Again

傳中逢鬼落長生己月見木，傳見今日，婆神五道祟兮吟看今日之鬼臨於長生，為五道婆神。沐浴河官水中鬼河伯水神，冠帶家堂香火神宜修功德。臨官詞訟曾留願鬼臨臨官宜還願，帝旺家先土地並鬼臨地旺旺相則為家先祖宗，或土地；休囚則為自死邪神。衰死木下山林，病則家先墳墓靈。死墓先亡公伯禍，絕為流蕩客傷驚鬼臨絕為路頭客死。胎因產死養神廟，此法推詳理最精以上總以日鬼所臨定之，又看日上神發用是外鬼，支上神發用是內鬼。

Now, according to the twelve long life positions of the official ghost, we distinguish them as follows: if the official ghost falls in the long life position, it is the disturbance of the goddess and the five paths god; the commentary says that when the official ghost is in the long life position, it is the goddess and the five paths god. If it falls in the bathing position, it is the river god and the water ghosts; the commentary says it is the river god. If it falls in the capping position, it is the household gods in the hall; one should perform good deeds. If it falls in the official position, it is from previous vows that were made but not fulfilled; the commentary says that when the official ghost is in the official position, it is appropriate to fulfill the vow. If it falls in the prosperity position, it is the ancestral spirits and the land god in the household disturbing; the commentary says that when the official ghost is in the prosperity position, if it is prosperous and strong, it is the ancestral spirits or the land god, but if it is weak and confined, it is a wrong spirit who committed suicide. If it falls in the decline or death position, it is the ghosts in the mountains, forests, and under the trees; if it falls in the illness position, it is the spirits of the deceased ancestors on the family graves; if it falls in the death or tomb position, it is the disturbance of the deceased uncles and cousins; if it falls in the绝 position, it is the disturbance of a person who died away from home; the commentary says that when the official ghost is in the绝 position, it is a traveler who died on the road. If it falls in the fetus position, it is due to difficult childbirth and death; if it falls in the nourishment position, it is the god in the temple. This method is the most refined in reasoning. The commentary says all of the above are determined by the position where the official ghost falls on the day; in addition, one should also look at the god that initiates the transmission on the day stem, which is an external ghost; and the god that initiates the transmission on the day branch, which is an internal household ghost.

日辰月建前居二，此是天醫對地醫假如甲子日占，前二寅為天醫，對沖申為地醫。此原注鄭據《六壬集要》補。今日救神同克虎今日子午，次辰為救，當知減退必無疑郇注云：若日辰年命上神剋制白虎者，其病即愈也。醫神是土宜丸散，水須湯藥火灸之。金針木藥看其類，勿用魁罡下請醫郇注云：魁罡之下，不可求醫，宜往德神、生氣之下求醫吉。

From the day branch or the month builder, counting back two positions, that is the "Tianyi" (Heavenly Doctor). The position that is in opposition to it is the "Diyi" (Earthly Doctor). The commentary says, for example, if the lesson starts on the Jiazi day, the Zi (rat) counting back two positions to Yin (tiger) is the Tianyi, and the position opposing Yin, Shen (monkey), is the Diyi. This note was added by Zheng Tianmin based on the "Liu Ren Ji Yao." If the saving deity of the day also goes to attack the White Tiger, it is certain that the illness will subside. Xun's commentary says: if the heavenly stem, day branch, or the person's birth year's deity can overcome the White Tiger, the illness will immediately improve. If the deity of medicine belongs to earth, it is suitable to use pills or powders; if it belongs to water, it is necessary to use decoctions; if it belongs to fire, moxibustion is used; if it belongs to metal, acupuncture is used; if it belongs to wood, herbal medicine is used, each according to its category. One should not go to the Hekui or Tiangang positions to seek medical help. Xun's commentary says: one should not seek medical help under the Hekui or Tiangang, but should go to the direction of the De deity and the Life Qi instead, which is auspicious.

《入式》云：天醫、地醫、生氣，此三方避病說吉。又郇注論脈之形狀云：三傳俱陽，其脈浮；俱陰，其脈沉。二陽一陰，其脈緊；二陰一陽，其脈緩。三傳俱旺，其脈洪；中傳空亡，其脈芤；伏吟，其脈澀；返吟，其脈滑。四課不備，其脈虛。天乙順治，氣必順；天乙逆治，氣必逆。《入式》云：陰氣病多在右，陽氣病多在左。其餘俱同郇注。

The *Six壬 Entry into the System* says: The directions of Tianyi, Diyi, and Shengqi are good places for a patient to avoid disease energy, and they all indicate good fortune. Xun's commentary also refers to the shape of the pulse through the lesson pattern: if all three transmissions are yang spirits, the pulse is floating; if all three are yin spirits, the pulse is sinking; if two are yang and one is yin, the pulse is tight; if two are yin and one is yang, the pulse is slow; if all three transmissions are in their旺 period, the pulse is full and strong; if the middle transmission falls into Kongwang, the pulse is hollow like a bamboo tube, which is called Kou pulse; if the divination is a Fu Yin lesson, the pulse is涩 and stagnant; if it is a Fan Yin lesson, the pulse is smooth and flowing; if the four lessons are not complete, the pulse is weak and powerless. When Tianyi Nobleman moves in the correct direction, the patient's vital energy definitely flows smoothly; when Tianyi Nobleman moves in the reverse direction, the vital energy definitely becomes chaotic. The *Six壬 Entry into the System* also states: diseases caused by yin energy tend to affect the right side of the body; diseases caused by yang energy tend to affect the left side. Other statements are the same as Xun's commentary.

醫藥如何辨瘥因，行年之上有何神。天乙所乘皆旺相，傷其虎鬼不成迍。假令白虎來傷日，天乙宜臨日與辰郇注云：白虎作鬼遙克干，天乙乘旺神立在日辰上反制白虎，必愈也。虎落空亡及有德，與日相生不損人郇注云：白虎不乘旺相，又落空亡、三合、六合，與日相生，不為凶也。《入式》云：日干量相有氣者，其病輕。三傳制鬼克虎，病雖重有救。子日作期為退限，還如戊己瘥庚辛郇注云：凡言病瘥之日，戊己日當在庚辛日也。《入式》云：以制鬼、制虎日及鬼虎囚死日為病瘥之期。

After taking medicine, how to determine the reason for recovery is to look at the deity governing the year. If the nobleman is riding on the heavenly stem that is prosperous and strong, it can injure the white tiger and official ghost, and the illness will not become a calamity. For example, if the white tiger injures the day stem, the nobleman should be present on the day stem and day branch. Xun's commentary says: if the white tiger acts as an official ghost and indirectly injures the day stem, but the nobleman is riding on a prosperous and strong deity and is placed on the day stem and day branch, it will counteract the white tiger, and the illness will certainly recover. If the white tiger falls into kongwang or is accompanied by a virtuous deity, and also generates with the day stem, it will not harm people. Xun's commentary says: if the white tiger is not riding on a prosperous and strong energy, but falls into kongwang, or forms triple harmony or liu he, and also generates with the day stem, it will not be harmful. The "Six Yin Entry Style" says: if the day stem is prosperous and strong, the illness is mild; if the three transmissions can control the official ghost and injure the white tiger, even if the illness is severe, there is a chance of recovery. The time of recovery is determined by the day that controls the official ghost and white tiger. For example, if the lesson is cast on a wu or ji day, recovery will occur on a geng or xin day. Xun's commentary says: whenever discussing the day of recovery, if the lesson is cast on a wu or ji day, it will recover on a geng or xin day. The "Six Yin Entry Style" says: take the day that controls the official ghost and white tiger, as well as the day when the official ghost and white tiger are in a state of imprisonment or death, as the time for recovery.

思望行人久不歸，須憑運式以占之。日月二門為發限，陰陽二至算來期。東並南行酉為速，西將並北轉卯為《龍首經：云：必當視行人所至之地。如在東方、南方，以酉為限，以子上神為至期。在西方、北方以卯為限，以午上神為至期。又一法云：居外望內人，以夏至辰之陽神；居內望外人，以冬至辰之陽神。若臨今日日辰及臨今日干之本，中末上皆為來。假令夏至以卯，卯之陽神太沖，今日丙丁，太沖臨寅為本，臨午為中，臨戌為末，皆為來也。假令太沖臨午，當以丙丁巳午日至月期五月。

People who are away and have not returned are to be divined by casting a divination. The卯 and酉 are the gates of the sun and moon, used to determine the limit. The winter solstice and summer solstice are the extremes of yin and yang, used to calculate the return date. Those who go east or south use酉 as the limit and arrive quickly; those who go west or north use卯. The Dragon Head Classic says: first determine the direction the person is going. Those going east or south use酉 as the limit, and the god at the子 position determines the arrival date. Those going west or north use卯 as the limit, and the god at the午 position determines the arrival date. Another method says: if someone is outside waiting for someone at home, take the yang god of the branch corresponding to the summer solstice; if someone is at home waiting for someone outside, take the yang god of the branch corresponding to the winter solstice. If this god is present on the day's stem and branch, or on the stem's long life, middle, or end position, it indicates the person will return. For example, if summer solstice corresponds to卯, the yang god of卯 is Taichong. If the day is丙 or丁 (fire), and Taichong is at寅 (the long life position), at午 (the middle position), or at戌 (the end position), it indicates the person will return. If Taichong is at午, the person will arrive on a丙 or丁 day or on a巳 or午 day, and the month will be May.

