Taking advantage of the旺 (prosperous) time is difficult to initiate transmission, while using the divine and accompanying evil influences can be shifted.

萬物化育，乘時者旺，得地者旺，次則得助，德祿生比，黨合倚托，詳其加臨，聚旺尤勝，三遁所主，孰衰孰旺，用干宜旺，鬼干莫興，何干發用，吉凶方明，披神須察，帶煞當詳，生剋制化，禍福遷移，取之舍之，趨避前知。

This is the four-character text of the ninth and tenth lines of the classic. The growth and nurturing of all things in heaven and earth depend on the right season; those that align with the season flourish, and those that occupy a favorable position also flourish. The next best is receiving external assistance, such as the virtue of the heavenly stem, the禄神 (favorable deity), mutual generation, harmony, or forming alliances and having support. One should examine what is above and below the character in question. If several flourishing energies gather on the same character, it becomes especially strong. The three paths of heaven, earth, and humanity each govern one path; one must distinguish which path is declining and which is flourishing. The heavenly stem serving as the useful god should be flourishing, but the heavenly stem representing officials and spirits should not be strong. Only by determining which heavenly stem initiates the transmission can the fortune be judged as auspicious or inauspicious. One must observe the noble deity accompanying it and carefully discern the accompanying deities and omens. Combined with the relationships of generation, overcoming, control, and transformation, the fortune and misfortune will shift accordingly. What should be taken should be taken, and what should be abandoned should be abandoned; thus, one can foresee the avoidance of misfortune and the pursuit of good fortune.

此探六壬之妙用既在遁干矣，然天地萬物之化育，首貴得天時之旺氣，次貴得地之旺生，再次得年月日時生比德祿，更三合六合，旁人之比助、救制、提拔，知此字為真用，尤要看此字之上下六層加臨之神將遁干，有傷無傷，有氣無氣，孰旺孰衰。用干宜加臨生旺，則能生助我，且有力矣。

The secret of Liu Ren lies in the hidden heavenly stems. Therefore, one must remember that the nurturing of all things in heaven and earth first depends on obtaining the flourishing energy of the heavenly time, then on occupying the prosperous and vital position of the earth plate, next on receiving the assistance of the sovereign year, month builder, day branch, and the proper hour, through mutual generation, comparison, and the virtues of the heavenly stems and their禄神. Further, there are the triple harmony and the six harmonies, as well as the assistance, protection, control, and promotion from other people. Once a certain character is identified as the true useful god, one should especially examine the six layers above and below this character, looking at the noble spirits, heavenly generals, and hidden heavenly stems that are superimposed upon it: whether it is injured, whether it has energy or not, and whether the spirits are strong or weak. The heavenly stem serving as the useful god should ideally be superimposed upon a place of birth or prosperity, so that it can generate and assist me, and have strength.

鬼干忌加臨生旺來克我，一生一克，誰旺誰衰，入課傳年命六處者，皆可發用，非特初傳為發用也。初傳為發用，不過心之初萌，事之方動也。

In reverse, the heavenly stem acting as official ghost is most disliked when it is placed on a birth place or a flourishing place, because then it will more strongly overcome me, leading to greater danger. On one side is something that nourishes me, and on the other is something that overcomes me; we need to see which one is stronger and which is weaker. Any character that appears in the four lessons, three transmissions, and the person's own year and destiny can be used as the initiating transmission, not only the first transmission. The so-called initiating transmission of the first transmission merely refers to the initial thought in the mind and the beginning of an action, and does not mean that it is the character to be used.

故用干神將得時合之旺氣者，為得天時之旺者也。再臨地盤生比德祿旺者，乃一方之當權用事來助我之用也。次看用與本日之干相生比者，為吉則實。蓋一日之旺氣當權用事來助我之用也。次看與月建干相生比否，蓋一月旺氣當權用事來助我之用也。次看歲干與我相生比否，蓋一歲之旺氣當權用事來助我之用也。

Therefore, the heavenly stem designated as the useful god, together with the noble deity it rides upon, if it receives the vigorous energy of the appropriate season, this is called "heavenly prosperity." If it further appears on the earth plate to generate me, to be equal to me, or to be in the prosperous position of the dry branch's virtue and禄神, then it is the prevailing energy of that area assisting my useful god. The fourth step is to examine whether this useful god and the day stem are mutually generating or comparable; if they are, good fortune has taken effect, because it is the prevailing energy of the day that is assisting my useful god. The fifth step is to examine whether the heavenly stem of the month builder and I are mutually generating or comparable; this is the prevailing energy of the month assisting my useful god. The sixth step is to examine whether the heavenly stem of the year ruler and I are mutually generating or comparable; this is the prevailing energy of the year assisting my useful god.

若天、地、年、月、日，五旺全而加臨在一字，則以可用必成而言。若得地得日，而不得月與天時，則有基而未逢其時，未可以求應也。若比年月日而不比地，則逢其時而無其基，不可求應也。

If the five kinds of prosperity—Heavenly Timing, Earthly Advantage, the Sovereign Star, the Month Builder, and the Day Branch—are all present and converge on the same character, then that character is certainly effective and the matter being divined will certainly succeed. However, if only the Earth Plate's prosperity and the Day Branch's prosperity are present, but not the Month Builder and Heavenly Timing, it is like having established the foundation but the time has not yet arrived, and one cannot expect immediate results. Conversely, if one is in harmony with the Sovereign Star, the Month Builder, and the Day Branch, but lacks support from the Earth Plate, then it is like encountering the right time but lacking the foundation, and one cannot expect the result to manifest either.

然遁干旺用之一字，最為活潑，不可拘。若死看則為硬局矣。如所旺用之遁干不入課傳，日又受克則無用矣。則有披神帶煞之訣焉。歌曰：「將是神兮神是將，一實二虛具至妙。神帶將兮將帶神，於中幽奧誰能曉？」

But the concept of "Dun Gan Wang Yong" (旺用遁干) is most flexible; it should not be rigidly fixed. If it is viewed as fixed, then it becomes a rigid pattern. For example, if the chosen "Wang Yong" (旺用) Dun Gan does not appear in the Four Lessons and Three Transmissions, and the Day Stem is being overcome, then this character would not be useful. In such a case, the method of "Pi Shen Dai Sha" (披神带煞) should be used. The verse says: "The Heavenly General is the Noble God, and the Noble God is the Heavenly General. One real character brings two imaginary ones; the subtlety lies entirely here. The Noble God carries the Heavenly General, and the Heavenly General carries the Noble God. The profound and subtle meaning within is something few can comprehend."

