Divination for the family of the nest.

三傳元武見螣蛇，即是囚徒喪禍家。十二干支皆有例，以例推之無有差。

Among the three transmissions of Yuanwu, if Teng Snake appears, the household is likely to be one hiding stolen goods or a family that has suffered a calamity. Each of the twelve earthly branches has its own example; following these examples for deduction will never lead to error.

見朱雀在長吏家，見六合在經紀親情家，見勾陳在交轂及吏家，見太陰在老婦及鄰人家，見青龍在長吏寺觀家，見天后在少婦美婦人家，見貴人在仕官人家，見太常出入宮禁將相家，見白虎在孝子寡婦家，見天空在和尚奴僕家。

Seeing the Vermilion Bird indicates the place is that of an official or government official; seeing Liu He indicates a place of a merchant or relative's home; seeing Gou Chen indicates a place with frequent carriages and horses and the home of a government clerk; seeing Tai Yin indicates the home of an old woman or neighbor; seeing Azure Dragon indicates the home of an official or temple; seeing Heavenly Empress indicates the home of a young wife or beautiful woman; seeing Nobleman indicates the home of an official; seeing Tai Chang indicates the home of a general or minister who enters and leaves the palace; seeing White Tiger indicates the home of a son in mourning or a widow; seeing Tian Kong indicates the home of a monk or servant.

《入式》云：凡元武之陰神，主盜匿藏之所，須看天官生旺囚死剋制，斷其獲否。如得旺相貴人，上下相生，其盜逃在貴人家，或官宦豪家，難捕。如上下相剋可獲也。如值死囚相生，士子之家。但凡相生則難捕。

The Six壬 Entry says: All theYin Spirit of the Black Tortoise represent the hiding places of thieves and where stolen goods are concealed. One must examine the prosperity and strength, as well as the controlling relationship, of the Heavenly General riding on it, to determine whether the thief can be captured. For example, if the Nobleman is present and is prosperous and strong, and there is mutual generation between the upper and lower, the thief hides in the Nobleman's house or in the home of an official or wealthy family, making it difficult to capture; if there is mutual control between the upper and lower, the thief can be captured. If the Nobleman is in a state of death or captivity and there is mutual generation between the upper and lower, the thief hides in the home of a scholar. In summary, wherever there is mutual generation between the upper and lower, the thief is difficult to capture.

螣蛇旺相相生，主匿豪富之家，雖多驚恐，而不可得；如相剋則可得。若死氣相生，必在過犯兇賊之家，驚恐而去。如相剋則喪禍之家，或徒囚兇惡之輩，驚恐而得之。

Teng Snake is prosperous and strong with mutual generation between upper and lower elements, and the thief is hidden in the home of a wealthy person; although there are frequent disturbances, the thief cannot be caught. If there is mutual control between upper and lower elements, then the thief can be caught. If Teng Snake is in death qi with mutual generation, then the thief is definitely hidden in the home of a criminal with a prior record, and after being startled, the thief escapes; if there is mutual control, then the thief is found in the home of someone who has suffered a loss or a person serving a prison sentence, and he can be caught when they are in a state of panic.

朱雀旺相相生，主在貴人之家，或進士有勢之家，難獲。若相剋，主在公吏之家，得之。如死囚相生，文書小吏之家追求。相剋或私兵部吏見信得之。

The Vermilion Bird is prosperous and strong and mutually generating, indicating the thief is in the house of a Nobleman or a powerful family such as that of an imperial examiner, and is difficult to catch. If the Vermilion Bird is mutually controlling, the thief is in the home of officials in the government office, and can be captured. If the Vermilion Bird is in a state of death and imprisonment but mutually generating, then search the house of a clerk handling documents. If it is mutually controlling, the thief can be caught either through secret communication with an official in the Ministry of War.

六合旺相相生，市人猾徒之家，必難獲。相剋則可得。若死囚相生，九流技術之家得之。相剋依親屬婦女雜門戶之家，私情密誘而得之。

Liu He is prosperous and strong with mutual generation, and the thief is in a cunning person's home, definitely hard to catch; if there is mutual control, then the thief can be caught. If Liu He is in the dead and imprisoned atmosphere with mutual generation, the thief can be caught from the nine streams and skills families; if there is mutual control, then the thief is attached to relatives, women, and other mixed surname households, and can be caught through private favors and secret inducements.

勾陳旺相相生，權吏書生之家，難得。相剋則在囚徒之粗，為人報而得之。若死囚相生，故吏之粗，為人所執得之。相剋則喪禍之家，得囚徒執著而獲之。

Gou Chen is prosperous and strong and mutually generating, indicating the thief is among powerful officials or scholars, and is difficult to catch. If Gou Chen is mutually controlling, the thief is among prisoners, and will be caught due to someone reporting. If Gou Chen is in the atmosphere of a dead prisoner and mutually generating, the thief is among former officials, and will be captured. If Gou Chen is mutually controlling, the thief is among those suffering misfortune, and will be apprehended by prisoners.

青龍旺相相生，貴人長者之家，或寺觀中，不可得之。相剋必爭財物，飲食中得之。若囚死相生，主隱交遊之家。相剋則出入飲酒中得之。

The Azure Dragon is prosperous and strong and mutually generating, so the thief is hiding in the home of a nobleman or an elder, or in a temple or monastery, and cannot be caught. If the Azure Dragon is mutually controlling, the thief will certainly be caught in a dining situation involving a dispute over property. If the Azure Dragon is in a state of imprisonment or death but mutually generating, the thief is hiding in the home of a friend. If it is mutually controlling, the thief will be caught when going out and drinking.

天空旺相相生，干當主事之家，難獲。相剋因遺亡行動中求而得之。若死囚相徨，下賤孤寒奴婢之家，勾連得之。

When Tian Kong is prosperous and strong and in a generating relationship, the thief is in a household where someone is in charge and on duty, making it difficult to catch. If Tian Kong is in a controlling relationship, the thief can be caught by investigating during the process of losing items and moving around. If Tian Kong is in the dead and condemned atmosphere and in a generating relationship, the thief is in a lowly and impoverished servant's household, and can be caught by following the trail and connecting the dots.

白虎旺相相生，主在兵卒雜官之家，不可獲。相剋孝服喪家，求而得之。若囚死相生，囚徒賊人之家，可得之。相剋棺槨喪門，或自欲殺害必得之。

The White Tiger is prosperous and strong and mutually generating; the thief is hiding in the homes of soldiers and low-ranking officials, and cannot be caught. If the White Tiger is mutually controlling, then the thief can be found by searching among those who are in mourning. If the White Tiger is in a state of imprisonment and death but mutually generating, the thief is hiding in the homes of criminals and bandits, and can be caught. If the White Tiger is mutually controlling, then the thief can be found at the place where a coffin is stopped or a funeral is being arranged, or when the thief is about to commit murder, he will certainly be captured.

太常旺相相生，善人九流之家。或出入宮禁，不可得。相剋因酒食財物，交親友中得之。如囚死相生，在道處難獲。相剋退職囚徒，喪門孝服家得之。

Tai Chang is prosperous and strong and generates beneficial influences; the thief is found among virtuous people or those of the nine streams, or in places near the palace, but cannot be caught. If Tai Chang is in a state of mutual control, the thief is caught through drinking, eating, and material offerings in social gatherings with friends and relatives. If Tai Chang is in a state of imprisonment and death but generates beneficial influences, the thief is in a Taoist temple and is difficult to catch; if it is in a state of mutual control, the thief is found in the homes of retired officials, prisoners, or those mourning for their parents.