假令行人身在戌，天魁臨亥始裝衣。何為半道應相會，轉在東方立卯箕。午上功曹甲相見，大吉戊己是歸期天魁加寅地，午上見功曹，是居甲。天魁加卯地，午上見天后，戊己日是到日也。《龍首》經云：假令望酉地人，從魁加戌為已發，加子為半道，加卯為得限，當來。以午上神為至期，午上神得神后，以壬癸亥子日至。假令望巳地人，太乙加午為已發，加酉為得限，當來。以子上神為至期，子上得傳送，則庚辛申酉日來。皆以子午上神為至期。

For example, if a person is at the戌 position and the 'Heavenly魁' (Tiankui) arrives at the亥 position, he is just preparing to leave. How do we know he has already traveled halfway and will meet? We look to see if the 'Heavenly魁' has moved to the卯 position. If at the午 position there is 'Gongcao' (Yin), they will meet on the day of Jia; if there is 'Daji' (Chou), then on the days of Wu or Ji they will arrive. The commentary says: if the 'Heavenly魁' is at the寅 position, and at the午 position there is 'Gongcao', then the meeting is on the day of Jia; if the 'Heavenly魁' is at the卯 position, and at the午 position there is 'Heavenly Empress' (Tianhou), then the arrival is on the days of Wu or Ji. The Dragon Head Classic says: for example, someone looking towards the酉 position, if 'From魁' (Congkui) is at the戌 position, it means he has already started moving; if it is at the子 position, he is halfway; if it is at the卯 position, he has reached the limit and should return. The arrival date is determined by the god at the午 position. If at the午 position there is 'Shenhou' (Zi), then he will arrive on the days of Ren or Gui or on the days of Hai and Zi. Another example: someone looking towards the巳 position, if 'Taiyi' (Si) is at the午 position, it means he has already started moving; if it is at the酉 position, he has reached the limit and should return. The arrival date is determined by the god at the子 position. If at the子 position there is 'Chuansong' (Shen), then he will return on the days of Geng or Xin or on the days of Shen and You. In summary, the arrival date is always determined by the gods at the子 and午 positions.

又取用神三合至，子午上干將配之宜用神三合支，以辰上所得神為至日也。偉堂按：《龍首經》不載此法，用神當是初傳看用神之三合神，在子午上否，如在子午上，即以其神為至期。雙按《金匱經》云：占行人以生旺為至期。假令壬癸日用起水神，則申子日至。若發用起天罡，為遇墓，遇墓即止不來。《史蘇經》云：卜外人，以生旺而至。家人遇墓亦至。《集靈記》云：凡望行人，以甲乙日占，用得巳午神者為向日，向日將至，；用得亥子神者為背日，背日不來。《苗公達斷經》云：發用在今日支前，便盾天上所等量齊觀之神為到日。若發用在今日支後者，不須看天上所臨之神。蓋未來之兆也。以上所引皆大量三合至之本義，特因用神而兼及之。

Another method is to determine the arrival date by using the triple harmony of the useful god. The gods at the Zi and Wu positions are matched with the heavenly generals. Cheng Weitang notes: The "Longshou Jing" does not mention this method; here, the term "useful god" should refer to the first transmission. One should check whether the triple harmony of the useful god is located at the Zi or Wu positions. If it is, then that god determines the arrival date. Furthermore, according to the "Jinkui Jing," when predicting the arrival of a person, the birth and prosperity days are considered as the arrival date. For example, if the water god is used on a Ren or Gui day, the arrival is on the Shen or Zi day. If the initiating transmission starts at the "Tiangang" position, which is Chen, that indicates encountering a tomb, and the person will stop moving. The "Shisu Jing" states: When predicting someone outside, the arrival date is considered as the birth and prosperity day. When predicting someone at home, encountering a tomb also indicates arrival. The "Jilin Ji" says: For all those waiting for a person, if the lesson is cast on a Jia or Yi day and the useful god is in Si or Wu, it is called "towards the sun," indicating the person will arrive soon. If the useful god is in Hai or Zi, it is called "away from the sun," indicating the person will not come. The "Miaogongda Duanjing" states: If the initiating transmission falls before the day's branch, one should look at the god on the heaven plate to determine the arrival date. If the initiating transmission falls after the day's branch, there is no need to look at the heaven plate's god, as this indicates the person has not yet arrived. All the above references are the original meaning of "triple harmony arrival," as they are mentioned together with the discussion on the useful god.

或不知方千里外，即視行年限度推或不知所在，或在千里外，看其人行年臨處，得限否是也。偉堂按：以膠十六句，皆未言及類神，而郇注悉以類神注之，似混，故盡移於後幅。此二句注云：若行人在千進而之外，不知方所，即視其人行年臨處，便為方所。假令行年立亥，登明加卯，其人臨限已經、在路矣。若登明加午，謂之臨至，即至矣。一云：初傳在天乙前，末傳在天乙後，為來。末傳臨卯酉為來，大煞乘驛馬為來。如末傳空亡墓絕者，不來也。

If one does not know where a person has gone and the person is far away, then one should look at the place where the person's age year falls to determine whether he has reached his limit. The annotation says: if one does not know the direction or the person is far away, then one should look at the place where the person's age year falls and whether he has reached his limit. Cheng Weitang comments: the above sixteen sentences do not mention the category of gods, but Xun's annotation uses the category of gods for all of them, which is confusing, so they have all been moved to the latter part. These two sentences say: if a person is far away and the direction is unknown, then one should look at the place where the person's age year falls, which is the place where the person is. For example, if the age year is at Hai, then 'Dengming' is placed on Mao, meaning the person has reached his limit and is on the way; if 'Dengming' is placed on Wu, it is called 'Linzhi', meaning he will arrive soon. Another interpretation says: if the first transmission is before Tianyi and the final transmission is after Tianyi, it indicates arrival; if the final transmission is on Mao or You, it indicates arrival; if the Great Sha is riding the Post-horse, it also indicates arrival. If the final transmission falls on Kongwang or on the墓 or 绝 place, it indicates that he will not come.

又辨其人詳物色，神將為名皆可知。太常衣服兼娘父，六合媒人孫與兒。青龍月友錢夫婿，天后神后是妻姬天后妻，神后姬。太乙太陰兄弟位，勾陳兵吏甲毛皮。天空酉戌雞奴婢，白虎病人喪柩悲。元武陰私並盜賊，朱禽官吏辨徵追。功曹狸豹賢名道，傳送刀兵僧與醫。太沖驢兔舟車木，勝光獐鹿馬兼麋。小吉雁鷹羊酒等，登明必是豕熊羆。此類悉皆求限至，課中逢類更無疑偉堂按：引二十句，方言及類神也。郇注云：凡占尊上人，視日干，僕視天空、天魁，奴妾視太陰從魁，僧視太沖，道士視功曹，醫視傳送，婦女視天后神后，軍吏視勾陳，文書視朱雀，吏視功曲，盜視元武，求財視青龍，各以其類占之，無不驗矣。

It is also necessary to distinguish the status and type of the person being sought, as the names of the deities and officials can indicate this: Tai Chang governs clothing and also parents; Liu He governs matchmakers and children; Qinglong governs friends, wealth, and husbands; Tianhou represents the wife, and 'Shenhou' (Zi) represents concubines. The text notes that Tianhou is the wife and Shenhou is the concubine. Taiyi (Si) and Taiyin belong to the category of brothers. Gou Chen governs soldiers, officials, armor, and fur. Tiankong and You, Xu govern chickens and servants. Baihu governs the sick and funeral matters such as coffins. Yuanwu governs secret affairs and theft. Zhuque governs officials and military campaigns and pursuits. Gongcao (Yin) governs leopards, sly animals, and virtuous monks and Taoist priests. Chuansong (Shen) governs weapons, monks, and doctors. Taichong (Mao) governs donkeys and rabbits, boats and carts, and wood. Shengguang (Wu) governs deer, sika deer, horses, and elk. Xiaoji (Wei) governs geese and eagles, sheep, and wine. Dengming (Hai) definitely governs pigs and bears. These categories of deities are used to determine the appointed time. If the corresponding category deity appears in the divination, there is no need for doubt. Cheng Weitang notes: the above twenty lines discuss the categories of deities. Xun's commentary says: when divining about superiors, look at the day stem; when divining about servants, look at Tiankong and 'Tiankui' (Xu); when divining about concubines, look at Taiyin and 'Congkui' (You); when divining about monks, look at 'Taichong' (Mao); when divining about Taoist priests, look at 'Gongcao' (Yin); when divining about doctors, look at 'Chuansong' (Shen); when divining about women, look at Tianhou and Shenhou; when divining about military officials, look at Gou Chen; when divining about documents, look at Zhuque; when divining about officials, look at Gongcao; when divining about thieves, look at Yuanwu; when divining about wealth, look at Qinglong. Each should be divined according to its category, and there will be no failure to respond.