蓋人盤貴人，亦有遁干，遁其中為鬼為生，既披神帶煞也。假如丙子日亥將子時占，陽時用陰貴酉，於子時本屬壬子，即從天盤起壬子順遁去，到酉上是辛字，即為辛酉貴人。貴人臨戌逆數，至壬子上是玄武，即是子時虛披元武神矣。壬為丙日之遁干，鬼為元武，為帶盜賊之事，即帶煞矣。又如課傳見青龍，即是虛帶壬字甲字矣。所謂一實二虛也。

The principle is as follows: the nobleman on the human plate also has a hidden stem. The hidden stem that comes out either forms an official or ghost with the day stem or generates and supports it. This is called "披神带煞" (wearing a divine spirit and carrying an evil influence). For example, on a day with the stem Bingzi (丙子), with the general Xiu (亥将) and the hour Zi (子时): the Zi hour is a yang hour, so a yin nobleman is used. The yin nobleman for the day Bing is in the position of Hai, which, after being transferred to the heaven plate, falls in You. The Zi hour itself has a hidden stem of Renzi, so starting from the heaven plate with Renzi, we count forward in sequence until we reach You, which corresponds to Xin. Therefore, the nobleman is Xin You. Then, starting from the position of Xu (戌) where the nobleman is located, we count backward through the twelve heavenly generals. When we reach the position of Renzi, it falls on Xuanwu (玄武), which means that the Zi hour is virtually wearing the spirit of Xuanwu. The stem Ren is also the official or ghost stem for the day Bing, and Xuanwu is associated with thieves. The combination of these two is called "带煞" (carrying an evil influence). Similarly, if the course of the lesson shows Qinglong (青龙), which belongs to wood and is associated with the position of Yin, it is equivalent to virtually carrying the stems Ren and Jia. This is called "一实二虚" (one real and two virtual) — the original stem is real, while the spirit it is wearing and the evil influence it is carrying are two layers of virtual images.

神帶將，是遁干加臨貴人，以干為將，將即遁干之稱也。總是遁干貫之，故為圓通活潑，可遷可移，丙子例此。

The concept of "the deity accompanied by the general" refers to a hidden heavenly stem being placed over the nobleman. At this time, the heavenly stem is regarded as the heavenly general—indeed, "general" is merely another name for the hidden heavenly stem. In essence, everything is connected through the hidden heavenly stem, which allows for flexibility and adaptability. The example given for Bingzi day illustrates exactly this principle.

占人事須察人盤貴人之遁干，何事為鬼，如元武主盜賊。更察其陰神，即知盜賊方所、色目、形貌、姓氏、逃獲、破匿之隱微，次看課傳以觀其過去、現在、未來究竟，更尋年命與用如何能載與否，趨其吉而避其凶。非精於壬之者，安能前知以遠害耶？歌曰：「克者為無從旺斷，五旺之內細推原。用神神將詳生克，方察來人見的端。」

When divining human affairs, one must examine the hidden stem of the nobleman on the human plate to determine which one forms an official ghost with the day stem. For instance, the Black Tortoise governs matters related to thieves. Further, by examining its hidden spirit, one can ascertain the direction where the thief is, his clothing color, appearance, surname, and whether he can be captured or where he is hidden. Next, one should look at the four lessons and three transmissions to observe the past, present, and future outcome of the matter. Then, one should check whether the year of birth, the native destiny, and the useful god can support each other, thus making decisions to seek good fortune and avoid misfortune. Without a thorough understanding of the Six壬 system, how could one foresee and avoid calamities in advance? A verse says: "If the useful god is overcome and seems useless, then change to the strong place for judgment. Investigate carefully within the five strong positions. Clarify the relationship of generation and overcoming between the useful god and the nobleman and heavenly general it rides upon, in order to accurately discern the true details of the matter in question."

此取用歌訣也，蓋壬數皆以本日之干為主，若日干受克，見用於鬼，即為無用矣。從旺斷者，乃於月將貴人三盤之遁干，尋一處推其旺相之根源者，論其微妙之理也。旺有五等，旺地、旺日、旺月、旺日、旺時，從化也。五等聚於一處，又名聚旺，尤妙。

This is a verse for determining the useful god. In the Six Rats system, everything is generally based on the day stem. If the day stem is attacked, the useful god derived will fall into the official ghost position, making that useful god ineffective. What is meant by "following prosperity to judge" is to shift focus to the month general, nobleman, and the three disks of heaven, earth, and humanity, searching for a place where the prosperity and strength can be traced back to its origin, and from there discussing the subtle principles. Prosperity has five levels: local prosperity, daily prosperity, monthly prosperity, hourly prosperity, and transformed prosperity from transformation. If these five levels converge in the same place, it is called "converged prosperity," which is especially remarkable. The original text here repeats the term "prosperous day," omitting the "prosperous hour" category. The current version is recorded without alteration, and the five levels of prosperity should be followed as listed in the section "Five Prosperities" below.

又看三盤上所披何干、何神、何煞，如常、德、祿、財、馬或與支合或與干合，又要與年月日時干支相合，如祿馬同行，德合生比則吉。如帶刑煞克害、衰破墓絕等煞則凶。

You also need to check which heavenly stem is covering the three panels of heaven, earth, and humanity, which divine spirit is present, and which divine calamity is involved. For example, Tai Chang, Gan De, Lu Shen, Cai Yao, and Yimai, or whether they are in harmony with the earthly branches or the heavenly stems; at the same time, you must also check whether they are in harmony with the Tai Su, Yue Jian, Ri Chen, and the heavenly stem and earthly branch of the exact hour. If Lu Shen and Yimai are in the same direction, and there are also Gan De, Liu He, mutual generation, and mutual assistance, then it is auspicious. If it involves criminal calamities, harmful influences, or if it falls in positions of decline, destruction, burial, or exhaustion, then it is inauspicious.

其次方察來人之情，就遁干旺用之方，而見其事情之端的何如也。蓋用之一字有六層，須要如前之五旺次第推審詳明，斯取用方定，則其人之賢愚貴賤、求謀舉動，必有一毫之端倪發露於課之中，要智者圓通，取其近理者斷事之吉凶，則的確無疑，靈應如神矣。

After these have been determined, the next step is to examine the actual situation of the person in question. By referring to the direction where the "used" heavenly stem is in its旺 phase, we can determine the exact circumstances of the matter. One must understand that the term "used" contains six layers of meaning, and it is necessary to examine them in the order mentioned earlier, carefully and thoroughly, before the "used" can be determined. Once the "used" is fixed, whether the person is wise or foolish, noble or humble, and what they intend to do or act upon, will surely reveal some subtle indication in the divination pattern. This requires a wise and discerning person to comprehensively observe and choose the one that best fits the situation to judge fortune and misfortune. In this way, the judgment will be certain and highly accurate.

一氣旺，如春占木旺也，夏火秋金冬水四季土也。氣旺即月旺。凡吉神乘時令月旺則成吉，凶神乘時令月旺則成凶，居囚死地亦凶，小人窮則亂。又名天旺，得天時也。

The first type is called "qi旺" (vitality in its prime). For example, in a divination during spring, wood is in its prime; similarly, fire is in its prime in summer, metal in autumn, water in winter, and earth in the months of辰, 戌, 丑, and 未. "Qi旺" means the month is strong. If auspicious spirits ride on the vital energy of the current month, auspicious events will succeed; if malevolent spirits ride on the vital energy of the current month, malevolent events will occur. If malevolent spirits fall into囚地 (captivity) or 死地 (death), they are still malevolent—just like villains, when cornered, will cause chaos. This type is also called "天旺" (heavenly vitality), meaning to be in harmony with the heavenly timing.

