Da Liu Ren Cui Yu Ge (大六壬翠雨歌) · Volume 1

大六壬翠雨歌目錄 卷之上 占官定有無第一/ 占官定不定第二/ 占失官爵第三/ 占人久出外不知存亡第四/ 占人出外問家下平安第五/ 占出外到日第六/ 占人出外經年未歸第七/ 占當日出去何時歸第八/ 占出外數日何日歸第九/ 占人出外未歸第十/ 占人出外迷失道路第十一/ 占尋捕逃亡第十二/ 占出外失伴不知在前後第十三/ 占逃遠近裡數第十四/ 占謁貴人見不見第十五/ 占己身被人使出去不去第十六/ 占出行亡行軍第十七/ 占欲逃亡吉方第十八/ 占出外迷宿處第十九/ 占出外恐值雪雨賊盜第二十/ 占在外寄住主家善惡第二十一/ 占往察密事第二十二/

This is the complete table of contents listed at the beginning of the "Kingfisher Rain Song of Great Liuren." The upper volume contains forty-five sections, with the first twenty-two focusing on official careers and travel. The first three sections deal with official rank and promotion: first, whether a transfer or promotion is actually happening; second, whether an assigned post can be confirmed; third, whether one will be dismissed from office or lose rank. From the fourth section onward, the focus shifts to travelers: whether a person who has been away for many years is alive or dead, whether someone who is away from home is safe, when a traveler will return home, when a person who has not returned for a long time will send word, what time a person who leaves that day will return, when a person who has been away for several days will return, and how to determine when someone who has been away for a long time will return. Sections eleven and following discuss unexpected events and searching: how to determine direction when lost in the mountains and forests, where a fugitive will go to be caught, whether a companion has fallen behind or is ahead, and how far a fugitive has traveled. Section fifteen asks whether one can meet a nobleman, section sixteen asks whether one can be sent out on a mission, section seventeen divines military campaigns, section eighteen selects a favorable direction for escape, section nineteen finds a place to stay for the night, section twenty prevents dangers from wind, snow, and bandits, section twenty-one examines the goodness or evil of the host who offers lodging, and section twenty-two divines the success of a secret mission.

占忽暫入人家不知善惡第二十三/ 占路行求食吃處第二十四/ 占路行求水處第二十五/ 占出行水路吉凶第二十六/ 占過水吉凶第二十八/ 占渡水舟車新舊第二十九/ 占水漲不漲第三十/ 占求婚姻第三十一/ 占擇婚何處吉第三十二/ 占婚宜不宜第三十四/ 占嫁娶後有無子息第三十四/ 占婚姻始終若何第三十五/ 占夫婚恐宜不宜第三十六/ 占子息有無第三十七/ 占產育吉凶第三十八/ 占產室位第三十九/ 占子何日生期第四十/ 占子生時第四十一/ 占人貴賤娶妻嫁女骨肉第四十二/ 占女人貞潔第四十三/ 占女人丑好第四十四/ 占新婦未知性行第四十五/

The twenty-third section and following still pertain to travel: when staying temporarily at an unfamiliar house, one should first determine whether the host is kind or wicked; there are specific methods for seeking food or water on the road; the twenty-sixth section divines the fortune of traveling by water, the twenty-eighth section determines the safety of crossing a river, the twenty-ninth section examines the newness or quality of the boat or vehicle used, and the thirtieth section asks whether the river will rise. This directory skips from the twenty-sixth section directly to the twenty-eighth, and repeats the thirty-fourth section twice, missing the twenty-seventh and thirty-third sections, which is a flaw in the original arrangement. The corresponding sections in the main text also have discrepancies. Starting from the thirty-first section, the content shifts to marriage and childbearing: whether a marriage proposal can be successful, which side is suitable for choosing a husband or wife, whether this marriage should be entered into, whether there will be children after marriage, the overall course of the marriage, and whether the couple are compatible. The thirty-seventh section asks about the presence of children, the thirty-eighth section divines the fortune of childbirth, the thirty-ninth section determines the direction of the delivery room, the fortieth section calculates the date of childbirth, and the forty-first section determines the time of birth. The forty-second section uses gods of high and low status to discuss marriage and the closeness of family relations, the forty-third section examines the chastity of a woman, the forty-fourth section determines the beauty or ugliness of a woman's appearance, and the forty-fifth section assesses the temperament and character of a newlywed wife.

卷之中 占宅舍第一/ 占宅內有無伏尸第二/ 占起造移居第三/ 占病疾第四/ 占求醫第五/ 占病移去吉方第六/ 占病迴避方位第七/ 占病患忌去方位第八/ 占病患所宜針灸第九/ 占病色目第十/ 占病生死瘥期第十一/ 占病祟在歲在何處第十二/ 占行吉凶第十三/ 占五星第十四/ 占元神第十五/ 占病疾吉凶第十六/ 占聞人死未知虛實第十七/ 占歲中田苗第十八/ 占月有雨第十九/ 占天晴日第二十/ 占久陰問晴第二十一/ 占養蠶第二十二/ 占立蠶室宜何處第二十三/ 占六畜第二十四/ 占買馬得好惡第二十五/ 占六畜病死活第二十六/

The middle volume contains fifty-two sections. The first half deals with family dwellings, diseases, and seasonal matters. The first three sections discuss residence: the auspiciousness or inauspiciousness of the house itself, whether there are buried corpses beneath the foundation, and how to choose auspicious times for building a house or moving. Sections four to sixteen focus most heavily on diseases, elaborating step by step: determining the severity and fate of illness, selecting a physician and medicine, moving the sick person to an auspicious direction, avoiding certain directions during illness, directions to be strictly avoided, methods for acupuncture and moxibustion, the location and complexion associated with the illness, the day of death and recovery, and where malevolent spirits dwell. In between, there are three sections on the auspiciousness or inauspiciousness of the current year, the influence of the five planets, and the location of the heavenly stem. The section concludes with a general summary of diseases. Section seventeen asks whether a report of someone's death is true or false. Sections eighteen and onwards turn to seasonal and agricultural matters: the harvest of crops throughout the year, whether there will be rain this month, on which day the sky will clear, and when the sun will appear after prolonged rain. Sections twenty-two and twenty-three discuss sericulture and the location of the silkworm house. Section twenty-four lists the deities associated with each of the six domestic animals. Section twenty-five discusses the qualities of a good horse. Section twenty-six determines whether an animal is alive or dead after illness.

