Three gates of time, three verses. These three gates advance; observe the auspicious or inauspicious meaning of the divine general in the horoscope, and then elaborate on this in detail.

三神臨仲是三宮，此法元微捷徑蹤。絳宮時值登明入，六神相扶有順從。天魁是德未生氣，辰午酉申宜見逢。功曹正合為華蓋，猶恐須居不避凶。

When the three divine officials "Dengming" (Hai), "Shenhou" (Zi), and "Hekui" (Xu) are positioned at the four middle directions, they respectively become the three palaces of Jiaogong, Mingtang, and Yutang. This method is a mysterious and convenient approach in the Six Rats system. When Jiaogong is in effect, "Dengming" (Hai) is placed at the four middle direction: at this time, the six heavenly spirits support each other, and all matters proceed smoothly. "Tiankui" (Xu) is a virtue spirit, and the position of "Shengqi" (Life Qi) is at the position of Wei. It is favorable when it falls on the positions of Chen, Wu, You, or Shen. "Gongcao" (Yin) is perfectly aligned with the image of "Huagai", but it is feared that the position it occupies still cannot avoid misfortune.

魁罡加孟女為殺，行人不至過江風。占賊不來亡叛獲。囚人占病罪加重一作“囚病人加罪皆輕”。人情不實行宜止，睡若逢歧左道通。見怪身當殃不出，孕生男子卜財豐登明加四仲，名絳宮時。天乙藏深宮之中，入遊繫宮，行於私宴。當此之時，不可出行，避罪逃亡者得。

The 'Hekui' (Xu) and 'Tiangang' (Chen) trine together on the four young positions, which for a woman becomes a death position. Those going out will be blocked by the river's wind and waves and will not return. For divination on thieves, thieves will not come; for those who flee or rebel, they can be captured. If a prisoner is ill, their punishment will be heavier; another version of this sentence reads 'if a prisoner is ill, their punishment will be lighter'. Human affairs are hollow and not genuine, so travel should be stopped. If one encounters a crossroad in a dream, it indicates that a side path or wrong way is connected. If one sees strange things, although one will suffer misfortune, it will not lead to death. For divination on pregnancy, it indicates the birth of a son; for divination on wealth, it indicates abundance. The commentary says that when 'Dengming' (Hai) is on the four middle positions, it is called the 'Jiangong' time. At this time, the celestial master nobleman is hidden within the palace, wandering in the inner garden, moving through private feasts. When this time comes, one should not travel, but those who avoid punishment or are fleeing can achieve their wishes.

神后明堂入仲時，從魁合德未申隨。功曹別處而生氣，丑居華蓋避凶危。斗罡加季登明殺，囚人將出病難醫。

"Shenhou" Zi is added upon the four middle positions, which is the time of Mingtang. At this time, "Congkui" You combines with the virtue god, and Wei and Shen follow accordingly. "Gongcao" Yin is located elsewhere while carrying life qi, and "Daji" Chou occupies the position of Huagai, thus avoiding danger. If the handle of the dipper and Tiangang are added upon the four seasonal positions, "Dengming" Hai becomes a killing god: prisoners will be released, yet the illness of the sick person will be difficult to cure.

看人不見上書吉，占賊即來通啟宜。逃亡不獲行人到，納財權止情須追神后加仲為明堂時，天乙出遊四野八極，當此之時，舉動百事皆吉，逃亡者難得，在內利主，在外利客。

If one goes to see someone but cannot find them, it is auspicious to write a letter to report matters. When divining about thieves, the thieves will come immediately, and at this time, it is most appropriate to report and inform. When divining about someone who has run away, the person cannot be caught; when divining about a traveler, the person will arrive. Receiving money should be temporarily stopped, and matters should still be investigated. The annotation says that when the 'Zi' (child) of Shenhou is added to the four intermediate directions, it becomes the Bright Hall. At this time, the Heavenly Nobleman (Tianyi Guiren) travels throughout the four directions and eight regions, and during this period, all actions are auspicious; the person who has run away is difficult to catch. Matters within are favorable to the main party, and matters outside are favorable to the opposing party.

大吉居仲是玉堂，軫星生氣得天梁軫星，太乙；天梁，功曹。申酉即為侍從者，神后合為華蓋方。天罡加仲殺居亥，賊來中咱戰須傷。

"Big Auspiciousness" (Daji) in the Chou branch added to the four central directions marks the Jade Hall time. At this time, the Zhen star carries Life Qi and receives assistance from the Tianliang star. The annotation says that the Zhen star is the Taiyi in the Si branch, and the Tianliang is the Gongcao in the Yin branch. The Sheng and You branches serve as attendants, while the Shenhou in the Zi branch aligns with the Huagai direction. If the Tiangang in the Chen branch is added to the four central directions, the killing star falls in the Hai position: thieves attack, and battle will surely cause injury.

