Fortune Telling on Traveling by Water: Second十七th

干為其路水為支，日支辰傷陸地宜。泛水觸龍多不利，以丙子、癸丑、癸未日為觸龍也，太沖加日渡江遲。 干吉陸行利大道，支宜水陸可行之。登明加孟遭風雨，若臨季神水陸宜。

The fortune of traveling by water: the day stem represents land travel, and the day branch represents water travel. If the day branch is harmed, one should switch to land travel. When sailing and encountering 'touching the dragon', it is mostly unfavorable. The original note states that the days Bingzi, Guichou, and Guiwei are considered days of touching the dragon. 'Too much conflict' occurs when the卯 (Mao) is added to the day stem; crossing the river should be delayed. If the day stem is favorable, traveling by land is smooth and suitable for major roads; if the day branch is favorable, both water and land routes are suitable. 'Dengming' occurs when the亥 (Hai) is added to the four beginning months of寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai); during the journey, one may encounter rain and wind. If the亥 (Hai) is present on the four middle months of辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei), both water and land routes are suitable.

子臨太歲也為凶，亥上行年溺水中。支若有傷不可渡，日辰皆吉保亨通。

Divination on crossing rivers and water: If "Shenhou" (Spirit and Rear) Zi is positioned on the Tai Su (Year Stem), it is凶 (unfavorable). If "Dengming" (Dawn Illumination) Hai falls on the Xing Nian (Personal Year), there is danger of drowning. If the Day Branch is harmed or injured, one should not go into the water. If both the Day Stem and Day Branch are favorable, the journey will be safe and smooth.

太沖生旺好舡車，刑破休囚定不佳。狹小不堪人載送，卯辰日上遇風砂。 魁罡加孟舡頭損，加臨仲季尾自傷。支干日辰上遇著，出遭風浪不循常。

To know whether the boat or vehicle is new or old and in good condition: "Tai Chong" (卯) is the god of boats and vehicles. If 卯 is strong and flourishing, the boat or vehicle is good. If it is harmed, broken, or located in a weak and confined position, it will certainly be poor, often narrow and broken, unable to carry people. If 卯 or 辰 is located above the day stem, there will be wind and sand on the way. "He Kuai" (戌) and "Tian Gang" (辰), when added to the four young months (寅, 申, 巳, 亥), will cause damage to the front of the boat; when added to the four middle months and the fourth season (丑, 卯, 未, 亥), they will cause damage to the back of the boat. If these two are encountered on the day stem or day branch, traveling will certainly meet abnormal winds and waves.

候水正時月將加，辰凶日吉漲邊涯。日凶辰吉應當減，傷克支干可渡他。

Wait for the water to rise or not: use the correct time, add it to the Month General, and turn out the Heaven Plate to observe. If the Day Branch is凶 and the Day Stem is吉, the water should rise to the bank; if the Day Stem is凶 and the Day Branch is吉, the water flow should decrease. If both the Day Stem and Day Branch are harmed or being overcome, the water is already passable, so just go across.

日辰上下並相生，旺相求婚禮必成。命合三傳戌在季，日逢天后必交迎。天罡加季，三傳與本命合，即成婚也。

Can the marriage proposal succeed? If the day stem and day branch have both heavenly stems and earthly branches that mutually generate, and are in a prosperous and strong condition, this marriage will certainly be successful. The native's destiny is in harmony with the three transmissions, the 'River Chief' (He Kuai) is in the position of the four seasons (Chen, Xu, Chou, Wei), and the day stem also meets the 'Heavenly Empress' (Tian Hou). The two families will certainly marry each other. The original commentary says: the 'Heavenly Gang' (Tian Gang) Chen is placed above the four seasons, and the three transmissions are in harmony with the native's destiny, so the marriage will be successful.

從魁為男神后女，寅申巳地三家許。從魁到即相生酉，若不臨休索之娶。

When choosing a marriage partner, one should go to the side that is favorable: "From Qiu" (from魁) in You represents the male side, and "Shen Hou" (神后) in Zi represents the female side. Families associated with Yin, Shen, and Si can all be considered for marriage. When From Qiu reaches a place that mutually generates with You, the marriage will be successful; if it is in a place of rest or decline without vitality, there is no need to seek marriage.