占失馬第二十七/ 占盜賊第二十八/ 占訟獄第二十九/ 占奴婢第三十/ 占經商求利第三十一/ 占物好惡貴賤第三十二/ 占買物得不得第三十三/ 占何處求之買得第三十四/ 占謁貴人求事第三十五/ 占問人情虛實第三十六/ 占投書收否第三十七/ 占問人覓財福第三十八/ 占人呼召好惡意第三十九/ 占索債得不得第四十/ 占人來叩門吉凶第四十一/ 占忽聞人慾謀己事吉凶第四十二/ 占外人入家國善惡第四十三/ 占財博勝負第四十四/ 占埋葬地吉凶第四十五/ 占靈柩出第四十六/ 占葬忌日第四十七/ 占送孝方第四十八/ 占歲月中風雨第四十九/ 占五等官鬼第五十/ 占六親災福歌第五十一/ 占推游都魯都第五十二/

The latter half of the middle volume proceeds from lost items and lawsuits to funerals and the general principles of divination. The twenty-seventh section deals with finding a lost horse, the twenty-eighth with capturing thieves, the twenty-ninth with determining the outcome of legal cases and imprisonment, and the thirtieth with assessing the virtue and suitability of servants and deciding whether to retain or dismiss them. The thirty-first to thirty-fourth sections form a group on commercial divination: whether business will be profitable, the quality and price of goods, whether desired items can be obtained, and which direction to go to succeed in purchase. The thirty-fifth section concerns seeking the assistance of a nobleman to accomplish a task, the thirty-sixth distinguishes the truthfulness of another's words, the thirty-seventh inquires whether a letter sent out has been received, the thirty-eighth seeks to obtain property from another, the thirty-ninth determines whether another's invitation is friendly or hostile, the fortieth inquires whether debts can be recovered, the forty-first determines the auspiciousness or inauspiciousness of someone knocking at the door, the forty-second determines the auspiciousness or inauspiciousness of suddenly hearing that someone intends to deceive oneself, the forty-third examines whether an outsider entering one's home or the country's gate is beneficial or harmful, and the forty-fourth determines the outcome of gambling. The forty-fifth section and following deal with four sections on funerals: the auspiciousness or inauspiciousness of a burial site, the auspiciousness or inauspiciousness of the coffin's departure, the inauspicious day for burial, and the direction to avoid during the funeral procession. The last four sections are general principles: the weather conditions within a year and a month, the calamities caused by the five officials and ghosts overcoming the self, the oral诀 for using the six relations, and the secret method of using the two gods, You Du and Lu Du, to search for thieves and corpses.

卷之下 占兩軍勝負第一/ 占先後舉兵勝敗第二/ 占主客為將第三/ 占伏兵第四/ 占賊來不來第五/ 占賊在前後第六/ 占見人拿械器第七/ 占急聞喧鬧不知何事第八/ 占涉危前後行第九/ 占賊避路第十/ 占過關吉凶第十一/ 占賊逃路第十二/ 占野宿下寨第十三/ 占重圍求出第十四/ 占聞路行人及臺第十五/ 占晝日星落第十六/ 占雷發聲方位第十七/ 占井溢成流第十八/ 占地動第十九/ 占天狗下第二十/ 占怪第二十一/ 占野鳥鳴第二十二/ 占夢吉凶第二十三/

The lower volume contains forty-six sections. The first half deals with military divination, and the second half with omens of calamities and anomalies. The first section generally determines the outcome of a battle between two armies. The second section asks whether it is advantageous to attack first or to wait and attack later. The third section uses Gou Chen as the main force and Xuan Wu as the opposing force to distinguish between the commanders of the two sides. The fourth section investigates whether there are hidden troops among the surrounding areas. The fifth section asks whether the enemy will come or not. The sixth section asks whether the enemy is in front or behind. The seventh section identifies whether a person holding a weapon is good or evil. The eighth section determines the cause of sudden noise. The ninth section decides whether to go first or follow when in danger. The tenth section selects a route to avoid bandits. The eleventh section determines the auspiciousness of passing through a pass or checkpoint. The twelfth section predicts the direction in which bandits will flee. The thirteenth section concerns setting up camp in the wilderness. The fourteenth section seeks a way to break through when surrounded. The fifteenth section asks for information about travelers and the post station on the road. From the sixteenth section onwards, the focus shifts to heavenly and earthly calamities: stars falling in daylight, thunder beginning in a certain direction, well water suddenly overflowing, earthquakes, and the Heavenly Dog falling from the sky. The twenty-first section divines household anomalies. The twenty-second section divines the auspiciousness of wild birds entering the country and calling out. The twenty-third section divines the auspiciousness of dreams.

