The Six Domesticated Animals Section

六畜占時逐類詳，勝光為馬未為羊。元武並時憂走失，白虎同為疾病殃郇注：六畜各看類神所乘之天將，如乘元武憂走失，乘折虎憂疾病，乘朱雀憂官訟。地上屬兮為本命，惡神臨乃不為強。午並朱雀加金上，馬欲咬人宜謹防丑上並勾陳加戌，主牛斗。郇注：要看類神所臨言吉凶，相生吉，相剋凶。假令乙日勝光乘朱雀加申上，主馬咬人。謂乙德在庚，主咬人也。癸日巳上為天乙逆治，大吉作勾陳，主牛羝人也。餘仿此推。

Divination for domestic animals requires distinguishing each type separately: "Shengguang" (胜光) on Wu represents a horse, and Wei represents a sheep. If Gou Chen (勾陈) is combined with it, there is worry about loss; if Baihu (白虎) is combined with it, there is illness. Xun's commentary says: for each type of domestic animal, look at the heavenly generals (天将) that the class god (类神) rides. If it rides Gou Chen, worry about loss; if it rides Baihu, worry about illness; if it rides Zhuque (朱雀), worry about legal disputes. The position on the Earth Plate (地盘) represents the animal's destiny, and if an evil god is present there, the animal will not be strong. If Wu is combined with Zhuque and placed on the metal position, the horse will bite people, so be careful. The commentary says: if Chou is combined with Gou Chen and placed on Xu, it indicates cattle fighting. Xun's commentary says: observe the position where the class god is present to determine fortune or misfortune. Mutual generation is auspicious, mutual control is inauspicious. For example, on Yi day, "Shengguang" (胜光) on Wu rides Zhuque and is placed on Shen, indicating a horse biting people, because Yi's virtue is in Geng, so it indicates biting. On Gui day, Si has Tianyi (天乙) moving backward, and "Daji" (大吉) on Chou rides Gou Chen, indicating cattle using their horns to attack people. The rest follows the same pattern.

《入式》云：占買賣六畜吉凶，以日干為人，天上灰神臨處地盤神為物命。若天上類神臨生旺之方，或在日之長生位上，則物吉。若臨凶位，列帶凶神者，尤凶。若類神所臨之神生日干，或與日干和合者，則此畜是還主人之債，自然長大有利益也。若剋日干，則撓擾不利。若日克物命，則難長進。日干生物命則畜雖長進，終無利益。

The Six壬 Entry says: When predicting the auspiciousness or inauspiciousness of buying and selling livestock, the day stem represents the person, and the deity represented by the heaven plate's class god, located on the earth plate, represents the livestock's destiny. If the heaven plate's class god is in a flourishing and vigorous direction, or falls on the day stem's growth position, the livestock will be auspicious. If the class god is in a凶 position and accompanied by凶 deities, it will be especially inauspicious. If the deity the class god is on is born from the day stem, or harmonizes with the day stem, then this livestock is coming to repay the owner's debt, naturally growing large and bringing benefits. If it overcomes the day stem, it will cause disturbance and misfortune. If the day stem overcomes the livestock's destiny, the livestock will have difficulty in growth. If the day stem nourishes the livestock's destiny, the livestock may grow up, but will ultimately not gain benefits.

若天上類神臨刀砧灶者，病死。若帶螣蛇，主驚怪。白虎主死良心。朱雀口舌官非。勾陳斗鬧。元武盜賊，天空虛耗。凡灰神要入傳為吉，類神臨被克之方凶。凡六畜有病，腚暫於生旺之方避之，乃吉。

If the heavenly stem's corresponding deity is located at positions such as the knife, mortar, or stove, livestock will become sick or die. If the Teng Snake is present, it indicates fear and alarm; if the White Tiger is present, it indicates death; if the Vermilion Bird is present, it indicates disputes and legal troubles; if the Gou Chen is present, it indicates quarrels and noise; if the Black Tortoise is present, it indicates theft; if the Tian Kong is present, it indicates loss and waste. Generally, if the corresponding deity enters the three transmissions, it is auspicious; if the corresponding deity is placed in the direction that it is overcome by, it is inauspicious. When livestock fall ill, they should be temporarily moved to a position of growth and prosperity to avoid misfortune. Here, the original text refers to "gray deity" as "corresponding deity" and "dead conscience" as "death," and these are recorded as they are without alteration.

假如牛病先看丑，上見何神來覆臨。魁罡作虎應難治，寅卯加之惡煞侵郇注：凡牛病，看丑上，若魁罡作虎，或寅卯加之，皆為凶象。若不見凶神惡將，即視畜之行年。行年即月建也。上乘魁罡白虎亦凶也。馬病視午上神，豬病視亥上神，他仿此。

For example, if a cow is sick, first look at the position of Chou. Check what divine spirits are covering it. If Hekui and Tiangang are riding the White Tiger, the illness is difficult to cure; if Yin and Mao are added, then evil spirits are invading. Xun's commentary says: whenever a cow is sick, look at Chou. If Hekui and Tiangang are riding the White Tiger, or if Yin and Mao are covering it, these are all ominous signs. If no evil spirits or malevolent generals are seen, then check the animal's year of birth. The commentary says the year of birth corresponds to the Month Builder. If the year of birth is covered by Hekui, Tiangang, or the White Tiger, it is also ominous. For a horse's illness, check the spirits on Wu; for a pig's illness, check the spirits on Hai; and so on for the rest.

神后為屠太乙釜，酉為刀刃卯為砧。刀來砧上屠臨釜，四種相加總不仁郇注：神后為屠師，太乙為釜，正時子加巳是屠師臨釜，即死。巳加子為釜臨屠師，不死。酉為刀，卯為砧，寅為脯師。若正時臨在六畜類神上及臨月建上者，死。引郇注，鄭以《入式》改補，更明白。

Shenhou Zi represents a butcher, Taiyi Si represents a cooking pot, You is the blade, and Mao is the chopping board. The blade falling on the chopping board, the butcher approaching the pot, these four elements coming together inevitably result in something merciless. Xun's commentary says: Shenhou Zi is the butcher, Taiyi Si is the pot; when the lesson is cast and Zi is combined with Si, it means the butcher is near the pot, and the livestock will die; when Si is combined with Zi, it means the pot is near the butcher, and the livestock will not die. You is the blade, Mao is the chopping board, Yin is the person making meat pastes. If these deities are present in the lesson at the time of casting and are associated with the class deities of livestock or with the Month Builder, the livestock will die. This passage is cited from Xun's commentary, and Zheng Tianmin, based on the Six Rats Classic, made revisions and clarifications, explaining it more clearly.

牛馬放時忌所在，勝光大吉主何方。東西南北看何處，神將相生不損傷。下之克上遭拘禁馬午加水，牛丑加木。不見何憂人絆韁。元武天空賊偷去，六合太陰人匿藏。朱雀貴人官中隱，加在干支歸本方其所屬類神加干支，自歸。

If cattle and horses are lost while grazing, first consider the place where they are missing and check where the "Shengguang" (Wu) and "Daji" (Chou) fall. Determine which direction corresponds to east, west, south, or north. If the divine spirits and generals are mutually generating, the livestock will not be harmed. If the lower spirit overcomes the upper spirit, the livestock is likely being held captive. The annotations say that a horse is associated with the position of Wu (午) over water, and a cow is associated with the position of Chou (丑) over wood. If such a situation is not present, there is no need to worry about someone restraining the animal. If the class spirit is associated with Yuanwu (Black Tortoise) or Tiankong (Sky), the livestock is stolen by thieves. If associated with Liuhe (Six Harmonies) or Taiyin (Great Yin), the livestock is hidden by someone. If associated with Zhuque (Vermilion Bird) or Guiren (Nobleman), the livestock is detained by the authorities. If the class spirit is added to the day stem or day branch, the livestock will return on its own. The annotations state that if the class spirit is added to the day stem or day branch, the livestock will naturally return.

遠近至陰為裡數若失牛，大吉加申，在西南方，陰在丑，丑去申隔六神為六里，因之為三十六里也，獲在所臨辰日詳大吉臨申申，申日得之。貴人順去螣蛇值天乙順行，螣蛇為盜，若也逆行玄武當天乙逆行，元武為盜。日辰克盜尋還易，不克誰人知去場

As for the distance of a lost item, count to the Yin spirit, and convert the number of positions into miles. The commentary says: for example, if a cow is lost, "Daji" (Chou) is added to Shen, and the cow is in the southwest. The Yin spirit falls on Chou, from Chou to Shen there are six positions, which equals six miles, and multiplying by six gives thirty-six miles. The day to recover it is determined by the branch it is associated with. The commentary says if Daji is on Shen, then the cow will be found on the day of Shen. When the Nobleman moves in the positive direction, the thief is the Teng Snake, as the commentary says when Tianyi moves in the positive direction, the Teng Snake is the thief. When the Nobleman moves in the reverse direction, the thief is the Black Tortoise, as the commentary says when Tianyi moves in the reverse direction, the Black Tortoise is the thief. If the Day Stem and Day Branch can overcome the thief spirit, it is easy to recover; if not, who knows where it has gone.