又有六樣之說，生日干為父，生支辰為母，與日干經者為兄弟，與支辰比者為姊妹，日干生者為子孫，支辰生者為女、孫女。日干克者為妻財，其義有三：曰妻，曰妾，曰財，各有其類。旺相合者為妻，旺相不合為妾。囚死比為近財，囚死不比為近財。剋日干者為官鬼，其義亦有三：旺相相生德合為夫婿，或為官星，主官員之象；囚死囚克為鬼，六畜、金銀、衣服，各有其類。馬視勝光，牛視大吉，魚視天罡，衣服布帛視太常。

There is another system of the Six Relations: the Day Stem represents the father, and the Day Branch represents the mother; those similar to the Day Stem are brothers, and those similar to the Day Branch are sisters; what is generated by the Day Stem is descendants, and what is generated by the Day Branch is daughters and granddaughters. What is overcome by the Day Stem is wife and wealth, which is further divided into three categories: wife, concubine, and wealth, each with its own classification: if it is prosperous and strong and harmonious, it is the wife; if it is prosperous but not harmonious, it is the concubine; if it is in a state of captivity or decline and similar, it is nearby wealth; if it is in a state of captivity or decline and not similar, it is also classified as wealth. What overcomes the Day Stem is official and ghost, which is also divided into three categories: if it is prosperous and strong, and generates the Day Stem with a harmonious relationship, it is the husband or official star, indicating the image of an official; if it is in a state of captivity or decline and overcomes the Day Stem, it is the ghost, as well as livestock, silver and gold, clothes, etc., each with its own classification. To divinate horses, look at 'Shengguang' (Wu)午; to divinate cattle, look at 'Daji' (Chou)丑; to divinate fish, look at 'Tiangang' (Chen)辰; to divinate clothes and silk, look at 'Tai Chang'.

以上各類神臨限在路，臨至即至。假令其奴在外，當視天魁，天魁臨亥，其奴欲動，始有歸意。若加寅卯之上，其奴臨限，已在路，午上為至期。假令戌加寅，即午為功曹，當在甲乙寅卯日回也。戌若加卯，即午為大吉，其奴當戊己日歸，餘仿此。

The various types of deities, when falling on the "limit" position, indicate that a person is on the way. When they fall on the "arrival" position, it means the person is about to arrive. For example, if a servant is away, one should look at "Tiankui" (戌). If Tiankui is on亥, the servant is about to leave and has the intention to return. If it is on寅 or卯, the servant has already reached the limit and is on the way, and the arrival date is determined by the deity on the午 position. For instance, if戌 is on寅, and the deity on午 is "Gongcao" (寅), the servant should return on a day of Jia or Yi or on a day of寅 or卯. If戌 is on卯, and the deity on午 is "Daji" (丑), the servant should return on a day of Wu or Ji. The rest can be inferred in the same way.

若行人類神不臨限至，即看用神三合，在子午上有無決之。假令占文書視朱雀，若朱雀北寅加戌，卦得炎上，即天魁加午，謂之三俁神臨至，故曰三合之神至也。

If the class god of the person does not fall on the limit position or the peak position, then we should check whether the triple harmony god of the useful god is present on the positions of Zi or Wu. Based on this, the judgment is made. For example, when divining about documents, we look at the Vermilion Bird. If the Vermilion Bird is on寅 and added to戌, the lesson forms the "Inflaming Up" pattern, which is the triple harmony of the fire trinity, Yin-Wu-Xu. At this time, "Tian Gui" (Heavenly Guardian)戌 is on午, which is called the triple harmony god arriving at the peak, so it is said that the triple harmony god has reached its time. In the original text, "Bei Yin" and "San Yu Shen" both contain errors, but they are recorded as is without correction.

若類神不臨限至，用神三合又不臨限至，更難定歸期，即視今日支前四神。假令正月丁亥日寅時占文書，日支亥前四位是寅，寅上見亥作朱雀，其文書當在寅日至。凡言支前四者，須要類神在上，若無類劉在上，不可以此推之。

If the class god does not appear at the appropriate time, and the triple harmony of the useful god also does not appear at the appropriate time, the date of the outcome becomes even more difficult to determine. In such cases, one should look at the god located four positions before the day branch. For example, if on the first month, Dinghai day, at the寅 hour, one divines about documents: the day branch is亥, and counting four positions backward from亥 leads to寅. If the position of寅 has亥 and is occupied by the Vermilion Bird, then the documents will arrive on the day of寅. Whenever the term "four positions before the branch" is mentioned, it is necessary that the position in question has the class god. If there is no class god in that position, this method cannot be used.

又按：“課傳逢類至無疑”之句，可見課傳不可丟也。乃郇注內小注相反，又曰：“末傳為行人足，臨卯酉主至也。”又曰：“驛馬乘神傳歸支上為來也。“凡驛馬在傳，主在中途行，是皆未言及類神二字，豈得如此課象，可以不視類神歟！至《入式》則云：以日干為行人，以支為宅，干上之時相生合比，值三合六合者則歸。若刑沖破害未歸也。干克支則歸，支克干未歸。占得伏吟未歸，天盤上行人年命臨地盤日支近者將來，遠者未來。若用神在今日支前，則來；在今日支後不來。如子日丑寅為前，戌亥為後，若用神在支前，則視天干所加地盤辰為到日也。若用見遊戲神臨孟不來，臨仲半路，臨季即到。若二馬入傳，或臨日干，則在中途行。馬若臨支則到。本命及進上發用來，時歸日辰上來，陽日伏吟順傳來，聞傳不來，陰日伏吟傳逆來，傳順不來。游神，春丑夏子秋亥冬戌；戲神，春巳夏子秋酉冬辰。此皆未釋《心鏡》本歌之意，特因鄭本而說附之。

Again, according to the verse, "In the lesson, if there are similar gods, there is no doubt," it is clear that the four lessons and three transmissions cannot be ignored. However, the annotations in Xun's commentary are contrary to this. It says, "The final transmission is like the foot of the traveler; if it arrives at the卯 or酉, it indicates arrival." It also says, "If the god of the post-horse is on the transmission and arrives at the day branch, it indicates the person has come." Furthermore, it says, "If the post-horse is in the three transmissions, the person is on the way." None of these mention the term "similar gods." So can such a lesson be understood without considering the similar gods? As for the "Six Rén Entry Style," it says: the day stem represents the traveler, and the day branch represents the home. If the god on the day stem is in mutual generation, mutual combination, mutual comparison, or forms a triple harmony or a六合 with the day stem, the person will return. If there is punishment and clash, or damage and harm, the person will not return. If the day stem overcomes the day branch, the person will return; if the day branch overcomes the day stem, the person will not return. If the lesson is a伏吟 lesson, the person will not return. If the traveler's age and birth year, as indicated by the heaven plate, is on the earth plate's day branch, then those who are close will return soon, and those who are far away will not return. If the useful god is before the day branch, the person will come; if it is after the day branch, the person will not come. For example, on a子 day, the丑 and寅 are before, while the戌 and亥 are after. If the useful god is before the day branch, then the day's stem is added to the earth branch to determine the arrival day. If the useful god meets the "wandering god" or "play god" and is on the first quarter, the person will not come; if it is on the middle quarter, the person is on the way; if it is on the last quarter, the person will arrive immediately. If the heavenly horse or post-horse is in the three transmissions, or is on the day stem, the person is on the way. If the horse is on the day branch, the person has arrived. The person's birth year and the advancing god, when initiating the transmission, indicate arrival. If the lesson is on the day stem and day branch, it also indicates arrival. On a yang day, if the伏吟 lesson has the three transmissions in a forward direction, the person will return; if in a backward direction, the person will not return. On a yin day, if the伏吟 lesson has the three transmissions in a backward direction, the person will return; if in a forward direction, the person will not return. The wandering god is in the丑 in spring, in the子 in summer, in the亥 in autumn, and in the戌 in winter. The play god is in the巳 in spring, in the子 in summer, in the酉 in autumn, and in the辰 in winter. None of these explain the original meaning of the "Heart Mirror" verse, but they are included here only because they were collected in the Zheng edition.