占漁獵得不得第二十四/ 占謁貴人第二十五/ 占獻送物第二十六/ 占屈令人來不來第二十七/ 占人家有後無後第二十八/ 占亭部第二十九/ 占人孤寡第三十/ 占來意第三十一/ 占酒後有無第三十二/ 占飲酒得醉否第三十三/ 占四時忌伐木第三十四/ 占人來意第三十五/ 占路上見蛇蟲第三十六/ 占野獸在道忽入城郭第三十七/ 占路見鼠第三十八/ 占野蜂來人家第三十九/ 占虹霓下井飲水第四十/ 占釜鳴善惡第四十一/ 占樹木無故枯悴第四十二/ 占家活無故自動第四十三/ 占忽心驚目瞤耳鳴第四十四/ 占暴風起吉凶第四十五/ 占雲起有雨無第四十六/

In the latter half of the lower volume, the content gradually shifts from daily affairs to various strange occurrences. The twenty-fourth section asks about the success of fishing and hunting. The twenty-fifth section concerns meeting a nobleman. The twenty-sixth section asks about presenting gifts to others. The twenty-seventh section inquires whether others will come when requested. The twenty-eighth section determines whether a family has descendants or is childless. The twenty-ninth section discusses the management of pavilions and methods of preventing theft. The thirtieth section examines the fate of those who live alone. The thirty-first section determines the intention of the person coming to ask a question. The thirty-second section asks whether there is alcohol at home. The thirty-third section inquires whether drinking will cause intoxication. The thirty-fourth section lists taboos against cutting down trees and lighting fires during the four seasons. The thirty-fifth section further explores the intent of the person asking the question. From the thirty-sixth section onwards, these are all omens: encountering snakes and insects on the road, wild animals entering the city without cause, seeing large rats on the road, swarms of wild bees flying into a house, rainbows hanging down to drink from a well, pots and pans making noises by themselves, trees dying without cause, household objects moving on their own, people suddenly experiencing heart palpitations, eye twitching, or ear ringing, sudden strong winds, and clouds rising without rain following.

附錄 占鵲鳴第一/ 占犬吠第二/ 占目瞤第三/ 占暴風第四/ 占飛鳥鴟梟鳴第五/ 占人叩門第六/ 占人欲謀己第七/ 占心動第八/ 占憂喜第九/ 占虛傳信耗第十/ 祝課文 定交月將 三月沒 求交節 大六壬翠雨歌目錄終

Appendix ten items, all belonging to minor methods of divination done on the spot, complementing the divination of omens at the end of the following chapter: magpies calling, dogs barking, eyelids twitching, sudden storms, flying birds and crows making strange noises, someone knocking at the door, someone plotting against oneself, an unprovoked feeling of alarm in the heart, distinguishing between good and bad omens, and determining whether a message is true or false. After the appendix there are four general sections: the incantations recited when casting a divination, the time of the month general when the solar terms change, the method for calculating the absence of the month general in March, and the mnemonic for finding the intersection of the solar and lunar years. This concludes the entire book's table of contents.

未知遷職事真假，古法凡看七驛馬。年命日辰歲月逢，五處逢之官越價。行年、本命、日辰、太歲、月建五處若見驛馬，升之是也。用正時占也。七馬者，太歲、行年、本命、月建是，日干辰支是日干辰支用時發用也。天魁主印常為綬，戌主印，太常主綬也，用起傳終必官有。帶殺被刑旺相扶，光榮急速應還久。正時有急被刑，其事應速至。文官視青龍，武官看太常是也。

To determine the truth of a promotion or transfer, the ancient method first examines the seven instances of the Post-horse. If the Post-horse appears in the positions of the person's age, their birth year, the day branch, the year ruler, and the month ruler, then the official rank will certainly rise. The original commentary says that if the Post-horse is found in these five positions, it is a sign of promotion; the divination should be based on the exact time of the question. The seven Post-horses refer to the Post-horse of the year ruler, the person's age, their birth year, the month ruler, the day stem's Post-horse, the day branch's Post-horse, and the Post-horse of the initiating transmission. The Heavenly Stem 'Tian Gui' corresponds to the Earthly Branch 'Xu', which signifies official rank; 'Tai Chang' signifies the official seal. If these two appear in the initiating transmission and the final transmission, the official position is certain. If the Post-horse is accompanied byInauspicious Sha (malevolent spirits) and suffers from刑克 (punishment), but is supported byprosperous and strong (prosperous and strong) energy, the promotion may come quickly but the fulfillment will be delayed. The original commentary says that if the exact time carries an urgent aspect but is punished, the result will come quickly. In addition, for civil officials, focus on 'Qing Long' (Azure Dragon), and for military officials, focus on 'Tai Chang'.

初傳太歲太陰神，言用或見更吉神也，干謁如逢必心契。天吏天城臨行年，亦得辰與太歲同。青龍與日共相生，神將無令內戰爭。白虎螣蛇傳末見，太常比亦可增榮，太常與日比和是也。日去青龍是歲期，從日數至青龍處是歲期也，辰至青龍定月宜，若辰數至青龍為月期限是也。 日生青龍官在外，青龍生日爵居內。青龍本位顯榮方，生處太常祿食足，看青龍太常與日月相比生及居位以定受官內外。

If the first transmission falls on the "Heavenly Year" and is accompanied by the "Tai Yin," the original commentary says this is a favorable position for initiating an action, and thus one can successfully seek favors or recommendations in one meeting. If the "Heavenly Official" and "Heavenly City" deities are present on the personal year, or if the day branch is in the same position as the Heavenly Year, it is similar. Also, the "Azure Dragon" should be in a position that is generated by the day stem, and there should be no conflict between the heavenly general and the earthly deity it is associated with. If the heavenly general overcomes the deity, it is called internal conflict; if the deity overcomes the heavenly general, it is called external conflict, both of which are unfavorable. The presence of "White Tiger" and "Teng Snake" at the end of the three transmissions is considered a bad omen. However, if the last transmission is "Tai Chang" and it harmonizes with the day stem, it can actually bring more honor and prestige, as the original commentary specifically mentions that this is only favorable when "Tai Chang" harmonizes with the day stem. To determine the timing: count from the day stem to the position of the "Azure Dragon," and the number obtained indicates the number of years; count from the day branch to the position of the "Azure Dragon," and the number obtained indicates the number of months. The "Azure Dragon" being generated by the day stem indicates an official position outside the capital; if the "Azure Dragon" generates the day stem, it indicates a noble title within the court. The position of the "Azure Dragon" itself is the direction of success; if the "Azure Dragon" is seated on "Tai Chang," then salary and provisions will be abundant. In summary, one must consider the harmonies and conflicts between the "Azure Dragon," "Tai Chang," and the day branch, as well as their respective positions, in order to determine whether the official position is internal or external.