天上神將加年位，魁罡臨命多不利。男婚入室不傷妻，女嫁拜堂必殺婿。常以申加小運，男命上見魁罡殺妻，女見殺夫也。

Whether this marriage should be entered into: look at the heavenly generals added to the year position. The "River Chief" (He Kuai) in the position of Xu and the "Heavenly Gang" (Tian Gang) in the position of Chen are present on the native's destiny, which is mostly unfavorable. For a man marrying a wife, it does not lead to harm to his wife; however, for a woman getting married and performing the wedding ceremony, it may lead to the husband's demise. The original note says: the usual method is to place the "Transmission" (Chuan Song) in the position of Shen on the rotating plate. For a man's destiny, encountering Kuai and Gang indicates harm to the wife; for a woman's destiny, encountering them indicates harm to the husband.

從魁加命產多男，大吉當臨疾病殘。神后見是男在後，勝光臨命女無先。正時從魁大吉加女命，下吉。見神后，先生女；見勝光，先生男。又法，陽多生男，陰多生女也。

After marriage, will there be children, and if so, will they be boys or girls? If "From Qiu" (从魁)酉 is placed on the person's birth chart, there will be more sons. If "Great Good" (大吉)丑 is on the birth chart, the child may be sickly or have a disability. If "Shenhou" (神后)子 appears, a son will be born later. If "Shengguang" (胜光)午 appears, a daughter will be born first. The original commentary says: the time of birth should have "From Qiu"酉 and "Great Good"丑 placed on the wife's birth chart; what is below them is favorable. If "Shenhou"子 appears, the first child will be a daughter; if "Shengguang"午 appears, the first child will be a son. Another method: if there are more yang spirits in the divination, it indicates a son; if there are more yin spirits, it indicates a daughter.

日克天后女不許，辰克天后男不娶。卯酉亥未必為陰，兩度從人終拋去。太陰逢卯酉未必主重嫁也。

Looking at the entire course of this marriage: "Heavenly Empress" represents the wife. If the Day Stem overcomes Heavenly Empress, the female family will not agree to the marriage. If the Day Branch overcomes Heavenly Empress, the male family will not agree to take her in. The branches of卯, 酉, 亥, and 未 are all yin. The woman will be subject to two men and ultimately will be abandoned. The original commentary says: "Tai Yin" encountering卯, 酉, and 未 indicates a second marriage.

女殺其夫支勝干，陰強陽弱事同前。辰剋日為殺夫，未日辰時主陰強陽也。日衰時旺也為惡，克害行年總一般。行年克戰。 切須記許日支辰，無令嫁日賊其親，若交干支相賊害，利錢財ΟΟ殺人。切記親之日，勿令與迎日辰相剋，後必殺翁姑，見哭聲也。

Whether a husband and wife are compatible: the day branch represents the wife, and the day stem represents the husband. If the day branch is stronger than the day stem, it indicates the wife controls the husband, which is the same as the principle of yin strength overpowering yang weakness. The original commentary says: if the day branch overcomes the day stem, it indicates the wife killing the husband; if the day branch and the time of marriage fall on the hour of Wei, it also indicates excessive yin and weak yang. If the day stem is weak and the time is strong, it is also a bad omen; if the year of life is overcome, the principle is the same. If there is a conflict in the year of life, it is also the same. One must also remember the day branch on the day of engagement, and not let the day of marriage harm the family members. If the day stem and day branch harm each other, although it may be beneficial for wealth, it will bring harm to people. The original commentary warns: on the day of engagement, one must not have a conflict with the day of the wedding, otherwise in the future the husband will harm the father-in-law and mother-in-law, and the family will hear crying.

女命當存天乙加，陽居生月是兒芽。又忽傳送臨本命，初成夫婦，以巳加婦命，生月上見陰神，必有子息也，若將陰神子必賒，皆子生，日上得陰神子必少。

If a woman is childless, there should be the 'Tianyi' nobleman in her chart, with the yang spirit falling on her birth month. This indicates a sign of pregnancy. If the 'ChuanSong' spirit suddenly appears on her destiny, it is similar. The original commentary explains more specifically: newlyweds should place the 'Taiyi' spirit at the position of the wife's destiny on the rotating plate. If the yin spirit appears at her birth month position, she will definitely have children. If the spirit added is the yin spirit in charge, she will have children later. If the day stem has the yin spirit, she will have few children.

月將常須加正時，二人運氣五行推。各於年上逢金水，此歲榮家必見兒。夫木命、行年見水，妻土命行年見金，皆相生有子也。魁罡太乙臨始月，正時，上下相傷無骨血。人生月上見陰神，何人絕嗣門戶絕？

Another method: place the month general on the starting hour and turn out the heaven plate. Then, according to the five phases of the luck of both husband and wife, deduce the outcome. If both husband and wife encounter the god of metal and water in their respective years, the family will certainly have a son that year. The original commentary gives an example: if the husband has a wood destiny and his year pillar meets water, and the wife has a earth destiny and her year pillar meets metal, these are mutual generation, indicating the birth of a son. If the 'River Chief'戌, 'Heavenly Gang'辰, and 'Taiyi'巳 are present in the month being calculated, and the upper and lower gods of the starting hour mutually injure each other, then there will be no descendants. Conversely, if a person's birth month meets a yin god, how could there be no descendants and the family line be cut off?

