，亦不能為救，似此一例求醫，其醫雖言病證甚的，其實庸愚不能治療，奈何有福而成功也，必竟火克空鬼。又己丑日干上卯、支上酉，壬辰日干上戌、支上卯，其餘救神不在支上而臨三傳之上及臨行年本命，亦可為救，虎鬼臨處為畏期。

For example, on a Jiaxu day, the day stem is You. Although You is the official ghost of Jia wood, it is actually falling in the empty position of this旬, so it is not something to be feared. However, the fire in the day branch, Si, which could normally control You, is itself in the墓 position, so it cannot provide any rescue. In such a case, if one seeks medical treatment, the doctor may accurately describe the illness, but in reality, he is mediocre and incapable of curing the disease. The patient can only rely on his own good fortune to recover, and in the end, it is merely fire overcoming an empty ghost. Another example is on a Jichou day, the day stem is Mao, and the day branch is You. On a Renchen day, the day stem is Xu, and the day branch is Mao. Even if the rescue god is not on the day branch, as long as it appears in the three transmissions or is on the year, or the native's birth chart, it can still provide help. However, wherever the tiger ghost appears, that is a time to be avoided.

且如制鬼之神加亥子，宜服湯藥，加寅卯並四土之上宜服丸散，如巳午宜灸，加申酉宜針砭。其餘制鬼神空亡者，乃言不副行之喻，醫神所生為瘥期，所克為死期，乃天地醫也。

In addition, if the spirit that controls the ghost is located on the water positions of Hai and Zi, it is appropriate to take decoctions; if it is on the wood positions of Yin and Mao, or on the four earth positions of Chen, Xu, Chou, and Wei, it is appropriate to take pills or powders; if it is on the fire positions of Si and Wu, moxibustion should be used; if it is on the metal positions of Shen and You, acupuncture and cupping should be used. If the spirit that controls the ghost falls into Kongwang, it is like talking nicely but failing to act. The hour when the medical god is born is the time of recovery; the hour when the medical god is overcome is the time of death. This is called the medical practice of heaven and earth.

天醫作虎鬼格：不宜醫者治，虎乘干鬼，必有不明之人作禍。病體難擔荷格：如丁日干上申，三傳申酉戌俱日財，占病必因傷食而得，以致不救，緣丁火逢病死墓，更於秋冬占之無疑也。如求財，春夏二季卻有，緣干強之故，尤宜詳空而憂喜俱無，如占病，三傳俱財，無制財者必死，有制財者可救。丁丑、丁未、丁亥干上申用。

The pattern "Tianyi as White Tiger Ghost" indicates that it is not suitable for a doctor to treat the case. The White Tiger is riding on the official ghost that is overcoming the day stem, implying that there must be some hidden and sinister influence at work. The pattern "Disease Body Cannot Bear the Load" suggests that for example, if the day stem is Ding and the position of Shen appears, and the three transmissions are Shen, You, Xu, all being wealth for Ding fire, then the illness must have arisen from excessive damage to the body through diet, making it impossible to cure. This is because Ding fire is moving through the steps of disease, death, and tomb in Shen, You, and Xu. If the divination is cast in autumn or winter, this is even more certain. However, if the purpose is to seek wealth, then in spring and summer, it is possible to obtain it, due to the strength of the day stem. One should also carefully examine the Kongwang. If the transmission falls into Kongwang, then there will be neither joy nor sorrow. When divining illness, if the three transmissions are all wealth and there is no god to restrain the wealth, then death is certain. If there is a god that restrains the wealth, then there is a chance of recovery. The cases where the day stem is Dingchou, Dingwei, or Dinghai and the position of Shen appears with the initiating transmission all fall under this pattern.

謂白虎加臨旬內之干為日鬼者例，此法應驗如神，凡占皆畏其咎彌深，難以消除，縱空亡亦不能為救。如甲子日晝占，乃虎加庚午臨戌為用，又旦占虎加庚午臨子在支上，又旦占庚午作虎加干，或返吟。乙丑日晝占虎臨辛未加戌，戊辰日夜占，虎臨甲子加戌。

The White Tiger added to a particular position, whose original stem in the current ten-day cycle exactly matches the heavenly stem that is the official ghost (官鬼) of the day stem, is this pattern. When this pattern appears, the divination is accurate and effective. In all divination, this is feared because it causes deep harm that is difficult to resolve. Even if it falls into the empty position (空亡), it cannot be saved. For example, on a Jiazi day, if the White Tiger is added to the hidden stem of Geng on Wu and is located on Xu, this becomes the initiating transmission (发用); there are also cases where the White Tiger is added to Geng Wu on the hidden stem of Xin on Wei in the morning. There are also instances where Geng Wu itself is riding the White Tiger and is added to the day stem, or appears in a mutual return (返吟) lesson. On a Yichou day, if the White Tiger is on the hidden stem of Xin on Wei and added to Xu in the daytime; on a Wuchen day, if the White Tiger is on the hidden stem of Jia on Zi and added to Xu at night.

明暗二鬼格：乃干上神作日干明鬼，又支上神遁旬干作日干暗鬼。如六甲日申加甲、庚加支；六乙日酉加乙，亦庚加支；六丙日亥加丙，即壬加支；六丁日子加丁，即壬加支；六戊日寅加戊，即乙加支；六己日卯加己，即乙加支；六壬日未加壬，即戊加支；六癸日占無。

The pattern of the two ghosts, one clear and one hidden: The heavenly stem of the day is occupied by a spirit that is a ghost official which restrains the day stem. The heavenly stem hidden in the day branch also secretly serves as the ghost official of the day stem. Thus, there are two layers of ghosts, one visible and one hidden. For example, on the six days with the stem Jia, the branch Shen is added to Jia, and the hidden heavenly stem Geng is added to the day branch. On the six days with the stem Yi, the branch You is added to Yi, and again the hidden heavenly stem Geng is added to the day branch. On the six days with the stem Bing, the branch Hai is added to Bing, and the hidden heavenly stem Ren is added to the day branch. On the six days with the stem Ding, the branch Zi is added to Ding, and again the hidden heavenly stem Ren is added to the day branch. On the six days with the stem Wu, the branch Yin is added to Wu, and the hidden heavenly stem Yi is added to the day branch. On the six days with the stem Ji, the branch Mao is added to Ji, and again the hidden heavenly stem Yi is added to the day branch. On the six days with the stem Ren, the branch Wei is added to Ren, and the hidden heavenly stem Wu is added to the day branch. However, on the six days with the stem Gui, there is no such pattern.