上書遭仇追逃獲一作“上書遭執”，天氣無風可渡江。謁人相見胎生女，若問人歸中路傍大吉加四仲，名玉堂時。天乙加門之中，天神在門方欲出行。當此之時，百事小不利，逃亡者可得也。

If one submits a document to report something, it may lead to enmity, but if one is pursuing a fugitive, one can catch him. The phrase "submitting a document leads to enmity" is alternatively written as "submitting a document leads to capture." If there is no wind in the sky, one can cross the river. Going to visit someone will result in meeting them; predicting pregnancy indicates a female child. If one asks when a traveler will return, the person is already on the way. The commentary says "great auspiciousness" when the branch "Chou" is added to the four cardinal directions and called "Jade Hall." At this time, the heavenly stem "Tianyi" and the nobleman "Guiren" are positioned at the gate, and the heavenly spirit is standing at the door ready to travel. When this occurs, all things are slightly unfavorable, except for capturing fugitives, which will be successful.

《續編》斗孟仲季本是三宮門，己前十干神后集定。

The "Continued Compilation" states: The three chapters, "Dǒu Mèng," "Dǒu Zhòng," and "Dǒu Jì," originally belong to the school of the Three Palaces. The previous section had already established the pairing of the ten heavenly stems with the "Shenhou" zi. Here, they are continued in sequence. The original text here has omissions and inaccuracies, and the meaning is incomplete. I have recorded it as is without supplementation.

三傳先看斗加神，入孟元來憂二親。季因出外傷妻子，己身兄弟仲臨門。魁道病人喪大吉，天門人眾怕諸君。地哀悼入憂蛇虎畏，貴人可見坐天門。

To determine the Three Transmissions, one must first check where the handle of the dipper is placed over a deity. If the handle falls on the four young months of寅, 申, 巳, and 亥, it indicates concern for parents. If it falls on the four old months of辰, 戌, 丑, and 未, it suggests injury to the wife due to going out. If it falls on the four middle months of子, 午, 卯, and 酉, it indicates concern for oneself and brothers. When the handle reaches the position of the魁, the patient is at risk of death. If the Daji (Chou) is at 丑 and aligns with the heavenly gate, everyone will be afraid. If it falls on the ground gate, which is a position of sorrow, there will be fear associated with the Teng Snake and White Tiger. If the Nobleman is seated at the heavenly gate, then one can seek an audience.

孟則占行人未發，若覓家中因病人。官事罪重奴婢吉，憂不憂兮凶訟論。商賈所求還自得，討獵求魚怪臨身。書為不通因待慢，勝於捕賊不行軍。逆戰可經軍不罷，天罡三首後來分。

The handle of the Big Dipper points to the four beginnings: When divining about a traveler, the person has not yet set out; when divining about searching for someone, it is mostly because there is a sick person at home. When divining about lawsuits, the guilt is heavier; when divining about servants, it is actually favorable. What should be worrying does not need to be worried about, and the danger lies in litigation. Merchants who have something in mind will be able to achieve their goals; those hunting or fishing will encounter strange occurrences. Letters will not arrive because the other party is careless; capturing thieves is better than going to war. Facing enemies in battle can still be experienced, but military affairs will not end here. The three sections on Tiangang will be explained in detail later.

仲因官事解留連，病不成兮憂不至。覓人不出行人發，漁獵所求半得錢。災怪家中奴婢病，上書且未訟能方。捕賊兩專寬有語，半兵相虞用軍員。侵圍妨害何曾罷？病人已瘥必安然。

The handle of the dipper points to the four central directions: official matters can be resolved, without further delay; illness does not become serious, and worries do not come to pass. When divining about a missing person, the person does not leave the door; when divining about a traveler, the person has already set out. For hunting and fishing, only half the money is obtained. Strange events and disasters occur within the household, and the servants are ill. Submitting documents is temporarily not possible, but lawsuits can be initiated. Capturing thieves, both sides are focused, with some flexibility in words; two armies are facing each other, each being cautious and mobilizing troops. The troubles of being surrounded and harassed have never ceased. As for the sick person, they have already improved and will certainly be safe.

病人憂死行人至，官事不成憂必憂。覓人遠出言詞告，奴婢逃良心賊可求。商賈不成漁獵得，怪在比鄰急速遊。書卻以通軍必出，勿戰軍圍去不留。斗人已死軍須罷，不然三合報人讎。

When the handle of the dipper points to the four seasons: the sick person is in danger of life and death, but the traveler will arrive; lawsuits cannot be settled, and those who should worry will indeed worry. When seeking someone, the person has already left, and only a message can be sent; servants may run away, but thieves can be pursued. Business ventures will not succeed, but fishing and hunting will bring some gain. Strange occurrences happen among neighbors, so one should leave quickly. Messages can still be delivered, but armies will definitely be mobilized; do not engage in battle, and the troops surrounding the city will withdraw without staying. Those who were fighting have already died, so military actions should cease; otherwise, with the triple harmony formed, one will have to seek revenge from others.

辰為宅地日為人，宅上凶神便有迍。帶殺兼刑來相剋，以將言之得事因。視辰上神為宅，惡將剋日迎。朱雀並官事，白虎並主死病也。

Divination for a residence uses the Day Branch to represent the foundation of the house and the Day Stem to represent the person living there. If there is a malevolent spirit on the house, there will be difficulties. If this malevolent spirit also brings on punishment and punishment and attacks the Day Stem, then the Heavenly General accompanying it will explain the situation. The commentary says that looking at the spirit on the Day Branch is looking at the house; if a malevolent Heavenly General attacks the Day Stem, there will be misfortune. The Vermilion Bird indicates legal troubles, and the White Tiger indicates death and illness.