二地旺。凡吉神居廟樂之地，比助之鄉，愈成其吉；凶神居廟樂之地，不成其災。小人戀安戀生也。又居旺地為有氣，居生地亦有氣。餘為無氣。入廟為真，不入廟為假。入廟者，十二神各居本家也。

The second type is "earthly strength." If auspicious deities are in their own palace where they are in their temple and comfortable, or in positions of similar assistance, their auspiciousness becomes more complete. If malevolent deities are in such favorable positions, they will not cause disasters, because villains prefer ease and are attached to their native places, so they are unwilling to cause trouble. In addition, being in a strong position is considered to have energy, and being in a long life position is also considered to have energy; other positions are considered to have no energy. Being in the temple is considered true, and not being in the temple is considered false.the so-called "being in the temple" means that the twelve heavenly generals return to their own native palaces.

三日旺，如木神將則甲乙日相，壬癸日旺，丙相日休，戊己日囚，庚辛日死，故凡見兄爻皆相氣，父爻皆旺氣，子孫爻為休氣，妻財爻為囚氣，官鬼爻為死氣。故甲乙日見甲乙寅卯俱為旺氣，以得比助也。占妻財父母則不利，以兄能奪劫克妻，又多洩父母之氣也。

The third type is "Day Stem in Strength," which divides energy based on the Day Stem. Taking the wood element as an example: on Jia and Yi days, the wood element is in "Phase"; on Ren and Gui days, it is in "Strength" because water nourishes wood; on Bing and Ding days, it is in "Rest" because wood generates fire and loses energy; on Wu and Ji days, it is in "Captivity"; and on Geng and Xin days, it is in "Death" because metal overcomes wood. In terms of the Six Relations, encountering the Brother element is considered "Phase," the Parent element is "Strength," the Child element is "Rest," the Spouse and Wealth element is "Captivity," and the Official and Ghost element is "Death." Therefore, on Jia and Yi days, encountering Jia, Yi, Yin, or Mao is considered "Strength" because they are of the same element and provide support. However, this situation is unfavorable when predicting the Spouse or Wealth, as the Brother element will compete for resources and harm the Spouse, while also greatly draining the energy of the Parent element.

四時旺。如甲乙日占寅卯祿為時用也。事主近乃妙，不利長久。

The fourth type is "time strength," which refers to the hour branch matching the day stem. For example, if the day stem is Jia or Yi and the hour is寅 or卯, this is exactly the禄 position of Jia and Yi, and it can be used as the hour stem. The strength of time strength acts quickly, so the matters predicted are best seen in the near future, and it is not favorable for long-term planning.

五化旺。如三盤上下神將皆一氣，則雖非時令旺氣，以從多從勝而化旺也。又有合化為旺，如甲乙日，見遁干乙庚之合干用之，上下或支作三六合生遁干、比遁干、遞生助遁干以生日干，皆能化而為旺。若凶神得黨助，其凶愈熾，必非一人一事之害矣。又看吉凶遁干坐長生十二位上，以察休旺，皆能化而為旺。若臨長生，主其事不已，墓絕則其事將止。

The fifth type is "Hua Wang" or "Transformation into Prosperity." For instance, if the noble spirits and heavenly generals in the Heaven, Earth, and Human Trigrams all belong to the same Five Phases, then even if the prosperous energy is not in season, it can become prosperous through "Cong Duo Cong Sheng" or following the majority and the dominant force. Another type is "He Hua" or "Union Transformation into Prosperity": for example, on a Jia or Yi day, if the hidden stem in the concealed stem contains Yi and Geng combining to form a union, then this combined stem is used as the key. Or if there is a triple harmony or Liu He between the upper and lower parts or between the earthly branches, which generate and support the hidden stem, or assist the hidden stem in a layered way, and then the hidden stem goes on to generate the day stem, all of these can transform into prosperity. Conversely, if malevolent spirits receive support from their allies, their harmful influence becomes even stronger, and the damage will not be limited to one person or one matter. Additionally, one must also consider where the auspicious or inauspicious hidden stems are located in the twelve positions of Growth, to examine their prosperity or decline. If they are at the position of Growth, it indicates that the matter will continue indefinitely; if they are at the position of Burial or Decline, it indicates that the matter will come to a stop.

凡遁干旺用，或得天、得地、得時、得化，五者有其一，則衰旺之勢已分。蓋五勝之旺，必不能全，從其多者而論之。以旺氣勝者為用事之神，然後可求其驗。時令得天為第一，次地，次旺，次化，皆六壬之秘要也。

Any hidden heavenly stem used for strength must either have the advantage of heaven, the advantage of earth, the advantage of time, or the assistance of combination and transformation. Among these five factors, if it possesses any one, the distinction between strength and decline becomes clear. Since these five kinds of strength cannot all be present at the same time, we should judge based on the side that has more strength, and determine the one with the strongest strength as the "ruling deity." Only then can we talk about verifying the outcome. The order of importance is: the advantage of time and heaven comes first, followed by the advantage of earth, then the inherent strength, and lastly the assistance of combination and transformation. These are the secret essentials of the Six Changes.

既得遁干之五旺，則看遁干所披之神，即知其所占之事，神即貴神也。貴神即主事之人也。得了貴人遁干，再看月將遁干，更看其所乘之月將遁何干，帶何煞。帶煞指支言，不以遁干言。其事日旺、月旺、地旺、時旺、化旺，則為乘旺矣，吉必成，吉凶必成，凶未有旺而不成也，亦未有不旺而成者也。旺則成於目前，未旺則待將來，即此觀之，可知尋旺用在貴審所遁之干尋之，不然則茫然無下手處矣，宜玩之。

After determining the five旺 (prosperous) stems for the hidden stem (遁干), the next step is to examine the nobleman (贵神) associated with this hidden stem. From this, one can determine the nature of the matter being divined—the nobleman represents the category of the matter and also the person in charge of it. Once the nobleman's hidden stem is obtained, one then looks at the hidden stem of the month general (月将), and further examines what stem it is riding on, along with any accompanying evils (煞). It should be noted that "carrying an evil" refers to the branch (地支), not the hidden stem (遁干). If the matter is prosperous in the aspects of day, month, place, time, and transformation (化), it is called "riding on prosperity" (乘旺): if it is a good matter, it will certainly succeed; if it is a bad matter, it will also certainly succeed. There has never been a case where prosperity did not lead to success, nor has there ever been a case where lack of prosperity led to success. When something is prosperous, it will succeed immediately; when it is not prosperous, it will have to wait for the future. Therefore, it is important to carefully examine the hidden stem of the nobleman in order to find prosperity. Otherwise, one would be lost and have no direction. This point is worth considering repeatedly.