郇注：凡六畜走失，各看類臨於何方，若類神作元武天空，主賊人偷去。若作六合太陰，人家隱藏。作貴人朱雀，是官家藏匿。若類神臨日辰之上，必得徜徉。經云：天乙逆行推元武，天乙順治責螣蛇。日制武蛇尋易得，武蛇反制日辰難。

Xun notes that whenever domestic animals are lost, one should look at where the class god falls. If the class god is in the position of Yuan Wu or Tian Kong, the animals are stolen by thieves; if it is in the position of Liu He or Tai Yin, the animals are hidden by others; if it is in the position of Guiren or Zhu Que, the animals are detained by the authorities. If the class god is located on the day stem and day branch, the animals will return safely on their own. The classic text says: "If Tian Yi moves in reverse, one should investigate Yuan Wu; if Tian Yi moves in the normal direction, one should trace Teng Snake. If the day stem and day branch can control Yuan Wu and Teng Snake, the search will be easy; but if Yuan Wu and Teng Snake control the day stem and day branch, the search will be difficult."

凡言遠近者，假令失牛，正時大吉加申，陰在丑位，丑至申六位，旺為六十里，相三十里。休囚減半。此本數也。大吉加庚，當在庚辛申醋日知之也。又法：陰陽上求之，又自為三傳也。按：《入式》注同，惟云“視日辰上能制蛇武，尋易得。蛇武反制日辰，難得。若三傳內有蛇武及日鬼者，為有人盜。若無者，為自脫走。在被克囚之方死，更與蛇虎勾陳並者，皆為病死。”？

When talking about distance, for example, if a cow is lost, when casting the divination, if 'Daji' (Chou) is on the position of Chou, and the hidden spirit falls on the position of Chou, counting from Chou to Shen, there are six positions: if the position is strong, the distance is sixty li; if it is in a harmonious position, it is thirty li; if it is weak and confined, it is halved. This is the basic calculation. If 'Daji' is on the position of Geng, then the news should be obtained on the day of Geng, Xin, or Shen. Another method is to seek from the hidden spirit and the manifest spirit, which in itself forms the three transmissions. According to the annotations in 'Liuren Rushi', the same principle is explained, stating: 'If the day stem and day branch can control Teng Snake and Yuanwu, it is easier to find; if Teng Snake and Yuanwu counteract the day stem and day branch, it is harder to find. If among the three transmissions there are Teng Snake, Yuanwu, and the official ghost of the current day, it means someone has stolen it; if not, it means the animal has escaped on its own. Livestock that falls in the direction that is overcome or confined will die, and if Teng Snake, Baihu, and Gou Chen are also present, it is a death by illness.'

夫卜求官成不成，須逢印綬馬相併天魁太常為印綬，天馬，正午順行六陽神。合沖動也。龍常天后歸傳內，城吏太陰居顯榮傳送為天城，功曹為天吏。《入式》云：凡占官，用起官星，更乘歲月日時四驛馬者，得官最速，忌傳見子孫，如甲乙日見火之類。

To determine if one can attain an official position, the divination must include both the official star (印绶) and the Heavenly Horse (马). The commentary states that the Heavenly魁 (天魁) at戌 is the official star, and the Heavenly Horse begins at午 in the first month and proceeds through the six yang branches in order. Both conjunction and opposition indicate movement. Additionally, the Azure Dragon (青龙), Tai Chang (太常), and Heavenly Empress (天后) should be within the three transmissions (三传). If the Heavenly City (天城) and Heavenly Official (天吏) are also present along with Tai Yin (太阴), then one will hold an official position and achieve prominence. The commentary explains that the transmission (传送) at申 is the Heavenly City, and the Gongcao (功曹) at寅 is the Heavenly Official. The Six壬 Entry says: When divining about official positions, the initiating transmission (发用) should start on the official star. If it is accompanied by the Tai Su (太岁), Month Builder (月建), Day Branch (日辰), and the time of divination (占时) as four types of Heavenly Horse (驿马), then obtaining an official position will be swift. The most unfavorable situation is when the three transmissions contain the son or grandson爻, such as when a day of Jia or Yi wood meets fire.

若不見官星，又要青龍太常河魁傳送功曹驛馬在發用，臨行年、太歲、日辰上，亦得官也。更要用神旺相與日相生，則得。忌諸神相剋。經云：天魁主印，太常主綬。乘天馬、驛馬加日辰、年命上，兼旺相，不落空良心，不歷涉害者，皆主得官之象。

If the official star is not present in the chart, then as long as the Azure Dragon, Tai Chang, Hekui (Xu), Chuansong (Shen), and Gongcao (Yin) are in action, and are located on the year pillar, the heavenly stem of the year, the day stem, or the day branch, one can still obtain an official position. The useful god must also be prosperous and strong and generate the day stem in order to achieve this. It is most undesirable for the various gods to mutually control each other. The classic says: Hekui (Xu) represents the seal, Tai Chang represents the robe; when they ride the Heavenly Horse or the Post-horse and are added to the day stem, day branch, or the native's birth year, and are accompanied by the prosperous and strong energy, not falling into Kongwang and not suffering from harmful influences, these are signs of obtaining an official position. In this text, the original term 'kong lianxin' should be 'kongwang', and it is recorded as such without alteration.

文武類殊各分別，文要青龍武太常。日辰若也生將其，此選居官得久長郇注：凡占仕官，文視青龍，武視太常。二將與日辰相生相合，主得官。如刑沖剋害者，不得也。凡龍生日辰，主內除，不差遣；否則在異路也。日生龍，主外除差遣。占武則視太常，依此言之。凡占差遣，見白虎加日辰年命者，必主有威權。

Civil and military officials belong to different categories, each with their own class deities: civil officials are associated with the Azure Dragon, while military officials are associated with the Heavenly General. If the day stem and day branch are in mutual generation with these two heavenly generals, the official will hold office for a long time. Xun's commentary says: when divining about official positions, civil posts are judged by the Azure Dragon, and military posts by the Heavenly General; if these two are in mutual generation or harmony with the day stem and day branch, it indicates obtaining an official position; if they are in mutual conflict, opposition, control, or harm, then the position will not be obtained. If the Azure Dragon is born by the day stem and day branch, it indicates an appointment within the court, not an external assignment; otherwise, it suggests taking an alternative path. If the day stem is born by the Azure Dragon, it indicates an external assignment. For military posts, the Heavenly General is used in the same way. When divining about assignments, if the White Tiger is added to the day stem and day branch or the person's birth year, it indicates holding power and authority.

上克下兮遭刑繫，下克上兮憂疾殃青龍太常看上下相剋主也。郇注：龍常克神為上克下，成官有累繫。神克龍常為下克上，居官當居疾病凶課也。日去龍常遷歲限，辰至龍常月可量。二將所生為本日武官太常所生日，文官青龍所生日，為二本日也，時即龍常臨處詳文取青龍，武取太常，如得旺相相生，日辰相生，久後大進；相剋凶。

When the upper element overcomes the lower one, it leads to punishment and imprisonment; when the lower element overcomes the upper one, it brings worry, illness, and misfortune. The commentary says this is determined by the mutual overcoming between the Azure Dragon and Tai Chang. Xun's commentary says: when the Azure Dragon and Tai Chang overcome the lower deities, it is an upper overcoming lower, which brings trouble for those in official positions; when the lower deities overcome the Azure Dragon and Tai Chang, it is a lower overcoming upper, which brings illness during official service, indicating a凶 (unfavorable) chart. The year is calculated by counting from the day stem to the position of the Azure Dragon and Tai Chang. The month is calculated by counting from the day branch to the position of the Azure Dragon and Tai Chang. The day of appointment is taken as the day when these two heavenly generals are born. The commentary says that for military officials, the day of Tai Chang's birth is taken, and for civil officials, the day of the Azure Dragon's birth is taken, which are the two 'original days'. As for the hour, it is determined by the position where the Azure Dragon and Tai Chang are located. For civil officials, the Azure Dragon is taken, and for military officials, the Tai Chang is taken. If they are prosperous and strong, and also generate with the day stem and day branch, there will be great promotion in the future; if they are mutually controlling, it will be unfavorable.

假令乙亥日龍在午，乙課在辰，從辰至午三辰，為三年得官。武官數太常亦如之。且如乙亥日，龍乘巳加午，從亥至午八辰，為八月。卯木生青龍，巳火主第三年八月卯日得官。武官取太常，常乘申加酉，乙日至酉六辰，為六年。亥辰至酉十一辰，為十一月。土生太常申金，主第六年十一月土日得官。取上官時可以取龍常加處下辰為上官之時也。

For example, on a Yihai day, the Azure Dragon is in Wu. The lodgment palace of Yi is in Chen. Counting from Chen to Wu is three positions, which corresponds to three years later obtaining an official position. For a military official, the method is the same, using Tai Chang. Another example, on a Yihai day, the Azure Dragon is in Si and added to Wu. Counting from the day branch Hai to Wu is eight positions, which corresponds to eight months. The wood of Mao generates the Azure Dragon's fire in Si, so the official position is obtained on the Mao day in the third year's eighth month. For a military official using Tai Chang, if Tai Chang is in Shen and added to You, counting from the lodgment palace of Yi to You is six positions, which corresponds to six years. Counting from Hai to You is eleven positions, which corresponds to eleven months. The earth generates Tai Chang's metal in Shen, so the official position is obtained on the earth day in the sixth year's eleventh month. As for the time of taking office, take the earthly branch beneath where the Azure Dragon or Tai Chang is placed as the time of taking office.