天罡天后行年上，正時，帶殺日辰氣不生。日辰上下相剋無氣，又怕帶殺，大凶也。常向懸戶安產室，常以傳送加婦小運，魁罡下為懸戶，安產落胎難產也，腹中之子難產養。干作孩兒支母命，干傷兒損母無憂。若逢支克母還惡，時見相凌子母禍。時與日辰俱相剋見凶，以正時占。

Divination on the auspiciousness of childbirth: If "Heavenly Gang" (Tian Gang) falls on the "Chen" branch and "Heavenly Empress" (Tian Hou) is on the year branch, and the lesson is cast based on the exact time, and if it also carries malevolent spirits while the energy of the day branch does not generate, it is not auspicious. The original commentary says: If the day stem and day branch mutually control each other and lack vitality, and if malevolent spirits are present, it is extremely inauspicious. The delivery room should not be placed in the "suspended door" position. The usual method is to place "Transmission" (Chuan Song) at the hour of the child's small age on the rotating plate. The position below "River Chief" (He Kuai) at "Xu" and "Heavenly Gang" at "Chen" is the "suspended door." Placing the delivery room there leads to miscarriage, difficult labor, and the child being hard to raise. In divination, the day stem represents the child and the day branch represents the mother: if the day stem is harmed, the child is harmed but the mother is safe; if the day branch is controlled, the mother is in danger. If the time of divination conflicts with the day stem and day branch, both mother and child will suffer misfortune. The original commentary clarifies: If the time of divination conflicts with both the day stem and day branch, it is ominous. This method uses the exact time to cast the lesson.

懷孕婦人慾臨產，寅子戌辰加月建。產日看在何月期，得月之四孟月用寅，加地上月建，向天上旺方安產室；四仲月以子；四季月以戌加月建，天上旺氣所臨處，大吉是也。

When a pregnant woman is about to give birth, the direction of the delivery room should be determined. Use the following: "Gongcao" (功曹)寅, "Shenhou" (神后)子, "Heqiu" (河魁)戌, and "Tian Gang" (天罡)辰. These are added to the "Yue Jian" (月建) to form the disk. First, determine the month of expected delivery. If it is one of the four "Meng" months (寅, 申, 巳, 亥), use 寅 added to the "Di Pan" (地盘) "Yue Jian". Then face the direction where the "Tian Pan" (天盘) "Wang Qi" (旺气) is located to set up the delivery room. If it is one of the four "Zhong" months (子, 午, 卯, 酉), use 子. If it is one of the four "Si" months (辰, 戌, 丑, 未), use 戌 added to the "Yue Jian". After the calculation, the direction where the "Tian Pan" "Wang Qi" is located is the auspicious direction for the delivery room.

但看天上旺氣方，咸池天后莫令見。迴避雷公、招搖、軒轅、天后，殺方不利也。正時絳宮利向戌，登明臨仲為絳宮時，宜向西方安，產吉。明堂俱南安產室，神后臨仲為明堂，宜午地安也，玉堂之下往寅方，大吉臨仲為玉堂時，向寅位安，產吉。

Although taking the direction of the Heaven Plate's flourishing energy is advisable, one must not allow "Xianchi" and "Heavenly Empress" to be visible. The original commentary lists the凶神 (unfavorable spirits) to avoid: Leigong, Zhaoyao, Xuanyuan, and Heavenly Empress. These directions are unfavorable. If the hour of birth is "Jianggong," it is suitable to face the戌 direction — the original commentary says that when "Dengming" (Dawn) is at the four middle directions, it is called Jianggong, and the place for childbirth should be in the west direction for good fortune. If "Mingtang" (Bright Hall) is present, then the place for childbirth should be in the south direction — when "Shenhou" (Heavenly Empress) is at the four middle directions, it is called Mingtang, and the place for childbirth should be in the south direction. If "Yutang" (Jade Hall) is present, then the place for childbirth should be in the寅 direction — when "Daji" (Great Favor) is at the four middle directions, it is called Yutang, and the place for childbirth should be in the寅 direction, ensuring a smooth delivery.