假如遁干之旺用乘青龍六合木神，並寅卯之月將，居艮震之地，逢甲乙日，遇三春之令，拈得寅卯之時，旺用俱全，大吉之占也。據此凡言所成不一，以本支論，不以遁干論。然比日為為主，比月為要，比時比地比化次之。在皆不可缺者，以比日是一月之旺氣也，比月是一歲之旺氣也，比地是一方之旺氣也，比將則得類而內外和同，比日比月比時則得天時之旺氣，比地則得家而居處安，比合化則得人相助，無有不驗者。

For example: if the chosen旺用 (prosperous use) is combined with the hidden heavenly stem multiplied by the Azure Dragon and Liu He (Six Harmonies), two heavenly generals belonging to the wood element, and also combined with the month general of寅 and卯, located in the directions of艮 and震, which are also wood, and it is on a甲 or乙 day, during the season of spring in the third month, and the time of day is寅 or卯—this is a complete旺用, which is a great auspicious omen. From this we can understand that the success or failure of things varies, and when making a judgment, we should take the original earthly branch as the standard, not the hidden heavenly stem. Among these, the harmony with the day branch is most important, followed by harmony with the month builder, and then harmony with the time, the place, and the transformation, which are less important, but none of them can be missing. Because harmony with the day brings the prosperity of a single month; harmony with the month brings the prosperity of a whole year; harmony with the place brings the prosperity of a certain area. Harmony with the month general means having the same kind, with internal and external harmony; harmony with the day, month, and time means having the prosperity of the heavenly time; harmony with the place means having stability of the home and residence; harmony with the combination and transformation means having help from others. By this reasoning, nothing will fail to come true.

然數無全吉，亦無全凶，在參其旺衰而詳審其吉凶，而成敗從違，自了然矣。在所臨之地長生十二位中以分衰旺。然所披之神，必以入課傳年命為緊，入傳尤緊。

However, in the practice of divination, there is no absolute good fortune or absolute misfortune; the key lies in considering the strength and decline, and carefully examining good and bad omens. Thus, the success or failure of matters, and whether they should be followed or avoided, becomes clear. The method of determining strength and decline is to see which position of the twelve long life stages the palace of the heavenly stem falls into on the earth plate. As for the noble deity accompanying it, it is particularly important if it enters the four lessons and three transmissions or the person's own birth year. Among these, entering the three transmissions is especially significant.

欲知其事之成敗，必成者有五，必不成者有五：事神居有氣之地必成，與日相比必成，不落空陷必成，用與日主相生必成，陰陽相生必成，此五美而成旺則速成。如休廢則必待旺月方成，神居無氣不成，不比日主不成，用神相剋不成，陰神相剋不成，然五美四惡亦無全具，惟從其多者、旺者斷之，則成敗可立判矣。

To determine the success or failure of an affair, there are five essential conditions for success and five for failure. The five conditions for success are: if the deity involved is located in a place with vitality, it will succeed; if the deity involved harmonizes with the day branch, it will succeed; if it does not fall into an empty or凶 position, it will succeed; if the useful deity is generated by the day ruler, it will succeed; and if the yin and yang deities generate each other, it will succeed. These five are called the 'Five Beauties'. If they also meet the condition of being strong, success will come quickly; if they meet the condition of being weak or in decline, success will only come in a strong month. The five conditions for failure are: if the deity involved is located in a place without vitality, it will fail; if it does not harmonize with the day ruler, it will fail; if the useful deity is overcome, it will fail; and if the yin deity is overcome, it will fail. Of course, the Five Beauties and the Four Evils will not all be present at the same time. As long as we consider the side with more conditions and stronger vitality, we can immediately determine success or failure.

比日者為用事，不比日者為不用事，旺者速成，不旺者緩成，或相氣休氣皆須待時而成，犯死氣者不成，空亡而旺相者出空自成，此斷成敗之秘要也。

In summary, only those that harmonize with the day branch can take authority and act; those that do not harmonize with the day branch cannot act. The prosperous and strong achieve success quickly, while those that are not prosperous achieve slowly. Those in the phase of mutual assistance and decline must wait for the right time to succeed. Those that encounter death qi will not succeed. If something falls into kongwang but is itself prosperous and strong, it will succeed once the shen kong period is over. This is the secret key to judging success and failure.

旺用己得，真假有殊，年月日時，生比則真。課傳年命，克洩終假。年月貴馬，沖剋真飛，一二逢合，假飛難去，干逢庫合，伏始為真，沖來日月，伏飛真伏，洩沖敗克，其去方真，生扶有馬，沉滯去假，

This is the fourth-character verse of the eleventh and twelfth lines of the classic text. The first part discusses "flying" and "hiding." Although the旺用 has already been determined, there is still a distinction between true and false. If the Tai Su, month builder, day branch, and the main hour all come to generate or match it, that is true. However, if the four lessons, three transmissions, and the person's own destiny are to control or drain it, that is false. If the nobleman or the post-horse on the Tai Su and month builder conflict or control it, that is "true flying," and the matter will definitely happen. If among the six places there are one or two that match it, that is "false flying"—intending to go but unable to. If the heavenly stem meets the storage and combines with it, then "hiding" is true. If it is attacked by the day branch or month builder, it seems to be hiding but is actually flying, and may be fixed by the conflict to become true hiding. In summary, if it is drained, attacked, in a declining position, or controlled, its departure is true. If it is supported and accompanied by the post-horse, it will instead be reluctant and stagnant, and that kind of "departure" is false.

用臨長生，年月生合，斯為真來，二三沖剋，來假無成，旺相比合，真生有氣，傳臨脫洩，雖生猶假，遁臨死空，年月月遞死，命將用空，死假有救，八法消詳，神機可測。八法：真、飛、假、伏、去、來、生、死也。

The lower part discusses "come," "growth," and "death." If the useful god is in the position of long life, and the sovereign year and month builder come to generate and support it, or harmonize with it, this is real "come"; but if there are two or three places that clash and control it, it is false "come," and the matter will not succeed. If it is prosperous and strong and harmonious, this is real "growth," with abundant vital energy; but if in the three transmissions there is a loss of energy or leakage of energy, even with generation and support, it is still false growth. If the hidden stem is in a death position and falls into kongwang, and the sovereign year and month builder successively contribute to death, and the original destiny, month general, and useful god all fall into kongwang, then it is "death"; however, if there is a saving god, that kind of death is also false. By repeatedly considering these eight methods, the divine mechanism of the matter can be known. The so-called eight methods are the eight characters: true, flying, false, hidden, going away, coming, growth, and death.

此探六壬之旺用雖得，而事情之變動有真有假，吉凶猶未定也。故以日干為主，遁干之旺用為實。如遁干旺用已生比日干，則吉矣。乃年月日時年命上之遁干，或有一二克洩日干，則遁干之來生猶假；即不克日干而克旺用之遁干，則遁干亦不能來生我也。

In the Six Rén system, although the旺用 (strong and useful) stem has already been identified, the actual situation may still contain both true and false elements, and the fortune remains uncertain. Therefore, when making a judgment, the day stem should still be the main focus, with the旺用 stem's strength considered as the actual factor. If the旺用 stem is in the position of 生 (nourishing) or 比 (similar) to the day stem, it is naturally auspicious. However, if any of the stems from the heavenly stem of the year, month, day, the hour, or the person's birth year come to克 (overcome) or 泄 (drain) the day stem, then the stem that comes to 生 the day stem becomes false. Even if it does not directly overcome the day stem, as long as it overcomes the旺用 stem, the旺用 stem will no longer have the strength to nourish the day stem.