謂日干之鬼臨於第三四課全者，官詞病患繼踵而至，唯宜修德作福，及歸正道，庶得稍輕，猶未免於病詞二事也。如或全值空亡，始能免此，然亦且先見此而後無慮。如乙未日申加未為第三課，酉加申為第四課之類；如甲戌日酉加戌為第三課，申加酉為第四課，雖日鬼加臨辰兩課，尤幸皆作空亡，不能為害，似可無畏也。

The official ghost that controls the day stem occupies both the third and fourth lessons, leading to lawsuits and illness. It is advisable to cultivate virtue and accumulate merit, returning to the right path in order to alleviate these issues somewhat. Even so, it is difficult to completely avoid illness and lawsuits. Unless both official ghosts fall into Kongwang, they can be avoided. Even if they are avoided, one must first encounter the shadow of illness and lawsuits before everything becomes peaceful. For example, on Yiwei day, Shen is placed on Chou to form the third lesson, and You is placed on Shen to form the fourth lesson. Another example is on Jiaxu day, You is placed on Xu to form the third lesson, and Shen is placed on You to form the fourth lesson. In the latter case, although the official ghosts occupy both lessons of the day branch, fortunately both fall into Kongwang, thus causing no harm, so there is no need to be afraid.

歲破作鬼臨支格：如再克支辰，訟災免難。天鬼作日鬼格：在六處占病，必是疫氣，如天鬼作日鬼空亡者病，雖似疫，旋即無事，但未免頭疼發熱而已。朱勾相會格：如丙辰午加辰，乃朱雀入勾陳，必有非常之訟。

The pattern "Age Breaks with Ghosts Over the Branch": The earthly branch that conflicts with the heavenly stem is considered the official ghost, which is placed over the day branch. If this official ghost also overcomes the day branch, one is likely to suffer from legal troubles and misfortune. The pattern "Heavenly Ghost as Daily Ghost": When the heavenly ghost is placed in one of the six positions and also serves as the official ghost of the day stem, the illness is definitely an epidemic disease. If this heavenly ghost falls into the position of empty fate, the illness may seem like an epidemic, but it will soon pass, resulting only in a brief fever and headache. The pattern "Vermilion Bird and Gou Chen Meet": On a Bingchen day, if the noon hour is placed on the辰 branch, it means the Vermilion Bird has entered the territory of Gou Chen, which indicates a serious legal dispute.

夫病符者，每年舊太歲是也，且如子年亥為病符，丑年子為病符，餘年仿此。若病符臨支又克支者，乃主闔家病患，更乘天鬼，定遭時疫而無疑也，病符乘白虎而臨支克支尤凶。如病符作月之生氣，尤主闔家病，或作月之死氣必死。以上乘天鬼尤凶。天鬼者，正月酉，逆行四仲，涉害深者必久病。

The Bingfu is the Tai Sui of the previous year. In the year of Zi, the Hai is the Bingfu; in the year of Chou, the Zi is the Bingfu; the rest follow in order. If the Bingfu is located on the Day Branch and it reversely overcomes the Day Branch, the whole family will fall ill. If it is combined with the Tian Gui, there will certainly be an outbreak of epidemic disease. If the Bingfu is combined with the Bai Hu and overcomes the branch, it is especially dangerous. If the Bingfu is also the Sheng Qi of the current month, it indicates that all family members will be ill; if it is the Si Qi of the current month, people will die. If these situations are combined with the Tian Gui, the danger becomes even greater. The method to determine Tian Gui is: in the first month, it is in You; afterwards, it moves backwards through Zi, Wu, Mao, and You. If the harm is deep, the illness will last a long time.

宜成合舊諸事格：緣緣病符臨宅反來生宅，或生日干，或作日財，或作貴人者，卻宜成合殘年舊事，一切之事宜逐類而推之，勿作病符論。

This pattern is called "Suitable for Resolving Old Matters": Although the Bingfu is located on the house position, it instead supports and benefits the house position, or supports the day stem, or serves as the day stem's wealth star, or itself is a nobleman. In such a case, it is actually suitable to resolve and complete long-standing old matters. All kinds of matters should be analyzed in this way, one by one, without continuing to interpret Bingfu according to its ominous meaning.

謂歲前二辰為喪門，歲後二辰為弔客。如支干上全逢此二位凶煞，主凶，又於占人行年本命上神乘之，其年必哭送親姻，身披孝服也。若論支干上全逢喪吊者，唯甲午、丁亥、己亥、庚子、癸巳，乃干上乘弔客，支上乘喪門。甲戌、丁卯、己卯、庚辰、癸酉，乃干上乘喪門，支上乘弔客。

From the heavenly stem, counting two stems forward is the Mourning-and-Condolence spirit, and counting two stems backward is the Guest of Condolence. The Mourning-and-Condolence spirit indicates the beginning of family mourning, while the Guest of Condolence indicates outsiders coming to pay respects. If both theseInauspicious Sha appear on the day stem and day branch, it indicates misfortune. If the person seeking divination has these spirits in their current age or birth year, they will have to mourn relatives and wear mourning clothes that year. When both the Mourning-and-Condolence spirit and the Guest of Condolence appear together in the stem and branch, only the days Jiawu, Dinghai, Jihai, Gengzi, and Guisi have the Guest of Condolence on the stem and the Mourning-and-Condolence spirit on the branch. The days Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou have the Mourning-and-Condolence spirit on the stem and the Guest of Condolence on the branch.