常將月將加正時，勝光之下是生期。午臨處是生日。又將月將加傳送，命上陽神即見兒。女命上見陽神是男，見陰神是女。又傳送加命行年定兒女。又月將加時上，日比生男，不比生女。

To calculate the birth date of a child: place the Month General on the hour of the day and rotate the Heaven Plate to determine the Heaven Plate. The position pressed by 'Shengguang' at the hour of Wu is the birth date, as the original note states that the position where Wu is located is the birthday. Another method: place the Month General on 'Chuansong' at Shen and rotate the plate. If a Yang spirit appears at the position of the native's destiny, it indicates a male child. The original note adds that if a Yang spirit appears at the position of a female's destiny, it indicates a male child, and if a Yin spirit appears, it indicates a female child. Another method: place 'Chuansong' at Shen on the native's destiny and year of birth to determine the gender. Another method: place the Month General on the time of the divination, and if the result harmonizes with the Day Stem, it indicates a male child; if it does not harmonize, it indicates a female child.

日辰上下相生旺，所得良神並吉將。忽遇青龍太乙臨，才高貴子人欣仰。看生時，以正時看日辰上下相生吉。 太歲相生與日辰，聰明福德壽長人。青龍倘在生時見，長大為官自出群。太歲與日相生旺，時下見青龍，共時吉也。

Looking at the child's inherent qualities based on the time of birth: the day stem and day branch are mutually generating and thus strong, and the governing star is a favorable deity. Suddenly encountering 'Azure Dragon' and 'Taiyi' indicates that the child is exceptionally talented and a respected child of high status. The original commentary states: when examining the birth time, use the exact hour to determine if the day stem and day branch are mutually generating; mutual generation is auspicious. If the sovereign year and day branch are mutually generating, it indicates intelligence, good fortune and virtue, and a long life. If the birth time includes 'Azure Dragon', the person will certainly attain official rank and stand out among others. The original commentary clarifies: if the sovereign year and day stem are mutually generating and strong, and the hour also includes 'Azure Dragon', all these factors together are auspicious.

生時其人太常臨，此子成人有孝心。白虎此時潛日上，下年林橫大難禁。以正時加生時，與日上太常臨，即孝敬也。若白虎臨時生上，見凶，觀神將所主吉凶。 生男視日女看辰，動靜安和與將論。吉將相生長生壽，凶神賊害幼遭迍。

When the "Tai Chang" is present on the time of birth, the child will certainly show filial piety when grown up; if the "White Tiger" is hidden on the day stem, misfortunes are likely to occur in the future. The original commentary says: place the hour of birth on the rotating plate, and if "Tai Chang" is on the day stem, it indicates filial respect; if "White Tiger" is on the birth hour, it indicates misfortune. It is necessary to consider the nature of the gods and generals accompanying each other to determine fortune and misfortune. For a boy, look at the day stem; for a girl, look at the day branch. Also consider whether the situation is calm or chaotic and the nature of the accompanying generals: if a favorable general is in a mutually generating relationship, the child will live a long life; if an evil spirit causes harm, the child will face difficulties in early years.

丑寅子午及申未，天罡加臨於本命。卯酉戌亥辰巳人，天罡撥在己身地。各於生日上頭看，巳午寅申子丑貴。各以魁罡加本命、生日上，見此六神貴，為官也。 若見魁罡酉未臨，譁然下輩若藏諱。女子本身法別推，將申酉未上輪移。先將申加命，次用酉加，又次用未加本命，三遍皆看生月上，天乙臨之主封侯、妻色也。

When determining a person's status, one should also consider marriage and the closeness of family relations. For those whose birth year belongs to the Earthly Branches of Chou, Yin, Zi, Wu, Shen, or Wei, add the Heavenly Gang (Tian Gang) at Chen to their birth year and rotate the plate. For those whose birth year belongs to Mao, You, Xu, Hai, Chen, or Si, move the Heavenly Gang to their own position. After rotating, look at the position corresponding to the birth day. If it shows Si, Wu, Yin, Shen, Zi, or Chou, it indicates a noble status. The original commentary says: separately add the River Chief (He Qiu) at Xu and the Heavenly Gang at Chen to the birth year and birth day. If these six spirits appear, it indicates a noble status and the possibility of holding an official position. If the River Chief and Heavenly Gang appear at You or Wei, it suggests a loud reputation but actually indicates a low status, and there may be matters within the family that should be kept secret. For women, there is another method: take the positions of Shen, You, and Wei in turn and move them. First, add Shen to the birth year, then You, then Wei. After three times, look at the position corresponding to the birth month. If the Heavenly Ethical Person (Tian Yi) Nobleman appears, it indicates a noble status and beauty.