前課術雖談限期，存亡遠近未曾推。有人一去無消息，乃向行年臨處知。年前寅申意不返，巳亥本鄉心尚依。處季必為他邑鬼，乘仲前途抱病羸。臨北臨南知所在，相生相剋辨安危以行年臨處為所往之方，以行年上之上神為從何方還家，以行年臨處上下相乘言其道里多少，須按旺相休囚以增減。《入式》云：如行年是申，申臨子，其人在北方。如珩年旺相與方上神比和相生，又帶吉神者，其人在外平安，求立家業。若行年囚死，又被方上神刑剋，更帶凶神，其人在外，非死即病也。又看行年臨孟，則生。巳亥有歸意，寅申無歸期。臨仲則病，臨季則死。又看行年上所得之神，若在支上二課發用，或入三傳者，必來之象。若不入傳，與支不和者，終不能歸也。又視末傳上克下才動，下克上將動，上下相生不動。若末傳是今日干之絕神，即有來意，亦不可必也。伏吟三傳順，柔日不來，若剛日伏吟其來速。郇注云：假令亥為行年臨午上，其亥水死休，被下旺火煎熬，必主南方抱疾，他皆仿此。

The previous methods discussed the time of return, but not whether the person is alive or dead, or whether they are far or near. If someone goes away and there is no news, one should look at the position where their age falls. If the age falls on寅 or 申, they have no intention of returning; if it falls on巳 or 亥, they still think of their hometown; if it falls on the four seasons, they are likely to have died away from home; if it falls on the four central positions, they probably fell ill on the way. Observing whether it is facing north or south can determine the direction of the person, and then using mutual generation and mutual control to judge whether they are safe or in danger. The commentary says: take the position where the age falls as the direction they have gone, and take the god above the age as the direction from which they will return. Multiply the numbers above and below the position where the age falls to calculate the distance, and adjust according to prosperity, strength, weakness, and confinement. The book "Six Rats Entering the Style" says: for example, if the age is 申 and 申 is on 子, the person is in the north. If the age is prosperous and harmonious with the god of the direction, and accompanied by auspicious gods, the person is safe and still preparing for a home; if the age is in a state of confinement or death, and is attacked by the god of the direction, and accompanied by inauspicious gods, the person is either dead or ill. Also, if the age falls on the four young positions, it indicates birth, among which巳 and 亥 show a desire to return, while寅 and 申 have no return date; if it falls on the four central positions, it indicates illness; if it falls on the four old positions, it indicates death. Also, look at the god obtained by the age. If it is used in the two lessons of the day's branch, or enters the three transmissions, it definitely means returning; if it does not enter the transmission and is not harmonious with the day's branch, it will never return. Also, look at the final transmission: if the upper part controls the lower, it means about to leave; if the lower part controls the upper, it means about to leave; if they are mutually generated, it means not moving. If the final transmission is the absolute god of the day's stem, even if there is a desire to return, it may not happen. In a hidden chant lesson, if the three transmissions proceed in order, people do not come on a yin day; if it is a yang day and the hidden chant is obtained, people come quickly. The commentary says: for example, if亥 is the age and is on 午,亥 water is in a state of death and rest, being boiled by the strong fire below, the person is certainly ill in the south, and the rest can be inferred similarly.

三千里外將軍下，千里須教看歲支。五百隻應求月建，百里干臨五十時。其下悉皆看限至，日月精詳意決疑此知行人之方所，奈久無消息，故用此法推之，三千里外看大將軍煞，千進外看太歲，五百里外看月建，百里看天干，五十進而看正時。以所看之神加卯酉為在路，加子午其人早晚即至。若末傳是日干之絕神不來也。大將軍煞，寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉是也。更課游神春在丑，秋亥冬辰夏子為。加孟未來加仲發，季上相逢不久歸凡占行人，類神不臨限至，難定歸期。如類神即作游神，便看其加何處，言其何月日歸。若類神不作游神，亦難期也。

When a person is three thousand li away, one should look at where the "Grand General"煞 falls; when they are one thousand li away, one should look at the earthly branch of the "Yearly Sovereign"; when they are five hundred li away, one should consult the "Month Builder"; when they are one hundred li away, one should look at the "Day Stem"; and when they are fifty li away, one should look at the time of the divination. If the distance is beyond the limit, one should carefully calculate the day and month, and doubts will naturally be resolved. The commentary says: this is used when one knows the direction in which the person is, but has not heard from them for a long time. Therefore, one uses this method: for three thousand li away, one looks at the "Grand General"煞; for one thousand li away, one looks at the "Yearly Sovereign"; for five hundred li away, one looks at the "Month Builder"; for one hundred li away, one looks at the "Day Stem"; and for fifty li away, one looks at the time of the divination. If the deity being consulted is added to the卯 or酉, the person is on the way; if added to the子 or午, the person will arrive soon. If the "Final Transmission" is the "Day Stem" that is in its "Absolute" state, the person will not come. The method of arranging the "Grand General"煞 is: in the years of寅,卯, and辰, it falls on子; in the years of巳,午, and未, it falls on卯; in the years of申,酉, and戌, it falls on午; and in the years of亥,子, and丑, it falls on酉. In addition, one should also look at the "Wandering Deity." It is in丑 in spring, in子 in summer, in亥 in autumn, and in辰 in winter. If the "Wandering Deity" is added to the four "Firsts" (四孟), the person will not come; if added to the four "Middle" (四仲), the person has already started the journey; if added to the four "Ends" (四季), the person will soon return. The commentary says: when divining about a traveler, if the relevant deity does not reach the limit, the return date is uncertain; if the relevant deity coincides with the "Wandering Deity," one should look at where it is added, and determine the month and day of return accordingly; if the relevant deity does not coincide with the "Wandering Deity," the return date remains uncertain.

復有親情不相見，欲得他來慰我思。乃用戲神看立處，依法推求決速遲。戲神春巳秋居酉，夏子冬辰各取之凡戲神加於天干同類之上，為外親表親；加於支同灰之上，為內親己親。假令甲子日春占，巳為戲神，加卯乘朱雀，卯與甲干同灰，此是外族表親，當卯日至也。不然定有書信至，以朱雀為文書故也。

There is another situation: when relatives have not seen each other for a long time and wish for them to come to visit in order to ease their longing, one should use the 'Theater God' (戏神) to determine where it falls. According to the method, the Theater God is in巳 in spring, in酉 in autumn, in子 in summer, and in辰 in winter, and each is taken according to the season. The commentary says: if the Theater God is placed on a position that matches the Day Stem, the visitor is an outsider or a distant relative; if it is placed on a position that matches the Day Branch, the visitor is a close relative or family member. For example, on a Jiazi day in spring, the Theater God is in巳, which is placed on卯 and carries the Vermilion Bird. Since卯 matches the Jia stem (both belong to wood), the visitor is an outsider or distant relative, and should arrive on卯 day; otherwise, there will certainly be a letter, because the Vermilion Bird governs letters and documents.

孟以勝光仲以未，季將傳送加太歲，當於罡下訪將軍，動土修營多不利但凡占行人推將軍法，看到之日，如度限了方用此，不度限不用此也。三千進而外將軍下者，是以殺臨處為至期。將軍三年移一宮，如寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。臨子即子日到也。千里看歲支者，如未年看未臨甚處，五十里看時臨甚處，即為到日是也。更看游神地輪法用，須看天罡，如日奪膦到，加孟未，加仲發，加季至。如不見天罡，即看游神，發用者歸也。餘處差慢不見游神，可以度限。

The method of determining the general is as follows: in the first year of each season, use "Shengguang" (Wu) on the hour of Wu; in the second year, use Wei; in the third year, use "Chuansong" (Shen) on the hour of Shen. Add these to the year's sovereign. Then go to the position of "Tiangang" (Chen) to find where the general is located. If you start construction in this direction, it is mostly unfavorable. The annotation says: when predicting the arrival of a person, use the method of the general to determine the time of arrival. Wait until the person has passed the limit before using this method; if he has not passed the limit, do not use it. For a distance of three thousand li, look at the position of the general to determine the arrival time. The time of arrival is determined by the position where the evil influence falls. The general moves to a new palace every three years: in the years of Yin-Mao-Chen, the general is in Zi; in the years of Si-Wu-Wei, the general is in Mao; in the years of Shen-You-Xu, the general is in Wu; in the years of Hai-Zi-Chou, the general is in You. If the general is in Zi, the person arrives on the day of Zi. For a distance of one thousand li, look at the position of the year's branch. For example, in the year of Wei, look at where Wei is located. For a distance of fifty li, look at the position where the time falls; that is the arrival day. In addition, you should also consider the moving spirit, combined with the rotation of the earth plate: first look at Tiangang, if it is added to the first year, the person has not arrived yet; if it is added to the second year, the person has already started moving; if it is added to the third year, the person is about to arrive. If the lesson does not show Tiangang, then look at the moving spirit; the moving spirit's use indicates when the person will return. In other cases, the prediction will be slower to come true; if neither Tiangang nor the moving spirit is present, then only use the method of whether the person has passed the limit to predict.

有人暫出何時歸，從出門時加日支。亢星之下辰應到亢星是天罡也，或見貴人臨即歸天罡與貴人加日，並主到。天罡加季門前待，占值伏吟相見遲郇注：若近出之人，以日前出門臨行之時，如今日支上視天罡所臨為到日。亢星即天罡也。若貴人加今日支辰上者，即時至也。

If someone goes out briefly, to determine when they will return, add the hour they left to the day branch of the current day. The branch under the "Kang Star" indicates the day they will return. The commentary says that the Kang Star is the "Tiangang" (Chen). Alternatively, if a nobleman is present, the person will return. The commentary says that if the Tiangang and the nobleman are added to the day stem, it indicates the person's return. If the Tiangang is added to the position of the four seasons, then the person will be waiting at the door. If the divination is a "Hidden Chant" pattern, the meeting day will be postponed. The commentary says: to divinate about someone who has recently left, start the divination with the hour they left. Look at the position of the Tiangang on the day branch to determine the return day. The Kang Star is the Tiangang. If the nobleman is added to the day branch, the person will arrive immediately.