太陰旺相相生，長者婦人之家，難得。相剋則可得。若囚死相生，九流僧道尼姑巫醫之所。相剋在老婦人之家或可得之。

Tai Yin is prosperous and strong and generates, the thief is in the place of the elder or a woman's home, difficult to catch; if it controls, then the thief can be caught. If Tai Yin is in a state of imprisonment and death but generates, the thief is among the nine types of people, monks, nuns, witches, and doctors; if it controls, the thief is in the home of an old woman, perhaps can be caught.

天后旺相相生，依婦人家，不可得。相剋則親戚家，或妻家，知蹤跡。若囚死相生，婦人昆仲之家可得。相剋在娼妓淫泆之家，因月友而得之也。

The Heavenly Empress is prosperous and strong and mutually generating, so the thief takes refuge in the woman's house and cannot be caught; if it is mutually controlling, then the thief is in the relative's house or the wife's maternal home, and his whereabouts can be discovered. If the Heavenly Empress is in a state of imprisonment or death and is mutually generating, the thief can be caught in the woman's brother's house; if it is mutually controlling, then the thief is in a place of prostitution and immorality, and will be captured because of someone who is in harmony with the situation reporting him.

《入式》云：以盜神克處為來方，若盜神乘天驛二馬者，越牆而來，無馬則為穿窬而入。若盜賊乘戌亥，從虛空樓閣上而來。乘辰巳，則從坑坎水竇而來。若盜神與長繩、索煞並者，其賊懸索而下。長繩煞，正月起酉，逆行四仲。索煞，正月起卯，逆行四仲。

The Six壬 Entry says: Use the direction where the thief god is overcome by the heavenly stem to determine the direction from which the thief comes. If the thief god is riding the Heavenly Horse or the Post-horse, the thief enters by climbing over the wall. If there is no horse, the thief enters by digging through a hole or a window. If the thief god is riding the戌 or亥, the thief comes down from a high building. If the thief god is riding the辰 or巳, the thief enters from a ditch or a low-lying area. If the thief god is accompanied by the 'Long Rope' and 'Rope' evils, the thief enters by sliding down a rope. The Long Rope evil starts in the酉 in the first month and moves backward through the four central positions. The Rope evil starts in the卯 in the first month and also moves backward through the four central positions.

此人在處好非法語，而我良心財被爾偷。且將太乙加年上，其盜便看生何頭。虛星若也為真賊，參宿加之莫漫遊。陰神若此亦云是，無此何段皆怨仇/欲知失物何人取，陽是男兒陰女偷。老之與少看日辰，旺相休囚相舉類元武有氣人少，無氣人老也。

If you suspect someone of taking your property, knowing that this person often speaks improper words, you should place the Taiyi (Si) in the巳 position and add it to the person's year pillar. Observe from which direction the thief's sign emerges. If it comes from the Emptiness mansion (Zi), then he is the real thief. If it comes from the Three Stars mansion (Chen), then there is no need to search elsewhere. The same applies to theYin Spirit (spiritual force). If these signs are not present, then it is merely mutual resentment. To determine who took the lost item, if the阳神 (positive spirit) is involved, it is a man; if theYin Spirit (negative spirit) is involved, it is a woman. To determine the age, look at the day stem and day branch, and classify according to prosperous and strong (旺相) or weak and confined (休囚). The annotation says that if the Black Tortoise (元武) has energy, it indicates a young person; if it lacks energy, it indicates an old person.

其物貴賊若為人，此則專心尋元武。凶神入者是貧兒，吉神並者豪家子。《入式》云：專視元武所乘，乘寅為公吏，卯為犯人，辰盛開為兇惡軍人，巳為手藝人或金銀爐疔人，丑牛為旅館人，申為過犯人，未為相識人，酉為金銀匠，或財博酒匠，亥子為水族或水濱之人。與太歲月建並者，人多。末旺相豪家；值休囚貧窮，兼前陽男陰女等斷之。

If valuable items are stolen, to determine the identity of the thief, focus on the Black Tortoise. If the Black Tortoise is accompanied byInauspicious Spirit (malevolent spirits), it indicates a son from a poor family; if accompanied by吉神 (auspicious spirits), it indicates a member of a wealthy family. The book "Six壬 Entry Style" says: focus on the spirit riding on the Black Tortoise. If it rides on寅 (Tiger), it is a government official or servant; if it rides on卯 (Rabbit), it is a person with a criminal record; if it rides on辰 (Dragon) or戌 (Dog), it is a violent soldier; if it rides on巳 (Snake), it is a craftsman or a gold and silver worker; if it rides on丑 (Ox), it is a person staying at an inn; if it rides on申 (Monkey), it is a person with a past offense; if it rides on未 (Sheep), it is a familiar person; if it rides on酉 (Rooster), it is a gold and silver worker, gambler, or wine worker; if it rides on亥 (Pig) or子 (Rat), it is a fisherman or someone living by the water. If the Black Tortoise is combined with the year's ruler or the month builder, there are more thieves. If the final transmission is prosperous and strong, it indicates a wealthy family; if it is weak and confined, it indicates a poor family. Combine this with the previous rules, such as yang for male and yin for female, to make a complete judgment.

一家之內十人居，一人失物九人籲。未知盜者定為誰，欲占先以將加時。若有人年元武下，此人為盜盍疑乎？

There are ten people in a family, and one of them has lost something. The other nine are sighing and wondering who the thief is. To divinate this situation, first add the Month General to the time of the divination to form the lesson. If someone's age number falls exactly under the Black Tortoise, then that person is the thief, and there is no doubt about it.

論訟四般看勝負，尊卑先後各區分《入式》云：先論尊卑主客，以日干為尊為客，支神為卑為主。若外人論其先後，以日干為客，乃先起之人；支辰為主，乃後對之人。凡自逢休墓死者，皆遭罪。

To determine the outcome of a lawsuit, one must consider four aspects, clearly distinguishing between respect and humility, and precedence and succession. The "Liunin Rushi" states: first, consider the respect and humility of the parties involved, with the day stem representing the respected and the opposing party, and the day branch representing the humble and the defending party. If the case involves an external party, then precedence is considered: the day stem represents the party initiating the lawsuit, and the day branch represents the party responding to the lawsuit. Anyone whose position falls under the influence of rest, burial, or death will be found guilty.