陽年用丑陰年未，便掇天輪加太歲。小運日辰傳送臨，光榮顯達身高貴。登明次撥加寅方，年見功曹丑未良。又轉加臨本命上，寅時還在受官忙。行年上見之。

To determine if an official position already under discussion can be finalized: in a yang year, take the "Great Auspicious" (大吉) at the Chou (丑) position; in a yin year, take the "Minor Auspicious" (小吉) at the Wei (未) position. Transfer this position from the Heaven Plate to the "Supreme Year" (太岁). After the transfer, if the "Transmission" (传送) at Shen (申) arrives at the small fortune or day branch, it indicates honor and success, with high status. Then, sequentially add "Dengming" (登明) at Hai (亥) to the Yin (寅) position. If the year of birth shows "Gongcao" (功曹) at Yin (寅), or if the Chou (丑) or Wei (未) positions appear, these are favorable situations. Further, transfer this position to the "Personal Destiny" (本命) and if it falls under the Yin (寅) hour, it still indicates being busy with official duties. The original commentary explains: all these are verified by the year of birth.

魁罡若向日辰遊，貶出天涯地角頭。六合同與一處住，參差直去到崖州。六合臨魁罡日辰上，見之尤甚凶也。 莫令日上螣蛇見，白虎臨時亦不佳。謫降仙都九ΟΟ，ΟΟ臨落向天涯。日辰上下無令克，克著之時退剝職。上克下無罰外任，下克上無己罰直。

The River Chief (河魁)戌 and the Heavenly Gang (天罡)辰, if they move to the Day Branch (日辰), indicate a severe demotion and exile to the farthest corners. If the Liu He (六合) also appears in the same position, the exile becomes more complicated, winding through various places until reaching a remote place like Yajiau. The original commentary says: When Liu He is above the River Chief, Heavenly Gang, and Day Branch, the situation is especially dangerous. The Day Stem (日干) should not have Teng Snake (螣蛇) above it, and the presence of White Tiger (白虎) at the hour is also not good. The text about demotion is incomplete, with several blank spaces left, so I dare not make up the missing parts. It is preferable that the upper and lower spirits of the Day Branch do not mutually control each other. If they do, it indicates the possibility of losing one's position. If the upper spirit controls the lower one, the punishment is internal and does not involve exile. If the lower spirit controls the upper one, the person himself will inevitably face blame.

小運臨時旺相方，榮身向外保身康。休廢位上逢之墓，疾病纏痾不測亡。此依正時，出去大小運上臨旺相方在位上吉也。 其人出外已多時，向外存亡俱不知。但把行年天上看，相生臨處此方期。假令出外人行年在酉，酉臨子相生安吉，寅午囚死，若臨戌其外居下行也。

Divination on the life and death of someone who has gone far away: If the person's small year (xiao yun) is in the prosperous and strong (wang xiang) direction of the correct hour, it indicates that the person is well and healthy outside. If the small year falls in the resting or declining (xiu fei) position and also meets the tomb god (mu shen), then the person will be plagued by illness, and even may meet an unexpected death. The original note says: This method relies on the correct hour to cast the divination. If the person's big year and small year are in the prosperous and strong direction and are seated in the right position, it is auspicious. If a person has been away for a long time, and there is no news about whether they are alive or dead, just take the god (shen) that the person's age (xing nian) is facing on the Heaven Plate (tian pan): if the god facing the age is mutually generating (xiang sheng) with the age, the person is safe in that direction. The original note gives an example: If the person's age is in You (酉), and You is facing Zi (子), metal generates water and is mutually generating, it indicates safety and auspiciousness; if it faces Yin (寅) or Wu (午), metal meets wood and fire and is trapped and dying, it is not auspicious; if it faces Xu (戌), the person's situation outside is getting worse every day.

家住東方出向西，東方怕見惡神祗。忽然凶將臨其下，宅內憂驚多見疑。如家宅住東，看東方凶吉神。若天罡河魁，其將在西隨方吉之人必驚也。

A person is outside but thinking of home: the home is in the east, but the person is going west, fearing that the one in the east might meet an evil spirit. If a fierce general suddenly appears beneath the east, there will certainly be worries, fears, and anxieties at home. The original note says: if the home is in the east, then we should specifically look at the one in the east, whether it is aInauspicious Spirit or吉神; if that position is occupied by 'Heavenly Gang' (天罡) in the辰 (Chen) position and 'River Chief' (河魁) in the戌 (Xu) position, and the general riding upon it is in the west, moving according to the direction, the family will certainly be startled.

辰上忽然見巳午，螣蛇更怕共同居。家中失火驚忙怕，又怕失財六畜虛。出外憂家事如何，日辰向上見平和。家中保得應無事，吉將臨之喜得多。

If fire elements such as Si and Wu appear on the day branch, it is most concerning if they share the same position as Teng Snake: this indicates a fire accident at home causing great alarm, and also warns of financial loss and loss of livestock. When away from home, worrying about family affairs should be judged by whether the day stem and day branch are harmonious: if they are in peaceful relationship without mutual conflict, the family is naturally fine; if a favorable general is present above them, there will be more joyful events.