堯都詢就清濟曰：“干為人，支為宅，上有魅罡並剋日辰，大迎。不可居之。干傻損人，支傻損宅，有鬼怪肪主人病。干坂俱傻，人宅並損不利子孫。支上帶刑煞亞剋日干，理解迎。各以天將言之。天空，宅中虛耗，不宜奴僕六畜。勾陳，宅中頻有爭鬥。朱雀，宅中有口舌及主文書。螣蛇，宅中有火燭驚怪。元武，宅中有盜賊。白虎，宅中有疾病，餘皆吉。”

Yao's capital at Xun Ying Qing's commentary says: "The day stem represents the person, and the day branch represents the house. If there are Hekui and Tiangang above and they together attack the day stem and day branch, it is a great calamity, and such a house should not be inhabited. If the day stem is injured, it harms the person; if the day branch is injured, it harms the house, and there will be ghosts and spirits causing the master to fall ill. If both the day stem and day branch are injured, both the person and the house will be harmed, which is not favorable for descendants. If the day branch carries a punishment star and attacks the day stem, it is also a disaster. The specific matters involved should be determined according to the heavenly generals: if it is accompanied by Tian Kong, the house will suffer from loss and should not be suitable for keeping slaves and domestic animals; if it is accompanied by Gou Chen, there will be frequent quarrels in the house; if it is accompanied by Vermilion Bird, there will be disputes and matters concerning documents; if it is accompanied by Teng Snake, there will be fire and strange occurrences in the house; if it is accompanied by Black Tortoise, there will be theft in the house; if it is accompanied by White Tiger, there will be illness in the house; the rest of the generals are auspicious." The original text contains many errors, such as '魅罡' should be '魁罡', '大迎' should be '大凶', and '傻' should be '伤'. The text is recorded as is without corrections.

一云：天罡加日，有客寄住。勝光加宅，身寄他家。四課相生吉將立，六合青龍福慶臻詢注曰：若正時日辰上，四課中得良神吉將，上下相生，旺相有氣，大吉。日辰上乘六合、青龍、太常尤吉也。

Another account says: "Tiangang (Chen) placed on the day stem indicates that there is a guest staying in the house; Shengguang (Wu) placed on the dwelling position indicates that one is staying in someone else's house." If the four lessons are mutually generating and there are auspicious generals, and also the presence of Liu He and Azure Dragon, then good fortune and celebration will come. Xun Yingqing notes that if during the casting of the lesson, the day stem and day branch are supported by good spirits and auspicious generals, and if the upper and lower elements are mutually generating, and if they are prosperous and strong, then it is a great auspiciousness; if the day stem and day branch are occupied by Liu He, Azure Dragon, and Tai Chang, it is especially favorable.

更視三傳知善惡，遍看年上所臨神郇注曰：正時三傳始終相生，神將又吉。更看家長行年上神將相生吉，主家中和合，家道興隆。凡事獲福也。一法，以家長行年加宅神，看太歲上神決之。天罡歲中有官訟之事；大吉小吉主有疾病；河魁有人陰害。餘神無妨。哀思辰戌場面未乃四煞之地，遇之不吉也。

Looking at the three transmissions can reveal whether something is auspicious or inauspicious, good or evil. One should also examine the spirits that are in the position of the person's age. Xun's commentary says: When the three transmissions start and end with mutual generation, and the spirits and generals are also auspicious, then one should also look at the spirits and generals on the age of the head of the family. If they are also in mutual generation, it indicates harmony within the family, prosperity in family affairs, and the ability to gain blessings in all matters. Another method is to add the age of the head of the family to the house spirit, and then look at the spirit on the year of the master to determine the outcome: if it is "Tiangang" (Chen), there will be lawsuits within a year; if it is "Daji" (Chou) or "Xiaoji" (Wei), there will be illness; if it is "Hekui" (Xu), there will be secret harm from others; other spirits are not harmful. Chen, Xu, Chou, and Wei are the four evil places, and encountering them is inauspicious. The original text here has the words "aisi" and "mianchang" which are errors, and they are recorded as they are without correction.

五音旺處為宅神，宮音在戌，商音在酉，角音在卯，羽音在子，徵音在午。支畔有神何所主，欲識名之是近鄰。推宅之法看日神，若見魁罡必損人。干傷支吉老者困，干吉支傷幼者迍。

The five tones each have a position where they are most prosperous, and these are used as the dwelling spirits: the Palace tone is in Xu, the Shang tone in You, the Jue tone in Mao, the Yu tone in Zi, and the Zheng tone in Wu. What does the spirit next to the day branch represent? It depends on its name, usually representing a neighboring area. To determine the dwelling, one looks at the day stem. If one sees 'Hekui' Xu and 'Tiangang' Chen, it indicates harm to the household. If the day stem is injured but the day branch is auspicious, it signifies the elderly being trapped; if the day stem is auspicious but the day branch is injured, it indicates danger to the children.