郇注：假令三月甲戌日，未時占，文官何時赴任。午作青龍加辰上，甲日至辰三位，為三年；戌支到辰七位，為七月；午火作青龍生土，為戊己日。青龍加辰為辰時。當在三年七月戊己日辰時選也。若占武官，視太常，如文官例以決之，則其期可知。《入式》云》文職看青龍所乘之神，武職看太常年乘之神。日干順靈敏至龍常所乘之神為年限，一位為一年，日支順數至龍常所乘之神為月限，一支為一月。以龍常所乘神長生日為得官之日，以龍常所乘神之時為得官時。

Xun's commentary says: Suppose the class is cast on the day of Jiaxu in the third month at the hour of Wei. The question is about when a civil official will take office. The fire of Wu is the Azure Dragon placed on Chen. Counting from the dwelling palace of Jia to Chen is three steps, which means three years; counting from the day branch Xu to Chen is seven steps, which means seven months. The fire of Wu as the Azure Dragon generates the earth, so it is the day of Wu or Ji. The Azure Dragon is placed on Chen, so the time is the hour of Chen. Therefore, the appointment should be selected on the seventh month of the third year on the day of Wu or Ji at the hour of Chen. If it is about a military official, change to Tai Chang, and follow the same method as for civil officials, and the date can be known in the same way. The "Six Yin Entering the Style" says: For civil officials, look at the god ridden by the Azure Dragon; for military officials, look at the god ridden by Tai Chang. Count from the day stem in order to the god ridden by the Azure Dragon or Tai Chang to determine the number of years, one step equals one year; count from the day branch in order to the god ridden by the Azure Dragon or Tai Chang to determine the number of months, one step equals one month; take the day of the long life of the god ridden by the Azure Dragon or Tai Chang as the day of appointment, and the hour corresponding to the god ridden by the Azure Dragon or Tai Chang as the time of appointment.

擇日上官何所從？年上神遭官克凶。兵法二曹金是主，仕曹為木水司空。戶屬火宮倉在土，水來傷火達於冬水官上卯，行年上神，或被官克，卯人看災，以將言之。按此原注疑有訛錯，郇注曰：拜官之日，納音無令傷行年上之神。假令正月乙丑日寅時上官，其人行年在巳上，是功曹木。乙丑日納音金，正謂拜官日克行年上神。金到秋方旺，憂在七八月凶也。

When choosing a day to take up an official post, the key is that the deity associated with the person's age (行年神) should not be overcome by the heavenly stem and earthly branch of the day of taking office. If it is overcome, it will be inauspicious. The annotation assigns the Five Phases to the six departments: the Military Department and the Legal Department belong to Metal, the Official Department belongs to Wood, the Minister of Works belongs to Water, the Household Department belongs to Fire, and the Granary Department belongs to Earth. Water harms Fire, so the period of misfortune would be in winter. There is suspicion that the original annotation has errors or omissions, and it is recorded as is. Xun's annotation says: the Five Phases of the Nayin sound element on the day of taking office should not harm the deity of the person's age. For example, if someone takes office at寅 hour on the second day of the first lunar month (乙丑), and their age deity is in巳, then the deity in巳 is「Gongcao」, which belongs to Wood. The Nayin sound element of the day of taking office, Yichou, belongs to Metal, which overcomes the deity of the person's age. Metal is only strong in autumn, so the misfortune should occur in July and August, when it will be inauspicious.

將遇朱禽防口舌，如逢折虎病龍鍾。年上又來遙剋日，值此之時禍必重年上神克上官，亦為凶。陰神所合為日，假令以甲乙日上官，年上見傳送，傳送加木位，登明合寅建，正月日內，其陽神在亥，亥為水，當巳日有禍也。按此原注亦有訛字，郇注曰：凡臨官治事，無令行年上神克拜官之日干，主有禍殃。如正月乙卯日卯時上官，其人行年在丑上，見從魁，金克乙木是也。

If the Vermilion Bird appears, one should beware of disputes and arguments; if the White Tiger appears, one will suffer illness and appear aged. If the god of the year's position reverses and attacks the day of the official appointment, the calamity will be severe. The annotation says that when the god of the year's position attacks the day of the official appointment, it is also ominous; the date for the calamity should be determined by the day that matches with the hidden god. For example, if the official appointment is on a Jia or Yi day, and the god of the year's position is 'Chuansong' (Shen), Shen is placed on the position of wood, 'Dengming' (Hai) combines with Yin (寅), within the first lunar month, the yang god falls on Hai, which belongs to water, then the calamity will occur on the Si day. There are also errors in the original annotation, which is recorded as is without correction. Xun's annotation says: whenever taking up an official position, one must not allow the god of the year's position to attack the day of the official appointment's stem. Otherwise, there will be calamity. For example, if someone takes up office on the卯 hour of the Yimao day in the first lunar month, and their god of the year's position is on Chou, Chou sees 'Congkui' (You), You metal attacks Yi wood, this is exactly such a situation.

門上傷年歸示保任官之子，為門上神，克年上為木，木歸卯也，年上傷門役不從被差使也。郇注曰：所往之方向為門，凡上官赴任之日時，宜門上神與行年上神相生吉，若門上神克行年上神，恐不得歸鄉土。若行年上神克門上神，則徭役不安也。求替支傷干吉允，斗罡加季也相容郇注曰：求替職，宜干乘吉而支受傷，則允。罡加季亦允。反此不允。其替職限期，以今歲支所畏為歲期，以月建所畏為月期，日時同。

If the god of the gate is harmed by the year stem, returning home will lack security; conversely, if the year stem harms the god of the gate, the official will not obey orders. Xun's commentary says: the direction one is going to is called the 'gate'. On the day and hour of taking up a post, it is best if the god of the gate and the year stem are in a mutually generating relationship, which is auspicious; if the god of the gate overcomes the year stem, one may not be able to return home; if the year stem overcomes the god of the gate, then the official will be restless. Regarding requesting someone else to take over one's position, it is favorable if the day stem is supported by a good general and the day branch is harmed, which will be approved; if the handle of the dipper and the Tiangang are placed on the four seasons' positions, it will also be approved. Xun's commentary says: requesting someone else to take over a position is favorable if the day stem is supported by a good general and the day branch is harmed, which will be approved; if the Tiangang is placed on the four seasons' positions, it will also be approved; conversely, it will not be approved. The period for taking over a position is determined by the branch that the current year's Tai sui fears for the year, by the branch that the month builder fears for the month, and the day and hour are also determined in the same way. Here, the original text '归示保' is not clear in meaning, and it is recorded as is without alteration.

在任忽聞差使行，去留猶未決中情。日辰上下無相剋，傳送天罡必見徵。干支上下相殘害，用神天乙復還停郇注：傳送為道路之神，天罡為斬關之神，臨日辰之上，下上相生，在天乙之前，或傳陽，必行。若天罡成天乙後，或傳陰，干地相殘，上下刑剋，不行，或即行，亦主有稽留之象。

If suddenly one hears that they are to be sent on an official assignment, whether to go or stay becomes uncertain. If the day stem and day branch do not mutually control each other, and the 'Chuansong' (Shen) of 'Shen' and 'Tiangang' of 'Chen' appear, then one must definitely go. If the day stem and day branch mutually harm each other, and the useful god is obstructed by the heavenly master, then one will remain. Xun's note says: 'Chuansong' of 'Shen' is the god of roads, and 'Tiangang' of 'Chen' is the god of cutting through gates; if they appear above the day stem and day branch, and the upper and lower parts mutually generate, and they fall before the heavenly master nobleman, or if the three transmissions move from yin to yang, then one will definitely go. If 'Tiangang' falls after the heavenly master nobleman, or if the three transmissions move from yang to yin, and the day stem and earth plate mutually harm each other, and the upper and lower parts are subject to mutual control, then one will not go; even if one goes, it will indicate delays and obstacles.