女命常將傳送加，寅臨月建保無瑕。更看神后臨其上，白玉真心葉鈿花。

To determine the chastity of a woman, place the trigram 'Zhen' (Thunder) on her birth trigram to form the Heaven Plate. Then have 'Gongcao' (Official) at the position of the Month Builder, which ensures her purity. If 'Shenhou' (Queen Mother) at the position of 'Zi' is also present above, it indicates a pure heart like white jade, worthy of the name of chastity adorned with钿花.

要知他婦容儀丑，神后臨陽或季母。忽然命上見魁罡，眼不斜兮必歪口。子加陽或四季，此女多丑也。 或察婦人丑與好，木乘天后有容兒。正時天后在寅卯，正容兒也。 日辰旺相更相生，蓮臉柳眉年更少。日辰與天后相生旺相必少善也。

To determine the beauty or ugliness of a woman's appearance: if the "Heavenly Empress" (Shenhou) is located on a yang branch or on the seasonal branches of Chen, Xu, Chou, or Wei, the person is likely to have an unattractive appearance. If the original birth chart suddenly shows the "River Chief" (He Kuai) at Xu and the "Heavenly Gang" (Tian Gang) at Chen, the woman may have crooked eyes or a crooked mouth. The original commentary says: if the Zi (water) is placed on a yang branch or on the seasonal branches, the woman is mostly unattractive. To distinguish between beauty and ugliness, we also look at whether the "Heavenly Empress" is associated with wood — if the Heavenly Empress is located on the wood branches of Yin or Mao, then the woman is likely to be beautiful. The original commentary says: if the Heavenly Empress is in Yin or Mao during the hour of Zi, it indicates a proper and beautiful appearance. If the day stem and day branch are both strong and mutually supportive, then the face is like a lotus, the eyebrows are like willow leaves, and the age is still young. The original commentary says: if the day branch and Heavenly Empress are mutually supportive and strong, the person is certainly young and beautiful.

未知和睦為家室，上下日辰旺相吉。好將吉神內不戰，聰明性順無可比。日辰上下相生旺相，又遇吉將吉神，或遇內戰神克將，外戰將克神，此主不利也。

A newlywed wife's character and virtue are unknown, and it is uncertain whether she can maintain harmony in the household. If the day stem and day branch are both strong and prosperous, it is auspicious. If the general governing the day is a good general or a good deity, and there is no conflict within, then the woman is intelligent and harmonious, unmatched by others. The original commentary clearly states the criteria: if the day branch and the day stem mutually generate each other and receive strong vitality, and also meet a good general or good deity, it is considered good. However, if there is an internal conflict where the earth deity overcomes the heavenly general, or an external conflict where the heavenly general overcomes the earth deity, it indicates adverse outcomes.

辰常寅上嫂通情，酉戌臨Ο主二女。天后莫交合克見，他年少有一心隨。 寅加子戌女三夫，用丑臨寅好有謀。正時加丑臨今日辰，亦同。 若見魁罡臨日上，夜雖人定室中無。

Now looking at several unfavorable signs: "Heavenly Gang" (Tian Gang) on the Chén position and "Tai Chang" on the Yin position indicate a secret relationship with the sister-in-law. If the You and Xu positions are present on a certain position (the original text here is missing one character), it indicates matters concerning two women. "Heavenly Empress" (Tian Hou) must not be combined with or meet the gods of punishment and conflict, otherwise, in the future, there will be difficulty in having a faithful partner. If the Yin position is placed on the Zi or Xu positions, this woman will go through three husbands. If the Initiating Transmission (Fa Yong) is on the Chou position and is on the Yin position, then this woman is quite cunning and scheming. The original commentary says: if the hour of the day is on the Chou position and is on today's Day Branch, the interpretation is the same. If "River Chief" (He Kuai) on the Xu position and "Heavenly Gang" on the Chén position are on the Day Stem, then at night when everything is quiet, she will not be seen in the room.

日上便為辰水宅，魁罡辰並又相剋。天空更與勾辰臨，無氣五行住不得。假令巳地造移居，以月將加行年，若巳上見寅子申是吉。月符，春辰、夏未、秋戌、冬丑是也。

Divination for a residence: The day stem represents the person, and the day branch represents the house. When both "River Chief" (戌) and "Heavenly Gang" (辰) are present and mutually controlling each other, and additionally "Heavenly Void" (天空) and "Gou Chen" (勾陈) are also on the day branch, and there is no life qi in the five phases, such a house is not suitable for living. The original commentary gives an example: if construction or relocation is to be done in the巳 direction, place the month general on the year's position to derive the heaven plate, and if the寅, 子, or 申 appear on the巳 position, it is auspicious. It also says that the method of determining the "month symbol" (月符) is: in spring it is in 辰, in summer in 未, in autumn in 戌, and in winter in 丑.