又如我欲去求謀，遁干與年月日時之干相沖克，貴人驛馬又相沖克，則為真飛而可去。若年月日時六處之干有一二與遁干之用相合，則欲去而不去，為假飛也。如欲其人之留與己身之留，則必真伏。如遁干遞合遞生干支，三五六合並見於年命六處，或四墓見於課傳，則真伏而不出矣。若年命六處遁干有一二來沖剋破墓，則終當飛去而不伏。遁干休囚，年月六處沖剋，又臨敗地，地盤驛馬空亡，其去真矣。若六處有一二生我，又臨長生，主留戀沉滯而不真去。

Let me give another example: if I want to go out to do something, and the hidden stem clashes or controls the heavenly stem of the year, the month, the day, and the hour, and the nobleman and the post-horse also clash or control each other, that is called 'true flight,' and I can go. If among the six places, one or two of the stems harmonize with the strong and useful hidden stem, that is called 'false flight,' meaning I want to go but cannot. Conversely, if I wish for someone to stay or for myself to stay, then it must be 'true concealment': the hidden stem harmonizes and generates with the stems and branches in layers, with triple harmony, five harmony, and six harmony all appearing in the six places of the person's birth year, or if the four burial places of the earth (chen, xu, chou, wei) appear in the course and transmission, then it is true concealment and I will not go out. However, if among the six places, one or two of the hidden stems clash, control, or break the burial places of the concealed stem, then it will eventually fly away and cannot be concealed. If the hidden stem itself is weak and confined, the six places also clash and control it, and it is located in a place of failure, and the post-horse on the earth plate falls into kongwang, then its departure is true. If among the six places, one or two of them generate me and are located in the position of growth, then it indicates attachment and stagnation, and I will not really leave.

如欲其人之來，若支上臨遁干之長生，六處又遞生，傳又見長生，又支逢三五六合則其人必來。若有一二來克害遁干旺用者，究有有阻滯不來而事難成矣。六處遞生遁干，遁干又與日干生比，而又乘令旺氣，又臨長生帝旺，又與日干三五六合，則為真生，其事必成。若見一二子孫洩氣，則雖生而猶假。

If one wishes for someone to come, the condition is that the day branch has the hidden stem's growth position directly above it, the six places are in successive generation, the three transmissions also show growth, and the day branch meets triple harmony, five harmony, and six harmony. In such a case, that person will certainly come. If there are one or two places where there is a clash or harm to the hidden stem that is beneficial and strong, there will inevitably be obstacles, and the person will not come, and the matter will not succeed. If the six places are in successive generation to the hidden stem, and the hidden stem also generates and compares with the day stem, while being in the current season's strong position, and also meets the positions of growth and prosperity, and forms triple harmony, five harmony, and six harmony with the day stem, then this is called 'true generation', and the matter will certainly succeed. However, if there are one or two descendants' yao that are leaking energy, then even though there is generation and support, it is still false generation.

如卜其人之生死，最怕六處皆乘時令死氣，用干又臨死宮，或年月日地遞死，則必無救。若本命月將貴神，上遁干為救，則為患門有救。約略八法以消息，詳其真假，只在年、月、日、時、年、命六處之遁干消息運動，以測其神機也。

If divining about someone's life or death, the most dangerous situation is when all six places are occupied by the death qi of the season, and the heavenly stem is also located in the death palace, or when the sovereign year, month builder, day branch, and earth plate are successively connected in a death relationship — in such a case, there is definitely no way to save. If the heavenly stem hidden in the person's true birth, month general, and noble god can provide a rescue, then even though there is misfortune, there is still a chance of salvation. Generally speaking, one should use these eight methods to understand the situation and carefully distinguish truth from falsehood. In the end, it all depends on the changes and movements of the heavenly stems hidden in the sovereign year, month builder, day branch, correct hour, personal age, and true birth.

八煞九寶，干支披帶，事神類神，喜忌所因，吉神帶吉，其吉乃真，凶神帶凶，其凶必成，鬼非一種，來意可憑，主事一定，神陰搜隱，將神比旺，歲月應徵，日鬼受克，災禍乃息，干旺受生，福祿斯集，應驗不一，遲早有期。

This is the four-character text of the thirteenth and fourteenth verses. The eight evil influences and nine auspicious treasures are all carried by the heavenly stems and earthly branches. The likes and dislikes of the deities and their categories originate from here. If auspicious deities carry auspicious evil influences, then the auspiciousness is genuine; if evil deities carry evil influences, then the evil will surely come to pass. There are many types of official ghosts, and by referring to them, one can discern the intent of the person in question. Once the ruling deity is determined, one should search for hidden meanings from the yin spirits of the noble deities. If the heavenly general and noble deity are in harmonious and vigorous condition, the verification should be sought in the year's master and the month's builder. If the official ghost of the day stem is restrained, calamity can be calmed; if the day stem is strong and receives support, blessings and honors will gather. The manifestations of verification vary, and the time of occurrence differs between morning and evening.

此探三遁六處之干，各帶八煞九寶，或干支帶，或在干披貴神，為主事之神。各有其類，即為事神也。皆喜寶而惡煞，事神帶吉則吉，類神披凶則凶。然必與日比始用事，不比不用事，旺則有力，不旺則無力，若被鬼克尤甚。然鬼非一種，遁干之鬼尤甚，名真鬼、正鬼，無救。

The three evasions of heaven, earth, and humanity, along with the six places' heavenly stems, each carry the eight evils and nine treasures. Some are inherent to the stem and branch themselves, while others are adorned by noble spirits upon the heavenly stems, thus becoming the ruling deities. Each has its own category, known as "serving deities." They all prefer the nine treasures and dislike the eight evils: if the serving deity carries good fortune, it brings good; if the category deity is adorned with misfortune, it brings bad. However, they must harmonize with the day branch to be in authority and effective; if they do not harmonize, they are not used. Those that are strong have power, while those that are weak lack power. If further attacked by official ghosts, they become even worse. There are many types of official ghosts, but those formed by the evading stems are the most powerful, called "true ghosts" and "correct ghosts," which cannot be rescued.

凡占來意，以日鬼所乘之神分其事類；鬼所乘之月將為因；而起禍之人，將上所乘之神為因；而起禍之事，如雀主文書口舌，龍主財制，虎主病訟之類。再看所乘之時為何時，所臨之地為何地；再求其陰神，以知幽隱藏匿之善惡，方取責其所臨，形貌性情責神將，遁干責其衣著顏色。

When determining the intention of the person being divined, one should look at the official ghost (官鬼) of the day stem to see which noble deity it is riding upon, thus distinguishing the type of matter involved; the month general (月将) that the official ghost is riding upon is the cause of misfortune and represents the person who brings about trouble; the noble deity riding upon the heavenly general (天将) represents the event that causes trouble. For example, the Vermilion Bird (朱雀) governs documents and disputes, the Azure Dragon (青龙) governs wealth, and the White Tiger (白虎) governs illness and lawsuits, all falling into this category. Next, one should examine the hour it is riding upon and the palace (宫) it is entering on the earth plate (地盘); then calculate its hidden deity (阴神) to determine whether the hidden and concealed places are good or bad. When taking the image (取象), the responsibilities are divided as follows: the palace it enters determines the direction and location, the noble deity and heavenly general it rides upon determine the appearance and temperament, and the hidden heavenly stem (遁的天干) determines the color of clothing.