內外孝服格：如日鬼作死氣而乘太常加干上，必主有外孝服，至如六辛日午加戌，正月夜占為死氣作太常；六壬日未加亥，二月夜占，又六壬日丑加亥，八月旦占；六癸日未加丑夜占，二月為死氣。內辛亥日太常臨午加戌，支上未亦為太常，上又乘白虎作丁神而克支，此必有內外孝服。內壬子日太常臨未加亥，支上申又乘白虎，三月占又是死氣乘虎入宅，亦主內外孝服。又壬戌日太常臨丑而克亥，干支上子為白虎作空亡羊刃入宅。

The pattern of internal and external mourning: When the day stem's official ghost coincides with death qi and is accompanied by Tai Chang, it indicates mourning for an external relative. For example, on six Jia days, the wu is added to xu, and during the night of the first lunar month, wu is death qi and accompanied by Tai Chang. On six Yi days, the wei is added to zi, and during the night of the second lunar month. On six Yi days, the chou is added to zi, and during the morning of the eighth lunar month. On six Bing days, the wei is added to chou, and during the night of the second lunar month, wei is death qi. On Xinhai day, Tai Chang is on wu and added to xu, and the day branch wei is also Tai Chang. Above it, White Tiger is present and acts as the Ding spirit to attack the day branch, which necessarily indicates both internal and external mourning. On Renzi day, Tai Chang is on wei and added to zi, and the day branch shen is also accompanied by White Tiger. When the lesson is cast in the third lunar month, shen is death qi, and death qi with White Tiger entering the dwelling position also indicates internal and external mourning. Another example is on Renxu day, Tai Chang is on chou and attacks hai, and the dry branch zi is accompanied by White Tiger, which falls into Kongwang and acts as Yangren to enter the dwelling position.

孝白蓋妻頭格：如癸亥卯未三日，干上未夜將，酉年二月丑為年命，如是妻占夫病必死，緣妻之年命上乘華蓋作太常為日鬼，又是死氣為弔客故也。如八月內占之，乃未為生氣，尚有孝服未巳。

The divination pattern "Xiao Bai Gai Qi Tou" refers to the days Guihai, Guimao, and Guiwei. On these days, the day stem is Wei, and the night general is used. If the divination is cast in the second month of the酉 year with the year's destiny being Chou, and the wife takes the divination for the husband's illness, it indicates the husband's death. This is because the wife's year destiny is Wei, which is both Huagai and Tai Chang, and also overcomes the day stem's official ghost. Additionally, it is also death qi and acts as a guest. If the divination is cast in the eighth month instead, Wei becomes life qi, so although death does not occur, the mourning rites are not yet completed.

又如日干之鬼作死氣乘太常，如於支上主有內服至，再見喪吊更凶。又乙未日申加未，三月占用晝將，作死氣乘太常入宅。又戊戌日卯加戌，十月占用夜將，乃卯作死氣乘太常入宅，而又克宅，凶尤甚也。又戊子日卯加子作太常，死氣入宅刑宅，亦十月占，用夜將有之。

For example, if the day stem's official ghost serves as death qi and rides on Tai Chang, and it falls on the day branch, it indicates that there is a relative of the same surname in the family who will wear mourning clothes. If both the Mourning-and-Condolence spirit and the Guest spirit are present, the situation becomes even more ominous. For instance, on Yiwei day, when Shen is placed on Wei, using the daytime general in March, Shen serves as death qi riding on Tai Chang and enters the residence position. Another example is on Wuxu day, when Mao is placed on Xu, using the nighttime general in October, Mao serves as death qi riding on Tai Chang and enters the residence, and it even reversely harms the residence, making the凶ness particularly severe. Another case is on Wuzi day, when Mao is placed on Zi, using the nighttime general in October, there is also such a situation, where death qi enters the residence and also harms the residence through刑.

又壬子日丑加子，八月占，用晝將，乃日鬼乘太常作死氣入宅克宅。又辛酉日午加酉，正月占用夜將，乃死氣作日鬼乘太常入宅克宅，凶甚。又壬戌日未加戌二月占，夜將乃死氣作鬼乘太常入宅。又癸亥日未加亥，二月夜將，乃死氣作日鬼乘太常入宅又克宅，凶。又癸酉日未加酉，二月夜將，乃死氣作日鬼乘太常入宅。

On Renzi day, Chou is placed over Zi, and the lesson is started in the daytime with the general. Chou is both the official ghost of the day stem and carries Tai Chang, and is also death qi, entering the dwelling position and attacking it. On Xinyou day, Wu is placed over You, and the lesson is started at night. Wu is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling to attack it, resulting in a severe凶. On Renxu day, Wei is placed over Xu, and the lesson is started at night. Wei is death qi and serves as the ghost, carrying Tai Chang and entering the dwelling. On Guihai day, Wei is placed over Hai, and the lesson is started at night. Wei is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling to attack it, indicating a凶. On Guiyou day, Wei is placed over You, and the lesson is started at night. Wei is death qi and serves as the day's ghost, carrying Tai Chang and entering the dwelling. The common feature of these examples is that they all involve the official ghost of the day stem combined with death qi, carrying Tai Chang and entering the dwelling position, and often attacking the dwelling. Therefore, they are all interpreted as indicating a household mourning event.

辛未日九月晝將，寅加未作死氣乘太常入宅又克宅。甲戌、庚戌二日卯加戌，十月占，夜將乃死氣作太常入宅又克宅。己亥日戌加亥，十一月占，晝夜將乃死氣作太常入宅又克宅。辛亥日戌加亥，五月占，晝夜將乃死氣作太常入宅又克宅。

On Xinwei day, in the ninth month, using the day's general,寅 is placed on 未. 寅 is a dead qi and rides on Tai Chang, advancing to the house and overcoming the house. On Jiaxu and Gengxu days,卯 is placed on 戌, starting the lesson with the night general in the tenth month. 卯 is a dead qi and rides on Tai Chang, entering the house and overcoming the house. On Jihai day,戌 is placed on 亥, starting the lesson in the eleventh month, regardless of day or night general,戌 is a dead qi and rides on Tai Chang, entering the house and overcoming the house. On Xinhai day,戌 is placed on 亥, starting the lesson in the fifth month, both day and night generals are dead qi riding on Tai Chang, entering the house and overcoming the house. All these examples show that whenever a dead qi god rides on Tai Chang and presses upon the house position, the family will face the sorrow of mourning.

墓門開格：如歲後五墓又為干墓，臨卯酉作蛇，又作月厭，必主重喪。如子年四月乙酉日未加酉，放乘蛇同上。又午年十月辛酉日，丑加酉乘蛇作月厭，為歲後五墓而又作干墓。

The divination entry "Mùmén Kāi" (Mourning Gate Opens) indicates that when the five tombs occur at the same time as the day stem's tomb, and these are located on the卯 (Mao) or酉 (You) positions while also being occupied by the Teng Snake, and further acting as the month's aversion, it necessarily signifies two consecutive deaths. For example, on the Yiyou day in the fourth month of the Zi year, the Wei (Wei) is placed on You, with the Teng Snake occupying Wei, which matches the previous description. Another example is on the Xinyou day in the tenth month of the Wu year, where the Chou (Chou) is placed on You, occupied by the Teng Snake and acting as the month's aversion. Chou is both the five tombs following the current year and the tomb of the metal stem Xin.