東方卯酉約來期，南方行人子午移假令望東方人，卯度午到，主申即欲來；望西方人，酉度子到，丑寅欲至。南北仿此。蓋卯為日出之門，酉為日入之門，夏至南門推東方人ΟΟΟΟΟΟ。欲向寅ΟΟΟΟ，東方青龍下神定。遠視將軍千里時，卜下臨處為期是。三千里外視將軍所臨為到，百里千里看日辰本ΟΟΟΟΟΟ。

The day for a person to arrive at home is determined by the direction they are coming from. For those expected from the east, their arrival date is calculated based on the卯 and酉 branches; for those expected from the south, it is based on the子 and午 branches. The original commentary gives an example: those coming from the east will arrive when the卯 branch reaches午, and they will set off on the申 day; those coming from the west will arrive when the酉 branch reaches子, and they will arrive on the丑 or寅 day. The same principle applies to the north and south directions. This is because卯 is the gate of sunrise and酉 is the gate of sunset. The following passage discusses the method of calculating the arrival date for those coming from the east during the summer solstice. However, the original text has several missing sections and many missing characters, making it difficult to interpret forcefully. The general idea is to refer to the寅 position and determine the date based on the deity governing the Eastern direction, known as the Azure Dragon. For long distances, one should refer to the General (将军); for a distance of a thousand miles, the arrival date is determined by the position of the General at the time of divination; for three thousand miles, the arrival date is determined solely by the position of the General; for distances between a hundred and a thousand miles, one should refer to the original position of the day branch. However, the original text also has missing characters in this section.

ΟΟΟ數日辰，責龍Ο為青龍，為天罡，傳送為白虎，登明為玄武，太乙為朱雀。如望東方人，若青龍到南方，在路來，只東來下仿在此。南看朱雀○飛，西方視白虎，玄武北方期。玄武至西為期。

This passage also has missing characters, but it is known that the counting begins with the Day Branch. The corresponding elements are the four directional deities and the Heavenly Generals: in the east, the Azure Dragon is the main deity, and the Heavenly Gang also belongs to it; the "Transmitting" (Chong Song) at Shen corresponds to the White Tiger, the "Deng Ming" at Hai corresponds to the Black Tortoise, and the "Tai Yi" at Si corresponds to the Vermilion Bird. For example, if someone is expected from the east and the Azure Dragon has already reached the south, it means the person is on the way and approaching; all people coming from the east are judged in this way. The same logic applies to the other three directions: for people coming from the south, observe where the Vermilion Bird has flown; for those coming from the west, observe the White Tiger; for those coming from the north, observe the Black Tortoise. When the Black Tortoise reaches the west, it indicates the time they will arrive.

其人出外一年來，音信無知早晚來。遊戲神加四季上，即期朝暮不須推。游神者，春丑、夏子、秋戌、冬亥是也。戲神者，春巳、夏子、秋酉、冬辰，加季上來，加孟不來，加仲來到也。

If a person has been away for more than a year and there has been no news or communication, it is uncertain when they will return. In such cases, one should look at the two deities, 'You Shen' and 'Xi Shen', and see if they are added to the hours of the four seasonal deities, which are Chen, Xu, Chou, and Wei. If they are, the person will return within a short time, and there is no need for further calculations. The original commentary lists these two deities: 'You Shen' takes Chou in spring, Zi in summer, Xu in autumn, and Hai in winter; 'Xi Shen' takes Si in spring, Zi in summer, You in autumn, and Chen in winter. If these deities are added to the hours of the four seasonal deities, the person will come; if they are added to the four beginning hours, which are Yin, Shen, Si, and Hai, the person will not come; if they are added to the four middle hours, which are Zi, Wu, Mao, and You, the person may still come.

使去今朝歸太遲，是何時刻到來時。去時加在日辰上，天罡之下是歸期。以去時加今日支，天罡下為歸期也。

A person who left today has not returned yet, and one wants to know the exact time they will arrive. To find out, add the time they left to the day branch of today to form the heaven plate, then look at the hour indicated by the heavenly gang. The hour represented by that position is the time they will return. The original commentary explains it more clearly: take the time they left and add it to the day branch of today to start the calculation. The hour indicated by the heavenly gang is the time they will return.

今朝天上辰加季，天乙前辰臨日位。用起季神並伏吟，即當不久來歸至。今日之辰加臨季上，天乙前加臨日上。

A person who has gone far away and has not returned for a long time: if today the Heaven Plate's "Heavenly Gang" is placed on the seasonal gods' positions of Chen, Xu, Chou, and Wei, and the "Heavenly Ethical" Nobleman's previous position also falls on the Day Stem, and if the initiating transmission takes the seasonal gods or the lesson pattern is "Hidden Chant," it indicates that this person will return soon. The original note clarifies: today's Chen is placed on the seasonal gods, and the previous position of the Heavenly Ethical Nobleman is placed on the Day Stem. (The ninth section of this volume's table of contents is missing, and the main text goes directly from the eighth section to the tenth section.)

若在山林迷失道，少人詢問一身孤。懷中取式投於地，申未罡間是正途。往傳送下去自間悟，天罡下去行百步得正路，小吉下八十步得本路也。

Lost alone in the mountains and forests with no one around to ask for directions, one takes out the Liu Ren compass from his pocket and places it on the ground to determine direction. The direction indicated by the combination of "Chuansong" (Transmission), "Xiaoji" (Minor Auspicious), and "Tian Gang" (Heavenly Gang) points to the correct path. The original commentary explains in more detail: walking in the direction indicated by "Chuansong" (Transmission) will naturally lead to sudden clarity; walking for one hundred steps in the direction indicated by "Tian Gang" (Heavenly Gang) will lead to the correct path; and walking for eighty steps in the direction indicated by "Xiaoji" (Minor Auspicious) will lead back to the original path.