此宅新移來入住，看得幾時無憂慮。將加行年推禍福，宅神之上問其緣以月將加家長行年，視宅神上得何神，以定吉凶。下文詳之。鄭按：第二句徐陰《六壬之式》作“月將加時看行宅”，餘盡同。

When moving into a new house, one should determine how long it will take before there are no troubles. The method involves adding the Month General to the parent's age to calculate fortune and misfortune, then consulting the house deity to find the cause. The annotation says: by adding the Month General to the parent's age, observe what deity appears on the house deity, thus determining good or bad fortune, with further details given below. Zheng Tianmin notes: the second sentence in Xu's "Six Rens Entry Style" reads "the Month General added to the time to examine the house," the rest being the same.

又按其注云：行者行年，宅者宅神也。宅神即商音在酉之灰。又云是命前五辰位也。如子生人在巳，丑生人在午之類。以月將加時，視行年宅神上得寅申等旺相相生，依法斷之。寅申子午相加吉，若是安居永不遷。戌辰老者憂逢禍，卯酉幼人疾病纏。巳亥畜生多死損，丑未遭官必喟然。

Zheng Tianmin further explains that the annotation says "行" refers to the year of birth, and "宅" refers to the dwelling god; the dwelling god is like the one belonging to the Shang tone which belongs to You. Here the original text "之灰" should be "之类," but it is recorded as is without alteration. Another view is that the dwelling god is the fifth position ahead of one's birth year. For example, those born in the Zi year are at Si, those born in the Chou year are at Wu, and so on. Using the Month General combined with the time of divination, one looks at the year of birth and the dwelling god to see if they fall on Yin, Shen, etc., which are prosperous and strong and mutually generating. If they fall on Yin, Shen, Zi, or Wu, it is auspicious and one can reside permanently without moving. If they fall on Xu or Chen, there will be worries for the elderly. If they fall on Mao or You, children will be plagued by illness. If they fall on Si or Hai, there will be many deaths among livestock. If they fall on Chou or Wei, one will have legal troubles and sigh often.

此宅與人來共住，還向日辰推所遇。上克下兮利在他，下賊上兮利在主。忽然上下共相生，此中所勘要分明。子之加母無容客，母之加子主宜成

This house is to be shared with others, and the situation should still be analyzed based on the day stem and day branch. If the upper god overcomes the lower god, it is beneficial for the other party; if the lower god steals from the upper god, it is beneficial for the owner. If the upper and lower gods mutually generate each other, the balance must be clearly determined: if the son is placed on the mother, it indicates that the outsider is taking advantage, and it is not advisable to allow guests; if the mother is placed on the son, it indicates that the owner's side benefits, and the shared living arrangement can be successful.

經云：“正時所加看日辰，客欺主，乃日克辰也；主欺客，乃辰剋日也。上克下客欺主，下賊上主欺客。子加母，他人竊我；母加子，我竊他人之氣。彼此相生，各無損傷也。”此原注鄭據《入式》補入旬注，與原注同。惟末句作“若得彼此相生，各得利益為吉也。”。

The text says: "According to the situation at the time of setting up the lesson, look at the day stem and day branch based on the Heaven Plate. If the guest overpowers the host, it means the day stem overpowers the day branch; if the host overpowers the guest, it means the day branch overpowers the day stem. If the upper overpowers the lower, it is the guest overpowering the host; if the lower steals from the upper, it is the host overpowering the guest. If the son is added to the mother, it means someone is stealing my energy; if the mother is added to the son, it means I am stealing someone else's energy. If they mutually generate, neither side is harmed." This passage is an addition by Zheng Tianmin based on "Liuren Rushi." Xun's note is the same, except the last sentence reads "If they mutually generate, both sides benefit, which is auspicious."

宅內何知有鬼神，蛇虎臨年天目因。春辰夏未秋居戌，冬在丑兮殃害人經云：“正時魁罡加蛇虎勾陳為天目煞，臨日辰並家長行年上者，主宅中有鬼，餘神無。”凡言鬼有男女老少，正時以白虎決之。乘陽神即男，陰神即女，旺相少壯，囚休死老弱。

To determine if there are ghosts or spirits in a house, look to see if the Teng Snake and White Tiger are present on the year pillar, and if they are connected to the "Heavenly Eye"煞. The Heavenly Eye煞 is located in Chen during spring, in Wei during summer, in Xu during autumn, and in Chou during winter. When this occurs, it can affect people. The classic text says: "When casting a divination, if Hekui and Tiangang are combined with Teng Snake, White Tiger, and Gou Chen, it forms the Heavenly Eye煞. If it is present on the day stem, day branch, or the year pillar of the head of the household, it indicates that there are ghosts in the house, while other deities are not involved." Whenever ghosts are mentioned, they are further divided into male and female, young and old, which is determined by the White Tiger in the divination: if the White Tiger is associated with a yang spirit, it indicates a male ghost; if it is associated with a yin spirit, it indicates a female ghost. Prosperous and strong energy indicates a young and strong ghost, while imprisoned, restrained, or death qi indicates an old and weak ghost.