貴人背卻干支位為干支在天乙後，為入陰，天馬傳陽定計程乘天馬主行，傳在天乙前為出陰，亦主行。郇注：正時、發用、日辰並在天乙膠為傳陽，乘天驛馬必行也。行年立用為關鎖，託故猶能駐本廳若關鎖神在行年干支之上，或在用神之上，託故可以不行也。此亦郇注，關鎖神，春丑夏辰秋未冬戌。若值天車來入課，膠路須防車馬驚。春巳夏辰秋在未，冬酉行人畏此並郇注：天車煞帶凶將，並剋日干，主中途馬損車折也。

If the nobleman is facing away from the position of the day stem and day branch, the annotation says that the day stem and day branch are located after Tianyi, which is considered entering the yin; at this time, if there is a heavenly horse and the three transmissions turn toward the yang position, one should calculate the journey. The annotation says that riding the heavenly horse indicates travel, and if the three transmissions are located before Tianyi, it is considered exiting the yin, which also indicates travel. Xun's annotation says: if the time of divination, the initiating transmission, and the day stem and day branch are all located before Tianyi, it is considered transmitting yang; if there is also a heavenly horse or a post-horse, the journey will definitely take place. If the "gate lock" spirit is located on the year position or becomes the useful god, one can still find an excuse to remain in the original office. The annotation says: if the gate lock spirit is located on the year position, the day stem and day branch, or on the useful god, one can find an excuse not to travel; this is also Xun's annotation, where the gate lock spirit is in the ox in spring, the dragon in summer, the sheep in autumn, and the dog in winter. If the "heavenly carriage" evil spirit enters the lesson, one should be cautious of accidents involving vehicles and horses on the way. The heavenly carriage evil spirit is in the snake in spring, the dragon in summer, the sheep in autumn, and the rooster in winter, and it is most feared by those traveling. Xun's annotation says: the heavenly carriage evil spirit comes with aInauspicious General (evil general), and together it attacks the day stem, indicating that the horses will be injured and the vehicle will be destroyed on the way.

鄭按：《入式集茅山論》以天乙膠後分陰陽言之甚悉。其論云，天乙前為陽，天乙後為陰。式中發用神在天乙後，中末日辰在天乙前，名傳陰入陽。發用神與中傳在天乙後，末傳在天乙膠，亦名傳陰入陽。式中發用在天乙前，中末日辰在天乙後，名傳陽入陰。發用神與中傳在天乙前，末傳在天乙後，亦名傳陽入陰。原注在“天乙後為入陰，傳出天乙前為出陰”，亦以天乙前後分陰陽也。而郇注云“在天乙之前，或傳陽；在天乙之後，或傳陰”，是不以天乙產後分陰陽也。然言各有當，故並存之。偉堂按：《茅山論》即指《歸靈文論》也。

Zheng Tianmin remarked: The "Mao Mountain Theory" included in "Li Ren Ru Shi" divides yin and yang by the position of Tianyi Guiren (Nobleman of Heaven). It explains this in great detail. It says: the period before Tianyi is yang, and the period after Tianyi is yin. In the lesson format, if the initiating transmission god is after Tianyi, while the middle transmission, final transmission, day stem, and day branch are before Tianyi, it is called "transmitting yin into yang." If the initiating transmission and middle transmission are after Tianyi, while the final transmission is before Tianyi, it is also called "transmitting yin into yang." Conversely, if the initiating transmission is before Tianyi, while the middle and final transmissions and day stem and day branch are after Tianyi, it is called "transmitting yang into yin." If the initiating transmission and middle transmission are before Tianyi, while the final transmission is after Tianyi, it is also called "transmitting yang into yin." The original annotation says "falling after Tianyi is entering yin, and transmitting to before Tianyi is exiting yin," which also divides yin and yang by the position before and after Tianyi. However, Xun's annotation says "before Tianyi, it is transmitting yang; after Tianyi, it is transmitting yin," which is not solely based on the position before and after Tianyi to divide yin and yang. Both explanations have their own reasoning, so both are retained. Cheng Weitang remarked: The so-called "Mao Mountain Theory" refers to "Gui Ling Wen Lun." The original text frequently miswrote "front" as "jiao," and the current version is recorded as is without correction.

運式占逃須辨人，賤良男女位中分。閉口德刑前兩課，仔細推詳妙若神郇注：凡占逃亡，先視德刑，良善人視日德；賊者視日刑，各看德刑所臨之地追之。德克刑易獲，刑剋德難尋。《入式》云：若協刑兩不相剋制而比和者，當責閉口。閉口即元武所加神也。假令天魁作元武，天魁便是逃者身。

To determine the course of a lost person, one must first identify whether the person is a commoner or a servant, male or female, and take corresponding symbols from the chart. The first two chapters, "Closed Mouth" and "Crime and Virtue," explain methods that are remarkably profound when carefully examined. Xun's commentary states: when predicting the loss of a person, first examine the virtue and crime. If searching for a virtuous person, look at the virtue of the day stem; if searching for a thief, look at the crime of the day stem. Follow the places where virtue and crime are located to track the person. If virtue overcomes crime, it is easy to find; if crime overcomes virtue, it is difficult to find. The "Six Yin Entry Style" says: if virtue and crime do not overcome each other but are like and harmonious, then the "closed mouth" method should be used instead. "Closed mouth" refers to the god added by the Black Tortoise. For example, if Tian Gui (the Celestial Guardian) in the戌 position is the Black Tortoise, then Tian Gui戌 represents the lost person himself.

天魁去戌知遐邇，三里遠離三個辰欲尋逃者，天魁去戌地一辰一里，三辰三里。上下併為因合數，三十五緣魁在寅寅七魁五並言之十二里。若乘之即五七三十五里也。貴人順治初元捉三傳元武終是也，天乙逆行終武尋玄武所成為初。

Now observe how far the Heavenly Stem Wu (天魁) is from its original position at Wu: the distance indicates how far the person has fled. If it is three positions away, it is three li away. The commentary says that to find the fugitive, if the Heavenly Stem Wu is one position away from Wu, it is one li; if it is three positions away, it is three li. If we multiply the numbers from the upper and lower positions, the result gives the distance. For example, if the Heavenly Stem Wu is on Yin, Yin is counted as seven and Wu as five, adding them gives twelve li; if multiplied, five times seven is thirty-five, which means thirty-five li. When the Nobleman moves in the forward direction, he starts from the first transmission of the three transmissions of the Black Tortoise to search; when the Heavenly Stem moves in the reverse direction, he starts from the last transmission of the three transmissions of the Black Tortoise to search. The commentary says that the first transmission formed by the Black Tortoise is the initial one.

郇注曰：要知逃亡所在，看天乙順逆，責元武陰陽所臨以追。天乙順行，當責所止；天乙逆行，當責所起。假如甲子日未為天乙加卯順行，即辰為元武，加子，子加申，當往西南方申地追之。蓋子為元武之陰神，止於申上，故曰順責所止。又如甲子日丑為天乙，，加酉聞行，即辰為元武，加子，當往正北方子地追之。如不見，仍歸東南方辰地追之。蓋辰為元武之是神，故曰逆貴所起是也。

Xun Zhu says: To find out where the fugitive is, look whether Tianyi is moving forward or backward, and then trace the position where Yuanwu's yin spirit or yang spirit is located to pursue. If Tianyi is moving forward, pursue the place where it stops; if Tianyi is moving backward, pursue the starting point. For example, on the Jiazi day, if Tianyi is placed on You and moves forward, then Chen is Yuanwu. Chen is placed on Zi, and Zi is placed on Shen, so one should go to the Southwest direction of Shen to pursue—because Zi is Yuanwu's yin spirit, which stops at Shen, so when moving forward, one should pursue where it stops. Another example, on the Jiazi day, if Tianyi is placed on Chou and moves backward, then Chen is still Yuanwu. Chen is placed on Zi, so one should go to the Due North direction of Zi to pursue; if not found, return to the Southeast direction of Chen to pursue—because Chen is the starting point of Yuanwu, so when moving backward, one should pursue where it starts.

返吟逃遠玄沖地，伏卻非遙責比鄰返吟則元武對沖，伏吟則元武所居前程辰。郇注；返吟向元武沖處追之，伏吟向今日支前一位追之。假如甲子日伏吟，天乙順行，則於子支前一位丑上追之。天乙逆行，則於了支後一位亥上追之，所謂責比鄰是也。武在西南近窯灶，若在北方藏水濱。西為礱磨東林木，未是平田丑墓墳未近坤，為平田；丑近艮，墓田。武能生日自歸舍，武若生辰問友親郇注：元武生干自歸，生支在親友之愛。

If it is a reverse chant chart, the person has already gone far and one must look for them in the position opposite the Black Tortoise; if it is a hidden chant chart, the person is not far away and should be searched nearby. The commentary says that for a reverse chant, one should look in the position opposite the Black Tortoise, and for a hidden chant, one should look in the position where the Black Tortoise is located and move forward one hour. Xun's commentary says: for a reverse chant, one should look in the direction opposite where the Black Tortoise is; for a hidden chant, one should look at the previous hour of the day's branch. For example, on a Jiazi day with a hidden chant, if the Heavenly Stem moves forward, one should look at the previous hour of the Zi branch, which is Chou; if the Heavenly Stem moves backward, one should look at the next hour of the Zi branch, which is Hai. This is called "searching nearby." If the Black Tortoise is in the southwest, the person is hiding near the kiln or stove; if it is in the north, they are hiding by the water; if it is in the west, they are in the mill; if it is in the east, they are in the woods; if it is in the Wei position, they are in a flat field; if it is in the Chou position, they are in a graveyard. The commentary says that Wei is near the Earth position, so it is a flat field; Chou is near the Mountain position, so it is a graveyard. If the Black Tortoise is born with the day stem, the person will return home by themselves; if it is born with the day branch, they will go to their relatives' homes. Xun's commentary says: if the Black Tortoise is born with the day stem, the person will return by themselves; if it is born with the day branch, the person is at their relatives' homes.