論訟未休憂被繫，四氣須徵關鎖神。用關終鑰無凶咎，用鑰終關主禁刑。關若季後鑰前孟，如夏關辰鑰在申凡入傳或加日辰年命，先關後鑰者，已禁即出。先鑰後關者，再入。如未囚而先見鑰，入而復出。鄭據《六壬集要》補正，三四兩句並此條小注，郇注“關神春丑夏辰秋未冬戌，鑰神春巳夏申秋亥冬寅是也。”。

The case is not yet concluded, and there is worry about being imprisoned. One should look into the "gate" god and "key" god according to the four seasons. If the first transmission is the gate god and the final transmission is the key god, there is no misfortune; but if the first transmission is the key god and the final transmission is the gate god, then one will be detained and punished. The gate god is located in the four seasonal positions, and the key god is located in the four beginning positions following it. For example, in summer, the gate is in Chen and the key is in Shen. The commentary says: whenever these two gods appear in the three transmissions or are added to the day stem and day branch, or are connected with the year's birth sign, if the gate comes first and the key follows, the person already imprisoned will be released immediately; if the key comes first and the gate follows, after being released, the person will be imprisoned again; if the person has not yet been imprisoned but first sees the key god, it means they will be imprisoned first and then released. The third and fourth sentences as well as this note are corrections made by Zheng Tianmin based on the "Six Rens Collection of Essentials." Xun's commentary says: "The gate god is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter; the key god is in Si in spring, in Shen in summer, in Hai in autumn, and in Yin in winter."

關即為囚鑰為放，傳用臨年加日辰郇注：凡占訟，關神臨年命日辰者，或在末傳者，必囚禁。鑰神臨年命日辰末傳上者，囚繫必出也。宜詳之。傳逢日墓還遭獄謂用末傳入，末為入獄。郇注：墓神在末傳，必囚。《入式》云：中甲乙日未為墓，臨末傳是也。若破碎煞更乘金神木神加年命日辰上者，亦主有囚禁之災。《入式》又云：課見天空加日辰，或加年命，或發用見勾陳，發用剋日辰，用傳見天獄天牢，或臨日辰年命者，必入獄。天獄煞見前。天牢煞，正月起丑順行十二支是也，

The god of imprisonment governs detention, and the key god governs release. One should observe whether they fall in the three transmissions, relate to the useful god, or are added to the year's stem and branch, the day's stem and branch. Xun's commentary says: whenever the god of imprisonment is on the year's stem and branch, the person's birth year, the day's stem and branch, or falls in the final transmission, the person will certainly be imprisoned. If the key god is on the year's stem and branch, the person's birth year, the day's stem and branch, or the final transmission, the imprisoned person will certainly be released. This distinction should be carefully made. If the day's stem encounters its own storage in the three transmissions, it will also result in imprisonment. The commentary says this refers to the storage falling in the final transmission, and the final transmission entering storage means entering prison. Xun's commentary says: if the storage god is in the final transmission, the person will certainly be imprisoned. The "Six Yin Entry Style" says: for example, on a Jia or Yi day, the storage is at Wei, and if Wei falls in the final transmission, that is the case. If the "broken" spirit is accompanied by the metal or wood spirit and is added to the year's stem and branch or the day's stem and branch, it also indicates imprisonment. The "Six Yin Entry Style" also says: if in the lesson the sky void is added to the day's stem and branch or the year's stem and branch, or if the initiating transmission encounters Gou Chen, or if the initiating transmission is in conflict with the day's stem and branch, or if the three transmissions contain Heavenly Prison or Heavenly Prison, or if they are on the day's stem and branch or the year's stem and branch, then imprisonment is certain. The Heavenly Prison spirit has already been explained earlier; the Heavenly Prison spirit starts from the beginning of the first month at Chou and proceeds through the twelve branches in order.

初墓傳生不繫身即為出獄中。郇注：初傳日墓，末傳長生，為出獄之象。《入式》云：如甲乙日未為初傳，亥為末傳是也。又云：若已被囚繫者，用傳見鑰神、德神、解神臨日辰年命者，必釋放。要不落空亡，不值刑沖破害，方得。德神，甲己日寅，乙庚日申，丙辛日巳，丁壬日亥，戊癸日巳。解神，正二申，三四酉，五六戌，七八亥，九十午，十一十二未。斗罡臨日須臾解斗罡蔽日，囚出獄也。《入式》云：凡被囚繫者，若斗罡加日辰即出獄也。若與今日比者，出而復入。又云：天罡加孟未放，加仲在旬日之內，加季在三日之期也，時值伏吟猶滯人伏吟主不出來。郇注並《入式》云：若得伏吟，又主遲滯。

If the first transmission is the墓 (grave) and the last transmission is theGrowth (growth), the person will not be detained, indicating an image of being released from prison. Xun's commentary says: if the first transmission is the墓 of the day stem and the last transmission is the长生, it indicates the image of being released from prison. The "Six Yin Entry Style" says: for example, on a Jia or Yi day, if the first transmission is Wei and the last is Hai, it is the case. It also says: if someone has already been imprisoned, and the key deity, virtue deity, and relief deity appear on the day stem and branch, the person's year of birth, and the day's stem and branch, they will certainly be released; however, they must not fall into the empty亡 (kongwang) or encounter punishment and clash (刑冲). The virtue deity is at Yin on Jia and Ji days, at Shen on Yi and Geng days, at Si on Bing and Xin days, at Hai on Ding and Ren days, and at Si on Wu and Gui days. The relief deity is at Shen in January and February, at You in March and April, at Xu in May and June, at Hai in July and August, at Wu in September and October, and at Wei in November and December. If the handle of the dipper (斗柄) and the Tiangang (天罡) are on the day stem, the person will be released immediately. The commentary says that when the Tiangang covers the day stem, the prisoner will be released. The "Six Yin Entry Style" says: if someone is imprisoned and the Tiangang is on the day stem and branch, they will be released; if it is compared with the day, they will be released but then re-imprisoned. It also says: if the Tiangang is on the four beginning (四孟), they will not be released; if it is on the four middle (四仲), they will be released within ten days; if it is on the four end (四季), they will be released within three days. If it encounters the hidden chant (伏吟) lesson, the person will still be detained. The commentary says that伏吟 indicates being unable to leave. Both Xun's commentary and the "Six Yin Entry Style" say that if one getsHidden Chant, it indicates delay.

即係須知罪重輕，勾陳繫日見分明。偉堂按：《心鏡》原本，本作“繫日”而《入式》與《通神集》改為“繫處”，非也。蓋“繫日”二字，出於《龍首經》，言初繫之日也。如來剋日難分訴，日克勾陳訟必聽。或不參初訟日，即看今日上神。偉堂按：原注“能”字當是“知”字之誤。觀此可見第二句當是“繫日”也。郇注云：勾隱剋日干客敗，勾 陳克支辰主敗。克干尊長失理，克支卑下失理。若勾陳剋日辰，主兩敗，訟難息。若日辰並克勾陳，兩和不爭訟，事得伸也。

When a person has already been detained, one must know the severity of the crime, and this can be clearly understood from the relationship between Gou Chen and the "day of detention." Cheng Weitang notes: The original text in "Xin Jing" says "day of detention," while "Liu Ren Ru Shi" and "Tong Shen Ji" changed it to "place of detention," which is incorrect. The term "day of detention" comes from "Long Shou Jing," referring to the very first day the person was detained. If Gou Chen overcomes the "day of detention," it will be difficult to defend oneself; if the "day of detention" overcomes Gou Chen, the case will certainly be heard. If the original day of the dispute cannot be found, then one should look at the heavenly stem of the current day instead. Cheng Weitang notes: The character "neng" in the original annotation should be a mistake for "zhi"; this also shows that the second sentence should be "day of detention." Xun's annotation says: If Gou Chen overcomes the day's heavenly stem, the opposing party will lose; if Gou Chen overcomes the day's earthly branch, the main party will lose. Overcoming the day's heavenly stem indicates that the superior party is at fault, while overcoming the day's earthly branch indicates that the inferior party is at fault. If Gou Chen overcomes both the day's heavenly stem and earthly branch, both sides will lose, and the dispute will be difficult to resolve; if both the day's heavenly stem and earthly branch overcome Gou Chen, both sides will reconcile and stop the dispute, and the matter will be resolved.