又看其陰神之生克脫救，或有或無。又看其與日主相去遠近何如，又看其來克之有路無路何如。以鬼旺之月為受禍之期，以克鬼建旺之月為除禍之期，則吉凶判然，應驗不爽矣。

You also need to examine whether its hidden spirit is generating, overcoming, or draining it, and whether there is a supporting spirit. You also need to look at how far it is from the day ruler, and whether there is a way for it to attack when it does. To determine the time of effect, use the month when the official ghost is at its peak as the time of misfortune; use the month when the spirit that controls the official ghost is strong and capable of overcoming it as the time when the misfortune is removed. In this way, good and bad outcomes are clearly distinguished, and the prediction will not be wrong.

《中黃經》曰：「要知災福興休日，先以鬼救分端的。次看初末發休期，衰旺月中無一失。」是也。剋日干之時，正當月令之旺，即發禍之日鬼，受克之旺月即，即為休息之月也。又凡主事之類神，以入課傳者為動而有為，不入則靜而無為，無所應也。

The Zhonghuang Jing says: "To know the days when calamity and blessings arise and cease, first distinguish clearly between official ghosts and saving deities; then look at the first transmission and final transmission, and use them to determine the time when the calamity begins and ceases. By examining these within the months of decline and strength, there will never be a mistake." This is exactly the principle being explained. Any character that overcomes the day stem, if it is exactly in the month of its strength, is the day of the calamity ghost; and the month when that character is overcome and the one that overcomes it is in strength, is the month when the calamity ceases. In addition, any main deity that enters the four lessons and three transmissions is considered "active" and thus has an effect, while those that do not enter the lessons or transmissions are "inactive" and thus have no effect, and therefore cannot be verified.

故十二天官各有所主，見六處者各有與日主相比，則為有應驗。如甲乙日龍合在六處，必有應驗。丙丁日蛇雀、戊己日貴勾常空、庚辛日虎陰、壬癸日元后在六處，所遁之干與日主相比，則為旺用之神。經云：「與日為類，災福乃集。」類者，比也，同類也。故用神某一事建旺之月為應月。凡吉事以生我之月為應月，比我之日為應日。凶事以克我之月為應月，克我之日為應日，以我生之日為散期。蓋子孫能制鬼為救也。

Therefore, each of the twelve heavenly officials presides over specific matters. If they appear among the six places and are of the same type as the day stem, they will be effective. For example, on days of Jia or Yi (wood), the Azure Dragon and Liu He (Six Harmonies) are also wood; if they appear among the six places, they will definitely be effective. On days of Bing or Ding (fire), they are paired with Teng Snake and Vermilion Bird; on days of Wu or Ji (earth), they are paired with Nobleman, Gou Chen, Tai Chang, and Tian Kong; on days of Geng or Xin (metal), they are paired with White Tiger and Tai Yin; on days of Ren or Gui (water), they are paired with Black Tortoise and Heavenly Empress. If these heavenly officials appear among the six places, and the hidden stem matches the day stem in type, they are considered strong and useful deities. The classic says: "When the day stem is of the same type, calamity and fortune will gather together." The term "class" refers to being of the same type or harmonious. Therefore, the month when the deity is strong is the responding month. The general rule is: for good events, the month that generates me is the responding month, and the day that is harmonious with me is the responding day; for bad events, the month that overcomes me is the responding month, and the day that overcomes me is the responding day, while the day that I generate is the time when misfortune dissipates—because the son and grandson yao can control official ghosts, making them the saving deity.

經曰：「假令春占功曹太沖為用，喜事必應旦夕，以春木旺也。」此論旺相也。當令者為旺，將來者為相，與前論所比者為相，生我者為旺不同。此為正法也。太乙勝光為用，喜事方來，火至自方旺，春則旺氣未來也。惟空亡則終無應期。餘皆俟旺月為應期也。

The classic says: "If divining in spring, take Gongcao (Yin) or Taichong (Mao) as the main element. Good fortune will surely manifest in the early morning or late afternoon, because wood is at its peak in spring." Here it discusses the difference between "Wang" and "Xiang": the element that is in its prime season is called "Wang", and the one that is about to enter its season is called "Xiang". This is different from the previous statement that "those that harmonize with me are Xiang, and those that generate me are Wang". The method used here is the correct one. If one takes Taiyi (Si) or Shengguang (Wu) as the main element, then the good fortune is still on the way—fire does not naturally reach its peak until summer, so fire's strength has not yet arrived in spring. Only those that fall into Kongwang will never have a fulfillment date; all others will have their fulfillment only when their element is at its peak.

又法，專看行年上為主，看過去現在未來。假如正月占其人行年在寅，太乙乘朱雀加年上，則將來四月丙丁日當有火燭事。若登明元武加年，則去年十月壬癸日當有遺失盜賊事。

There is another method that uses the character of the person's year of birth to look at the past, present, and future. For example, if someone's year of birth is in the寅 (Yin) position and the Taiyi (Si) is riding on the Vermilion Bird and placed on the year of birth, then in the fourth month, on the days of Bing and Ding, there will be fire and candle disasters. This is because Si and the Vermilion Bird both belong to fire, and Si corresponds to the fourth month. If Dengming (Hai) is riding on the Black Tortoise and placed on the year of birth, then in the previous October, on the days of Ren and Gui, there was a loss or theft. This is because Hai and the Black Tortoise both belong to water, and Hai corresponds to the tenth month, which is after the year of birth, so it refers to the past.

蓋月建為現在，向前順數五位皆為未來事，向後逆數五位皆為過去事，對沖之宮為界限，亦以過去，試之果驗。亦責陰神，測其幽隱救制。蓋一事有事之類神也。旺之月即為旺期，如寅上乘巳加朱蛇，即於四月防火燭是也。

The rule here is that the Month Builder represents the present. Counting forward five positions from the Month Builder indicates future matters; counting backward five positions indicates past matters. The palace directly opposite the Month Builder is the dividing line, and it is also considered past. Testing this method proves to be effective. Similarly, one must also observe the Yin Spirit, which is used to measure hidden matters and to determine if there is assistance or control. Because every matter has its own class spirit. The month when the class spirit is strong is its flourishing period. For example, if the position of Yin is occupied by Si and accompanied by the Vermilion Bird or the Teng Snake, then one should raise the alarm about fire and candles in the fourth month.