三傳元武日辰上一作“傳中元武與人並。”是今日日辰相併是也，逃者當歸莫告陳郇注：凡元武三傳在日辰上，自歸。蓋以元武為第一傳，第一傳之上神為第二傳，第二傳之上神為第三傳，謂之元武三傳也。此三傳或自相剋賊，不必追尋而自回也。一云：元武乘神臨生處亦回。假令寅為元武敗亥上是也。一云：龍合臨支辰上，常陰加干上，逃者皆易獲。

The three transmissions of Yuanwu, if falling upon the day stem and day branch, this sentence is also recorded as "the transmission includes Yuanwu and the person together." The annotation says that this means Yuanwu and the day stem and day branch are in the same place, so the person who has run away will return on their own, without needing to report to the authorities. Xun's annotation says: whenever the three transmissions of Yuanwu fall upon the day stem and day branch, the person who has run away will return by themselves. The so-called three transmissions of Yuanwu refer to the god that Yuanwu is riding upon as the first transmission, the god above the first transmission as the second transmission, and the god above the second transmission as the third transmission. If these three transmissions mutually overcome each other, there is no need to search for the person, as they will return on their own. Another saying is that if the god that Yuanwu is riding upon falls upon the person's long life position, the person will also return. For example, if寅 is Yuanwu and falls upon亥. Another saying is that if Qinglong and Liuhe are present upon the day branch, and Tai Chang's yin god is added upon the day stem, the person who has run away will be easy to catch.

三傳元武知賊處，初中有克末傳尋偉堂按：呂本作“剛日在中柔日辰”。程寄巢先生本作“初中有克末傳尋。”鄙見當以此句為是。按《入式》云：凡捕亡先責元武第一傳，看相生比和，亡人即留此處。若上下相剋，即畏而去，當責元武第二傳尋之。若相生，即留；相剋，即去；即往第三傳追之。若三傳上下相生，日辰不制元武，亡人難獲。郇注略同。又按《入式》云：游都克元武所乘之神，必獲。若元武所乘之神與勾陳游都相生比者，不能獲，主捕人容隱。若太歲月建日辰剋制元武者，亡人敗獲。如元武反克之，即不可獲也。課傳內不見游都，則視勾陳克元武之神，亦獲。若課得遊子、斬磁者，不能獲。皆以克元武所乘之日為獲期。又云：若元武乘空亡，或加囚死地，則難尋，或死於外也。

By using the three transmissions of Yuanwu, one can determine where the fugitive is hiding: if there is a mutual control in the first and second transmissions, look for it in the third. Cheng Weitang notes: In the version by Lü, it says "the strong day is in the middle and the soft day is in the hour," but in the version by Cheng Jichao, it says "if there is mutual control in the first and second transmissions, look for it in the third." I believe the latter is correct. According to "Liuren Rushi," when pursuing a fugitive, first investigate the first transmission of Yuanwu. If the upper and lower parts are in mutual generation or harmonious, the fugitive remains in that place. If they are in mutual control, the fugitive fears and leaves, so look for him in the second transmission of Yuanwu. If they are still in mutual generation, he remains; if they are in mutual control, he leaves, and then pursue him in the third transmission. If all three transmissions are in mutual generation, and the day stem and day branch cannot control Yuanwu, the fugitive is difficult to catch. Xun's notes are largely the same. Also according to "Liuren Rushi," if "Youdu" controls the god that Yuanwu is riding on, the fugitive will certainly be caught. If the god that Yuanwu is riding on is in mutual generation or harmonious with Gouchen and Youdu, the fugitive cannot be caught, indicating that the pursuers are intentionally covering up. If the Tai sui, the month builder, the day stem, and the day branch can control Yuanwu, the fugitive will be exposed and captured. If Yuanwu controls them instead, the fugitive cannot be caught. If the lesson and transmission do not include Youdu, then check if Gouchen can control the god that Yuanwu is riding on. If it can, the fugitive can still be caught. If the lesson is the Youzi hexagram or the Zhanguan hexagram, the fugitive cannot be caught. The time of the event is determined by the day when the god that Yuanwu is riding on is controlled. It also says that if Yuanwu is on Kongwang or in a state of captivity or death, it is difficult to find, or the fugitive may have already died outside.

《入式》云：他人逃走謂之亡，我欲避罪謂之兆。凡占逃避，當以日為人，辰為欲避之方。若日辰上所得之神與日辰相生比和，又得吉將臨之，則逃去大吉。若傳進可以前避，傳退可以後避。傳進退者，如用神是子，傳得丑寅為進，得戌亥為退也。若用神生旺，可以遠遁，若囚死，只可近潛。若用起魁罡，宜行；用得丑未，宜留。

The Six壬 Entry says: When someone else runs away, it is called "wan," and when a person wants to avoid punishment, it is called "tou." When predicting evasion, take the day stem as representing oneself and the day branch as representing the direction one wishes to flee to. If the gods obtained on the day stem and day branch are in mutual generation or harmonious with the day stem and day branch, and if auspicious generals are present, then fleeing is very auspicious. If the three transmissions are progressing forward, one should flee forward; if the three transmissions are retreating, one should flee backward.the so-called transmission progress and retreat, for example, if the use god is zi, then the three transmissions being chou and yin is progress, and the three transmissions being xu and hai is retreat. If the use god is strong and flourishing, one can flee far away; if the use god is weak and dying, one should hide nearby. If the use god is located on hekui or tiangang, it is suitable to depart; if the use god is on chou or wei, it is suitable to stay. This text originally had "wei zhi zhao" but should be "wei zhi tou," and the original is preserved without change.

凡日干旺有氣，可以逃避，宜往相生之方，可以安居無咎。又天盤戊己之下可以避難，或行或止，皆吉。戊己者，六旬中戊己位也。如甲子旬則戊辰己巳方是也，切忌飛廉、直答及天上六辛之方，不可往也，必見捕擒。六辛亦是旬中辛日；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，癸日戌也。

Whenever the day stem is prosperous and strong, one can avoid danger by moving towards the direction that generates it, which ensures safety and freedom from calamity. In addition, the positions under the Heaven Plate戊 and 己 are suitable for seeking refuge; whether one continues moving or stops there, it is auspicious. The term 戊己 refers to the positions of 戊 and 己 in the current ten-day cycle. For example, in the Jiazi cycle, these positions are Wuchen and Jisi. One must avoid the directions of Feilian, Zhifu, and the position of the Heaven Plate's 六辛. It is absolutely forbidden to go there, as doing so will result in capture. The 六辛 refers to the position of 辛 in the current ten-day cycle. The arrangement of Zhifu is as follows: if the day is Jia, then Zhifu is in巳; if the day is Yi, then Zhifu is in辰; if the day is Bing, then Zhifu is in卯; if the day is Ding, then Zhifu is in寅; if the day is Wu, then Zhifu is in丑; if the day is Ji, then Zhifu is in午; if the day is Geng, then Zhifu is in未; if the day is Xin, then Zhifu is in申; if the day is Ren, then Zhifu is in酉; if the day is Gui, then Zhifu is in戌. The original text here mistakenly reads 「直答」 instead of 「直符」, but it is recorded as is without alteration.

凡遇歧路三叉，擇何道可行者，正時視天罡，加孟向左，加仲向中，加季向右。若日干及用神直天驛二馬者，宜有神助，可以往逃也。日干得空亡日鬼者凶，不可往。日鬼，如甲日申，乙日酉之類。

When choosing which path to take at a crossroads, look at the position of the Heavenly Stem 'Tiangang' at the time of the divination. If Tiangang falls in the four initial months, take the left path; if it falls in the four middle months, take the center path; if it falls in the four final months, take the right path. If the Day Stem or the Useful God is exactly aligned with Heavenly Horse or Post-horse, there is divine assistance, and one can escape. However, if the Day Stem falls in Kongwang or encounters the day's official ghost, it is ominous and one should not proceed. The official ghost refers to, for example, the hour of Shen on a Jia day or the hour of You on a Yi day.

忽覺逃人初走進，便將日宿以加之日宿即月將也。男藏室宿離宮下，女往女星神后推此法以當時之術也。郇注；以月將加此人逃亡之時，室宿在亥宮，有六里，兩兩一連，名離宮。初覺男人逃走，便向室宿亥下追之。女宿在子宮，初覺女子逃走，便往女宿子下追之。

Just now noticing someone has run away, add the 'Day Mansion' to that hour. The annotation says the Day Mansion is the Month General of that month. A man is hidden under the Li palace belonging to the Room Mansion. For a woman, start from the Girl Mansion, which is the Shenhou (Zi). The annotation says this is the method of casting a divination when someone is discovered to have run away. Xun's commentary says: place the Month General on the hour when the person ran away. The Room Mansion is in the Hai palace, covering six li continuously, paired two by two, called the Li palace. Just now discovering the man has run away, pursue him towards the Hai position where the Room Mansion is located. The Girl Mansion is in the Zi palace. Just now discovering the woman has run away, pursue her towards the Zi position where the Girl Mansion is located.