四時沖破將刑殺，節忌來加日與辰春酉夏子秋卯冬午為四時沖破，若正時帶煞兼刑來加日辰者，有鬼也。又以家長行年加神后，視太歲在命在日辰，見魁罡小吉蛇虎者，其宅亦有鬼。此兩段原注，鄭據《入式》補入，郇注與原注同，惟“魁罡”作“天罡”，無“勾陳”字，無“又以家長行年加神后……”三十字。

The positions of the four seasons' conflicting elements bring about punishments and killings, and the deities to be avoided during the solar terms are added to the day stem and day branch, which also indicate the presence of ghosts. The commentary states that in spring the conflict is at酉, in summer at子, in autumn at卯, and in winter at午, which are the four seasonal conflicts; if the lesson is cast at a time that includes harmful influences and also involves punishments affecting the day stem and day branch, then the house has ghosts. Another method is to add the parent's age to the 'Shenhou' (子), then check if the heavenly stem falls on the person's birth stem, day stem, or day branch. If the 'Hekui', 'Tiangang', 'Xiaoji' (未), 'Teng Snake', or 'White Tiger' are present, then the house has ghosts. These two passages are added by Zheng Tianmin based on the 'Liu Ren Ru Shi'. Xun's commentary is the same, but he uses 'Tiangang' instead of 'Kui Gang', omits the term 'Gou Chen', and also omits the thirty characters following 'adding the parent's age to Shenhou'.

凡欲修造及遷移，家長行年加歲支，旺墓上頭見三煞，此是凶災不可為孟年酉，仲年巳，季年丑，此名三煞是也。行年加歲加其姓，歲煞今年莫犯之經云：“歲煞者，寅午戌年在丑，亥卯未年在戌，申了辰年在未，巳酉丑年在辰。”。月煞若臨其月惡，災劫兩般須要知月殺者，正月起場面逆行四季神。災煞者，正月起子逆行四仲神劫。煞者，正月起亥逆行四孟神。

Whenever construction or moving is to be done, add the parent's annual stem to the current year's heavenly stem, then check if the旺位 and 墓位 have the 'three evils'. If the three evils appear, it is an omen of misfortune and the action should not be carried out. The commentary says that in the first year of the four quarters, the three evils are in酉; in the second year, they are in巳; and in the third year, they are in丑. This is called the three evils. When adding the annual stem to the heavenly stem, it should also be combined with the five tones of the family surname. The 'annual evil' is something that must absolutely not be violated in the current year. The text says: 'The method of arranging the annual evil is: in years of寅, 午, 戌, it is in丑; in years of亥, 卯, 未, it is in戌; in years of申, 子, 辰, it is in未; and in years of巳, 酉, 丑, it is in辰.' If the 'monthly evil' appears in that month, that month is dangerous. In addition, one should also know about 'disaster evil' and 'plunder evil'. The commentary says that the monthly evil starts from the first month at辰 and moves backward along the four quarters. The disaster evil starts from the first month at子 and moves backward along the four middle months. The plunder evil starts from the first month at亥 and moves backward along the four beginning months. The original text here has '申了辰' which should be '申子辰', and '场面' which should be '辰', but these are recorded as they are without alteration.

凡欲修造移徙者，當以家長行年加太歲，視五音本姓墓上決之，見歲煞者，歲中不宜修造動土，移徙作事，主百日破敗病訟。月煞者，月內不宜作事，主陰人六畜不利，更犯災煞、劫煞，尤凶。本音墓者，宮音墓在未，羽音墓在辰之灰。以上三段原注，鄭據《入式》補入郇注，與原注同，惟“五音墓”注作“五音墓者，辰為宮音羽音之墓，戌為徵音之墓，丑為商音之墓，未為角音之墓是也。”

Whenever there is construction or relocation, one should add the parent's age to the current year's stem to determine the situation. Then, according to the burial position corresponding to the five tones of the family surname, one should check whether the year's evil influence is present. If the year's evil influence is found, it is not suitable to start construction, break ground, or carry out any activities during that year, otherwise it will lead to failure, illness, or disputes within a hundred days. If the month's evil influence is found, it is not suitable to do anything during that month, which will be unfavorable for female family members and livestock. If one also offends the disaster influence and the calamity influence, the situation will be even worse. The concept of the burial position of the five tones refers to, for example, the burial position of the palace tone is in the hour of Wei, and the burial position of the feather tone is in the hour of Chen, and so on. The above three paragraphs are notes added by Zheng Tianmin based on "Liuren Rushi" to the notes of Xun, and they are the same as the original notes, except that the note on the burial positions of the five tones states: "The burial positions of the five tones are: Chen is the burial position of the palace tone and the feather tone, Xu is the burial position of the徵 tone, Chou is the burial position of the 商 tone, and Wei is the burial position of the角 tone."

偉堂按：原注宮音墓在未，未字疑錯，宮音屬土，當墓在辰，不當在未。又首段三煞，似指動4煞、災煞、歲煞，而言非孟年酉，仲年巳，季年丑之破碎煞也。欲與高明商之。若須修造並門戶，勿使諸神有嗔怒。行年太歲上頭看，避忌魁罡及蛇虎。

Cheng Weitang says: The original annotation states that the墓 of the palace tone is in Wei, but this 'Wei' might be incorrect. The palace tone belongs to earth, so it should be buried in Chen, not in Wei. Also, the three evils mentioned in the first paragraph seem to refer to month sha, disaster sha, and year sha, rather than the broken sha of Meng year in You, Zhong year in Si, and Ji year in Chou. This point is discussed with esteemed scholars. When constructing houses and doors, one must not anger the deities. The method is to check the person's age and the heavenly master, avoiding Hekui, Tiangang, Teng Snake, and Baihu.