又類神與地比者為真，蓋一方之當權用事者也，其事必見於此地。與日比者為實，蓋一月之當權用事者也，其事必應於此日。與月比者為旺，蓋一歲之當權用事者也，其事必應於此月。是以七百二十課流轉於四時，而吉凶多不應者，又不知所以必應之理也。若明此三旺，而求之遁干旺用以決之，未有不驗者。且如占逃亡，則責元武，必元武與日比而又為遁干旺用，則必應矣。

Furthermore, when a class of deity harmonizes with the Earth Plate, it is called 'true' (真), because that is the qi that holds authority and is in use in a particular area, and this matter will certainly occur there. When it harmonizes with the Day Branch, it is called 'real' (实), because that is the qi that holds authority and is in use within a month, and this matter will certainly occur on that day. When it harmonizes with the Month Builder, it is called 'prosperous' (旺), because that is the qi that holds authority and is in use within a year, and this matter will certainly occur in that month. Of the seven hundred and twenty lessons, they circulate through the four seasons, yet many divinations do not come true, because the reason why they must come true is not understood. If one can comprehend the three layers of 'true, real, and prosperous,' and then consult the旺用 of the hidden stem, there will be no divination that does not come true. For example, in a divination about a missing person, the main responsibility lies with the Black Tortoise. It must both harmonize with the Day Branch and be the旺用 of the hidden stem, then it will certainly come true.

經曰：「壬癸來占元武用，失脫遺亡事不虛。天后陰人看何如，水將須求水上居。」是也。占病白虎，占婚太陰與日比，又係遁干旺用，則必應矣。

The text says: "If on a Ren day or a Gui day one divines, and takes the Black Tortoise as the main factor, then matters of loss, theft, or disappearance are certainly genuine. To examine the involved woman, one should look into the Heavenly Empress; for any month general of water, one must search for it in the water position." This is exactly what is being discussed. Similarly, when divining illness, the White Tiger is the main factor; when divining marriage, the Tai Yin is the main factor; as long as they harmonize with the day branch and are the flourishing and effective heavenly stem, the result will certainly come true.

經曰：「庚辛白虎作初傳，便言病者主纏綿，太陰女手議成事，金將庚辛取類傳。」是也。占音書責朱雀，必朱雀與日比，又發用，則必應矣。

The text says: "On a庚 day or辛 day, if the White Tiger enters the first transmission, it indicates that the sick person will have a prolonged illness that is difficult to recover from; Tai Yin governs a woman's involvement, and matters can be settled; all months governed by metal should select their corresponding deities and the Chuansong (Shen) from among庚 and辛." This is what is being discussed. Similarly, when divining about letters or messages, responsibility lies with the Vermilion Bird. If the Vermilion Bird harmonizes with the day branch and serves as the initiating transmission, it will certainly come true.

經曰：「時逢朱雀象文書，或求信息亦同途。丙丁巳午又同居，秘法流傳決不虛。」是也。蛇朱屬火，文明之象。陰見貴、龍、德、祿、馬、三六合、天干互合，宜見貴、求財祿、功名、文章之事。主有貴人薦引提拔。

The text says: "When divining the time and encountering the Vermilion Bird, the image represents documents; seeking news or messages also follows this path. If Bing and Ding are combined with Si and Wu and are in the same place, this inherited secret method will not fail." This is indeed correct. The Vermilion Bird and the Teng Snake both belong to the fire element, representing civilization. If the hidden spirit sees the Nobleman, the Azure Dragon, or carries the virtue of the heavenly stem, the official rank, or the Post-horse, or forms Triple Harmony or Liu He, and the heavenly stems are compatible, it is favorable for visiting the Nobleman, seeking wealth and rank, and pursuing fame and literary achievements, indicating that there will be recommendations and promotions from the Nobleman.

再看陰神所乘之貴神，斷其何等樣人。如龍主文職，常主武職，白主權貴，空主侍衛太監僧道，勾蛇主將軍，陰后主貴戚，常主漕糧，元主水曹之類而決之。其姓氏衣著方所色目生肖，俱責陰神之六層。然朱雀惟丙丁月生之，其他非也。故六壬家以比日不實，不比日為虛，實則必應，虛則不驗，此要訣也。

Now consider the noble deity riding the shadow god to determine the identity of the person being recommended: the Azure Dragon signifies civil officials, the Tai Chang signifies military officials (Tai Chang also oversees the transportation of grain and rice), the White Tiger signifies powerful nobles, the Tian Kong signifies palace guards, eunuchs, monks, and Taoist priests, the Gou Chen and Teng Snake signify generals and military officers, the Tai Yin and Heavenly Empress signify imperial relatives, and the Xuan Wu signifies officials in charge of water conservancy and water transport—such are the criteria for judgment. As for the person's surname, clothing, location, color, type, and zodiac sign, all are sought from the six layers of the shadow god. However, the Vermilion Bird only gains life qi in the months of Bing and Ding; in other months, it does not. Therefore, the rules of the Six Rén school are: if the noble deity harmonizes with the day branch, it is considered 'real'; if it does not harmonize, it is considered 'virtual'. Real cases will certainly come true, while virtual ones will not. This is a crucial principle.

然不乘旺月，猶非克應之時也。經曰：「克應不必死墓推，類應本命上不虛，如同文書午上朱，類神入廟應無疑。」由此觀之，如十二天官各有所司之事，即所謂類神，類神在廟樂之地，本命日時之位，又值類神之建旺月，必應無疑矣。然猶未可拘也。如必執此求之，則文書必應午月，萬無此理也。不知又有活法，更求之天官，類神所乘之月將，今朱乘午則神與將合居為一，故午月應。以神將合居一位，如化為一人也。

However, if one does not take advantage of the month when the relevant element is flourishing, the prediction will still not come true. The classics say: "To determine the time of response, one should not solely look for it in the dead or storage positions. If the class god is in its own destiny position, the response will certainly not be empty. For example, if one is divining about documents and the Vermilion Bird is exactly on the position of Wu, the class god is in its temple position, and the response is certain without doubt." From this, we can see that each of the twelve heavenly officials governs specific matters, which are called class gods. If the class god is in a favorable and comfortable position, and also falls on the person's birth destiny, or on the day or hour position, and coincides with the flourishing month of the class god, the prediction will certainly come true. However, this cannot be followed rigidly. If one insists on doing so, then predicting about documents would have to be in the month of Wu, which is clearly unreasonable. One must know there is a more flexible approach: one should further consult the heavenly officials to see which month general the class god is riding. In the previous example, the Vermilion Bird was exactly on the month general of Wu, and the noble god and the month general were in the same position, as if they had become one person, so the prediction was made for the month of Wu.

如類神不與日月比而所乘之月將與日月比，即以所乘之將斷其應期。經曰：「占財春申論休囚，午作青龍立巳頭。青龍相去來比日，成在巳午月中求。」言占財而得火日申財，在春月占，則財氣休囚矣。若見青龍乘午將而立在巳鄉，則青龍乘月之相氣，又比日干之火，必求財在巳午月成，以火神值旺之月也。然此專論支也，究當以支上遁干所遇之旺月為應，始為真訣，前賢不肯輕洩耳。

If the spirit of the category is not harmonious with the day branch and month builder, but the month general it rides upon is harmonious with the day branch and month builder, then the month general should be used to determine the timing. The classic says: "In spring, if you divinate wealth and get the sign of Shen, the wealth is considered weak and confined; but if the dragon rides on the sign of Wu and stands in the position of Si, the dragon has obtained the phase energy of the month and is harmonious with the day stem, then seeking wealth will succeed between the months of Si and Wu." This means that if the day stem is of the fire type and you are divining wealth, the sign of Shen (metal) is the wealth爻, but in spring, the metal is weak and confined, so the wealth is powerless. However, if the dragon rides on the sign of Wu (month general) and stands in the position of Si, the dragon has obtained the phase energy of the month and is harmonious with the fire day stem, then seeking wealth will certainly succeed between the months of Si and Wu, because those months are the time when the fire deity is at its peak. However, this passage only discusses the branches; the true method is still to consider the heavenly stem hidden above the branch when it meets the month of its peak, which is the actual key—though predecessors did not easily reveal this.