假令壬寅日干上子，三傳辰巳午皆空而不可進，欲退後一步，逢地下寅盜氣，又退一步，逢丑為干鬼，乃前不可進，後不可退，以此推之，惟宜守干上旺，切不可輕舉妄動，如動則虛耗百出。又癸巳日干上子，乙巳日干上卯，三傳卯寅丑。甲寅日干上卯，三傳辰巳午。壬申日干上子，三傳丑寅卯。癸卯日干上寅，三傳辰巳午。此於逼迫二字不合，若克處迴歸，又受克還似。

For example, on a Renshen day stem, the initial position is Zi, but the three transmissions fall on Chen, Si, and Wu, all of which are in Kongwang. Moving forward is not possible; trying to retreat, the Yin on the Earth Plate steals the water energy of Renshen. Retreating further, the Chou earth is the official ghost of Renshen water. Thus, there is no way forward or backward. Therefore, it is advisable to stay at the position that is most favorable for the day stem and not to act rashly, as any movement will lead to loss. Similar cases include Guisi day stem with Zi; Yisi day stem with Mao and the three transmissions of Mao, Yin, and Chou; Jiayin day stem with Mao and the three transmissions of Chen, Si, and Wu; Renyin day stem with Zi and the three transmissions of Chou, Yin, and Mao; and Guimao day stem with Yin and the three transmissions of Chen, Si, and Wu. These examples may not fully align with the concept of being forced, but if they involve being attacked and then attacked again, the imagery is similar.

初傳被下克，繼歸地盤之本宮，又被上神所克格：此例乃克處迴歸又受克，雖虎賁之勇，亦不可為。如癸巳卯丑亥四日，午加癸為初傳，乃午火受癸水所克，及歸本家午上，又被亥水所克，使其午火去住不能也。

The first transmission is overcome by what is below, then when it returns to its native place on the earth plate, it is again overcome by what is above. This pattern is called 'overcome in its place and then overcome again'. Even if one has the courage of a tiger-soldier, there is no way to display it. For example, on the days of Guisi, Guimao, Guichou, and Guihai, the initial transmission is determined by placing Wu fire on top of Gui water. The Wu fire is first overcome by the Gui water; when it returns to its native position at Wu, it is again overcome by Hai water above, leaving the Wu fire unable to advance or stay.

且午火之類神為日之財，主財聚散。如用夜將元武加午，主失財，其午火之上亥亦為元武，主重重失財。亦為日干之妻，主妻常病，亦為馬類或有馬而常被人撓。亦為屋類，主頻遷徙而耗費用。亦為心類，主心病。亦為眼類，主常患眼目。以上之類皆不宜占。

Now consider the meaning of the fire of the hour Wu in terms of symbolic associations. It is the wealth of the癸 water, so it indicates that wealth is gathered and then dispersed again; if the Black Tortoise is added on the hour Wu during the night hour, it signifies a loss of wealth, and the亥 on the Wu also represents the Black Tortoise, meaning repeated losses of money. The fire of Wu also represents the wife of the day stem, indicating that the wife often falls ill; it also represents horses, indicating that although horses are raised, they are frequently disturbed by others; it also represents houses, indicating frequent relocations and expenditure of money; it also represents the heart, indicating heart disease; and it also represents the eyes, indicating frequent eye problems. All these matters, when divined, are inauspicious.

全傷坐克格：如支干各受上神克，又坐被克方者。假令甲午寅、丙寅午辰戌、癸卯巳，並是返吟。顧祖格並回還格：止宜守舊，亦進退不能也。

The pattern of "Full Injury and Sitting Under Attack" occurs when the day stem and day branch are both attacked by heavenly stems above them, and they are also located in directions that attack them. For example, for a Jia day, the positions of Wu and Yin are involved; for a Bing day, the positions of Yin, Wu, Chen, and Xu are involved; and for a Gui day, the positions of Mao and Si are involved. These appear in reverse repetition patterns. There are also the patterns of "Guarding Ancestral Legacy" and "Returning and Returning Again." When these patterns appear in a divination, it is advisable to maintain the existing situation, as they both indicate being caught between two difficulties.

謂三傳皆空亡者是也，於進退連茹課中多有，如三合課兩傳空亡，縱有一傳不空，而上乘天空將者，亦係此例，不必細具。凡值此等例，占事皆主指空話空，全無實象。惟宜解散憂疑，欲成事而不可得也，或鬼空尤妙。如遇占病，久病者死，新病者空，慾望事成合，須待改旬再謀之方可也。凡鬼空亦宜制之，不然尤有虛撓之凶，為我難見彼之象。

When all three transmissions fall into Kongwang, this is the case for this particular structure, commonly seen in classes such as advancing茹, retreating茹, and connected茹. If in a Triple Harmony structure two transmissions fall into Kongwang, even if the remaining one does not, and if the heavenly stem above it is Tian Kong, it still falls under this category, without the need to list each case individually. Whenever such a structure occurs, the divination concerning matters will point to emptiness, speaking only of empty things, with nothing actually taking shape. It is only suitable for using it to relieve worries and doubts in the mind, but if one wishes to accomplish something, it will not be possible. If the Kongwang is precisely the official ghost, that is even better. In divination concerning illness, for those with long-term illness, it indicates death; for those with new illness, the illness is empty and not substantial. If one wishes to wait for matters to be settled, one must wait until a new ten-day period before planning again. Even when the official ghost falls into Kongwang, one should still take measures to control it, otherwise there will still be disturbances of a deceptive and threatening nature, which I cannot see the opposing side clearly.