宅長行年加宅神，命上歲上有何因。魁罡蛇雀此中見，必有伏尸鬼魅人。宮羽宅神子、宅命午，商宅神酉命卯命，徵宅神午命子是也。魁罡蛇雀在辰未見，與太歲並本命上，有鬼，餘者無也。

To determine if there are old corpses buried beneath a house, add the parent's age to the "Residential God" on the rotating plate, then check what is indicated at the position of the person's birth year and the position of the current year's sovereign. If among these, the "River Chief" appears at Xu, the "Heavenly Gang" at Chen, the "Teng Snake," or the "Vermilion Bird," there must be hidden corpses and ghosts in the house. The original commentary divides the residential god and residential destiny according to the five tones: for those with the tone of Gong, the residential god is Zi and the residential destiny is Wu; for those with the tone of Shang, the residential god is You and the residential destiny is Mao; for those with the tone of Zheng, the residential god is Wu and the residential destiny is Zi. If the "River Chief," "Heavenly Gang," "Teng Snake," and "Vermilion Bird" appear at Chen and Wei, and coincide with the current year's sovereign and the person's birth year, then there are ghosts; if they do not appear in these positions, there are none.

月符加住行年上，所向之方得何將。神后加之曹送臨，移居起造多興旺。假令巳地造移居，以月將加行年上，若巳上見寅子申是吉，月符，春辰、夏未、秋戌、冬丑是也。

Divination for building a house or moving residence: Place the 'Month Symbol' on the homeowner's age year to generate the Heaven Plate, then check what Heavenly General is present in the direction the house is facing. If 'Shenhou' (Queen of Heaven) at Zi is present, and 'Gongcao' (Assistant Official) at Yin and 'ChuanSong' (Messenger) at Shen are also present, then moving and building will be prosperous. The original commentary gives an example: if building or moving is to be done in the Si direction, place the Month General on the age year, and if the Si position shows Yin, Zi, and Shen, it is auspicious. The method of determining the Month Symbol remains as follows: in spring it is Chen, in summer Wei, in autumn Xu, and in winter Chou.

白虎克人病不瘥，人克折虎病還輕。人生白虎病無畏，日上逢之病不成。以日為患人，假令甲乙白虎在酉申，為之神符剋日，病必死。虎生初，病日不成。

In divination for illness, the "White Tiger" represents the disease spirit, and the "Day Stem" represents the patient. If the White Tiger overcomes the Day Stem, the illness is difficult to cure; if the Day Stem overcomes the White Tiger, the illness is mild; if the Day Stem generates the White Tiger, the illness is not to be feared; if the White Tiger is present on the Day Stem but does not form an overcoming relationship, the illness will not develop. The original commentary gives an example: on a Jia day or Yi day, if the White Tiger is in You or Shen, metal overcomes wood, which is a case of the spirit overcoming the day, and the patient will surely die; if the White Tiger is the first transmission, the illness on that day will not become serious.

得病之辰白虎賊，病人多恐應難遁。病初日辰也。 日便為人辰水魁，日去凌辰人無畏。日生克辰，病不死也。 辰來凌日鬼害人，病者纏綿應不起。辰反剋日。

If the day branch on the day the illness began is harmed by the White Tiger, the patient is likely to feel fear and be unable to escape. The original commentary explains that here 'chen' refers to the day branch at the onset of the illness. In divination related to illness, the day stem represents the patient and the day branch represents the illness: if the day stem harms the day branch, the patient does not need to fear; the original commentary states that if the day stem generates or overcomes the day branch, the illness will not be fatal. Conversely, if the day branch overcomes the day stem, it indicates that the illness is harming the patient, causing the patient to be bedridden and unable to get up; the original commentary clarifies that this is when the day branch overcomes the day stem in reverse.

天乙若加日與年，虎來多克病無緣。螣蛇旺相亦同虎，蛇虎無人見入傳。三傳皆見臨日，蛇虎又剋日凶。 若在三傳無白虎，更看五墓事情論。春未夏戌秋丑冬辰。

If the "Heavenly Nobleman" (天乙贵人) is present on the day stem and the year stem, the White Tiger (白虎) may come to control but will not harm the patient. The Teng Snake (螣蛇) gains strength when it is prosperous and strong, and its harm is as severe as that of the White Tiger. If neither the White Tiger nor the Teng Snake appear in the three transmissions (三传), then no one will be harmed. The original commentary clarifies that if all three transmissions contain both the Teng Snake and the White Tiger, and they both control the day stem, then it is a凶 (dangerous) situation. If the White Tiger is not present in the three transmissions, then one should instead refer to the Five Tombs (五墓) for judgment—during spring, the tomb is at Wu (戌); during summer, at Chou (丑); during autumn, at Wei (未); and during winter, at Chen (辰).