偉堂按：《龍首經》云：以初繫日占之，勾陳所居神賊繫日，即論罪也。繫日賊勾陳所居神者，不論罪也。此《心鏡》之所本也。勾陳繫日為同類，羑里拘囚見久停。《龍首經》云：勾陳與繫日同類為繫久。郇注云：勾陳與日辰為同類者，訟主淹留遲滯也。勾陳作虎同傷日，獲罪須當主戮刑勾陳陰作虎者，主凶也。《龍道經》云：傳勾陳之陰得白虎，折虎所居之神與勾陳並賊其繫日者死。《入式》云：若卑對尊事，犯重刑之人。再不會主客彼我斷，只以日干為占者之身也，切忌勾陳之陰神作白虎，更帶亡神凶煞剋制日干者，必至重刑也。郇注略同。

Cheng Weitang says: The Longshou Jing says that when using the first day of detention for divination, if the god residing in Gou Chen is able to overcome the day stem, then the person is to be judged guilty; if the day stem overcomes the god residing in Gou Chen, then the person is not to be judged guilty. This is exactly the basis of the Xinjing. If Gou Chen and the day of detention belong to the same category, then it is like King Wen being imprisoned in Youli for a long time. The Longshou Jing says: if Gou Chen and the day of detention are of the same type, it indicates a long period of detention. Xun's annotation says: if Gou Chen and the day stem and day branch are of the same type, then litigation will be delayed and prolonged. If Gou Chen and White Tiger both injure the day stem, then the person will receive a severe punishment and be sentenced to death. The annotation says that the yin spirit of Gou Chen acting as White Tiger indicates misfortune. The Longshou Jing says: if in the three transmissions, the yin spirit of Gou Chen is White Tiger, and the god residing in White Tiger together with Gou Chen overcomes the day of detention, then the person will die. The Liuren Rushi says: if the case involves a subordinate offending a superior, then the person will be sentenced to a severe punishment; at this time, there is no distinction between the parties involved, and the day stem represents the person being divined. The most dangerous situation is when the yin spirit of Gou Chen acts as White Tiger and brings along Wangshen and凶煞 to overcome the day stem, which will certainly result in a severe punishment. Xun's annotation is roughly the same.

勾陰若是為天乙，生其繫日放疏情《龍首經》云：勾陳之陰得天乙，天乙生繫日日辰者，為貴人救之也。《入式》云：若勾陳之陰神作天乙，復生日干者，如遇長生，則罪得免，不至罪重也。郇注同。勾虎二神俱不旺，日辰有氣獻書呈郇注云：勾陳陰陽二神或勾虎二神俱囚死，更在無氣之鄉，不能為害。若日辰俱旺，更在有氣之鄉，可進狀陳情雪冤。《龍首經》則云：傳勾陳得繫日子母者，人將哀之，可為上書也。假令七月己卯日辰時占，傳送為太常臨巳，神將不相刑。又秋令傳送金旺，天罡為勾陳加卯，陰神得太乙火生干，是傳得其母也。大宜投詞訴辨。

If the yin spirit of Gou Chen is Tianyi Guiren, and it generates the day stem, then it will show mercy and release the person. The Longshou Jing says: if the yin spirit of Gou Chen receives Tianyi, and Tianyi generates the day stem or the day branch, then a nobleman will come to rescue. The Liuren Shi says: if the yin spirit of Gou Chen is Tianyi and it generates the day stem, it is like encountering growth, the crime can be forgiven and the punishment will not be severe. Xun's commentary agrees. If both Gou Chen and Baihu are not in their旺 phase, but the day stem and day branch have strength, then one can submit a petition. Xun's commentary says: if the yin and yang spirits of Gou Chen, or both Gou Chen and Baihu are in囚死 phase and located in a place without strength, they will not be harmful; if the day stem and day branch are strong and located in a place with strength, then one can submit a petition to clear one's name. The Longshou Jing says: if in the three transmissions, Gou Chen receives the son god and mother god of the day, people will pity him and he can submit a petition. For example, on the day of Ji Mao in the seventh month at the hour of Chen, the transmission Shengsong (Shen) is located on Si with Tai Chang, and the god and general do not conflict; it is also the season of autumn, so Shengsong (Shen) metal is in its旺 phase. The Tian Gang (Chen) is located on卯 with Gou Chen, its yin spirit receives the Taiyi (Si) fire to generate the day stem. This is when the three transmissions receive the mother god of the day stem, which is most suitable for submitting a petition.

朱禽帶殺傷年命，或克干支罪亦成郇注云：凡占官訟，切忌朱雀帶凶煞並剋日辰年命，其罪亦成。《入式》云：若發用見白虎、勾陳、朱雀剋日辰年命者，有罪。若太歲、月建刑日辰年命者，有罪。凡三凶神、歲月五件俱來刑剋者，族怨。四五重刑剋者，死。三重刑剋者，流配。二重刑剋者，徒。一重刑剋者，鞭杖而已。若三凶神化為吉神，為救神有解。若三凶神遞互相化者，無解。化者，乃陰神也，本神所乘之神地盤上所得之神為化。

The Vermilion Bird, if accompanied byInauspicious Sha and harms the year stem of the person's destiny or if it overcomes the day stem and day branch, then the crime is established. Xun's commentary says: In divination regarding official matters and lawsuits, it is most dangerous when the Vermilion Bird is accompanied byInauspicious Sha and together overcomes the day stem and day branch or the year stem of the person's destiny, in which case the crime is established. The "Six Yin Entry" says: If the initiating transmission shows White Tiger, Gou Chen, and Vermilion Bird and they overcome the day stem and day branch or the year stem of the person's destiny, there is a crime; if the sovereign year or the month builder harms the day stem and day branch or the year stem of the person's destiny, there is also a crime. Whenever White Tiger, Gou Chen, and Vermilion Bird, these three凶神, together with the sovereign year and the month builder, these five elements, all come to harm or overcome, it will involve the whole family. If there are four or five instances of harm or overcoming, the punishment is death; if there are three instances, it is exile; if there are two instances, it is imprisonment; if there is only one instance, it is only a whipping or cane. If the three凶神 transform into auspicious deities, there is a saving deity to resolve the issue; if the three凶神 transform into each other, there is no way to resolve it. What is meant by "transformation" refers to the yin deity, which is the deity that the original deity rides upon, and the deity that it takes on in the earth plate.

日刑遭罰月刑伏，歲刑疾病病泣惺惺。二刑徒流三刑市，一刑笞罪不虛陳郇注云：凡言刑，今日三合中刑最緊。寅午戌日午，巳酉丑日酉，亥卯未日亥，申子辰日辰。以上俱為正刑。午日用午，酉日用酉，亥日用亥，辰日用辰，皆為自刑。如剋日辰年命者，必有刑名之罪。

What crime is committed depends on the level of punishment: day punishment indicates being punished, month punishment indicates being convicted, and year punishment indicates suffering from illness and weeping continuously. Two levels of punishment mean imprisonment or exile, three levels mean execution by public display. One level of punishment is merely caning or beating. This is not false. Xun's commentary says: whenever discussing punishment, the punishment within the triple harmony formation of the day is most important. For the triple harmony of寅午戌, if the day is午, then酉 is used; for巳酉丑, if the day is酉, then酉 is used; for亥卯未, if the day is亥, then亥 is used; for申子辰, if the day is辰, then辰 is used. These all belong to self-punishment. If they overcome the day stem and day branch or the person's birth year, there will certainly be a name for the crime.