伏吟為近返吟遠，旺相急行囚死慢。用起此神恰合藏。傳送之下得尋見。刑勝德神難追覓，德勝刑神即自歸。如甲戌日甲臨德，丑臨戌，德勝刑，皆仿此。先加月將正時上，月將加之時上，丑未間時捉取伊。月將加卜至時，天上丑未子臨處尋去必見，大人丑下，小兒未下，女人子下。

Tracking a runaway: if the lesson pattern is "Hidden Chant," the person is hiding nearby; if it is "Return Chant," the person has escaped far away. If the air the fugitive is riding is prosperous and strong, he moves quickly and swiftly; if it is in captivity or weak, he moves slowly. If the initiating transmission starts directly on the hidden god, the person is exactly hiding there; go to the place where "Transmission" (Shen) is located and you will find him. If the刑神 (punishment god) of the day branch is stronger than the德神 (virtue god), it is difficult to track the person; if the德神 is stronger than the刑神, the person will return by himself. Original note gives an example: on Jiaxu day, the virtue of Jia is at its own position, and Chou is at the position of Xu, which is virtue overcoming punishment, and the rest follows the same pattern. The method of casting the lesson is to first place the month general on the correct hour and turn out the heaven plate, then search during the time between Chou and Wei. Original note clarifies: place the month general on the hour of divination, and look at the positions of Chou, Wei, and Zi on the heaven plate; going to those places will surely result in finding the person—look for an adult male at Chou, for a child at Wei, and for a woman at Zi.

功曹午戌戌加時，傳送子辰辰用之。寅午戌便以戌加走時，申子辰便以辰加走時，魁下不見，罡下必見之，餘仿此推。此是妙門深記取，魁罡向下捉無疑。又法，以天罡加丑，男以日上，女以辰上，方是尋處也。

Another method involves using the Triple Harmony system to determine the location: if the person being sought belongs to the group of寅, 午, 戌, use 「Gongcao」寅, 「Shengguang」午, and 「Heqiu」戌, and place 戌 on the time of their escape. If they belong to the group of申, 子, 辰, use 「ChuanSong」申, 「Shenhou」子, and 「Tian Gang」辰, and place 辰 on the time of their escape. After the calculation, if 「Heqiu」戌 is not found under it, then 「Tian Gang」辰 will definitely be found. For other groups, follow the same principle. This is the key to capturing the missing person; remember to search only where 「Heqiu」 and 「Tian Gang」 are located, and there will be no mistake. Another method: place 「Tian Gang」辰 on 丑 to start the calculation. To find a man, look at the stem before the day stem; to find a woman, look at the branch before the day branch. That is where the person should be found.

勝光若在貴人前，同伴途中必見先。忽然臨在天乙後，卻應去後趨忙然。

On the way, if you become separated from your companion and do not know whether he is ahead or behind: look at the order of "Shengguang" (Radiance) and "Tianyi" (Nobleman). If Shengguang is before Tianyi, your companion is ahead and you will meet him first on the way; if Shengguang suddenly appears after Tianyi, your companion is behind and is hurrying to catch up.

欲知逃亡行多少，數取天罡為妙要。假令天罡加寅去，戌四位即四里，或回家也，約行四里尋官道。用先天數也。戌若加與大吉上，以戌五數為期望。以先天辰戌丑未五，巳亥四之數，旺相倍之，囚死減半，丑戌下數之。

To determine how far a fugitive has traveled, the key lies in counting the position of the Heavenly Gang. The original commentary gives an example: if the Heavenly Gang is placed on寅, and the Heaven Plate戌 falls on the fourth position, it indicates four li, or that the person may have already returned home; approximately four li away, one can search along the official road. The numbers used are based on theEarlier Heaven numbers. If戌 is placed on the Big Favor position丑, then the number five of戌 is used to determine the distance. TheEarlier Heaven numbers are as follows: 辰, 戌, 丑, and 未 each count as five, while 巳 and 亥 each count as four. If the fugitive is in a prosperous and strong condition, the numbers are doubled; if in a state of imprisonment or death, the numbers are halved. All calculations start from the positions of 丑 and 戌.

三傳六合用其終，三合初傳用起同。假令子弟尋訪友，初傳大吉必相逢。用起三傳皆三合六合，訪人必見也。如子弟大吉丑見之數是也。

Can one meet a nobleman? If the three transmissions form Liu He, then take the final transmission to judge; if the three transmissions form Triple Harmony, then take the first transmission's initiating transmission to judge. Both cases follow the same principle. The original commentary gives an example: if a younger relative goes to visit a friend and the first transmission is 'Great Good' with Chou, they will definitely meet. In general, if both the initiating transmission and the three transmissions form Triple Harmony or Liu He, the person being visited will definitely be seen. If a younger relative sees 'Great Good' with Chou, it is exactly this case.

甲日還尋酉地人，正時還察丑上神。酉上之神要比甲，應得相逢不出門。辰即為他日為我，若辰有氣訪無因。天罡加孟應不出，小吉臨辰必見君。兼在家吃飲食，在家不出門也。

On a Jia day, one should look for the person in the You direction. At the correct time, one must carefully examine the god residing in the Chou position. The god residing in You must be harmonious with Jia in order to indicate that the person will be met without leaving the house. When divining about visiting someone, the Day Branch represents the other person, and the Day Stem represents oneself. If the Day Branch is strong, the other person is likely to be away, so visiting them will be unsuccessful. If the Heavenly Gang (Tian Gang) is placed on Chen, which is on the first of the four Meng positions (Yin, Shen, Si, Hai), the other person is likely to be at home. If the Xiao Ji (Small Favor) is placed on the Day Branch, one will definitely meet the person. The original commentary says that Wei represents food and drink, and also indicates that the person is at home having meals and does not leave.