四課全空格：四課無形，事不出名，縱然出也，也是虛聲。如乙巳日干上寅為空亡，第二課又入空亡鄉，支上卯作空亡，第四課又入空亡鄉，此乃四課皆空，故應前言。丙午日干上寅，戊辰日返吟，戊戌日返吟，以上前例內，如年命上乘空亡，但非成事，或替他人占事，或初傳遙克作空亡坐空鄉，尤無力也。

The section on four lessons all being empty: when all four lessons are empty, it is as if there is no form, and the matter cannot be given a name; even if one tries to name it, it is merely empty words. For example, on a Yisi day, the stem's寅 falls into Kongwang, the second lesson also falls into Kongwang, the branch's卯 falls into Kongwang, and the fourth lesson also falls into Kongwang. This is the case of four lessons all being empty, which exactly matches the above statement. On a Bingwu day, the stem's寅 is present; on a Wuchen day's reverse lesson and a Wuxu day's reverse lesson, they also fall into this category. Among the above lessons, if the person being divined's year and destiny also have Kongwang, the matter will not succeed; or if it is for someone else, or if the first transmission is derived from distantrestrain but the subject itself falls into Kongwang and sits in the Kongwang area, it will have even less power.

凡支干乘刑者有三等，凡占未免相刑之意，所謀交涉事，必各有異心。一字刑者，乃四課上神全逢辰午酉亥者是也。甲辰日第一課酉加寅、第二課辰加酉、第三課亥加辰、第四課午加亥，此乃四課上神全逢辰午酉亥者也。又癸亥日干上午同。又乙酉日第一課亥加辰、第二課午加亥、第三課辰加酉、第四課復亥加辰，支干上乘辰午酉亥又克支干者，尤可畏也。

The situation where heavenly stems and earthly branches involve mutual punishment is divided into three categories. In any divination, the implication of mutual punishment is unavoidable, and any matters of negotiation between the two parties will certainly involve conflicting intentions. The first category is called single-character punishment, which occurs when all the heavenly stems in the four lessons fall into the four self-punishing positions: Chen, Wu, You, and Hai. For example, on a Jiachen day, the first lesson has You added to Yin, the second lesson has Chen added to You, the third lesson has Hai added to Chen, and the fourth lesson has Wu added to Hai, thus having all four self-punishing positions represented. The same applies to a Guihai day with Wu appearing on the day stem. Another example is on a Yiyou day: the first lesson has Hai added to Chen, the second lesson has Wu added to Hai, the third lesson has Chen added to You, and the fourth lesson again has Hai added to Chen. If the heavenly stems and earthly branches that are riding on these positions also go on to harm the day stem and month stem, it becomes even more dangerous.

壬午日干上辰克干壬、支上亥克支午。又己酉日辰加己，上為墓覆干，午加酉而克支。丙戌日干上亥克干，支上辰墓支。如甲子日支上辰，其三傳辰申子，乃名自刑在干支上。又乙丑日支上酉，其三傳巳丑酉，亦支上重逢自刑。又丙寅日干上酉，其三傳酉丑巳，乃干上重逢自刑之酉也。餘並仿此。

On a Renwu day, the Chen branch overcomes the day stem Ren water, and the Hai branch overcomes the day branch Wu fire. On a Jiyou day, the Chen branch covers the day stem Ji earth, and the Wu branch overcomes the day branch You. On a Bingxu day, the Hai branch overcomes the day stem Bing fire, and the Chen branch is the墓 of the day branch Xu. For example, on a Jiazi day, if the branch Chen appears, the three transmissions are Chen, Shen, and Zi, which is called self-punishment falling on the stem and branch. On a Yichou day, if the branch You appears, the three transmissions are Si, Chou, and You, which is also self-punishment repeating on the day branch. On a Bingyin day, if the branch You appears, the three transmissions are You, Chou, and Si, which is self-punishment repeating on the day stem. The other examples follow the same pattern.

二字刑者，乃支干上全乘子卯是也。子卯相刑者，兩邊無禮。乙未、丙申、戊申、壬申、辛丑五日，干上子、支上卯。乙丑、丙寅、戊寅、辛未、壬申五日，干上卯、支上子。以上十日，乃支干上神各無禮之刑也。

The second category is called two-character刑, which occurs when the heavenly stem and earthly branch together form the combination of Zi and Mao. The conflict between Zi and Mao is called the Punishment of Impropriety, indicating that both sides lose their dignity. On the five days of Yiwei, Bingshen, Wushen, Renshen, and Xinchou, the heavenly stem is Zi and the earthly branch is Mao. On the five days of Yichou, Bingyin, Wuyin, Xinwei, and Renshen, the heavenly stem is Mao and the earthly branch is Zi. The above ten days all involve the heavenly stem and earthly branch forming the Punishment of Impropriety together.

三字刑者，乃三傳寅巳申或丑戌未是也。寅巳申三刑者，未免無恩之義，凡占必恩反怨也。如丑戌未者，凡占多恃勢而凌弱。尤宜觀干上之神帶生旺不空、乘吉將，乃名能刑于他人也。三傳寅巳申、巳申寅或申寅巳、丑戌未、戌未丑或未丑戌俱是也。

The third category is called three-character punishment, which occurs when the three transmissions are arranged as寅, 巳, 申 or 丑, 戌, 未. 寅, 巳, 申 is called Punishment of Ingratitude; in any divination, it indicates that someone who showed kindness ends up causing resentment. 丑, 戌, 未 is called Punishment of Overbearing Power; in any divination, it suggests that someone relies on power to oppress the weak. Here, we should especially look at the heavenly stem of the day. If it carries the energy of Growth or Prosperity, is not empty, and is accompanied by a favorable general, then it means I can punish others, rather than being punished by others. The three transmissions arranged as 寅, 巳, 申; 巳, 申, 寅; or 申, 寅, 巳, as well as 丑, 戌, 未; 戌, 未, 丑; or 未, 丑, 戌, all fall into this category.

金剛格：巳酉丑三合為三傳，支干上覆見酉者，乃應金剛自刑其方，緣巳刑申、丑刑戌，唯酉不能刑，故自刑其西方。火強格：寅午戌三合為三傳，支干上覆見午者，乃就火強自刑其方，緣寅能刑巳、戌能刑未，唯午不能刑，故自刑其南方也。

The pattern of excessive gold: the three transmitters form the metal triad of Si-You-Chou, and there is another You in the heavenly stem and earthly branch. This indicates that the metal energy is too strong and causes self-punishment in its own direction. Because Si can punish Shen, and Chou can punish Xu, but You has no one to punish, so it punishes itself, which is the western metal position. The pattern of excessive fire: the three transmitters form the fire triad of Yin-Wu-Xu, and there is another Wu in the heavenly stem and earthly branch. This indicates that the fire energy is too strong and causes self-punishment in its own direction. Because Yin can punish Si, and Xu can punish Wei, but Wu has no one to punish, so it punishes itself, which is the southern fire position.