又日十干刑，甲刑申，乙刑酉，丙刑亥，丁刑子，戊刑寅，己刑卯，庚刑巳，辛刑午，壬戌，癸刑未。忌剋日辰年命。如犯 者，有罪刑。又云：官星帶刑來剋日辰年命者，亦主犯 刑也。甲用辛為官，乙用庚為官，壬用己丑未為官，癸用戊為官，辰戌亦為官。餘干仿此。假令癸醋日，戌加癸，午加酉，戌是癸之官星，癸合在戊。緣戌中有戊，是兩重官星來刑來克今日癸干。又戊癸化火，火刑在午，今午加酉，是日辰交互，官星帶刑煞來克，主犯 罪刑，刑必不輕也。其餘三字刑、二字刑，乃是常刑，不及前刑凶也。

There are also ten Heavenly Stems that are subject to mutual punishment: Jia is punished by Shen, Yi by You, Bing by Hai, Ding by Zi, Wu by Yin, Ji by Mao, Geng by Si, Xin by Wu, Ren by Xu, and Gui by Wei. These punishments are most feared when they come to harm the Day Stem and Day Branch, as well as the person's birth year and destiny. It is also said that if the official star comes with punishment to harm the Day Stem and Day Branch, or the person's birth year and destiny, it also indicates punishment. For example, Jia takes Xin as its official star, Yi takes Geng, Ren takes Ji and the branches Chou and Wei, and Gui takes Wu and the branches Chen and Xu as its official stars. The other stems follow the same pattern. For instance, on a Guiyou day, when Xu is added to Gui and Wu is added to You: Xu is the official star of Gui, Gui and Wu are in harmony, and since Wu is hidden in Xu, this is a double official star punishing and harming the Gui stem of that day. Moreover, Wu and Gui harmonize to form fire, and the punishment of fire is in Wu. Now Wu is added to You, so the Day Stem and Day Branch are mutually restricted, and the official star comes with punishment to harm, which mainly results in punishment, and the punishment is not light. As for three-character punishment and two-character punishment, they are merely ordinary punishments, not as severe as the previous ones.

事關明敕神同歲，理涉州司月建並郇注云：月建用事，訟涉州縣，傳 見天罡，訟涉監司。傳見太歲，事干朝廷。凡天乙臨辰戌，主移司換獄。青龍歲月建為用，恩赦來宣放汝生一雲天后與今日干相生，有恩赦。一云，歲月日用，有恩赦。郇注云：青龍、天乙、天后作太歲、月建，乘天喜、皇書、天德、天馬、驛馬並臨日辰發用，上下相生，皆主赦宥之象。天喜，春戌夏丑秋辰冬未。皇書，春寅夏巳秋申冬亥。天德，正丁二坤三壬四辛五者六甲七癸八艮九丙十乙十一巽十二庚。

If the case involves an imperial edict, the spirits in the divination will be the same as the year stem. If it only involves a prefecture or county office, then it will be associated with the month builder. Xun's commentary says: if the month builder is involved, the case concerns a county or city. If the three transmissions include Tiangang (Chen), the case involves a supervisory authority. If the three transmissions include the year stem, the matter relates to the imperial court. If Tianyi (Heavenly Virtue) is on the day stem or day branch, it indicates a transfer of jurisdiction or a change of prison. If Qinglong (Azure Dragon) is the year stem or month builder and initiates the transmission, there will be an act of mercy and pardon. Another saying is that if Tianhou (Heavenly Empress) is in mutual generation with the day stem, there will be mercy. Another saying is that if the year stem, month builder, and day branch all initiate the transmission, there will also be mercy. Xun's commentary says: if Qinglong, Tianyi, or Tianhou is the year stem or month builder, and they are accompanied by Tianxi (Heavenly Joy), Huangshu (Imperial Edict), Tiande (Heavenly Virtue), Tianma (Heavenly Horse), or Yimai (Post-horse), and they are associated with the day stem and day branch, and the elements are in mutual generation, it indicates a sign of pardon. Tianxi is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter. Huangshu is in Yin in spring, Si in summer, Shen in autumn, and Hai in winter. Tiande is in Ding in January, Kun in February, Ren in March, Xin in April, Qian in May, Jia in June, Gui in July, Gen in August, Bing in September, Yi in October, Xun in November, and Geng in December.

占病如何辨死生？先推白虎與誰並。假令今日干居水，土神為虎病難醒《入式》云：以日干為病人，以支辰為病及寢宅，以鬼為病，以折虎為病神，以用傳為醫藥，詳視白虎所乘之神，與日相生則愈，與日同類痊遲，剋日者難痊。日克辰為人克病，易愈；辰剋日乘白虎為病克人，必死。假令壬戌日占病，戌乘白牙剋日，藥不能效。若年命又受克者，最凶。

How to determine life or death in divination for illness? First, examine which god is accompanying the White Tiger. For example, if the day stem belongs to water and the earth god is riding the White Tiger to overcome water, the illness is difficult to recover from. The "Six Yin Entry Style" says: use the day stem to represent the patient, the day branch to represent the illness and the bedroom, the official ghost to represent the disease, the White Tiger to represent the disease god, and the three transmissions of the useful god to represent medicine. Carefully observe the god accompanying the White Tiger: if it generates the day stem, the illness can be cured; if it is the same as the day stem, recovery is slow; if it overcomes the day stem, recovery is difficult. If the day stem overcomes the day branch, it means the person overcomes the illness, so recovery is easy; if the day branch overcomes the day stem and is accompanied by the White Tiger, it means the illness overcomes the person, which is certain death. For example, on a Renxu day, if the戌 is riding the White Tiger to overcome the day stem, taking medicine will not be effective; if the person's birth year is also overcome, it is the most dangerous.