寅與卯加日與神，正時前若克無因。天罡加季定應去，日上行年不出門。返吟必去伏吟休，日在貴人前面遊。正時在天乙前去也。

If someone is sent out by others and whether they can go or not depends on the situation: if the trigrams of寅 and卯 are added to the day stem and the riding god, and if the previous trigram before the correct hour comes to overcome, then the journey cannot be made. If the Heavenly Gang (天罡) 辰 is added to the seasons of辰,戌, 丑, or 未, then one must go. If the day stem is occupied by the year trigram, then one cannot leave. If the divination shows '返吟', one must go; if it shows '伏吟', then one will stop. If the day stem is ahead of the nobleman (天乙)Nobleman, it also indicates going—original note says that if the correct hour falls before the nobleman, then one will go.

若見日陰天乙後，不成遠去卻應留。日辰上下若相剋，空有空名應不出。 用起陰神終見陽，必行火急須排比。若見三傳天乙後，傳中開鑰為其救。更尋天馬不傳終，決定不行多讒謬。天馬者，正月從午順數六陽辰。

If the hidden stem of the day is located after the nobleman "Tian Yi," the long journey will not be successful, and the person will have to stay. If the upper and lower spirits of the day stem and day branch mutually control each other, even though there is the name of traveling, it will ultimately be an empty title, and the person will not be able to leave. If the initiating transmission takes the hidden spirit and the final transmission shows the manifest spirit, this journey will certainly succeed and be urgent, so one must quickly prepare for the trip. If all three transmissions are located after the nobleman "Tian Yi," and there is a spirit of "Kai Yue" within the transmission, it will be a rescue. Then look for the "Tian Ma." If the "Tian Ma" is not located in the final transmission, it will definitely be impossible to go, and there will be much slander and disputes. The original note explains: "Tian Ma" starts from the first month at the hour of Wu, and proceeds to count six yang branches in order.

常把功曹加月建，神后臨處是門方。天子上加處。 勝光向下為殂路，卯底然遊不可當。午卯下不可往，午卯臨行年不可出山也。甲子子沖後一辰，如甲子旬子沖午，後午後二辰巳為午凶，餘旬同此，六旬甲首仿此窮。常將此窮五Ο止Ο，臨著行年疾病迷。

The method for traveling and military movements: place the 'Gongcao' (Helper) at the position of the Month Builder on the Rotating Plate, and the direction where 'Shenhou' (Divine Lady) falls is the direction to go when leaving. The original commentary says to place it on the position of the Emperor. The 'Shengguang' (Radiant Light) at the position of Wu is a dead end, and the position of Mao is also dangerous, so they should not be violated. The original commentary clarifies that the positions of Wu and Mao should not be approached; if Wu and Mao fall on the year of movement, even leaving the mountain is not advisable. Another method: in the Jiazi (甲子) decade, the position of Wu, which is opposite to Zi, is considered inauspicious, and the position of Si, two positions before Wu, is also dangerous due to Wu; the same applies to all other decades, and all the six Jia (甲) decades follow this method. The original text here has a missing character, but it is known that this inauspicious spirit falls on the year of movement, indicating illness and confusion.

欲逃回避直符方，正月起戌逆行十二辰，沖途中路被擒將。天后下頭宜遠去，正時子下也，若行千里必無妨。遠去宜行神后下，利求小吉出應深。欲令怕憂從魁往，月將加時向底尋。

To escape and avoid misfortune, one should first avoid the direction of the "Straight Symbol" (直符). The original commentary states that the Straight Symbol begins in the戌 position in the first lunar month and moves counterclockwise through the twelve earthly branches. If one travels directly in the direction opposite to the Straight Symbol, they will surely be captured. Instead, one should flee in the direction of the "Heavenly Empress" (天后)—the original commentary says this refers to the hour's Zi position—so that even traveling a thousand miles will be safe. For long journeys, one should go in the direction of the "Divine Successor" (神后) under the Zi position. If one wishes to seek profit or wealth, departing under the "Minor Auspicious" (小吉) position of Wei is most secure. If one is worried about troubles, they should go in the direction of the "Following General" (从魁) under the You position. In summary, place the Month General (月将) on the hour and turn out the Heaven Plate (天盘), then proceed in the direction of that position.

若逃急難傳送下，Ο去須避○五大夫。事應逃難擇好時，便將神后加日支。但看小吉臨何處，宜向忙行請勿疑。如甲申日子加申未到卯上，向正東可避也。

If one is fleeing in haste from an emergency, one should go in the direction of 'Transmission' under the Shēn (申) position. The next sentence in the original text is missing some characters, but it is known that one must avoid a particular凶位 (dangerous position). Whenever one is escaping from danger, one should choose a good time, place the 'Shénhòu' (神后) Zi (子) on the day branch and generate the Heaven Plate, then observe where 'Xiǎojí' (小吉) Wei (未) falls, and flee in that direction without hesitation. The original commentary gives an example: On a Jiashen (甲申) day, place Zi on Shēn and start the disk, with Wei arriving at Mao, so one should flee towards Due East.

野宿林中恐失迷，便將月將加時推。丙壬天乙臨其下，昏腫令君○憶○憶歸。

When staying overnight in the woods, fear of getting lost may arise. To determine the direction to take shelter, place the Month General on the given time and turn out the Heaven Plate. The positions of the dry stems 丙 and 壬 along with the Nobleman (天乙) will indicate the direction where one can take shelter. The last sentence is damaged, with two gaps, making the meaning incomplete. The general idea is that in dark weather, these directions can guide one home, but it should not be forcedly interpreted.