主幹事之成敗，亦當於用神決之，若用神與日之類神相比則成，若克類神則不成，相生比而乘旺則速成，乘相則遲，休囚更遲，以必待事神旺而後成也。經曰：「欲知成敗若何憑，大抵皆求發用神，旺相相生必早遂，休廢空亡必不成。用逢休憂兼空死，事神無氣比不得，但多阻隔幾時成，即於事神旺日覓。」事神成無氣之地，而又不與日月比，則多阻滯，必待事神旺月而應也。

As for the success or failure of the matter in question, it is also decided by the Useful God: if the Useful God harmonizes with the Day Branch's similar god, the matter will succeed; if it overcomes that similar god, it will not succeed. If it is mutually generated and in a prosperous state, it will succeed quickly; if it is only in a state of mutual generation but not in a prosperous state, it will take longer; if it is in a weak and confined state, it will take even longer—because one has to wait until the Useful God is in a strong state. The classic says: "How can we know the success or failure? Basically, we should look at the Initiating Transmission God. If the Useful God is both prosperous and mutually generated, it will certainly bring the wish to fulfillment quickly; if the Useful God is in a state of decline and emptiness, it will certainly not succeed. If the Useful God meets a weak state and also encounters Kongwang and Death Qi, the matter's god has no strength and cannot harmonize with the Day Branch, then there will be many obstructions, when will it succeed? We can only look for the day when the matter's god is in a strong state. If the matter's god is in a state without strength and does not harmonize with the Day Branch and the Month Builder, there will be many obstructions, and it will certainly only respond when the matter's god is in a strong month."

此又以事神言之，又不若以事神之遁干與日月比旺之月求克應，為活而推驗也。又神將遁干者，各有所臨之地，以長生沐浴等十二位詳其旺相休囚，或得地之旺，或得黨之旺，或得時之旺，或得用之旺，或得日之旺，則衰旺之勢分矣。然五旺必不能得全，須從其多者論之，以旺氣勝者為用事之神，然後可求其驗也。時旺為第一，日旺次之，地旺又次之，用又次之，此六壬之秘要也。

The above discussion focuses on the nature of the deity involved. In reality, it is more effective to determine the timing of events by comparing the heavenly stem hidden by the deity with the day branch, month builder, and the position of the prosperous and strong month. This approach is more flexible and easier to verify. Additionally, each of the noble deity, heavenly general, and hidden heavenly stem occupies a specific palace on the earth plate. These should be carefully examined according to the twelve positions of growth, bathing, and so on, to determine their prosperity, strength, weakness, and confinement. They may be strong due to their position, support from their own kind, the right time, their use, or the day. The state of prosperity and decline thus becomes clear. However, it is impossible for all five types of strength to be present simultaneously. We should focus on the one that appears most frequently and determine the deity with the strongest vitality as the governing deity, then proceed to verify. The order of importance is: the strongest is the time's vitality, followed by the day's vitality, then the earth's vitality, and finally the use's vitality. This is a secret key of the Six Rats system.

又所占十二事神，必以入課傳為的而有應驗。若在四課之中，以上日為要；若在三傳之中，以初傳為要；若既入課傳，又要日月為要，與初傳相生比次之。又類事神既分，首看所得之將為何字，生日者為吉，脫剋日者為凶，而總以乘旺為主。故有旺月、旺日、旺時、旺地，類乘之將乘此四者為旺，將神而乘此四者為旺神，遁干而乘此四者為旺干；吉神、吉干、吉將乘此四者，事吉而必成；凶神、凶將、凶干乘此四者，事凶必無成。未有旺而不成，亦未有不旺而成也。旺則成於目前，未旺則成於他日，

Furthermore, the twelve kinds of divine matters must enter the four lessons and three transmissions in order to be realized and fulfilled. If they appear among the four lessons, the heavenly stem above the day is most important; if they appear among the three transmissions, the first transmission is most important. Once they have entered the lessons and transmissions, the most important is that they harmonize with the day branch and month builder, and then comes the mutual generation or comparison with the first transmission. After the classification of the general deity and the specific deity, first look at which heavenly general they are riding. If it is born from the day stem, it is auspicious; if it drains or conquers the day stem, it is inauspicious. In all cases, the fundamental principle is to be in a strong position. Therefore, there are four aspects: strong month, strong day, strong hour, and strong place. If the general deity riding the specific deity possesses these four aspects, it is called strong; if the noble deity possesses these four aspects, it is called a strong noble deity; if the hidden stem possesses these four aspects, it is called a strong stem. If auspicious deities, stems, and generals possess these four aspects, the matter will be auspicious and surely succeed; if inauspicious deities, generals, and stems possess these four aspects, the matter will be inauspicious and surely fail. There has never been a case where something is strong but fails, nor has there ever been a case where something is not strong yet succeeds. If it is strong, success will come immediately; if it is not strong, success will come in the future.

故旺也者，六壬一字之訣也，比日得一月中之旺氣，比月得一歲中之旺氣，比時得一日中之旺氣，比地得一方之旺氣，比月將得尊上提攜，比日月時得天時鬼神之應助，比德祿得意外之遭逢際遇，其脫克反是而推可知也。故曰：「德合刑沖雖一理，其吉凶應驗之期，有衰旺遲速之不同，不可執一而斷也。」

Therefore, the character "旺" (prosperity) is the one-character essence of the Six Rats divination. When it harmonizes with the day branch, it indicates the prosperity of a month; when it harmonizes with the month builder, it indicates the prosperity of a year; when it harmonizes with the hour and minute, it indicates the prosperity of a day; and when it harmonizes with the earth plate, it indicates the prosperity of a region. When it harmonizes with the month general, it signifies assistance from superiors; when it harmonizes with the day, month, and hour, it signifies the response and assistance of heaven, spirits, and ghosts. When it harmonizes with the heavenly virtue and the禄神 (favorable deity), it signifies unexpected fortune. As for situations of being drained or conquered, they can be reversed to understand. Therefore, it is said: "The relationships of virtue, harmony, punishment, and conflict are consistent in principle, but the time when their effects manifest differs due to varying degrees of decline and prosperity. One should not rigidly adhere to a single interpretation when making a judgment."

八煞九寶圖說俱詳法例，斷訣宜熟記採用。

The diagrams explaining the eight evil stars and nine auspicious treasures are all detailed below; these divination rules should be memorized and used as needed when making a prediction.