次看六般來入墓，細推端的自分明。火日用神怕見戌日墓發用一，一雲身入墓。如九月用起火神，六月用起木神，三月用起水神，十二月用起金神，為身入墓也，惡見天魁覆丙丁日墓加干二，一雲魂入墓。若丙丁日戌加丙丁之上者，為魂入墓也。戊己木神居未上日鬼加鬼墓之上三。戊己日木為鬼，寅卯木神加未上為鬼入墓也。壬癸水神辰上停日干入墓四，水墓在辰，壬癸日亥子加辰上，為日入墓也，申酉二支逢丑位日支入墓五，庚辛日酉加丑為支入墓也。假堂按：庚辛當是申酉日，字下亦當脫去一“申”字。行年三合夢魂驚行年入三合之墓六。凡人年在午，或在寅，若勝光功曹加戌，謂之三合行年入墓，皆主難痊之象。原注多脫誤，今據《入式》並程鵬南本較正。

Then we should examine the six cases of entering the tomb, and by careful analysis, the distinctions will become clear. The first case is when the day stem's tomb is activated, and fire days fear encountering戌. The commentary also refers to this as 'the body entering the tomb'; for example, in September, when the fire god is used, or in June when the wood god is used, or in March when the water god is used, or in December when the metal god is used, these are all instances of the body entering the tomb. The second case is when the tomb god is placed on the day stem, and for丙丁 days, it is most unfavorable to see 'Tian Gui'戌 covering the head, which is referred to in the commentary as 'the soul entering the tomb'; if戌 is placed on top of丙丁, then it is the soul entering the tomb. The third case is when the official ghost is placed on the tomb of the ghost, and for戊己 days, wood is considered the ghost, so if寅卯 wood gods are placed on未, then it is the ghost entering the tomb. The fourth case is when the day stem enters the tomb, and for壬癸 days, the water god stops at辰; since the tomb of water is at辰, if亥子 are placed on辰 on壬癸 days, then it is the day stem entering the tomb. The fifth case is when the day branch enters the tomb, and when申酉 branches meet丑; for庚辛 days, if酉 is placed on丑, then it is the branch entering the tomb; Cheng Weitan notes: 'Geng Xin' should be 'Shen You days', and the character 'Shen' is missing below the 'Shen' character. The sixth case is when the year of birth enters the tomb of the triple harmony, causing dreams and disturbances; if a person's year of birth is at午 or寅, and if 'Shengguang'午 or 'Gongcao'寅 is placed on戌, then it is called the triple harmony year of birth entering the tomb. All of these six cases indicate that illness is difficult to recover from. The original commentary has many errors, and now it has been corrected based on the 'Li Ren Ru Shi' and Cheng Pengnan's version.

帶殺虎並來入卦，值此之時不減平《入式》：用加地盤墓上為用神入墓，行年上見墓神為行年入墓，及日干入墓，皆凶象也。若白牙乘浴盆、喪車、死神、死氣、魁罡、寅卯辰巳、三兵、五墓及臨日辰年命者凶，三傳剋日干凶，三傳落空邙者說凶。日干上神克白虎者病癒。支上神克白虎亦愈。若日辰及年命上見天喜、天醫、地醫、生氣、日解，或在用傳者，皆主凶中無全國各地害也。

IfInauspicious Sha and White Tiger are also included in the calculation and this situation occurs, the illness will not improve. The book "Liuren Rushi" says: when the Useful God is placed on the Earth Plate's 墓位, it is called 用神入墓; when the 行年 encounters 墓神, it is called 行年入墓; and when the 日干 also enters the墓, these are all ominous signs. If 白虎 is accompanied by 浴盆, 丧车, 死神, 死气, 河魁, 天罡, 寅卯辰巳, 三兵, 五墓 these evils, and they are located on the 日干, 日支 or 行年本命, it is dangerous. If the three transmissions (三传) overcome the 日干, it is ominous. If the three transmissions fall into 空亡, it is also ominous. If the神 on the 日干 can overcome 白虎, the illness will improve; if the神 on the 日支 can overcome 白虎, it will also improve. If 天喜, 天医, 地医, 生气, 日解 these auspicious deities appear on the 日干, 日支 or 行年本命, or if they are located in the 用神's three transmissions, it indicates that although the situation is ominous, it will not lead to harm.

白虎所乘兼旺相，逢克行年必命傾。凶期鬼日將為準，甲乙占憂辛及庚虎為死神死氣克行年上神，尤凶，凶期則以鬼日定之。《入式》云：占病切忌傳入鬼鄉。如甲乙日占傳見申酉，或臨申酉之鄉，謂之傳臨絕地，不得愈也。干支作虎憂今日，別立他辰數計程《入式》云：若白虎作鬼臨今日支干，或辰作白虎遙剋日干，並憂在今日也。若在別處，死在他日。又云：以正時加太歲上，看白虎臨何位。如臨太歲上，列在歲中。在前一位，死在來年。臨月建，死在月中。在月建前一位，死在後月也。臨日干上者，憂在今日，若在前一辰，死在來日。二辰當在後日死也。皆以白虎所臨之辰定其日。更詳凶期，鬼日及本命絕墓之日，課休囚日推之，如甲子金人，子丑寅日之類。

The spirit riding on the White Tiger also possesses the strength of prosperity and strength; once it attacks the year of the person, life and death are in danger. The dangerous days are determined by the official ghost day of the current day. On days of Jia and Yi wood, one should worry about the days of Geng and Xin. The annotation says that when the White Tiger acts as the Death Deity and Death Qi to attack the spirit of the year, it is especially dangerous. The dangerous day is determined by the official ghost day. The "Six Yin Entry Style" says that in divination about illness, it is most unfavorable if the three transmissions fall into the ghost territory. For example, if the lesson starts on Jia or Yi wood days and the three transmissions show Shen or You, or if they are located in Shen or You, this is called the three transmissions being in the dead place, and the illness will not recover. If the day stem and day branch are the White Tiger, the worry will occur on the same day; if they are elsewhere, then other branches are used to calculate the days. The "Six Yin Entry Style" also says that if the White Tiger as the official ghost is located on the day stem and day branch, or if the day branch is the White Tiger and attacks the day stem from a distance, the worry will occur on the same day; if it is elsewhere, the death will occur on another day. It also says: add the time of divination to the sovereign year, and see where the White Tiger is located. If it is on the sovereign year, death occurs in the current year; if it is on the previous day of the sovereign year, death occurs in the next year; if it is on the month builder, death occurs in the current month; if it is on the previous day of the month builder, death occurs in the next month; if it is on the day stem, worry occurs on the same day; if it is on the previous day, death occurs the next day; if it is on the previous two days, death occurs two days later. In summary, the days are determined by the position of the White Tiger. To further determine the dangerous days, one can also use the official ghost day, the day of the person's death, the day of the person's burial, and the days of the lesson's energy being weak and confined. For example, if the person's Jiazi tone belongs to metal, one should look at the days of Zi, Chou, and Yin.

丑是墓田寅卯槨《入式》云：又忌丑為墓田，如庚辛日占，以丑為用，臨日辰年命克害者為墓田煞。寅卯為棺槨，若戊己日以寅卯為用，臨日辰年命克害者，為棺槨煞，浴盆加季四時終浴盆，春辰夏未秋戌冬丑。元武乘浴盆為浴盤見水，大凶。一云：若壬癸日並值白虎，謂之浴盆見水，占病必死。魁罡又生鍬鋤煞丙丁日天罡作白虎加日為鍬鋤煞，辰中有墓水剋日也。壬癸日天魁作白虎加日辰亦是，軫宿喪車不要逢軫宿，太乙巳也。喪車，正未二辰三丑四戌逆四季。又喪車煞云，春從魁夏神后秋太沖冬勝光，加人年命大凶。