又法今辰三合墓，以墓加時此法奇。魁罡臨處藏其下，便往尋之莫用疑亥卯未以未加時，餘仿此。郇注：三合墓者，寅午戌日以戌加正時，巳酵丑日以丑加正時，申子辰日以辰加正時，亥卯未日以未加正進。尊上君子人，好往天罡下求之，哀思天罡是二千石，至尊上人也。若奴婢賤人，即往天魁下追之，謂天魁主奴婢故也。

Another method is to take theStorage of the Triple Harmony Formation of the day and add the墓 to the time of divination. This method is very remarkable: wherever Tiangang and Hekui are located, people are hidden beneath them, so one can go directly to find them without hesitation. The commentary says that on days of Hai-Mao-Wei, one adds Wei to the time, and similarly for the others. Xun's commentary explains that the墓 of the Triple Harmony refers to adding Wu to the time on days of Yin-Wu-Xu, adding Chou to the time on days of Si-You-Chou, adding Chen to the time on days of Shen-Zi-Chen, and adding Wei to the time on days of Hai-Mao-Wei. If the person who has fled is a superior or a gentleman, one should look for them at the location of Tiangang (Chen), because Tiangang represents an official of the second thousand stones, the most honorable person. If the person who has fled is a servant or a lowly laborer, one should pursue them at the location of Hekui (Xu), because Hekui governs servants.

占盜先尋元武看，老少休旺定兩般有氣少，無氣老。《入式》云：以日干為失主，以元武為盜賊。郇注云：元武旺氣賊少壯，乘死墓休囚氣老弱。元武加孟形長，加仲中等，加季短矮。

To determine the presence of thieves, one should first look at the Black Tortoise. The age of the thief, whether young or old, is determined by the state of the Black Tortoise, which is either prosperous and strong or weak and confined. The commentary states that if there is energy, the thief is young; if there is no energy, the thief is old. The book "Six Yin Entering the Style" says: the Day Stem represents the victim, and the Black Tortoise represents the thief. Xun's commentary says: if the Black Tortoise is in a prosperous and strong state, the thief is young and strong; if it is in a state of death,墓, rest, or confinement, the thief is old and weak. If the Black Tortoise is placed in the first quarters, the thief is tall; if in the second quarters, of medium height; if in the third quarters, short.

陽即是男陰是女郇注云：元武乘陽即男，乘陰即女。又云：天地二盤皆陽神即為男，皆陰神即為女也，神將經和賊久安或失物，即看男女老少，照家內失物定之。大賊不然元武所居神不相剋賊不發。郇注云：正時元武所居神，上下相生相合，要元武自三傳相生相合，賊居不敗。若元武所居神下克上，更元武自三傳上下相剋害賊，即不安而敗露也。

The Black Tortoise riding a Yang spirit indicates a male thief, and riding a Yin spirit indicates a female thief. Xun's commentary says: the Black Tortoise riding a Yang spirit means a male, and riding a Yin spirit means a female; it also says that if both the Heaven Plate and Earth Plate are Yang spirits, it indicates a male, and if both are Yin spirits, it indicates a female. If the spirits and generals are harmonious, the thief will remain undetected for a long time; when something is lost, one should determine the thief's gender, age, and the circumstances of the theft within the household. However, this does not apply to major thieves. The commentary says that if the spirit residing with the Black Tortoise is not mutually controlling, the thief will not be discovered. Xun's commentary says: when casting the divination, if the spirit residing with the Black Tortoise has a harmonious relationship between upper and lower, and the three transmissions of the Black Tortoise itself are also harmonious, the thief will remain undetected. But if the spirit residing with the Black Tortoise has a lower spirit controlling the upper one, and the three transmissions of the Black Tortoise itself have mutual control between upper and lower, the thief will be disturbed and eventually discovered.

元武內戰分贓競元武水，土克水內戰，土加水上，主人告之，日上勾陳自告官日上見朱雀勾陳白虎魁罡者，賊自家出首也。郇注云：太歲乘白虎勾陳朱雀剋制元武，其賊當在歲中敗露。若月建上乘而克元武者，在月中敗露。若在日干上北而克元武者，當在早晚凡也。若元武反制歲月日，不敗。又若魁罡作元武，而三傳見功曹青龍六合太陰旬丁者，賊有神力相助，終久不敗露也。

The Black Tortoise meets an internal conflict, and the bandits will quarrel over the division of loot. The commentary says that the Black Tortoise belongs to water, and when earth comes to overcome water, it signifies an internal conflict; earth on top of water indicates that someone will come forward to report the crime. If the Day Stem has Gou Chen, the bandits will surrender themselves to the authorities. The commentary says that if the Day Stem has Vermilion Bird, Gou Chen, White Tiger, or Hekui and Tiangang, the bandits will surrender themselves. Xun's commentary says: if the Tai Sui rides the White Tiger, Gou Chen, or Vermilion Bird and overcomes the Black Tortoise, the criminal will be exposed within the year; if the Month Builder has these heavenly generals and overcomes the Black Tortoise, the criminal will be exposed within the month; if it is on the Day Stem that overcomes the Black Tortoise, then the exposure will happen soon. If the Black Tortoise overcomes the Tai Sui, Month Builder, or Day Stem, the criminal will not be exposed. Furthermore, if Hekui and Tiangang act as the Black Tortoise, and the Three Transmissions include Gongcao, Yin, Azure Dragon, Liu He, Tai Yin, or the Ding spirit of the current ten-day period, the criminal will have divine assistance and will not be exposed in the end.

元武之陰須識取，名為盜者審斯奸元武陰名盜神，陰與元武並行，陰神為元武居神本位是也。假令八月甲子日酉時，天罡為元武，登明為盜神，此又是例法。先以立例。郇注云：凡占盜賊，須視盜神者，盜神者，好元武之陰神也。假令三月乙亥日子時占，太乙加申為元武，開車曹加巳是陰神，為第二傳，即盜神也。又登明加寅是第三傳也。盜神是功曹，其賊在東北方來往東南方而去也。乙日功曹為盜神，與乙同類，乃是親族之人盜。日上見大吉，不制功曹，支上見傳送則能制功曹，傳送金，到秋方旺，當在七月庚辛日得賊，餘仿此。《入式》云：若盜神剋日干，則賊傷主。

TheYin Spirit of Yuanwu must be clearly identified, for that is what is called the "thief god." To discern deceit and treachery depends on it. The annotation says that theYin Spirit of Yuanwu is called the thief god, and theYin Spirit and Yuanwu operate together. TheYin Spirit is the god that resides above the position of Yuanwu. For example, on the eighth month, Jiazi day, You hour, "Tiangang" Chen serves as Yuanwu, and "Dengming" Hai is the thief god, which is an example. The annotation by Xun says: when divining about thieves, one must look at the thief god; the thief god is theYin Spirit of Yuanwu. For instance, on the third month, Yihai day, Zi hour, "Taiyi" Si is placed on Shen to serve as Yuanwu, and "Gongcao" Yin placed on Si is itsYin Spirit, which is also the second transmission, i.e., the thief god; "Dengming" Hai placed on Yin is the third transmission. If the thief god is Yin (Gongcao), then the thief comes from the northeast and goes to the southeast. On an Yi day, with Gongcao Yin as the thief god, Yin and Yi both belong to wood, meaning the thief is a relative. If the day stem has "Daji" Chou, it cannot control Gongcao Yin; but if the day branch has "Chuansong" Shen, it can control Gongcao Yin. Chuansong belongs to metal, which is only strong in autumn, so the thief should be caught on the seventh month's Geng or Xin day, and so on. The "Six Rén Entry" says: if the thief god overcomes the day stem, the thief will harm the owner.

年上有神傷武盜，發使擒之且不難郇注：捕人行年上神能制元武盜神者，賊可獲。假令八月甲子日酉時占，天罡為元武，加酉，辰上登明為盜神，捕人年在午，上見大吉作貴人遙克登明盜神，其賊必敗。或行年在未申上，有寅卯木遙制天罡元武，賊亦敗矣。《入式》云：若日辰並行年上神剋制盜神，並制日鬼，則賊易擒。若克盜神之神，又生日干，則獲原贓。

If there are divine forces above the person's age that can injure the Black Tortoise and the thief god, it is easy to send people to capture them. Xun's commentary says: if the arresting officer's age position has a divine force that can control the Black Tortoise and thief god, the thief can be caught. For example, if the class is cast at the酉 hour on the eighth month's Jiazi day, the Tiangang (Chen) serves as the Black Tortoise placed on酉, and the Dengming (Hai) at the position of Chen is the thief god. If the arresting officer's age is at午, and there is the Daji (Chou) at丑 serving as the nobleman on午, which is in a position that controls the Dengming thief god, the thief will certainly be exposed. Or if the age falls on未 or申, and there is寅 or卯 wood in the intervening position controlling the Tiangang Black Tortoise, the thief will also be exposed. The Six Rats Enter Style says: if the day stem, day branch, and the divine force at the person's age together control the thief god, and also control the official ghost of the day, the thief will be easily captured; if the divine force that controls the thief god also generates the day stem, the original stolen goods can also be recovered.