水流趨東格：申子辰為三傳，干支上覆見辰者，乃應水流趨東也，緣子能刑卯，申能刑寅，惟辰不能刑，用趨其辰之本宮，以辰為水之墓庫故也。木落歸根格：亥卯未為三傳，干支上覆見亥字者，乃應木落歸根也，緣卯能刑子，未能刑丑，唯亥不能刑，故歸其亥之本宮也，兼亥為木局之本，夫本者，乃木之父母鄉也。

The pattern of water flowing east: the three transmitters form the water triple harmony formation of Shen-Zi-Chen, and the heavenly stem and earthly branch again meet the character Chen, indicating the image of water flowing east. The other two branches in the triple harmony formation each have a branch they can刑 (injure): Zi can刑 Mao, and Shen can刑 Yin. Only Chen has no branch to刑, so it returns to its own palace, Chen, because Chen is the storage place for water. The pattern of wood returning to its root: the three transmitters form the wood triple harmony formation of Hai-Mao-Wei, and the heavenly stem and earthly branch again meet the character Hai, indicating the image of leaves returning to the root. Similarly, Mao can刑 Zi, and Wei can刑 Chou. Only Hai has no branch to刑, so it returns to its own palace, Hai; moreover, Hai is the starting point of the wood triple harmony formation, so it is the root, the homeland of wood's parents.

以上皆不宜值之。如占訟，不論一字刑、二字刑、三字刑，皆被刑責，如乘凶將其凶猶甚，唯空亡及皇恩、天赦可解，亦宜問罪犯輕重而言赦宥，如犯重但刑稍輕，而未免遭刑，如情輕則無刑也。皇恩者，正月起未順行六陰位。天赦者，春戊寅、夏甲午、秋戊申、冬甲子。

The above mentioned patterns should all be avoided. When predicting legal matters, whether it is one-character, two-character, or three-character punishment, one will suffer the consequences and be held responsible. If it is combined with malevolent generals, the situation will be even worse. The only ones that can save the situation are Kongwang, as well as Huang'en and Tiansha, two auspicious deities. When making a judgment, one must also clarify the severity of the crime before deciding on forgiveness: for serious crimes, the punishment may be slightly reduced, but one will still inevitably suffer punishment; for minor offenses, one may be exempted from punishment. The method for determining Huang'en is that it starts from the day of Wuyin on the first day of the first month, and proceeds in order through the six yin positions. The method for determining Tiansha is that it occurs on the day of Wuyin in spring, on the day of Jiawu in summer, on the day of Wushen in autumn, and on the day of Jiazi in winter.

四勝煞格：乃干上酉、支上午或支上酉、干上午者皆是。又就自刑中單言酉午為四勝煞，凡占各逞能，或皆邀功逞俊之意。如乙丑日、丙寅、戊寅、辛未、壬申五日干上酉，支上午。又壬寅、乙未、丙申、戊申、辛丑五日，干上午，支上酉。

The Four Victories Evil Spirit (Sishi Sha) pattern: if the Heavenly Stem is You and the Earthly Branch is Wu, or if the Heavenly Stem is Wu and the Earthly Branch is You, it counts. This is derived from the Self-Punishment (Zixing) concept, focusing specifically on You and Wu. Each of these positions is a Self-Punishment position. When one person occupies one and another occupies the other, neither is willing to yield, leading to both parties striving to outdo each other and competing for merit. For example, on the five days of Yichou, Bingyin, Wuyin, Xinwei, and Renshen, the Heavenly Stem is You and the Earthly Branch is Wu. On the five days of Renyin, Yiwei, Bingshen, Wushen, and Xinchou, the Heavenly Stem is Wu and the Earthly Branch is You.

以前無恩刑等中，如甲子日寅刑干上巳、子刑支上卯；丙子日干上申，日刑干上申、子刑支上卯；辛丑日戌刑干上未、丑刑支上戌；癸卯日丑刑干上戌、卯刑支上子；辛卯日戌刑干上未、卯刑支上子。於前例中，如此五日，乃支干相刑其上神，又是子卯無禮刑。外有甲寅、庚申、己未、丁未、癸丑五日，或干上乘辰午酉亥，亦作自刑例。

In the previous discussion on the Punishment of Ingratitude, there are several examples: On Jiazi day,寅 harms the dry branch's巳, and子 harms the day branch's卯; on Bingzi day, the dry branch is申, and the day branch harms the dry branch's申, while子 harms the day branch's卯; on Xinchou day,戌 harms the dry branch's未, and丑 harms the day branch's戌; on Guimao day,丑 harms the dry branch's戌, and卯 harms the day branch's子; on Xinmao day,戌 harms the dry branch's未, and卯 harms the day branch's子. These five days are characterized by the day stem and day branch reciprocally harming their respective heavenly stems, while also forming the Punishment of Impropriety between子 and卯. There are also five other days: Jiayin, Gengshen, Jiwei, Dingwei, and Guichou. When the heavenly stems are乘 by辰,午,酉, or亥, they are included in the category of Self-Punishment.

助刑戕德格：乃六處有神作支之自刑，又作干鬼，又結連三傳為鬼是也。庚午日午加庚發用，又午加未暮將，天乙臨干本身可以解凶。

This pattern is called "Assisting Punishment and Destroying Virtue." Among the three transmissions and six positions of the heavenly stems and earthly branches, there is one that forms self-punishment of the day branch, serves as the official ghost that restrains the day stem, and also causes the entire three transmissions to transform into official ghosts. For example, on a Gengwu day, the Wu branch is placed upon Geng and serves as the initiating transmission. Another example is when Wu is placed upon Wei, and the use is made at the evening hour of the night general. If the nobleman is directly above the day stem, it can resolve the danger.