The various harmful influences are as follows: Chou is "mound of the field," Yin and Mao are "coffin and outer coffin." The "Six Rats Manual" says: Also avoid Chou as mound of the field. For instance, if a lesson is cast on a day beginning with Geng or Xin and Chou is the initiating transmission, and it harms the day stem or day branch or the person's birth year, it is called "mound of the field" evil. Yin and Mao as coffin and outer coffin, if on a day beginning with Wu or Ji, Yin or Mao is the initiating transmission, and it harms the day stem or day branch or the person's birth year, it is called "coffin and outer coffin" evil. "Bathing tub" is placed at the seasonal positions, and the four seasons' energies reach their end. The commentary says the bathing tub is in Chen in spring, in Wei in summer, in Xu in autumn, and in Chou in winter. If Yuanwu (Black Tortoise) is on the bathing tub, it is called "bathing tub meets water," which is extremely凶. Another saying is that on a day beginning with Ren or Gui with White Tiger, it is also called "bathing tub meets water," and if used for divination on illness, it indicates certain death. Hekui and Tiangang also produce "shovel and hoe evil": On a day beginning with Bing or Ding, if Tiangang (Chen) is White Tiger on the day stem, it is called "shovel and hoe evil," because Chen contains buried water that harms the day stem. On a day beginning with Ren or Gui, if Hekui (Xu) is White Tiger on the day stem or day branch, it is also called "shovel and hoe evil." Chariot mansion and funeral carriage should not be encountered. The commentary says Chariot mansion is "Taiyi" (Si). Funeral carriage is in Wei in the first month, in Chen in the second month, in Chou in the third month, and in Xu in the fourth month, moving backward through the seasonal positions. Another explanation of funeral carriage evil is: In spring it is on "Congkui" (You), in summer on "Shenhou" (Zi), in autumn on "Taichong" (Mao), and in winter on "Shengguang" (Wu). If these are placed on a person's birth year, it is extremely凶.

元辰本命加年上元辰即是毛頭煞。《集要》云：元辰須分陰陽前後，如甲子生人，男看子對沖午前一辰未為元辰，女則後一辰巳為元辰，占病大忌。偉堂按：《消息賦注》：元辰煞，陽男陰女在沖前一位支辰，陰男陽女在沖後一位支辰，白虎並臨主大凶《入式》云：又忌白虎加元辰本命上，元辰本命，當生祿也。如甲子徨人，甲祿在寅為元辰。若功曹為白虎加臨子上，大凶。偉堂按：《入式》此注不知何據，如願存之。虎與陰神傷病日虎之陰陽神與白虎同克起病日，或克今日支干者，必死。偉堂按：此法出《龍首經》，病日，謂初病之日也死鬼來追更不容又云，天上死神臨墓，並行年及日辰上，大凶。死神，正月在巳，順行十二支辰。元武臨浴盆元辰者，為浴盆盛水，未為四時墓煞，白虎陰神自克白虎所居神，病者必不死。

The "Yuan Chen" and the person's own destiny are placed on the year of birth, and they should also be taken into account. The annotations say that Yuan Chen is the "Mao Tou Sha." The "Six Rén Collection of Essentials" says: Yuan Chen should be divided according to yin and yang and the position before or after. For example, a person born in the year of Jia Zi, a male would look at the opposite of Zi, which is Wu, and the previous branch of Wu, which is Wei, as Yuan Chen; for a female, the next branch after Wu, which is Si, is Yuan Chen, and this is especially dangerous in divination about illness. Cheng Weitang notes: The "Annotations on the Message Assignment" says that the Yuan Chen sha is the branch before the conflicting branch for a yang male or a yin female, and the branch after the conflicting branch for a yin male or a yang female. If the White Tiger is also present, it indicates a major calamity. The "Six Rén Entry into the Style" says: It is also dangerous if the White Tiger is placed on the Yuan Chen and the person's destiny. Here, Yuan Chen and the person's destiny refer to the person's禄 position. For example, a person born in the year of Jia Zi, Jia's禄 is in Yin, so Yin is Yuan Chen. If "Gongcao" (Yin) in Yin is the White Tiger placed on Zi, it is extremely dangerous. Cheng Weitang notes: The annotation in the "Six Rén Entry into the Style" is unclear about its source, so it is temporarily retained. If the White Tiger and its yin spirit together harm the "day of illness," it means the death deity is coming to pursue, and there is no way to escape. The annotations say that if the yin and yang spirits of the White Tiger together harm the day of illness or the day's stem and branch, the patient will surely die. Cheng Weitang notes: This method comes from the "Dragon Head Classic," where the "day of illness" refers to the day the illness first appeared. It also says: The death deity on the Heaven Plate is present on the墓 position, and it reaches the year of birth and the day's stem and branch, which is extremely dangerous. The death deity starts from the second month at Si and proceeds through the twelve branches in order. If the Black Tortoise is present on the bath or Yuan Chen, it is called "Bath Pot Full of Water." Wei is the墓煞 of the four seasons. If the yin spirit of the White Tiger reversely harms the spirit that the White Tiger resides in, the patient will certainly not die.

白虎乘金遙克木，病入肝經風骨疼金克木，故肝病也。郇注：白虎乘金克木，病入肝經，或眼目病、風病，或筋骨難舒及疼痛之症。木神為虎遙克土，病在脾家入胃經郇注：白虎乘木克土，主脾胃有病。若白虎上克下，或上生下，或上下比和，其病多在外，是患瘡疽之屬。水作虎神遙制火，病在心家寒勢因郇注：白虎乘水克火，主心經之病，或瘟疫時氣，寒熱瘧疾之症，或心中發躁，咽喉之疾。

The White Tiger rides metal and attacks wood from a position apart, causing illness in the liver meridian, primarily affecting wind diseases and pain in the tendons and bones. The annotation says that metal overcomes wood, hence it is a liver disease. Xun's annotation says: When the White Tiger rides metal and overcomes wood, the illness enters the liver meridian, possibly causing eye diseases, wind diseases, or difficulty in bending and stretching the tendons and bones along with pain. The White Tiger rides wood and attacks earth from a position apart, causing illness in the spleen and involving the stomach meridian. Xun's annotation says: When the White Tiger rides wood and overcomes earth, it indicates disease in the spleen and stomach; if the White Tiger attacks from above, or supports from above to below, or if the upper and lower are harmonious, the illness is mostly on the body surface, such as sores, carbuncles, and abscesses. The White Tiger rides water and controls fire from a position apart, causing illness in the heart, due to cold. Xun's annotation says: When the White Tiger rides water and overcomes fire, it indicates disease in the heart meridian, possibly causing epidemic fevers, cold and heat diseases like malaria, or restlessness in the heart and illness in the throat.

白虎火神遙克金，病傳喘滿吐紅驚郇注曰：白虎乘火克金主肺經之病，或主喘嗽吐血尫瘦驚恐。土神為虎遙克水，男女腎經血氣縈郇注：白牙乘土克水，男子主下部腎經之疾，女子主氣血不順，或經脈不調，或為男女瀉痢之疾，小兒吐瀉之病也。白虎所乘依此別，如逢元武水虛羸。支有氣時人嘔吐，干同虎類久淹疲干與白虎比也。郇注：凡占病症，皆取白虎乘神決之，萬不失一。若虎上克下及上生下，病多在外；若虎下克上，或下生上，病多在內。

The White Tiger rides on fire and indirectly overcomes metal, leading to illness affecting the lungs, which results in shortness of breath, chest fullness, hemoptysis, and fright. Xun's commentary says: When the White Tiger rides on fire and overcomes metal, it indicates illness in the lung meridian, which may manifest as coughing, shortness of breath, hemoptysis, weight loss, or fear. When the White Tiger rides on earth and indirectly overcomes water, it indicates kidney meridian disorders and disharmony of blood and qi in both men and women. Xun's commentary says: When the White Tiger rides on earth and overcomes water, men suffer from kidney meridian diseases in the lower part of the body, while women experience irregular menstruation and poor blood circulation. Both men and women may suffer from diarrhea and dysentery, and children may have vomiting and diarrhea. The spirit associated with the White Tiger is determined in this way. If encountering the Black Tortoise, it indicates deficiency of water qi and a weak physique. When the day branch has qi, the patient experiences vomiting. If the day stem is the same as the White Tiger, the illness becomes chronic and the patient feels exhausted. The commentary says this refers to the relationship between the day stem and the White Tiger. Xun's commentary says: In all cases of divination regarding illness, one should determine the illness based on the spirit associated with the White Tiger, which is infallible. If the White Tiger overcomes from above to below or generates from above to below, the illness is usually on the surface of the body. If the White Tiger overcomes from below to above or generates from below to above, the illness is usually internal.