來人問信知時辰，對宮起子順排輪。數至天罡方保住副 其孟仲季分膽。若加四孟未歸意，加仲在路季至門如巳時人來問信至否，便以巳時對位亥上起子，順地至天罡，天罡加卯，卯是仲，信已在路。

Someone comes to ask about news. First, record the time they came. Starting from the opposite position of that hour, count through the Earth Plate, one by one, until reaching Tiangang (Chen). Then check whether Tiangang falls on one of the four beginning months (four Meng), four middle months (four Zhong), or four end months (four Ji). If it falls on a four Meng month, it means the person has not returned yet. If it falls on a four Zhong month, the person is on the way. If it falls on a four Ji month, the person is about to arrive at the door. The commentary says: for example, if someone comes at the hour of Si and asks whether the message has arrived, start from the opposite position of Si, which is Hai, and count through the Earth Plate until reaching Tiangang. If Tiangang falls on Mao, which is a four Zhong month, then the message is already on the way.

擬出門時定行否，須看行年與日辰。太沖傳送魁罡立，或在時前定涉程郇注：正時見卯酉申在日辰年命上，或以正時支前，皆主定行。居時後未行。《入式》云：以日干為去人，若關墓加日干，則不能動。若年命上所得之神沖破關墓神，則動矣。若天將入廟，如天乙乘丑之類，及日干見空亡，即不能動。得伏吟課不動，魁罡加日辰則不得已迫促而動，三合六合臨日辰，雖動遲。若日生傳墓，其動必速。

If one intends to go out, one should first determine whether the journey will be successful or not by looking at the year stem and the day stem and branch. If 「Taichong」卯, 「Chuansong」申, Hekui 戌, or Tiangang 辰 are positioned above or before the time of divination, then one will definitely set out. Xun's commentary says: When the hour of divination shows卯, 酉, or 申 on the day stem and branch or on the person's birth year, or if they appear before the branch of the time of divination, it indicates a definite journey; if they appear after the time of divination, then one will not yet set out. The Six Rats Manual says: The day stem represents the person going out. If the Guanshen and Mushing are added to the day stem, then one cannot move. If the god obtained from the person's birth year can break through the Guan and Mu gods, then one can move. If the heavenly general is in its temple, such as Tianyi riding on Chou, or if the day stem falls into Kongwang, then one cannot move. If the divination shows a hidden chant, then one does not move. If Hekui and Tiangang are added to the day stem and branch, then the journey is forced and hasty. If the triple harmony or Liu He are on the day stem and branch, although one will move, it will be slow. If the day stem generates the three transmissions and the three transmissions fall into a tomb, then the journey will definitely be quick.

年上日辰逢旺相，斗罡加季往無迍郇注：用日二課傳陽，相氣必行；用辰二課傳陰休氣不行。天罡加季神在外必主行。《入式》云：日干旺相或上得吉將，或生日支神則往之吉。去時干吉宜行陸，支吉何妨水路行。太沖切忌逢蛇虎，船覆車翻必損人郇注：太沖主車船，在土為車，在水為船，不宜見蛇虎，主凶。《入式》云：值符、往亡、天車、飛廉、天地轉煞、劫煞、游都、魯都、螣蛇、白虎、勾陳、朱雀、空亡、日鬼加臨日干，或入三傳者，皆不宜動，則凶。日值答必主口舌公事，與凶神並，尤喜也。

When both the year stem and the day stem and day branch are in a prosperous and strong condition, and the handle of the Big Dipper and the Tiangang are positioned at the four seasons' positions, there will be no obstacles in traveling. Xun's commentary says: if the three transmissions enter the yang and are accompanied by a favorable atmosphere from the day stem's two lessons, the journey will certainly succeed; if the three transmissions enter the yin and are accompanied by a resting atmosphere from the day branch's two lessons, the journey will not succeed; if the Tiangang is positioned at the four seasons and the spirit is in the outer position, it will certainly indicate a successful journey. The "Six Yin Entry Style" says: if the day stem is prosperous and strong, or if a favorable general is on the day stem, or if the day stem's god is born by the day branch's god, then traveling will be auspicious. If the day stem is favorable at the time of departure, it is suitable to travel by land; if the day branch is favorable, traveling by water is also acceptable. "Taichong" (Mao) is most忌 to meet Teng Snake and White Tiger, which will result in capsizing a boat or overturning a vehicle and causing injuries or deaths. Xun's commentary says: Taichong governs vehicles and boats; on land it represents a vehicle, and on water it represents a boat. It is not favorable to meet Teng Snake and White Tiger; if they are met, it will bring misfortune. The "Six Yin Entry Style" says: if the value symbol, Going to Death, Tianche, Fei Lian, Tian Di Zhuansha, Jiesha, You Du, Lu Du, as well as Teng Snake, White Tiger, Gou Chen, Zhu Que, Kongwang, and the day ghost are positioned on the day stem or enter the three transmissions, it is not suitable to move, and moving will result in misfortune. If the day stem is the value symbol, it will certainly lead to disputes and official matters; if it is further combined withInauspicious Spirit, one should be even more cautious.

久雨何時用即晴，巳午螣蛇朱雀並日辰上發用，見火土神將晴，天空曉晴。三傳皆土雲應散，天空晴霽映山岑。龍若乘旺金尚陰，火神臨處是晴辰從今日至火神臨處為晴日，即螣蛇下是也。《入式》云：占陰晴日時，以所臨地盤是也。假如巳是晴神臨地下未，即未日晴也。晴神，子日大午，場面日在未，支辰對沖之位是也。

After a long period of rain, when will the weather clear? If either巳 or午 initiates the transmission, or if Teng Snake and Vermilion Bird are both present, the weather will clear. The annotation says that if the day stem and day branch initiate the transmission and fire deities or earth deities are seen, it will clear; if Tian Kong is seen, it will clear at dawn. If all three transmissions are earth deities, the clouds will disperse; if Tian Kong is seen, the sky will be clear and the mountains will be distinct. If Qinglong is in a strong position and belongs to metal, the sky will still be cloudy; the day when the weather clears is where the fire deity is present. The annotation says: count from today to the day where the fire deity is present, which is the day under Teng Snake. The "Six Yin Entry Style" says: to determine the date of clearing weather, look at the position on the Earth Plate. For example, if the clear deity (晴神) is at position 未 on the Earth Plate, it will clear on the day of 未. The method to determine the clear deity is: on the day of Zi, it is at position Wu; for other days, take the position opposite to the day branch.

陽即為晴陰即雨，積陰欲霽觀陽主。丙丁生旺發用時，壬癸休囚晴可許。火神不越東南路，蛇雀又來頭上住，須更皎日見晴空，縱有餘陰無著處。

Yang spirits indicate clear weather, while Yin spirits indicate rain; if there is prolonged darkness, one should look to whether the Yang spirit is in season. If the fire spirits, such as Bing and Ding, are in the positions of growth and prosperity and are initiating transmission, while the water spirits, such as Ren and Gui, are in weak and confined conditions, then it can be determined that the weather will be clear. If the fire spirits do not appear in the southeast direction, and the Teng Snake and Vermilion Bird are both stationed above, then it is certain that the sunlight will be bright and the sky will be clear. Even if there is a little remaining cloud, there will be nowhere for it to stay.

占風候雨徵龍虎雲從龍，風從虎，用起兼看日與辰。有氣帶刑來必速，休廢空亡略灑塵。子卯相加救枯穗子為雲，卯為雷，玄合立傳興涸鱗玄武六合有雨。白虎若來乘亥子，雨尚連綿未肯晴《樂產神樞》云：龍虎神有氣則風雨生，雷電並有大風雨也。

Divination of wind and rain depends on the Azure Dragon and White Tiger. The commentary cites the Zhou Changes, saying "Clouds follow the dragon, wind follows the tiger." In addition to the initiating transmission, one should also consider the day stem and day branch. If the stem and branch are in season and have a connection of conflict, then wind and rain will come quickly. If they are in a state of rest or decline or fall into the empty position, then only a few drops of rain will fall, merely suppressing dust. When the branches Zi and Mao combine, drought-stricken crops will be saved, as the commentary explains that Zi represents clouds and Mao represents thunder. If the Black Tortoise and Liu He appear in the three transmissions, fish in dry ponds can regain water, as the commentary explains that the Black Tortoise and Liu He indicate rain. If the White Tiger comes with the branches Hai and Zi, the rain will continue, refusing to clear. The "Luo Chan Shen Shu" says: if the Azure Dragon and White Tiger are in season, they will produce wind and rain; if there is also thunder and lightning, then there will be heavy wind and rain.

水漲傷木欲殺民，進退加時看日辰，支傷干吉漲猶速諸本作“干傷支兮漲猶速“，今據《通神集》改，支吉干傷退因循。日辰俱損須臾退，並不相傷水穩平日辰無克，水無進退。此原注，偉堂據程鵬南本補入，玩此原注，則知第五句，一本作”日辰俱旺須臾退“者，錯也。又第六句，一本作”並不相傷及舊痕“，此則無關緊要者矣。

Floodwaters rise, sweeping away trees and endangering lives; whether the water increases or recedes depends on the day's stem and branch. If the day branch is injured but the day stem is favorable, the water rises quickly, as stated in the text as "the stem injures the branch, and the rising is still rapid," which is now changed according to the "Tong Shen Ji." If the day branch is favorable but the day stem is injured, the water recedes slowly. If both the day stem and day branch are injured, the water recedes immediately. If neither the day stem nor the day branch is injured, the water remains steady, as the annotation says that when there is no conflict between the day stem and day branch, the water neither rises nor recedes. This passage was originally added by Cheng Weitang based on Cheng Pengnan's version. By carefully considering this original annotation, one can understand that some versions of the fifth sentence, which read "both day stem and day branch are strong and the water recedes immediately," are incorrect. As for the sixth sentence, which some versions read as "neither injures the other and the old marks remain," it is of little importance.