又須為宅推月龍，大吉須知月建中。即看寅上何神在，亥子當頭名黑龍。若使徵音逢此建，用其修主主其凶以大吉加月建上，看寅時起地。蓋寅為青龍本家也。如見亥子為黑龍月建，寅卯為青龍月建，巳午為赤龍月建，申酉白龍月建，辰戌丑未為黃龍月建。

You also need to calculate the "Moon Dragon" for the house. The method is to add "Daji" (Chou) to the current month's month builder, then check what deity falls on the寅 position: if it is亥 or子, it is called "Black Dragon." If the owner is of the Zheng tone and encounters this month builder, using it for construction will bring misfortune. The annotation says: add "Daji" (Chou) to the month builder, then start from the寅 position to look at the earth plate, because寅 is the original position of the Azure Dragon. Therefore, seeing亥 or子 means the Black Dragon month builder,寅 and卯 are the Azure Dragon month builders,巳 and午 are the Red Dragon month builders,申 and酉 are the White Dragon month builders, and辰,戌,丑, and未 are the Yellow Dragon month builders.

宮音忌青龍，商音忌赤龍，角音忌白龍，徵音忌黑龍，羽音忌黃龍，謂龍克本姓音也。此原注偉堂據程鵬南《集要》本補入。又白文第五句原作“若使人家逢此卦”，今據小注改正。

The commentary continues: the tone of Gong belongs to earth and dislikes the Azure Dragon wood; the tone of Shang belongs to metal and dislikes the Red Dragon fire; the tone of Jue belongs to wood and dislikes the White Dragon metal; the tone of Zhi belongs to fire and dislikes the Black Dragon water; the tone of Yu belongs to water and dislikes the Yellow Dragon earth. All of this is because the Five Phases of the Dragon are in conflict with the original tone of the surname. This passage of the original commentary was added by Cheng Weitang based on Cheng Pengnan's "Ji Yao" edition. Additionally, the fifth line of the song诀 originally read "If a family encounters this hexagram," but it has now been corrected to "If the Zhi tone encounters this establishment" according to the small note.

雖用前占無惡將，更以行年加宅神。本命上頭為所看，第一須逢寅及申，勝光神后為中吉，但值魁罡不利人。

Even if you have already cast a divination using the previous method and found no evil Heavenly Generals, you should still add the year of birth to the dwelling god and then check what falls on your birth year: the best result is to encounter寅 or申, which means the 'Shengguang' Wu or 'Shenhou' Zi, considered moderately auspicious; but if you encounter Hekui Xu or Tiangang Chen, it will be detrimental to people.

黃道所臨為吉神，任其修造不殃人。太歲之方猶不畏，況其諸煞及將軍？推之常以天罡訣，正七加虛二八寅。兩月順行陽位上，還加三九便臨辰凡推黃道，常以天罡為首，乃二千石也。正七月以天罡加子，二八月以天罡加寅，三九月以天罡加辰，四十月以天罡加午，五十一月以天罡加申，六十二月以天罡加戌。

The Yellow Path is auspicious wherever it is located; even if construction takes place there, it will not harm people. One does not even need to fear the direction of the Tai Su, let alone other harmful spirits and general directions. The formula for calculation always starts with the Tiangang (Chen). In the first and seventh months, the Tiangang is added to the position of Zi (Emptiness mansion). In the second and eighth months, it is added to the position of Yin. Every two months, it moves forward one step in the Yang direction. In the third and ninth months, it is added to the position of Chen. The commentary says: when calculating the Yellow Path, always start with the Tiangang, because it is equivalent to a high-ranking official of two thousand stones. In the first and seventh months, the Tiangang is added to Zi; in the second and eighth months, to Yin; in the third and ninth months, to Chen; in the fourth and tenth months, to Wu; in the fifth and eleventh months, to Shen; and in the sixth and twelfth months, to Xu.

天罡黃道建青龍辰下為青龍，太乙明堂除可從巳下為明堂。傳送臨之定金匱申下為金匱。從魁天德執消凶酉下為天德。登明危下玉堂吉亥下為玉堂，功曹司命是開通寅下為司命。

Once the Tiangang is fixed, the six Yellow Path auspicious deities are arranged in sequence: Tiangang, which falls on the hour of Chen, is paired with the "Jian" of the twelve divine officials, which is the Azure Dragon; the "Taiyi" on the hour of Si is paired with "Chu", which is the Bright Hall, and can be followed, as the annotation says the Bright Hall is under Si; the "Chuansong" on the hour of Shen is paired with "Ding", which is the Golden Chest, as the annotation says the Golden Chest is under Shen; the "Congkui" on the hour of You is paired with "Zhi", which is the Heavenly Virtue, capable of removing misfortune, as the annotation says the Heavenly Virtue is under You; the "Dengming" on the hour of Hai is paired with "Wei", which is the Jade Hall, which is auspicious, as the annotation says the Jade Hall is under Hai; the "Gongcao" on the hour of Yin is paired with "Kai", which is the Director of Destiny, governing smooth passage, as the annotation says the Director of Destiny is under Yin.