此例有五等：一者，干支上下皆各作六害，凡值此者，彼此各相猜忌，主客不相顧接，乃兩意相謀，各有戾害。如甲申日干上巳與干為六害，支上亥與支為六害。外有庚寅、丁丑、己丑、癸未等日，皆干支上下作害者。

This category is divided into five levels. The first level: the day stem and the heavenly stem above it, as well as the day branch and the heavenly stem above it, each form a six-harm relationship. Whenever this occurs, the two sides are suspicious of each other, the host and guest do not support each other, they appear to discuss matters together, but in their hearts they hold grudges. For example, on a Jiashen day, the巳 (Si) above the day stem Jia forms a six-harm relationship with Jia, and the亥 (Hai) above the day branch Shen forms a six-harm relationship with Shen. Other days such as Gengyin, Dingchou, Jichou, and Guiwei also have mutual harm between their stems and branches.

二者，支干上神作六害，亦主各相猜忌。如乙亥日干上子與支上未為六害，辛巳、壬午、丙子、戊子日干上子，支上未。三者，支干、天盤、地盤皆作六害，此等戾害尤甚。如辛酉日返吟，支干戌酉為六害，上神辰卯六害。又壬申、乙卯、丙寅返吟，又乙卯、戊寅、丙寅、壬申、辛酉伏吟，皆有之。

Second category: The upper gods on both the stem and branch are mutually harmful, indicating mutual suspicion. For example, on Yihai day, the stem's Zi and the branch's Wei are harmful; similarly, on days such as Xinsi, Renwu, Bingzi, and Wuzi, the stem's Zi and the branch's Wei are also harmful. Third category: The stem and branch themselves, along with the Heaven Plate and Earth Plate, all form mutual harm, which is the most severe type of ill fate. For example, on Xinyou day, in a return chant lesson, the day stem and branch Wu and You are harmful; the upper gods Chen and Mao are also harmful. Similarly, in return chant lessons on Renshen, Yimao, and Bingyin, and in hidden chant lessons on Yimao, Wuyin, Bingyin, Renshen, and Xinyou, such situations occur.

四者，干支三傳作六害，此局全無和氣。如辛卯日干上未，支上子，三傳又子未子，皆作六害；辛未日干上亥，支上申，三傳又申亥申皆作六害。五者，支干上下交互作六害，如我方動念害人，人已早思害我，此局更為危難。如乙未日，干上子與地支未作六害、支上卯與干作六害，而支干上子卯又復相刑，輾轉為害，無從解免。外如甲申日干上亥，支上巳；庚寅日干上巳，支上亥；丁卯、己卯日干上辰。

The fourth category: The heavenly stem and earthly branch together with the three transmissions form the six harms, and this situation has no harmony at all. For example, on a Xinmao day, the heavenly stem is Wei, the earthly branch is Zi, and the three transmissions are Zi, Wei, and Zi, with harm everywhere; on a Xinwei day, the heavenly stem is Hai, the earthly branch is Shen, and the three transmissions are Shen, Hai, and Shen, also with harm everywhere. The fifth category: The heavenly stem and earthly branch cross each other in harm, which is like when I just have the thought of harming someone, the other person has already planned to harm me. This situation is the most dangerous. For example, on a Yiwei day, the heavenly stem's Zi harms the earthly branch's Wei, and the earthly branch's Mao harms the heavenly stem, while the Zi and Mao in the heavenly stem and earthly branch also harm each other, creating a cycle of harm that cannot be resolved. Other examples include a Jiashen day where the heavenly stem is Hai and the earthly branch is Si; a Gengyin day where the heavenly stem is Si and the earthly branch is Hai; and on Dingmao and Jimao days, the heavenly stem sees Chen, all of which fall into this category.

人喜我憂格：如辛丑日干上酉與干作六害，支上子與丑卻作六合也。外有乙未、乙丑日並干上卯，辛未日干上酉。

The pattern "Person Happy, I Worry" continues the discussion about mutual suspicion and harm. "Dry Branch" refers to the day stem, representing the person seeking divination; "Branch" refers to the day branch, representing the family and the other party. Taking Xinchou day as an example: the lodgment palace of Xin is in Xu, and the metal of You (the metal on the day stem) and Xu form the "six harms" — a group of relationships among the twelve earthly branches where each pair causes mutual harm, indicating hidden damage and outward harmony but inner discord. Meanwhile, the water of Zi (the branch of the day) and the earth of Chou form the "six harmonies." Above, I am harmed, but below, the other party is harmonious, so the other party is happy while I am worried. Additionally, on Yiwei day and Yichou day, the day stem is accompanied by Mao (Mao is the lodgment palace of Yi, and Mao and Chen form the six harms), and on Xinwei day, the day stem is accompanied by You, all fall under this pattern.

南唐有順正之忠，宋祖有褒封之惠。雖有生而作墓敗空亡者，知其人宅盛衰，彼此旺敗。

Military divination takes analogy to illustrate that a minister of the Southern Tang who shows loyalty and uprightness is rewarded by Song Taizu with commendation and promotion—those below remain loyal, while those above show grace, and both benefit, which is the image of mutual generation and mutual support. However, there are also cases where although there is mutual generation, they fall into the areas of storage, bathing, or empty voids. When encountering such a chart, one should examine the prosperity and decline of the person and the dwelling, and determine which is stronger and which is weaker.

互生格：干上神生支，支上神生干是也。此例兩相有益，各有生意。如辛卯日干上亥生支，支上辰生干。庚戌日干上巳生支，支上未生干。庚子日干上酉雖生支而卻敗其支，支上丑雖生干而卻是干之墓。庚午日干上卯雖生支，而卻敗其支，支上丑雖生干，而卻墓其干。丁酉日干上丑雖生支，而卻墓其支，支上卯雖生干，而卻敗其干。己酉日干上辰雖生支，而卻墓其干，支上午雖生干，而卻克其支。辛巳日干上卯雖生支而卻敗其支，支上戌雖生干而卻墓其支。辛亥日干上酉雖生支而卻敗其支，支上戌雖生干而自克其支。壬午日干上寅生支，支上酉雖生干而作空亡，又為敗氣也。如值此等例，雖有生旺之名，反作衰敗空耗論矣。