欲出前程尋訪人，看他居處對何神。神上值方臨用合，三六相呼見且忻其人居方上神與用神合是也。郇注云；凡欲訪人，要正進用神與他居方作三合、六合、相生，人情喜美。假令其人居戌地，用起加之卯午寅卯戌六合，寅午戌三合，兼宜日辰用神加之。郇注云：假如欲往西北方戌地訪人，若正時用卯，相見必喜。謂卯與戌六合也。如用神是寅午，亦相見必喜，謂寅午戌三合也。又云：以今日支所臨下辰合日干與三傳，即得相見。若天空、旬空、落空，雖合不相見。

Before going out to visit someone, one should first look at the direction in which they reside and determine which deity is associated with that direction. If the deity of that direction harmonizes with the useful god, forming a triple harmony or aLiu He (six harmony), then the visit will be successful and the host and guest will be harmonious. The annotation says this refers to the deity of the direction in which the person resides harmonizing with the useful god. Xun's annotation says: whenever one intends to visit someone, one should ensure that the useful god at the time of casting the divination forms a triple harmony, a六合, or a mutual generation relationship with the direction in which the person resides, so that the human relationship will be harmonious. For example, if the person resides in the戌 (Xu) direction, the useful god should be卯 (Mao) or午 (Wu), because卯 and戌 form a六合, and寅 (Yin),午 (Wu), and戌 (Xu) form a triple harmony. At the same time, the useful god should also be compatible with the day stem and day branch. Xun's annotation also says: if one is going to visit someone in the northwest direction, which is戌 (Xu), and the useful god at the time of casting the divination is卯 (Mao), then the meeting will certainly be pleasant, because卯 and戌 form aLiu He. If the useful god is寅 (Yin) or午 (Wu), the meeting will also certainly be pleasant, because寅,午, and戌 form a triple harmony. It also says: by examining the lower branch of the day branch and its compatibility with the day stem and the three transmissions, one can determine if a meeting is possible; if there is aTian Kong (heavenly void),旬空 (decade void), or落空 (falling void), even if there is compatibility, one will not be able to meet.

天頭地足來加日戌為天頭，巳為地足。郇注云：戌為天頭，巳為地足，二神臨日主相見。又云：頭加足得見，足加頭不得相見也，斗罡加孟也相親《斗罡占》云：加孟神在內，訪人在家。郇注云：斗罡加孟在內，加仲在門，加季在外，不得相見。勝光神后宜相待，從魁路上敘殷勤。小吉合時家飲酒甲乙日用末傳，小吉主醉也，昴昴伏吟必隱身柔日昴星、伏吟，是人身藏不見也。郇注云：子午是二至神，其人在外宜待之，得見。酉為門，又為限，人亦在外，主途中相見。若小吉乘青龍加日辰之上，其人在家飲酒，若值昴星伏吟，其人藏匿在愛，不得相見也。

The Heavenly Stem and Earthly Branch of the head and feet are added to the Day Stem and can be seen. The annotation says that戌 is the Heavenly Head and巳 is the Earthly Foot; Xun's annotation says that if these two spirits are on the Day Stem, they indicate meeting. It also says that if the head is added to the foot, they can be seen, but if the foot is added to the head, they cannot be seen. When the Handle of the Dipper and Tiangang are added to the four beginning positions, it indicates that the host and guest are close to each other. The "Dipper Tiangang Divination" says that when added to the four beginning positions, the person is inside, and if he goes to visit, he is at home. Xun's annotation says that when Tiangang is added to the four beginning positions, the person is inside; when added to the four middle positions, the person is at the door; when added to the four end positions, the person is outside and cannot be seen. Shengguang at Wu and Shenhou at Zi are suitable for waiting a little; Congkui at You indicates talking earnestly on the way. Xiaoji at Wei matches the time, and the person is at home drinking. The annotation says that on Jia and Yi days, Xiaoji at Wei is the final transmission, indicating the other person is drunk. If the divination is the昴星 lesson or the Hidden Chant lesson, the person is definitely hiding and not showing up. The annotation says that the昴星 and Hidden Chant on Yin days mean the person is hiding and not appearing. Xun's annotation says that Zi and Wu are the two extreme divine spirits at the winter solstice and summer solstice; the person is outside, and it is suitable to wait a little, and they can still be seen. You is the gate and the limit, and the person is also outside, indicating meeting on the way. If Xiaoji at Wei is combined with the Azure Dragon and added to the Day Stem and Day Branch, the person is at home drinking. If it coincides with the昴星 or Hidden Chant, the person is hiding and cannot be seen.

與人期約來遊此，為當已過未曾來。斗繫支干及臨仲，直須相見不須催。斗在日前加季上，期人前去趕難回。此皆在道占之。更值昴星伏吟卦，在家不出莫相猜斗罡在日前已支在日後未來。此原注，據《入式》補入。郇注同《入式》。又云：占得絳宮亥加仲時未至，明堂加仲時必會，玉堂丑加仲時已去。又占人行，辨前後云：以月將加時視勝光所在，天乙前為伴在前，天乙後為伴在後。

If you have made an appointment to meet someone here, is he already gone or has he not yet arrived? If the handle of the Big Dipper is located on the day stem and day branch, or is positioned at the four central directions, then you will certainly meet, and there is no need to urge him. If the handle of the Big Dipper is located before the day stem and added upon the four seasonal positions, then the person you were supposed to meet has already left, and it is difficult to catch up with him. These are judgments made when setting up a divination lesson on the road. If it also coincides with the lesson of the昴 star or the hidden chant lesson, then he is at home and has not gone out, so there is no need to guess unnecessarily. The annotation says that if the star of the Big Dipper is before the day stem, it indicates that the person has already gone; if it is after the day stem, it indicates that the person has not yet arrived. This original annotation was added based on the "Six Rats Enter the Style." The Xun annotation is the same as the "Six Rats Enter the Style." It also says: when divining about the time of meeting, if the亥 is added to the four central directions, the person has not yet arrived; if the Bright Hall is added to the four central directions, they will certainly meet; if the Jade Hall is added to the four central directions with the丑, the person has already left. Another divination about a person traveling and determining who is ahead or behind says: use the month general to add the time of divination, and look at where the Shengguang (Wu) falls. If it is before the Tianyi, the companion is ahead; if it is after the Tianyi, the companion is behind.

日久離家思慮攢，日辰之上發疑端。朱雀口舌兼憂火。元武陰私賊盜奸。勾陳刑斗虎衰病。螣蛇驚怪太陰安。六合青龍歡局席，太常天乙客來看郇注：以日干為占者己身，以支辰為宅。若支辰乘凶神惡將，主家中災異。乘吉神良將，家中必有喜慶也。

Having been away from home for a long time, one's thoughts are full of worries. One wonders about the condition of the family. One should look for clues from the day stem and day branch. If the trigram is the Vermilion Bird, it indicates disputes and worries about fire and candles; if it is the Black Tortoise, it suggests hidden affairs and theft; if it is the Gou Chen, it indicates punishment and quarrels; if it is the White Tiger, it suggests decline and illness; if it is the Teng Snake, it indicates fear and strange occurrences; if it is the Tai Yin, the family is safe and sound; if it is the Liu He or the Azure Dragon, there will be feasts and banquets; if it is the Tai Chang or Tian Yi, there will be visitors. Xun's commentary says: the day stem represents the person divining, and the day branch represents the family dwelling; if the day branch is accompanied by malevolent spirits or evil generals, there will be misfortunes in the family; if it is accompanied by benevolent spirits or good generals, the family will surely have good fortune.

為客不知主人意，善惡難分未敢投《通神集》作征途日墓前程遠，欲寄安農恐主謀。辰是主人日是客，辰上相生吉可投辰上與日相生，居旺相，是長者，客可住。郇注：以日為行客，以辰為主人。若日上乘凶神惡將，遙克辰上者，客意不善，主人不可留。若奪胩乘凶神惡將，遙剋日上者，主人不良，客不可留宿。一雲4：年命上乘凶神惡將，亦不可住。若乘吉神良將，必遇長者之人，可以留住也。登明天空將誘我，魁罡蛇虎更堪憂元武是賊。從魁勝光宜急去，神后加臨莫逗留郇注：支上乘登明、天空，是賊家，必來奸詐引誘。支上乘魁罡蛇虎，是最惡之家。支上見勝光從魁，亦非善主。凡遇此種神，皆不可住。神后為厭翳不明、遺亡之神，若加年命之上，亦不可投宿。偉堂按：此小注“年命之上”當作“支辰之上。”。