三傳陰少陽神我，雪雨稀逢景色和。都將日前並日上，途中賊盜也防他。都將，甲己日在丑，乙庚日在子之類是也，仿此。

When going out, one should be cautious of encountering wind, snow, rain, and thieves: among the three transmissions, the yin spirits are few and the yang spirits are in my position, so along the way there will be little rain or snow, and the weather and scenery will be harmonious. If the "will be taken" falls before or above the day stem, one should be on guard against thieves. The original note explains how to determine "will be taken": for Jia day and Ji day, it is in Chou; for Yi day and Geng day, it is in Zi; the other stems follow this pattern accordingly.

遠近占取出行期，天獄臨辰年月時。天獄者，春卯、夏午、秋酉、冬子，連累途中遭禁繫。分明記取不參差，天地盤結時最凶。傳送臨戌為天盤，臨辰地結，亥為人盤也無結。 更看天目事應同，常以月將加月建。臨人年日刑遭劫，鬼魁逢邪在路中。

Whether the journey is long or short, when determining the date for travel, one must check if "Heavenly Prison" (天狱) is present on the day branch, the person's age, the month builder, and the time of divination. The original commentary states that Heavenly Prison is in the卯 (Mao) in spring, in午 (Wu) in summer, in酉 (You) in autumn, and in子 (Zi) in winter. If Heavenly Prison is present, it indicates being detained during the journey. This point must be clearly remembered and not misunderstood. The most dangerous time is when the Heaven Plate and Earth Plate are connected — "Transmission" (传送) at申 (Shen) over戌 (Xu) is a Heaven Plate connection, at辰 (Chen) is an Earth Plate connection, and at亥 (Hai) belongs to the Human Plate, which is not connected but still to be avoided. Now check "Heavenly Eye" (天目), which has the same effect. The method is to place the month general on the month builder. If Heavenly Eye is present on the person's age and day branch and accompanied by a crime, it indicates encountering danger on the way. "River Chief" (河魁) at戌 (Xu) with ghosts and encountering evil spirits indicates encountering danger on the road.

辰上為主日為賓，辰上凌干日上神。更得凶神並惡將，急須移去恐遭迍。勝光加日及辰年，年上從魁不得眠。若向絳宮時下到，便須火急出門前。登明臨仲為絳宮時，最凶也。

When staying overnight at someone else's house, one should determine whether the host is good or evil: the Day Branch represents the host, and the Day Stem represents oneself, the guest. If the spirits on the Day Branch oppress the Day Stem and the spirits on the Day Stem also oppress it, and if there are also凶神 (malevolent spirits) and恶将 (evil generals), one should leave quickly, otherwise misfortune will occur. If "Shengguang" (胜光) at the hour of午 is placed on the Day Stem, Day Branch, or the year pillar, or if the year pillar has "Conggui" (从魁) at酉, it indicates an unstable stay and difficulty sleeping at night. If one encounters "Jiangong" (绛宫) time, one must urgently leave. The original commentary says: "Dengming" (登明) at亥 is located on the four central directions of 子, 午, 卯, and 酉, which is the time of Jiangong, and it is the most dangerous.

要窮密事結尋推，月將加時女審之。酉為天目卯天耳，但於向下密聲其。

To investigate secret matters, one must place the Month General on the given time and generate the Heaven Plate. Then carefully examine it. You is 'Heaven's Eye', governing what is seen; Mao is 'Heaven's Ear', governing what is heard. Only look towards the directions where these two are located to eavesdrop; there will naturally be whispers and confidential conversations to be heard.

登明正日及加時，Ο六天空仔細陳。主敬與心謀害客，急須出戶恐傷人。忽因行次到人家，還把占時月將加。吉將臨門應不果，入去方位為門。相生只入莫疑他。又登明、天空臨日辰，不可留，入去即凶也。

When entering a stranger's home suddenly and not knowing whether the host is good or evil, if "Dengming" (亥) is the day stem or added to the time of divination, and also "Liu He" and "Tian Kong" are present, one should be careful to distinguish. The host may appear respectful but have harmful intentions; the guest should leave quickly, as staying long may result in injury. If one is traveling and suddenly enters someone's home, still add the month general of the time of divination to the rotating plate. If a favorable general is present at the door, evil things will not occur. The direction entered is considered as the door position. If it is in mutual generation with oneself, one may enter without hesitation. The original note also says: if "Dengming" (亥) and "Tian Kong" are on the day branch, one must not stay, as entering would bring danger.

山路孤行偶缺糧，肚腸飢渴似煎湯。還將月將加時上，大吉之下日尋方。

A person traveling through mountain paths, by chance runs out of food, and becomes thirsty and hungry, with his five internal organs feeling as if they are being boiled. He still places the Month General on the time for divination, turns out the Heaven Plate, and looks to see where the 'Great Auspicious' (大吉) falls on Chou. He then heads in that direction to search. Chou represents cattle and granaries, which are related to food, so it is taken as the deity for seeking food.

山林曠野少人煙，飢渴炙心不進前。月將加時小吉下，尋之得井亦逢泉。

In the mountains and forests where there are few people, when one is very thirsty and exhausted, one can use the Month General added to the time on the Rotating Plate, and look for the direction of "Xiao Ji" (Minor Auspiciousness). One will either find a well or come upon a mountain spring.

魁罡日上及辰中，神后太沖太乙同，好詐噁心人起念，食之不得恐自終。

Someone on the road offers food and wine, and one should discern whether it is auspicious or not: if "River Chief" (河魁)戌 and "Heavenly Gang" (天罡)辰 are located above the Day Stem or within the Day Branch, and also share the same position with "God's Consort" (神后)子, "Great Momentum" (太冲)卯, and "Supreme Virtue" (太乙)巳, then the person offering the food is harboring deceit and evil intentions. This food should not be eaten, as consuming it may lead to loss of life.