一身一鬼並三殺，四命五行六日辰。三處若還皆入墓，必因患者瘥無因。假令九月用火神為身入墓，六月用木神入墓。 魁罡加到行年上，虎墓還依弔客因。日上墓神皆不吉，喪事棺槨沐盆凶。日辰見寅卯為棺槨。五墓同沐盆，春辰夏未秋戌冬丑，及辰巳申為喪車也。

The order of things to examine in divination for illness is sixfold: first, the person's own condition, second, the disease spirit, third, the three killers, fourth, the native's destiny, fifth, the five phases, and sixth, the day branch. If three of these places are simultaneously in the five tombs, the patient has no hope of recovery. The original commentary gives an example: in September, the fire deity is active, and the fire tomb is in戌, which means the person's own condition is in the tomb; in June, the wood deity is active, and the wood tomb is in未, similarly. When「River Chief」戌 and「Heavenly Gang」辰 are added to the year of the person, the white tiger and tomb deity follow「Guest」to bring misfortune. Any appearance of the tomb deity on the day stem is inauspicious, indicating death, coffin, and bath tub. The original commentary lists the symbolic representations: the day branch seeing寅 and卯 indicates coffin; the five tombs and bath tub are in the same position, corresponding to spring辰, summer未, autumn戌, and winter丑; the positions辰,巳, and申 indicate a funeral carriage.

魁罡白虎居其位，白虎臨辰加戌辰也，加省元辰命必窮。 喪車棺槨浴盆骸，弔客魁罡殺墓神，殺者，白虎也，假如甲日白虎在辛未。 喪車棺槨浴盆同，弔客魁罡殺墓凶。此個日辰與白虎，臨年剋日見亡人。

The "River Chief" is on Wu, and the "Heavenly Gang" is on Chen, both sharing the same position as the White Tiger. The original commentary states that this means the White Tiger is stationed on Chen and overlays Wu and Chen. Then it presses down onto the "Primordial Hour" and the native's destiny. This fate is certain to be destitute and ruined. Symbols of funereal items such as the hearse, coffin, and bath tub appear along with the visitor of death, the魁罡, and the killing god and tomb god. This is a death omen. The original commentary specifically points out that the killing god here is the White Tiger, for example, the White Tiger falling on Xinwei for a Jia day. When this group of deities and omens come together, it is ominous. In summary, when the day branch and the White Tiger fall on the year pillar and overcome the day stem, it indicates the presence of a deceased person.

若交用起克子日，患者無因見瘥時。得病之日在月厭，必因保重命還虧。

If the initiating transmission god exactly conquers the day branch of the day the illness began, the patient will have no chance of recovery. If the day the illness started coincides with the Month Aversion, even with every effort at care, the life will ultimately be lost.

男用天罡女用戌，加臨年上請詳推。功曹之下男求藥，傳送之方女覓醫。戌加行年上，申下女天乙；辰加行年上，寅下男天乙。

To select medicine for a patient seeking medical treatment: for a male illness, use the Heavenly Gang (天罡) at the辰 (Chen) position; for a female illness, use the River Chief (河魁) at the戌 (Xu) position. Place these on the person's age year and derive the Heaven Plate (天盘) for detailed analysis. After the transformation, a man should go to the寅 (Yin) direction, where the功曹 (Gongcao) is located, to seek medicine, while a woman should go to the申 (Shen) direction, where the传送 (ChuanSong) is located, to find a doctor. The original annotation explains the reasoning: when the戌 (Xu) is placed on the age year, the申 (Shen) position indicates the location of the woman's heavenly nobleman (天乙贵人); when the辰 (Chen) is placed on the age year, the寅 (Yin) position indicates the location of the man's heavenly nobleman (天乙贵人).

男以天罡加日上，女以戌下往臨辰。男於丙下宜將息，女向壬中可避迍。

Move the patient to a favorable direction for recuperation: For a male patient, use the Heavenly Gang (天罡) at the辰 (Chen) position added to the Day Stem to start the calculation. For a female patient, use the River Chief (河魁) at the戌 (Xu) position added to the Day Branch. After the calculation, males should rest quietly under the Bing (丙) position, and females should avoid misfortune by staying in the Ren (壬) position.