A guest cannot understand the host's intentions, good or bad cannot be distinguished, and thus dares not stay overnight. These two lines from the "Tongshen Ji" read: "On the day of journey, the tomb is before, the future is far, wanting to send a message to the farmer, fearing the host's plot." In divination, the day branch represents the host, and the day stem represents the guest: if the spirits on the day branch are in mutual generation with the day stem, it is auspicious and the guest may stay. The annotation says that if the spirits on the day branch are in mutual generation with the day stem and are in a prosperous and strong condition, it indicates a virtuous elder, and the guest may stay. Xun's annotation says: take the day stem as the traveler and the day branch as the host. If the spirits on the day stem are malevolent spirits or evil generals and they are in a position that attacks the day branch, then the guest has improper intentions, and the host should not allow him to stay; if the spirits on the day branch are malevolent spirits or evil generals and they are in a position that attacks the day stem, then the host is untrustworthy, and the guest should not stay overnight. Another saying is that if the person's birth year is occupied by malevolent spirits or evil generals, he should not stay; if it is occupied by auspicious spirits or good generals, he will certainly meet a loyal and kind elder, and may stay. If the day branch shows "Dengming" (Hai) or "Tiankong," it means one should try to entice me; if it shows "Hekui," "Tiangang," "Tengshe," or "Baihu," it is even more worrying. The annotation says that "Yuanwu" is the thief. If it shows "Congkui" (You) or "Shengguang" (Wu), one should leave quickly; if "Shenhou" (Zi) is added, it is even more unacceptable to stay. Xun's annotation says: if the day branch is occupied by "Dengming" or "Tiankong," it is the house of a thief, who will certainly come to deceive and entice; if the day branch is occupied by "Hekui," "Tiangang," "Tengshe," or "Baihu," it is the most dangerous household; if the day branch shows "Shengguang" or "Congkui," it is not a good host. In any case, encountering these spirits is not advisable to stay. "Shenhou" is the god of obscuring and loss; if it is added on the day branch, it is also not advisable to stay. Cheng Weitan notes: in this small annotation, the phrase "year's birth" should be "branch's hour."

有客來投寄來時，不知彼意欲何為。辰上陰神看善惡，遙克干神必敗危辰上陰神，第四課神也。更視支神所臨處，此處神傷日不宜假令七月丁巳日子時，火神太乙也。太乙巳加子，子水克丁火，支辰下神傷日也。問其事發緣何故，當用天官以決之郇注：凡有人來寄物，皆以日辰決之。若日克辰上神可留。若辰之陰神即第四課上神剋日上第一課，不可收，其物必賊贓，後必敗累主也。若辰上神剋日上神，亦不可留。

A guest came to leave something, but it was unknown what intention he had. To distinguish between good and bad, one should look at the hidden spirit on the day branch. If this spirit is in a position that is in conflict with the spirit on the day stem, then something bad will eventually come to light. The annotation says that the hidden spirit on the day branch is the spirit of the fourth lesson. Also, one should look at the place where the day branch is located. If the spirit there harms the spirit on the day stem, it is not suitable. The annotation says, for example, if a lesson is cast on the day of Dingsi in the seventh month at the hour of Zi, the fire spirit is 'Taiyi' (Si). Taiyi Si is placed on Zi, and Zi water overcomes Dingsi fire, which means the spirit under the day branch harms the spirit on the day stem. To determine the cause of the matter, one should refer to the Heavenly General. The annotation says: whenever someone comes to leave an item, it should be decided based on the day stem and day branch. If the day stem overcomes the spirit on the day branch, it is acceptable to keep it. If the hidden spirit on the day branch, which is the spirit of the fourth lesson, overcomes the spirit of the first lesson, then it should not be accepted, for the item is definitely stolen goods, and eventually the owner will be implicated. If the spirit on the day branch overcomes the spirit on the day stem, it is also not acceptable to keep it.

謁見尊官何所宜？青龍小吉可投伊，斗罡加孟所求獲。加季空回仲待之日辰相生，彼我見喜，相剋見不喜。又日辰上神將吉，如青龍太常六合所求必得。若神將不吉，所求無也。

When visiting a superior official, how can one ensure it is appropriate? If the divination shows the Azure Dragon and the term 'Xiao Ji' (Minor Auspiciousness), then one may go to visit. The handle of the Big Dipper and Tiangang (Chen) positioned in the four beginning positions will ensure the desired outcome; if positioned in the four middle positions, it will be a wasted effort; if positioned in the four ending positions, one should wait a bit longer. The commentary says: if the Day Stem and Day Branch are mutually generating, both host and guest will be pleased; if they are mutually controlling, they will not be pleased. Additionally, if the deities and generals on the Day Stem and Day Branch are auspicious, such as obtaining the Azure Dragon, Tai Chang, or Liu He, the desired outcome will certainly be achieved; if the deities and generals are inauspicious, the desired outcome will be empty.

彼有人來未得真，加時細看日兼辰。辰上有神傷日上，來者言辭不妄陳。日為來使辰為我，干若傷支是妄因。陰空蛇虎魁罡立日立在上，六將臨干必誑人若傳凶事，視白虎與今日比，即是實。若占吉事，視青龍，與今日比和是實。郇注：凡占虛實真偽，先視干支，若支上神克干上，視其事可信。若干上神克支上神，不可信。太陰、天空、螣蛇、白虎、天魁、天罡臨日干，並是虛詐不可信。空亡、涉害入傳用皆虛。天罡加孟可信，加仲半實半虛，加季全虛不實。返吟人情相背。若申辰作朱雀言多奸詐，不可信。若傳凶事，視折虎，與今日相生比合即是實；若傳吉事，視青龍與今日相生比合即是實。

Someone comes to deliver a message, but it's unclear whether it's true or false. So add the time of divination and examine the day stem and day branch. If the god on the day branch harms the god on the day stem, then the person's words are not fabricated; here, the day stem represents the person delivering the message, and the day branch represents myself. If the god on the day stem harms the god on the day branch, then the words are false. If the six gods: Tai Yin, Tian Kong, Teng Snake, Bai Hu, He Kui, and Tian Gang are located on the day stem, the person is definitely lying. The annotation says: if the matter is ominous, look at Bai Hu; if Bai Hu is in harmony with the current day, it is true. If the matter is auspicious, look at Qing Long; if Qing Long is in harmony with the current day, it is true. Xun's annotation says: when determining the truth or falsehood of a message, first examine the day stem and day branch. If the god on the day branch overcomes the god on the day stem, the matter is credible. If the god on the day stem overcomes the god on the day branch, the matter is not credible. If Tai Yin, Tian Kong, Teng Snake, Bai Hu, He Kui, and Tian Gang are located on the day stem, they are all false and unreliable. If Kong Wang or Shihai enters the three transmissions or affects the useful god, it is also false. If Tian Gang is added to the four young months, it is credible; if added to the four middle months, it is half true and half false; if added to the four old months, it is entirely false. If the divination is a reverse lesson, people's feelings are contradictory. If Shen and Chen are used as Zhu Que, the words are deceitful and not credible. If the matter is ominous, look at Bai Hu and see if it is in harmony or generates with the current day, which indicates truth. If the matter is auspicious, look at Qing Long and see if it is in harmony or generates with the current day, which indicates truth.

我有佳賓欲就沽，問他有酒又疑我。從魁加孟今方釀，臨仲醇香季竭枯《入式》云：以正時視天上從魁，臨孟始釀，臨仲已熟，臨季則無。郇注云：竭枯，無也。此卜酒有無之大略也。列將大吉加臨處，支未臨子得半壺《入式》云：又視天上小吉臨旺相之鄉則有酒，臨休囚之鄉無酒。又以大吉加時，日上神見功曹魁罡為酒初熟，見神后、小吉有酒不多，只半壺。郇注云：青龍六合加日上，定有酒。若加木味酸，加火味苦，加土味甜，加金味辣，加水味淡。

If there are good guests at home and one wishes to prepare some wine, one may ask the guests if they have wine, but they may suspect the intention. To divinate, one looks at "From Kuai" (酉): if it falls on the four initial months, the wine is newly made and still in the vat; if it falls on the four middle months, the wine is already fragrant and drinkable; if it falls on the four final months, the wine has run out. The "Six Yin" (六壬入式) says: take "From Kuai" on the Heaven Plate at the time of the lesson as the standard. If it is in the four initial months, the wine is newly made; if it is in the four middle months, the wine is mature; if it is in the four final months, there is no wine. Xun's commentary says: "Exhausted and dry" means there is no wine. This is the general method for divining the presence or absence of wine. Then add "Da Ji" (丑) to see where it falls: if it does not fall on Zi, one can only get half a jar. The "Six Yin" says: one also needs to look at "Xiao Ji" (未) on the Heaven Plate. If it falls in a prosperous and strong position, there is wine; if it falls in a weak and confined position, there is no wine. Also, using "Da Ji" (丑) to cast the divination, if the Day Stem's heavenly stem meets "Gong Cao" (寅) or "He Kuai" (Xu) or "Tian Gang" (Chen), the wine is newly matured; if it meets "Shen Hou" (子) or "Xiao Ji" (未), there is some wine but not much, only half a jar. Xun's commentary says: if "Qing Long" (Azure Dragon) and "Liu He" (Six Harmony) fall on the Day Stem, there must be wine. Wine added to the Wood position tastes sour, to the Fire position tastes bitter, to the Earth position tastes sweet, to the Metal position tastes spicy, and to the Water position tastes bland.