用金終木傳流血，用木終土主癰疽。用水終火寒兼熱，火金尫瘦或瘡痍。土水淋漓當腹急，五行相剋逐情推此皆用起及傳中定。《入式》云：以用神上得天將二者所屬五行消息論之。本命上神依此論，如逢子亥腎衰羸。元武體虛為水疾，天空下痢更何疑水腎木肝火心土脾金肺，各分主也。《入式》云：日干生支，或生三傳者，病皆自取。四課不全，脈氣虛弱。

Another method of calculation: if the first transmission belongs to metal and the final transmission belongs to wood, it indicates bleeding; if the first transmission belongs to wood and the final transmission belongs to earth, it indicates the formation of abscesses; if the first transmission belongs to water and the final transmission belongs to fire, it indicates alternating chills and fever; if the first transmission belongs to fire and the final transmission belongs to metal, it indicates emaciation or the occurrence of sores; if the first transmission belongs to earth and the final transmission belongs to water, it indicates difficulty in urination and pain in the lower abdomen. The five phases' mutual control are analyzed according to the specific conditions, and the annotations state that all these are determined by the initiating transmission and the three transmissions. The "Six Yin Entry Style" says that the useful god and the heavenly general it rides upon are combined according to their five phases to deduce the meaning. The same method is used for the main destiny: if encountering zi or hai, it indicates weakness of kidney qi; if encountering yuanwu, it indicates deficiency of body and the occurrence of dampness-related diseases; if encountering tiankong, it indicates dysentery, which is without doubt. The annotations state that water corresponds to the kidney, wood to the liver, fire to the heart, earth to the spleen, and metal to the lung, each corresponding to a specific organ. The "Six Yin Entry Style" also says that if the day stem generates the day branch or the three transmissions, the illness is self-inflicted; if the four lessons are incomplete, the pulse is weak.

傳中有鬼傷今日，看是何神作禍殃。木主絞刑修造害，金為傷死及神堂。火併五道城隍灶，水則河官測北方。土化宅神須祭祀，螣蛇朱雀道中亡。虎為兵役勾陳吏，天后女姑為怪詳。貴人神廟並先祖，新化只緣因太常

Among the three transmissions, if an official ghost injures the day stem, one should determine which spirit is causing the trouble. If it is of the wood element, it indicates a ghost who dies by hanging or misfortune from construction and breaking ground; if it is of the metal element, it indicates a ghost who dies from a knife wound or a spirit in the shrine; if it is of the fire element, it indicates the five-way god, city god, and kitchen god; if it is of the water element, it indicates the river god, located in the north direction. If it is of the earth element, it becomes the household spirit, which requires worship. If it is accompanied by Teng Snake or Vermilion Bird, it indicates a ghost who died on the road; if it is accompanied by White Tiger, it indicates a ghost who died in military service; if it is accompanied by Gou Chen, it indicates a ghost of a clerk or servant; if it is accompanied by Heavenly Empress, one should carefully distinguish whether it is a woman or an old woman causing trouble; if it is accompanied by Nobleman, it indicates a god in a temple or an ancestor; if it is accompanied by Tai Chang, it indicates someone who recently died.

傳中有今日鬼者有祟，無鬼者無，若鬼帶空亡者無。看鬼臨何位而斷之，臨木主自縊，或因修造致祟；臨金為刀傷鬼，或神為禍；臨土宅神土神作禍；臨火灶神五道，或城隍為禍；臨水淹死鬼，或河伯水神為禍。

The commentary states: If among the three transmissions there is a day's official ghost, then there are ghosts causing trouble; if there is no official ghost, then there are none. If the official ghost is accompanied by kongwang, it is also considered as none. Then look at which position the official ghost is located to determine the type of ghost: if it is located on wood, it indicates ghosts causing trouble through hanging or self-murder, or due to construction and breaking ground; if it is located on metal, it indicates ghosts injured by blades or divine punishment; if it is located on earth, it indicates the household deity or earth deity causing trouble; if it is located on fire, it indicates the kitchen god, the five pathways deity, or the city god causing trouble; if it is located on water, it indicates ghosts drowned in water or the river god causing trouble.

又云：以鬼上天將辨之，鬼上得貴人，乃天神及神廟家親；得螣蛇乃道路之鬼，及五道邪神，客死道路者；得朱雀，乃野死鬼，及咒詛社廟；得六合自死鬼，及司命、芒神；得勾陳，吏卒鬼及土神，並路頭兵死，或客死鬼被人帶來；得青龍，貴人鬼，及司命願神；得天空，無鬼，及無辜罪死，或半空遊走邪神；得白虎，兵死鬼及刀傷客死，或癆病死；得太常，新死鬼；得元武，盜賊財帛鬼，及墜水而亡，或瀉痢之鬼；得太陰，絕嗣鬼及血亡之鬼，或神佛不敬所致；得天后女子鬼及少亡者、產死者。此條小注據入式並程鵬南本恭校。

It is also said that one can distinguish by the heavenly generals riding upon the official ghost. If the official ghost is ridden by a nobleman, it represents heavenly deities and family spirits in temples. If it is ridden by a Teng Snake, it represents ghosts on the road, five-way evil spirits, or those who died by the roadside. If it is ridden by a Vermilion Bird, it represents ghosts who died in the wild or those who died due to curses on temples. If it is ridden by Liu He, it represents ghosts who committed suicide, as well as the Director of Destiny and the芒神. If it is ridden by Gou Chen, it represents the ghosts of officials and earth spirits, as well as soldiers who died at crossroads or ghosts brought back from elsewhere. If it is ridden by an Azure Dragon, it represents the ghosts of nobles and the deity who fulfills vows. If it is ridden by Tian Kong, there are actually no ghosts, or it represents innocent spirits who died unjustly and wander in the air. If it is ridden by a White Tiger, it represents ghosts who died in battle, those who died from wounds, or those who died of consumption. If it is ridden by Tai Chang, it represents newly deceased spirits. If it is ridden by a Black Tortoise, it represents ghosts of thieves and spirits of wealth, as well as those who died by drowning or from diarrhea. If it is ridden by Tai Yin, it represents ghosts without descendants or those who died from blood loss, or those who caused disrespect to deities and Buddhas. If it is ridden by the Heavenly Empress, it represents female ghosts, those who died young, or those who died from difficult childbirth. This note is based on the "Six Yin Entry Style" and the Cheng Pengnan edition.