避患常尋亦有方，伏吟時節鬼當藏。但能宜此時移去，呼鬼斷移病人亡。孟春月天上申臨，季月天上丙臨，為鬼斷移。

When avoiding misfortune during illness, there is a specific direction to consider: when the divination shows "Hidden Chant," the illness spirit is hidden and motionless. It is best to move the sick person at this time. However, if moving the patient at the time of "Calling the Spirit" and "Breaking the Move," the patient will die. The original commentary explains how to determine these positions: in the first month of spring, the position where the Heaven Plate is over the position of Shen, and in the last month, the position where the Heaven Plate is over the position of Bing, are the locations of "Calling the Spirit" and "Breaking the Move."

勝光為灸酉為針，吉藥神殺病並臨。更與凶神惡將會，病者難瘥患不深。天上殺，行年上見午、未、酉，為凶神將，病難愈。

Is it better to use acupuncture or moxibustion for the patient? "Shengguang" belongs to the hour of Wu (Fire), which indicates moxibustion; "Congkui" belongs to the hour of You (Metal), which indicates acupuncture. If auspicious deities and medicinal deities are together with malevolent spirits and evil generals at the position of the illness, and if they combine with evil spirits, the illness may not be severe, but it will be difficult to recover. The original note says: if the killing spirits on the Heaven Plate fall on the year pillar and are accompanied by Wu, Wei, or You, they are considered evil spirits and malevolent generals, and the illness is hard to heal. (The next section "Eighth Section: Determining the Forbidden Direction for the Sick," the original text has no content, so this section is only listed here without the text, and no speculation is made.)

用金終木損多傷，用木終金難結瘡。用起火木金應熱，土初木後痢洩荒。 命上常有與日用，木神臨著患風傷。火居寒熱多吐逆，見土呻吟癱不通。命與日上各看何神加臨五行定之也。

Determining the location and color of illness based on the Five Phases: If the Initiating Transmission belongs to Metal and the Final Transmission belongs to Wood, there will be much injury; if the Initiating Transmission belongs to Wood and the Final Transmission belongs to Metal, the wound will not heal easily. If the Initiating Transmission is Fire or Wood and the Final Transmission is Metal, the illness will manifest as fever. If the First Transmission belongs to Earth and then shifts to Wood, it indicates dysentery and diarrhea. Also, one should consider the position of the native stem and the location of the Day Stem's Initiating Transmission: if a Wood deity is present, the illness relates to wind disorders and injuries; if a Fire deity is present, there will be alternating chills and fever along with vomiting. If a Earth deity is present, there will be moaning, paralysis, and difficulty in urination and defecation. The original commentary clarifies that one should examine what deities are present at the native position and the Day Stem's Initiating Transmission, and determine the illness based on the Five Phases.

金在所上多割損，水臨腹脹痢並龍。巳為耳目亥是足，卯酉腰邊手腳疼。

The presence of the Metal God indicates injuries from cutting tools; the presence of the Water God indicates ailments such as abdominal distension, diarrhea, and diseases related to water dampness. Further determine the affected body parts by the Earthly Branches:巳 (Si) relates to the ears and eyes,亥 (Hai) relates to the lower limbs, and卯 (Mao) and酉 (You) relate to the waist and pain in the hands and feet.

欲知死日生痊時，便將日上意詳推。被克之方死不免，卻生之處痊無移。假令甲日火神臨日，壬癸日死，寅卯日生，餘皆仿此也。

To determine the day of death and the day of recovery for a patient, one must carefully examine the heavenly stem that is in charge of the day and the deity that is governing it. The day that is overcome by this deity is the day of death, which is unavoidable. Conversely, the day that can generate this deity is the day of recovery, which is certain. The original commentary gives an example: On a Jia day, if the fire deity is governing the day, fire is overcome by water, so death occurs on the Ren or Gui day; wood can generate fire, so recovery occurs on the Yin or Mao day. The same reasoning applies to other days.

用起木神吉將並，宅龍為祟戶方庭。亦為家親、神樹。 水飄弱產生女子，土公司命察其情。火是皂君仍社廟，金主傷殘客死兵。 常將用起出其祟，玄女分明有正經。

To determine where the ghostly spirits causing trouble are located, one should refer to the Five Phases of the initiating transmission deity. If the initiating transmission is wood and accompanied by a favorable general, the spirit causing trouble is the dragon of the house, appearing between the gate and courtyard. The original commentary also mentions it could be a deceased relative in the family or a sacred tree. If the initiating transmission is water, the spirit is either a drowned or drifting ghost or a woman who died in childbirth. If it is earth, the spirit is the earth deity or the Director of Destiny, requiring careful examination. If it is fire, the spirit is the kitchen god or the temple deity of the community. If it is metal, the spirit is a soldier who died in an accident or died away from home. In summary, one should always determine the spirit based on the initiating transmission deity. The "Xuanyun Jing" explains this clearly, and there are proper methods to follow.