漁獵太沖為坐神，日來加午虎狼嗔。丑臨生方當是失，伏昴空回不利人。支為魚鳥干為網，干傷支吉獲禽鱗。占時受克為多得，營室休加日與辰《入式》云：以日干為漁獵人，以支辰為禽獸。若日上神有氣，辰上神無氣者，必獲，反此不獲。又伏吟課不得。又人行年上並日辰上神能制物類者必得。又以天罡加季必得，加孟不得。凡漁獵，日干加午不利，為離中虛也。宜卯為傷門有獲。丑為生門，無得。若柔日伏吟、昴星，主獸伏藏不出。亥為營室，為開門，亦主獸得地而難獲也。郇注：營室 ，登明也，為開門，若漁獵得此時，禽獸得其地而不獲也。凡漁獵，干為網罟，又為人，支為禽為獸為魚鱉，干克支可得，支克干不可得。若正時受克，必獲多支干相傷，獲不多。欲知得何物，支上神論之。

Fishing and hunting rely on the "Taichong" (Mao) as the guardian deity. If the day stem is placed on Wu, it will anger tigers and wolves. If Chou is in the place of birth, there will be nothing gained. If the divination shows "Hidden Chant" and "Mao Star," it will be a fruitless trip and be unfavorable for people. The day branch represents birds and animals, while the day stem represents nets and traps. If the day stem harms the day branch, it is auspicious and results in catching birds and fish. If the time of divination is being overcome, the harvest will be abundant. The "Yingshi" (Hai) should not be placed on the day stem or day branch. The "Liuren Rushi" says: the day stem represents the person fishing or hunting, while the day branch represents animals. If the deity on the day stem has strength and the deity on the day branch does not, there will be a harvest; otherwise, there will not be. If the divination shows "Hidden Chant" lesson, there will be no harvest. If the person's year, along with the deities on the day stem and day branch, can control the deities representing animals, there will be a harvest. If the Tiangang is placed on the four seasons, there will be a harvest, but if placed on the four young months, there will not. In general, fishing and hunting are unfavorable if the day stem is placed on Wu, because Wu belongs to Li (Fire) in the Eight Trigrams and is hollow. It is better to have Mao, which is the harming gate, indicating a harvest. Chou is the birth gate, which results in nothing gained. If on a yin day, the divination shows "Hidden Chant" and "Mao Star," it indicates that wild animals are hidden and will not appear. Hai is Yingshi, which is also the opening gate. It indicates that wild animals have the advantage of terrain and are difficult to catch. Xun's commentary says: Yingshi is "Dengming" (Hai), which is the opening gate. If this time is used for fishing and hunting, animals will be in their proper places and cannot be caught. In general, fishing and hunting: the day stem represents nets and people, while the day branch represents animals and fish. If the day stem overcomes the day branch, there will be a catch; if the day branch overcomes the day stem, there will not be. If the time of divination is being overcome, the harvest will be abundant. If the day stem and day branch harm each other, the harvest will not be abundant. To know what is caught, look at the deity on the day branch.

有怪驚人須瘊憂，三傳神將辨其由看朱雀元武等。又看怪是何神類，三十六禽依次求。巳作天空水蟲物，酉乘六合釜鳴鳩。戌並六合神驚犬，罡附螣蛇井沸流。太乙亥並蛇入廁，傳送光明大吉牛。

If there is an unusual occurrence causing fear in the household, one must be cautious and determine the cause by examining the heavenly generals associated with the three transmissions. The annotations mention looking at heavenly generals such as the Vermilion Bird and the Black Tortoise. Then, determine which category the strange occurrence falls into, and proceed according to the order of the thirty-six animals: if the hour of巳 is associated with Tian Kong, it is a creature in the water; if the hour of酉 is associated with Liu He, it is the sound of pots and pans or a magpie causing trouble; if the hour of戌 is associated with Liu He, it is a dog startled and barking; if the hour of Chen (Tiangang) is attached to Teng Snake, it is water from the well overflowing; if the hour of巳 and亥 are both present with Taiyi, it is a snake entering the toilet; if the hour of申 encounters light, it is an occurrence related to light; if the hour of丑 is associated with Daji, it is a cow causing trouble.

郇注曰：凡占怪，先視螣蛇，次看月月光、大煞、直符，又凡螣蛇之陰神作生氣量相，必是活物；作死氣休囚，必是死物。月厭，正月起戌逆十二。大煞，正戌二巳三午四未五寅六卯七辰八亥九子十丑十一申十二酉。直符，甲日巳，乙日辰，丙日卯，丁日寅，戊日丑，己日午，庚日未，辛日申，壬日酉，癸日戌。又天目煞，尤主怪異，春辰夏未秋戌冬丑是也。三十六禽者，分十二宮，再分旦時晝時墓時，凡占課寅至巳為旦，午至酉為晝，戌至丑為墓。且如寅日，旦為豹，晝為虎，暮為狸是也。細具於後。

Xun's commentary says: When divining strange occurrences, first look at Teng Snake, then the Month Aversion, Great Sha, and the Direct Symbol. If the hidden spirit of Teng Snake carries Life Qi and is prosperous and strong, the strange occurrence is definitely caused by a living creature; if it carries Death Qi and is weak and confined, the strange occurrence is definitely caused by a dead object. The Month Aversion starts at戌 in the first month and proceeds in reverse order through the twelve branches; Great Sha is at戌 in the first month,巳 in the second,午 in the third,未 in the fourth,寅 in the fifth,卯 in the sixth,辰 in the seventh,亥 in the eighth,子 in the ninth,丑 in the tenth,申 in the eleventh, and酉 in the twelfth. The Direct Symbol is at巳 on a Jia day,辰 on a Yi day,卯 on a Bing day,寅 on a Ding day,丑 on a Wu day,午 on a Ji day,未 on a Geng day,申 on an Xin day,酉 on a Ren day, and戌 on a Gui day. In addition, the Heaven's Eye Sha is especially significant for strange occurrences; it is located at辰 in spring, at未 in summer, at戌 in autumn, and at丑 in winter. The so-called thirty-six animals divide the twelve earthly branches into three periods: dawn, day, and dusk. When setting up a divination, from寅 to巳 is dawn, from午 to酉 is day, and from戌 to丑 is dusk. For example, on a寅 day, dawn is represented by the leopard, day by the tiger, and dusk by the civet. The full list is provided below.

子旦燕，晝鼠，暮蝠。丑旦牛，晝蟹，暮鱉。寅旦豹，晝虎，暮狸。卯旦貉，晝兔，暮狐。辰旦龍，晝蛟，暮魚。巳旦蛇，晝蟮，暮蚓。午旦馬，晝鹿，暮獐。未旦羊，晝鷹，暮雁。申旦猿，晝猴，暮猱。酉旦鳩，晝雞，暮雉。戌旦狼，晝犬，暮豺。亥旦豬，晝狳，暮豕。

The thirty-six animals are divided according to the twelve Earthly Branches as follows: at dawn, the Zi position belongs to the swallow, at noon to the rat, and at dusk to the bat; at dawn, the Chou position belongs to the ox, at noon to the crab, and at dusk to the tortoise; at dawn, the Yin position belongs to the leopard, at noon to the tiger, and at dusk to the civet; at dawn, the Mao position belongs to the weasel, at noon to the rabbit, and at dusk to the fox; at dawn, the Chen position belongs to the dragon, at noon to the water dragon, and at dusk to the fish; at dawn, the Si position belongs to the snake, at noon to the eel, and at dusk to the earthworm; at dawn, the Wu position belongs to the horse, at noon to the deer, and at dusk to the musk deer; at dawn, the Wei position belongs to the sheep, at noon to the hawk, and at dusk to the goose; at dawn, the Shen position belongs to the gibbon, at noon to the monkey, and at dusk to the macaque; at dawn, the You position belongs to the dove, at noon to the chicken, and at dusk to the wild pheasant; at dawn, the Xu position belongs to the wolf, at noon to the dog, and at dusk to the jackal; at dawn, the Hai position belongs to the pig, at noon to the armadillo, and at dusk to the boar. When predicting strange occurrences, take the corresponding animal according to the time of day, and you will know which animal is causing the trouble.

《入式》云：視正時三傳中，有螣蛇則為怪，無則不為怪勿疑。視天上神后所加之神，與日辰相吉，不為禍，相剋則為凶禍。占何物為怪，視神后所加地盤之神，所屬五行決之，木主林、花草、木器為怪，金主金石器物，水主河伯水神、豬鼠為怪，火主神廟祠宇、神鬼為怪，土主家神、祖先、神反為怪。

The Six壬 Entry says: When examining the three transmissions of the current lesson, check if there is Teng Snake among them; if there is, it indicates something strange or abnormal, but if not, there is no need to be suspicious. Then look at the heavenly plate "Shenhou" (Zi) and the deity added to it: if it harmonizes with the day stem and day branch, it is auspicious and will not bring calamity; if it is in mutual control, it will bring misfortune. If one wants to determine what is causing the trouble, look at the deity added to Shenhou on the earth plate, and determine according to its belonging to the Five Phases: if it belongs to wood, it is trees, grass, or wooden objects causing trouble; if it belongs to metal, it is metal or stone objects; if it belongs to water, it is the river god or pigs and rats causing trouble; if it belongs to fire, it is ghosts or spirits in temples and shrines causing trouble; if it belongs to earth, it is household gods or ancestors causing trouble in reverse.