盜去本家知伴數假令登明為元武，便相去一辰為一人，二辰為二人。郇注云：假令登明作元武加辰上，相去六位，即六人為伴也。《入式》云：若用傳日辰行年上見日鬼並武蛇多者，主賊多，亥元生木樹林間經云：盜神所生為藏物處，登明亥水旺相即樹林中，休囚在紫草中。土為盜，即瓦籠中。金為盜神，水中。火為盜，土中。火生在寅，為盜神，火生土，隱於田地墳塋之所。木為盜神，木生火，藏於窯灶冶鑄之所。金為盜神，金生水，藏於江湖水澤之方。土為盜神，土生金，藏於礱磨山礦之所是也。

How far the thief is from the owner's home can be determined, as well as how many accomplices are involved. The commentary says: for example, if 'Dengming' (Hai) is used as Yuanwu, then one person is indicated by being separated by one position, two people by being separated by two positions; Xun's commentary says that if Dengming is used as Yuanwu placed on Chen, being separated by six positions indicates six accomplices. The book "Liuren Rushi" says: if the useful god, three transmissions, day stem, day branch, and the year of the person all show the current day's official ghost, and there are many Yuanwu and Teng Snake, it indicates many thieves. Hai belongs to water which nourishes wood, so stolen goods are hidden in the woods. The classic says: the place where the thief's god is born is where the stolen goods are hidden. If Dengming Hai water is prosperous and strong, the stolen goods are in the woods; if weak and confined, they are in purple grass thickets. If earth is the thief's god, the stolen goods are in earthenware; if metal is the thief's god, they are in water; if fire is the thief's god, they are in earth. Fire is born in寅, and fire nourishes earth, so the stolen goods are hidden in fields and cemeteries. If wood is the thief's god, wood nourishes fire, so the stolen goods are hidden in kilns, stoves, and metalworking places; if metal is the thief's god, metal nourishes water, so the stolen goods are hidden in rivers, lakes, and marshes; if earth is the thief's god, earth nourishes metal, so the stolen goods are hidden in mills and mountain mines.

盜神朱勾蛇虎合，不死遭擒賊膽寒郇注：凡元武之陰神作朱雀克元武，被吏所捕而敗。乘勾陳、克元武，亦然。乘螣蛇克元武，賊自驚惶而敗。乘白虎克元武，賊被傷殺而敗，或自殺。皆以盜神克下，或遙克元武之陽神。此法必應。《入式》云：若盜神與太陰六合並者，有人藏匿，賊難捕捉。

If the thief's spirit combines with the Vermilion Bird, Gou Chen, Teng Snake, or White Tiger, the thief will either be captured or frightened to death. Xun's commentary says: Whenever the Yin spirit of Yuanwu takes the form of the Vermilion Bird and overcomes Yuanwu, the thief will be captured by officials and defeated; if it combines with Gou Chen to overcome Yuanwu, the result is the same; if it combines with Teng Snake to overcome Yuanwu, the thief will panic and be defeated on his own; if it combines with White Tiger to overcome Yuanwu, the thief will be wounded or killed, or commit suicide. These are all cases where the thief's spirit overcomes the lower position or overcomes the Yang spirit of Yuanwu from a distant position. This method will definitely work. The "Six Yin Entry Style" says: If the thief's spirit combines with Tai Yin and Liu He, it indicates that someone is hiding the thief, making it difficult to capture him.

更將元武三傳算，上下俱陽是賊端三傳元武所加處俱相剋必敗也。郇注云：正時元武三傳下克上，中道迷惑，不求而自得。蓋三傳克賊，賊無依倚安身之處故易敗。克處不將贓物寄，生處應在此方攢有一傳不相剋，是賊止處也。郇注曰；決賊盜賊贓物，以盜神決其所在。若盜神受下克，便不藏於此處。若盜神所在上下相生，即藏此處也。一云：藏於刑方。假令甲子日占，甲德在寅，子刑在卯，所盜之物藏於正東卯地，餘仿此。

Now recalculate the three transmissions of Yuanwu. Since both upper and lower are yang positions, it indicates the trace of the thief. The commentary says that if the three transmissions of Yuanwu all mutually control, the thief will surely be exposed. Xun's commentary says: when the lesson is cast, if the three transmissions of Yuanwu are all lower controlling upper, the thief will be lost on the way and will not need to be sought, because all three transmissions control the thief, leaving him with nowhere to rely or rest, so it is easy for him to be caught. Where the thief is controlled, he will not hide stolen goods; where there is mutual generation, that is where the stolen goods are gathered. If one of the three transmissions does not control above and below, that is where the thief stays. Xun's commentary says: to determine the thief and the stolen goods, use the thief god to find its location: if the thief god is controlled by below, the stolen goods are not hidden here; if the thief god is in a position where above and below mutually generate, the stolen goods are hidden here. Another saying is that the stolen goods are hidden in the direction of punishment. For example, if the lesson starts on Jiazi, the virtue of Jia is in寅, and the punishment of Zi is in卯, the stolen goods are hidden in the direction ofDue East's卯. The rest follows the same pattern.

《入式》云：盜神所在，即盜所在之處。如陰神上得神后，在北方，或水澤江湖之所；東有橋樑墳墓，北有水畔樓臺，前有神樹，物藏水中，其家有女哭啼悲不明之事者，問而得之。大吉在北方，或州邑及風伯雨師神廟社壇、前賢將軍之祠宇，倉庫之所；若在外，遠則橋樑平田之野，墳墓之所，或有田坪之類；人在其中。

The Six壬 (Liù Rén) manual says: where the thief god is located, that is where the thief is. For example, if the hidden spirit is on 'Shenhou' (Zi), the thief is in the north, or along water areas such as lakes and rivers. In that area, there is a bridge and tomb to the east, a building by the water to the north, and a sacred tree in front. The stolen goods are hidden in the water. The household has a woman crying and some unexplained sorrow; asking about it will reveal the truth. If it is 'Daji' (Chou), the thief is also in the north, or in a state, county, or city, or in temples of the wind god and rain god, ancestral shrines of former virtuous generals, or granaries. If it is outside the city, then far away there are bridges, flat fields, and tombs, or places with fields, and the person is there.

功曹在東方，春有林木之中，曲堤之所，有大木五七十二店，則枯朽竹木之所，沽賣之家，寺觀之傍，藏物窖中，以草木覆之。太沖在東方，則有大木木，或竹木叢中，曲水遙環，寺觀，其家能水土之工，車船之人。天罡在東方，隔岡，在岑峻之處，穴冢之中，東有池塘，傍有路，骸骨之地，或有蛇蟲龍之跡，西有漁獵之人，其家冊書彩畫之象。

Getting 「Gongcao」寅, the thief is in the east. In spring, he is among the woods and along winding embankments, where there are several large trees; he may also be in places where rotten bamboo and timber are stored, near a wine seller's house, or beside a temple or shrine. The stolen goods are hidden in a cellar, covered with grass and plants. Getting 「Taichong」卯, the thief is also in the east, where there are large trees or bamboo thickets, with winding streams nearby, and a temple or shrine close by. The household involved is engaged in water and earth works, or is a person who drives a carriage or sails a boat. Getting 「Tiangang」辰, the thief is still in the east, separated by a hill, in a high and rugged place or within a tomb. To the east there is a pond, with a path nearby, which is a place for burying bones, or there are traces of snakes and dragons; to the west there are people who fish and hunt. The household involved has the appearance of books and colorful paintings.

太乙在東南方，窯灶之所，東有樹木，夏秋有蟬鳴，春冬有馬嘶之類，藏物於樹下，其家師巫壇場。勝光在南方，爐冶作鐵匠，大門側有楊樹，二門側有馬槽，物藏其中，或其家為馬牙儈販之人。小吉南方，隱伏新造土冢中，向東四十步內其中或有井，向因有人歌唱，或牧羊之愛，奉鬼神，沽賣之處。

If you get 「Taiyi」 in the巳 position, the thief is in the southeast direction, near the kiln and stove area; on the east side there are trees, and in summer and autumn you can hear cicadas, while in spring and winter you can hear horses neighing; the stolen goods are hidden under the trees; the household may have a shrine for rituals. If you get 「Shengguang」 in the午 position, the thief is in the south, at the place of a blacksmith who works with a furnace; there is a poplar tree by the main gate and a horse trough by the secondary gate, and the stolen goods are hidden inside; or the household may be involved in the business of buying and selling horses. If you get 「Xiaoji」 in the未 position, the thief is also in the south, hidden in a newly built earthen grave, within forty steps to the east, where there may be a well; there may be someone singing, or a herder, or it could be a place for worshiping ghosts and spirits or a place selling wine.

傳送西南方，近州縣，必迎賓門闕之所，若遠則衝要之地，大路之口，不然在郵亭馬驛之所，其家能削礪金石之工，問而知之。從魁在西方，或地名西之類，金銀坑冶之所，酒臺之場，城市 ，或在娼門女戶，或漆工匠家，以器為大小取之。

Getting "Chuansong" (Shen) on the monkey (Shen) sign, the thief is in the southwest direction, near the county and state areas, definitely in the vicinity of the welcoming gate and pavilion; if it is far away, then it is at a major transportation hub, on a main road intersection, otherwise at a post station or relay station; the thief's house is engaged in the business of grinding and polishing metal and stone, and this can be confirmed by inquiry. Getting "Congkui" (You) on the rooster (You) sign, the thief is in the west, or in a place whose name includes "west"; it may also be in a place of gold and silver mining and smelting, or in a wine house, or in the city center, or in a brothel or house of women, or in the home of a lacquer worker; evidence can be obtained by examining the size of the objects.