金匱宜財物申，青龍壽命長辰。玉堂招僕畜亥，天德合家昌酉。司命人多吉寅，明堂子更巳強。若能常擇善，生也獲嘉祥。

On these six Yellow Path directions for construction, each has its own governing aspect: Golden Chest is in the Hour of Monkey, suitable for gathering wealth; Azure Dragon is in the Hour of Dragon, governing a long life; Jade Hall is in the Hour of Pig, capable of attracting servants and livestock; Heavenly Virtue is in the Hour of Rooster, governing family prosperity; Director of Destiny is in the Hour of Tiger, governing a numerous and auspicious household population; Bright Hall is in the Hour of Snake, governing stronger descendants. If one can often choose these auspicious directions, one can obtain good fortune throughout life.

勝光滿下天地刑午，小吉平為朱雀方未。上見天魁破白虎戌，神后臨成天獄場子。大吉居收元武位丑，勾陳閉在太沖藏卯。以上六神名黑道，修宅犯之人禍殃。

The six black path凶 positions are arranged as follows: "Shengguang" (Wu) pairs with "Man," which is the Heaven and Earth punishment, located at Wu; "Xiaoji" (Wei) pairs with "Ping," which is the Vermilion Bird direction, located at Wei; "Tiankui" (Xu) pairs with "Po," which is the White Tiger position, located at Xu; "Shenhou" (Zi) pairs with "Cheng," which is the Heaven Prison, located at Zi; "Daji" (Chou) pairs with "Shou," which is the Black Tortoise position, located at Chou; Gou Chen pairs with "Bi," hidden in "Taichong" (Mao). These six spirits are collectively known as the Black Path. If construction of a house violates these, people will suffer misfortune.

天刑害畜顛狂病午，朱雀官非口舌傷未。白虎到臨家長獄戌。天空賊害及財亡子。元武損胎奴婢走丑，勾陳長婦斗刑傷卯。若令禳之災自滅，莫聽師巫作禍殃。

Violating the Black Path brings corresponding consequences: Heavenly Punishment occurs in the hour of Wu, causing harm to livestock and the master's mental illness; Vermilion Bird occurs in the hour of Wei, leading to legal troubles and disputes; White Tiger occurs in the hour of Xu, resulting in the head of the family being imprisoned; Tian Kong occurs in the hour of Zi, indicating theft and loss of wealth; Black Tortoise occurs in the hour of Chou, causing harm to the fetus and servants fleeing; Gou Chen occurs in the hour of Mao, leading to conflicts and injuries among the wife and the household's main female member. If one follows the proper rituals for appeasement, calamities will be eliminated; one must not listen to witches and perform improper rites, which may bring further misfortune.

天刑害家宅午，朱雀斗刑傷未。白虎多凶禍戌，元武貨物妨子。勾陳田宅散丑，天牢人口傷卯。若能迴避得，必不見凶殃。

Another account states that Heavenly Punishment is in Wu, causing harm to the family dwelling; Vermilion Bird is in Wei, indicating disputes and injuries; White Tiger is in Xu, leading to many misfortunes; Black Tortoise is in Zi, hindering trade; Gou Chen is in Chou, resulting in the loss of land and property; and Heavenly Prison is in Mao, causing injuries to people. If one can avoid these directions, they will certainly not encounter misfortune.

誤犯凶神六黑方，但能修報即無殃。若觸天刑午治天德酉，勾陳卯金匱申虎戌明堂巳。朱雀未青龍辰應建上，元武丑更來司命寅禳。天牢子須向玉堂亥內，此位禳之轉吉祥。

If one has mistakenly violated six black path凶 directions, as long as one takes measures to perform rituals and offerings for atonement, there will be no calamity. The method is to use the corresponding yellow path auspicious directions to resolve each violation: if the noon position (午位) has been violated by heavenly punishment (天刑), then perform the ritual at the western position (酉位) of heavenly virtue (天德); if the卯 position has been violated by Gou Chen (勾陈), then perform the ritual at the申 position of the golden chest (金匮); if the戌 position has been violated by the white tiger (白虎), then perform the ritual at the巳 position of the bright hall (明堂); if the未 position has been violated by the vermilion bird (朱雀), then perform the ritual at the辰 position of the azure dragon (青龙), which is also called the 'establishing' position (建位); if the丑 position has been violated by the black tortoise (元武), then perform the ritual at the寅 position of the director of destiny (司命); if the子 position has been violated by the heavenly prison (天牢), then perform the ritual at the亥 position of the jade hall (玉堂). By performing these rituals in these directions, misfortune will be transformed into auspiciousness.

凡問婚姻成不成，須知二后莫相刑。日辰上得凶神將，克下如何合聘名？

Whenever one asks about the possibility of a marriage being successful, one should first check whether "Heavenly Empress" (天后) and "Shenhou" (神后) are in a harmful relationship with each other. If there areInauspicious Spirit (malevolent spirits) or Inauspicious General (malevolent generals) on the Day Stem and Day Branch, and if the upper deity is also in a conflicting relationship with the lower deity, how can one even talk about proposing marriage and setting the engagement?