The "Mutual Generation" pattern occurs when the heavenly stem riding on the day stem generates the day branch, and the heavenly stem riding on the day branch in turn generates the day stem. This is called mutual generation. In this pattern, both sides benefit from each other, with a mutual promoting effect. For example, on a Xin Mao day, the heavenly stem on the day stem, which is亥 water, generates the day branch, which is Mao wood; and the heavenly stem on the day branch, which is辰 earth, generates the day stem, which is Xin metal. On a Geng Xu day, the heavenly stem on the day stem, which is巳 fire, generates the day branch, which is Xu earth; and the heavenly stem on the day branch, which is未 earth, generates the day stem, which is Geng metal. These two examples are pure cases of mutual generation. However, there are cases that are named as generation but are actually not: On a Geng Zi day, the heavenly stem on the day stem, which is酉 metal, generates the day branch, which is Zi water, but酉 is actually the place where water is weakened; the heavenly stem on the day branch, which is丑 earth, generates the day stem, which is Geng metal, but丑 is the burial place of metal. On a Geng Wu day, the heavenly stem on the day stem, which is卯 wood, generates the day branch, which is Wu fire, but卯 is actually the place where fire is weakened; the heavenly stem on the day branch, which is丑 earth, generates the day stem, which is Geng metal, but丑 also buries the day stem. On a Ding You day, the heavenly stem on the day stem, which is丑 earth, generates the day branch, which is You metal, but丑 is the burial place of metal; the heavenly stem on the day branch, which is卯 wood, generates the day stem, which is Ding fire, but卯 is actually the place where fire is weakened. On a Ji You day, the heavenly stem on the day stem, which is辰 earth, generates the day branch, which is You metal, but辰 is the burial place of Ji earth; the heavenly stem on the day branch, which is午 fire, generates the day stem, which is Ji earth, but午 fire actually goes against the day branch, which is You metal. On a Xin Si day, the heavenly stem on the day stem, which is卯 wood, generates the day branch, which is Si fire, but卯 is actually the place where fire is weakened; the heavenly stem on the day branch, which is戌 earth, generates the day stem, which is Xin metal, but戌 is the burial place of fire. On a Xin Hai day, the heavenly stem on the day stem, which is酉 metal, generates the day branch, which is Hai water, but酉 is actually the place where water is weakened; the heavenly stem on the day branch, which is戌 earth, generates the day stem, which is Xin metal, but戌 earth goes against the day branch, which is Hai water. On a Ren Wu day, the heavenly stem on the day stem, which is寅 wood, generates the day branch, which is Wu fire; the heavenly stem on the day branch, which is酉 metal, generates the day stem, which is Ren water, but酉 is in the position of 'kongwang', which refers to the two earth branches that are not matched with the ten heavenly stems in the current ten-day cycle. When something falls into kongwang, it is only named but not real. Moreover,酉 is actually the place where water is weakened. In all these cases, although they are named as mutual generation and strength, in reality they should be treated as decline and loss.

俱生格：乃干上神生干，支上神生支是也。此例各有生意，彼此和順，或兩家合本作營生尤應也。如逢月生氣尤的。支干全受上神生，丙寅、丁酉日並干上寅，庚午子戌申日並干乘辰。丙寅日干上卯雖生干而亦敗其干，支上子雖生支而亦敗其支。丁卯日干上卯雖生干而亦敗其干，支上亥雖生支而奈作旬空。乙卯日干上子雖生干而作空敗，支上亥為長生，此一課乃利宅不利人，利彼不利己。己巳日干上巳生干，支上卯雖生支而反敗支，此一課乃利己不利彼，利人不利宅。丙子日干上寅實生其干，支上酉雖生支而反敗其支，又作旬空。丙午日干上寅，支上卯皆作空亡。

The "Ju Sheng Ge" (Mutual Generation Pattern): When the heavenly stem riding on the day stem is able to generate the day stem, and the heavenly stem riding on the day branch is able to generate the day branch, each one generates its own, this is called mutual generation. In this pattern, both sides have mutual benefits and harmony. If both parties cooperate in business, the effect is especially evident. If the heavenly stems riding on the day stem and day branch also happen to be the current month's life qi, the prediction becomes even more accurate. When both the day stem and day branch are completely generated by the heavenly stems riding on them, such as on Bingyin day, the day stem is riding on寅 (Yin), which is wood that generates Bing fire and Ding fire. On Gengwu, Gengzi, Gengxu, and Gengshen days, the day stem is riding on辰 (Chen), which is earth that generates Geng metal. There are also cases where the name suggests generation but the actual effect is not generation: On Bingyin day, the day stem is riding on卯 (Mao), which although generates Bing fire, is actually the bath of fire and a place of decline. The day branch is riding on子 (Zi), which although generates寅 wood, is actually the decline of wood. On Dingmao day, the day stem is riding on卯 (Mao), which although generates Ding fire, is also a place of decline for the fire. The day branch is riding on亥 (Hai), which although generates卯 wood, is actually in the "shen kong" (empty) position, meaning it is the empty position of this ten-day cycle. On Yimao day, the day stem is riding on子 (Zi), which although generates Yi wood, is also in the empty position and a place of decline. The day branch is riding on亥 (Hai), which is the long life of wood—this pattern is beneficial for the home but not for people, beneficial for the other party but not for oneself. On Jisi day, the day stem is riding on巳 (Si), which actually generates Ji earth. The day branch is riding on卯 (Mao), which although generates Si fire, is actually the place of decline for fire—this pattern is beneficial for oneself but not for the other party, beneficial for people but not for the home. On Bingzi day, the day stem is riding on寅 (Yin), which actually generates Bing fire. The day branch is riding on酉 (You), which although generates Zi water, is actually the place of decline for water, and also falls into the empty position. On Bingwu day, the day stem is riding on寅 (Yin) and the day branch is riding on卯 (Mao), both of which fall into the empty position.

自在格：如甲子、乙亥、丙寅、丁卯、戊午、己巳、庚辰、辛未、壬申、癸酉十日，並支加干上而生日也。

The "Zi Zai Pattern" refers to ten days such as Jiazi, Yihai, Bingyin, Dingmao, Wuwu, Jisi, Gengchen, Xinwei, Renshen, and Guiyou. On these days, the heavenly stem of the day is supported by the earthly branch of the day. For example, Zi water generates Jia wood, Hai water generates Yi wood, Yin wood generates Bing fire, Mao wood generates Ding fire, Wu fire generates Wu earth, Si fire generates Ji earth, Chen earth generates Geng metal, Wei earth generates Xin metal, Shen metal generates Ren water, and You metal generates Gui water. The branch of the day supports the stem of the day, which in turn supports itself. This is called "Zi Zai," meaning self-sufficiency. Matters predicted in such cases tend to be stable and effortless, without the need for external assistance.