河魁在西方州郡及營寨之所，眾糧之場，村高不在高岡，在壘土墳墓之所，人家有豬犬之圈，藏物樓臺，人在其中，下賊奴婢兵卒之愛。登明在北方，住居水邊，冬在江湖之鄉，點水地名，雙溪雙巷之所，有牆垣，其家曾為獄吏，物藏水中，內有樓臺殿閣，前有一小兒趕豬，可問而得之也。

If you get "Hekui" (Xu), the thief is in the west, located in the area of states, prefectures, camps, or grain storage places; villages are not on high hills but near earthen mounds and tombs; the house has pigsties and doghouses, and stolen goods are hidden on the upper part of buildings, where the thief is also present; the thief is a servant or soldier. If you get "Dengming" (Hai), the thief is in the north, living by water, and in winter he is in the area of rivers and lakes; the place name often includes water characters, or is a place with two streams or two alleys; there are walls there, and the family once served as jailers; stolen goods are hidden in the water, with buildings and halls nearby, and there is a child herding pigs at the gate, and asking about it will lead you to find them.

傳若順行賊遊走，逆行乃知賊伏蟠。里數但看元武上，下上相乘數苦干子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，上下相因，即知裡數。郇注：凡元武順行，其賊已行；元武逆行，其賊未行。又云：元武陰神在天乙前，賊已去。若在天乙後，賊未行。欲知道里遠近，看元武所加神，上下相乘湊之，甲己子午九之類。假令功曹作元武加子，功曹七，子九，合言七九者六十三，旺相更言七十里，或三十里，休本數十六里，死囚減半，只言八里，礦曰盯則十之，旺倍之，囚死半之，休言本數，則遠近可知矣。《入式》云：盜神旺相，是途遠，休囚則路近，此責盜神又一法。

If the three transmissions proceed in order, the thief is already on the move; if they go in reverse, the thief is still hidden and has not yet moved. To calculate the distance, look at the Black Tortoise. Multiply the numbers above and below it to get the distance. The numbers used in the annotations are: Zi and Wu count nine, Chou and Wei count eight, Yin and Shen count seven, Mao and You count six, Chen and Xu count five, Si and Hai count four. Multiply the upper and lower numbers to determine the distance. Xun's annotation says: if the Black Tortoise moves forward, the thief has already left; if it moves backward, the thief has not yet gone. It also says: if the Yin spirit of the Black Tortoise is before Tianyi, the thief has already left; if it is after Tianyi, the thief has not yet gone. To determine the distance, look at the spirit added to the Black Tortoise. Multiply the upper and lower numbers accordingly, such as Jia and Ji on Zi and Wu counting nine. For example, if Gongcao (Yin) on Yin is added to Zi, Yin counts seven and Zi counts nine, resulting in 63. If the spirit is prosperous and strong, it is about 70 or 30 li; if it is weak, it is 16 li; if it is dead or confined, it is halved to 8 li. In summary, if it is prosperous, double the number; if it is confined or dead, halve it; if it is weak, use the original number. The distance will then be clear. The "Six Yin Entry" says: if the thief spirit is prosperous and strong, the distance is far; if it is weak, the distance is near. This is another method of determining distance based on the thief spirit.

復視亡神天目星，賊居其下莫教驚。亡神旬內常居乙，還知甲戌在登明甲子旬乙丑，甲戌旬慚亥，餘仿此。天目春氐夏居柳，秋奎冬斗不藏形經云：天目所在為盜賊之處，萬無一失。《入式》云：視亡神天目星，捕有聲名大盜，可用此法。干若來傷支上將，休問偷人何處停。支上陽神傷日上四課剋日上神，尋究追求保十成郇注：凡占遺失尋得法，日干之陰神第二課來克辰之陽神第三課，所失之物不可見也。若辰之陰神第四課來剋日之陽神第一課，所失之物可見也。

Now look at the stars 「Wangshen」 and 「Tianmu」. The thief is beneath them, so do not disturb him. Wangshen always falls on the position of Yi within the current ten-day period, so in the Jiaxu ten-day period, Wangshen is at Dengming (Hai). The commentary says that in the Jiazi ten-day period, Wangshen is at Yichou, and in the Jiaxu ten-day period, it is at Yihai, and so on. Tianmu star is in the mansion of Di in spring, in the mansion of Liu in summer, in the mansion of Kui in autumn, and in the mansion of Dou in winter. The thief cannot hide his traces. The classic text says: wherever Tianmu is, there the thief is, without fail. The book 「Liuren Rushi」 says: by observing Wangshen and Tianmu stars, one can catch famous thieves, and this method is very effective. If the day stem injures the Tianjiang on the day branch, then there is no need to ask where the thief is. If the yang spirit on the day branch injures the day stem, that is, the third lesson injures the first lesson, then the search is certain. Xun's commentary says: when predicting whether lost items can be recovered, if the yin spirit of the day stem, which is the second lesson, injures the yang spirit on the day branch, which is the third lesson, then the lost item cannot be found. If the yin spirit on the day branch, which is the fourth lesson, injures the yang spirit of the day stem, which is the first lesson, then the lost item can be recovered.

又一法，凡所失之物，不知何時者，好以初覺時，以月將加之，俯常法用天將，若天乙並臨日辰之上，剋制所夫之物類神者，好得；不然剋制玄武亦得。若物類神與元武反制天乙，又日辰上神，不可得也。太陰六合干支上，冥福佑之遠登程此二將加日辰上，有神佑之。郇注：凡六合加干上曰天門開，太陰加支上曰地肩膀才，謂有冥福助之，亡盜難追。若魁罡加日辰曰逾關，功曹曰天梁，六丁曰玉女，天乙曰紫微，若在元武三傳上，賊有神佑助，不可獲也。

Another method: if an item is lost but the time of loss is unknown, one should start the divination with the time when the loss was first noticed, add the month general, and proceed with the usual arrangement of heavenly generals. If the heavenly general and nobleman are both present on the day stem and day branch, and if they can control the class god of the lost item, then the item can be recovered. If not, but they can control the black tortoise, it is also possible to recover the item. However, if the class god of the lost item and the black tortoise control the heavenly general, and further control the gods on the day stem and day branch, then the item cannot be recovered. If tai yin or liu he are added to the day stem and day branch, it indicates that there is a divine protection allowing the thief to escape. The annotation says that when these two heavenly generals are added to the day stem and day branch, it means divine protection is present. The annotation by Xun says: if liu he is added to the day stem, it is called 'heavenly gate opens'; if tai yin is added to the day branch, it is called 'earth gate closes'. These terms indicate that there is hidden divine assistance, making it difficult to track down the thief or the escaped person. If hekui and tiangang are added to the day stem and day branch, it is called 'crossing the pass'. If gongcao is at yin, it is called 'tian liang'; if six ding is present, it is called 'yu nu'; if tian yi is present, it is called 'zi wei'. If these are located in the three transmissions of the black tortoise, the thief is protected by divine beings and cannot be caught. The original text here mistakenly writes 'di jian bang cai' instead of 'di hu bi', but this is recorded as is without correction.

《入式》云：常以勾陳為捕盜之人，勾陳克盜神易獲，盜神克勾陳難獲；勾陳生盜神則捕人縱賊，盜神生勾陳則捕人受賄；勾陳與盜神比和則通同隱容。又法：以初傳為賊，中傳為贓，末傳為捕人。若中傳旺相則贓物猶在。中傳休囚及空亡，則贓物已分廢無存。初傳克末傳為賊難捉。末傳克初傳則賊易獲。若知捕盜日期，皆以克盜神，或剋日鬼之日是也。偉堂按：《入式》此條，實是古法，而《心鏡》未之言及，故附於此。

"The Six壬 Entry Method says: In general, Gou Chen represents the officers who catch thieves. If Gou Chen overcomes the thief god, it is easy to catch the thief; if the thief god overcomes Gou Chen, it is difficult to catch. If Gou Chen generates the thief god, it means the officer intentionally lets the thief go; if the thief god generates Gou Chen, it means the officer has accepted a bribe; if Gou Chen and the thief god are in harmony, it means they collude and cover up the crime. Another method: the first transmission represents the thief, the middle transmission represents the stolen goods, and the final transmission represents the officer. If the middle transmission is prosperous and strong, the stolen goods are still there; if the middle transmission is weak or falls into Kongwang, the stolen goods have been spent. If the first transmission overcomes the final transmission, the thief is hard to catch; if the final transmission overcomes the first transmission, the thief is easy to catch. To know the date of solving the case, take the day when the thief god is overcome or the day when the official ghost of the current day is overcome. Cheng Weitang notes: This passage from The Six壬 Entry Method is indeed an ancient method, and it is not mentioned in The Heart Mirror, so it is appended here."