以日為夫，以辰為婦。日辰上神相生則成，刑剋破害則尖民。日辰相生及不與天后神后刑剋破害必尬一有刑剋破害不成。此注偉堂據程鵬南裁定本補入。天后畏干女不肯日干刑剋天后，男貪女，女不肯許，干謂天后男悔情天后刑剋日干，男不肯娶。一云：支剋日干男不肯，天后克女婦不肯。

Divination for marriage uses the Day Stem to represent the male partner and the Day Branch to represent the female partner. If the deities on the Day Stem and Day Branch are mutually generating, the marriage will succeed; if they are in conflict, harm, or destruction, the marriage will not succeed. If the Day Stem and Day Branch are mutually generating and do not conflict, harm, or destroy each other or the Heavenly Empress and Shenhou, the marriage will certainly be harmonious; if there is any conflict, harm, or destruction, the marriage will not succeed. This note was added by Cheng Weitang based on Cheng Pengnan's ruling edition. If the Heavenly Empress is afraid of the Day Stem, it indicates the female partner is unwilling, and the commentary says that the Day Stem conflicting with the Heavenly Empress means the male partner is overly eager for the female partner, but the female partner does not agree. If the Heavenly Empress conflicts with the Day Stem, it means the male partner backs out, and the commentary says the male partner is unwilling to marry. Another view is that if the Day Branch overcomes the Day Stem, the male partner is unwilling; if the Heavenly Empress is overcome, the female partner is unwilling. In this text, the original version has errors in the words 'zhen min' and 'bi ga', and they are recorded as is without correction.

日辰上下無刑剋，天后相生便合見。不然支被上神克，干又遙能制此神支上神克支，便須干制支上神，可成。經云：“得不得，制異物。”要日支異方三合神剋制支辰。日干遙克支上神者，可成。假如甲子日天罡加子，乃是日支異方，三合神剋制支辰，而甲干卻克天罡，餘依此例推之。

The day stem and day branch are not harmed or restricted by the heavenly stems or earthly branches above or below. If the Heavenly Empress also generates the day stem, then the two parties should meet and marry. Otherwise, if the day branch is restricted by the heavenly stem above it, but the day stem can control that heavenly stem from a distance, the marriage can still be successful. The annotation says: if the heavenly stem above the day branch restricts the day branch, then the day stem must control that heavenly stem for the marriage to be successful. The classic says, "Whether or not it is successful depends on whether or not you can control that strange object." This means that a triple harmony god from another direction should control the day branch, while the day stem can also control the heavenly stem above the day branch from a distance, and the marriage will be successful. For example, on a Jiazi day, the Tiangang (Chen) is placed on the Zi. Chen is a triple harmony god from another direction that controls the day branch, while the Jia wood can control the Chen earth in reverse. The rest should be understood in the same way.

傳中六合青龍在，陰陽有氣好婚姻日辰上下無刑剋，至此六句，諸本錯簡在後，其題或曰秘成，或曰占誠心否。偉堂按此六句當在於此，故僭為移之。斗罡加季催花燭，加孟禮儀徒自營。加仲許之為配偶，媒人六合辨其情六合為媒。

Among the Three Transmissions, if both Liu He and the Azure Dragon are present, and both yin and yang are in a state of vitality, then this is a favorable marriage. The annotation states: from "the day branch has no conflict above or below" to here, there are six sentences, which have been misplaced in various versions and are placed later, with some titles marked as "Secret Success" and others as "Determining Sincerity." Cheng Weitang believes these six sentences should be here, so he moved them擅自. When the handle of the Big Dipper and Tiangang are positioned at the four seasons, they indicate the preparation of the wedding. If they are positioned at the four beginning months, then the engagement ceremonies are merely a self-organized affair. If they are positioned at the four middle months, the woman agrees to become the spouse. The媒人 looks at the Heavenly General Liu He to discern the situation, as the annotation says Liu He is the媒人.

支傳干兮陰勝陽，時勝支兮女有妨。勿爾男家強故娶，必是初年問上午。夫之本命加婦命，兩 家年上看邪正。若是魁罡有損傷，大小吉兮猶多病。雖遇惡神成不怡，兩家年上互相推。忽然相喜還中吉，若也相嗔何用為？

The day branch transmits to the day stem, indicating yin overpowering yang, which suggests the woman is strong and the man is weak; if the time of marriage is more favorable than the day branch, the woman may cause trouble. Do not force the marriage under such circumstances, otherwise there will certainly be disputes in the first year. One can also add the husband's birth year to the wife's birth year and examine the auspiciousness of both families' ages. If the river ghost (Hekui) in Xu or the heavenly marshal (Tiangang) in Chen appear, there will be harm; if the great auspicious (Daji) in Chou or the minor auspicious (Xiaoji) in Wei appear, there will still be many illnesses. Even ifInauspicious Spirit (malevolent spirits) appear, forcing the marriage will not bring happiness. In summary, compare the ages of both families: if they are mutually favorable, it is moderately auspicious; if they are mutually angry, why would one go through with the marriage at all?