Table of Contents

目錄。卷一《提綱例約》：一、觀四課之加臨；二、察用神之生克；三、傳始終；四、貴神吉凶；五、判八殺吉凶。卷二《壬占易簡例約》：理氣類象說；占例：求財；占例：瑣占約雲；占例：扣門。卷三《謀望門》：干貴求財第一；成象第二；通象第三；推類第四；引伸第五。卷四《婚姻門》：例約一；干支正象第二；用傳變象三；類神定象第四；品貌根源第五；命年關係第六；成後始終瑣象第七；古今占例第八。卷五《農事門》：例約；農圃定象；類神定象；象類約略；蠶桑象類；加臨定象；吉凶瑣象。卷六《出行門》：占例約第一；總象第二；動靜占法第三；遲速占法第四；吉凶占法第五；水陸占法第六；陰晴風雨占法第七；伴侶占法第八；貲本行李占法第九；投宿占法第十；啟行占法第十一；見聞有疑占法第十二；期會占法第十三；家內吉凶占法第十四。卷七《三才門》：三才易簡例約第一；類神三傳變通法引證第二。

The entire book is divided into seven volumes. Volume one, "Outline and General Rules," establishes the general principles of the book, divided into five sections: first, it explains how to examine the heavens and earth plates in the four lessons; second, it discusses the examination of the useful god (first transmission) regarding its generation and overcoming; third, it covers the beginning, middle, and end of the three transmissions; fourth, it explains the auspicious and inauspicious nature of the twelve heavenly generals (precious spirits); fifth, it discusses the eight evils: virtue, union, ghost, tomb, destruction, harm, punishment, and conflict, and their auspicious and inauspicious nature. Volume two, "Simple and Easy Rules of the Yin River Divination," discusses the relationship between principle, qi, image, and category, and provides three examples of divination: seeking wealth, brief divination formulas, and visitors at the door. Volumes three to seven are organized by categories of divination. Volume three, "Divination for Aspirations and Expectations," is divided into five sections: visiting officials and seeking wealth, forming images, connecting images, reasoning by analogy, and extending the meaning. Volume four, "Divination for Marriage," is divided into eight sections: general rules, the correct images of heavenly stems and earthly branches, the changing images of the three transmissions, determining images through category spirits, origins of appearance and form, relationship with the year of birth, success and failure, speed and slowness, and the beginning and end of minor images, as well as examples of divination from ancient and modern times. Volume five, "Divination for Agricultural Affairs," is divided into seven sections: general rules, determining images of farmland, determining images through category spirits, brief summaries of images and categories, images and categories related to sericulture and silk farming, determining images through the addition of plates, and minor images of auspicious and inauspicious outcomes. Volume six, "Divination for Travel," is the most detailed, divided into fourteen sections: general rules, overall images, movement and stillness, speed and slowness, auspicious and inauspicious outcomes, land and water, weather conditions such as rain and wind, companions, initial capital and luggage, lodging, departure, experiences and doubts during the journey, appointment for meeting, and auspicious and inauspicious outcomes at home. Volume seven, "Divination for the Three Elements," is divided into two sections: simple and easy general rules of the three elements, and references to the method of changing the three transmissions through category spirits. Some titles in the table of contents slightly differ from the actual headings in the text, and the text within the book should be taken as the standard.

壬歸。不著撰人。

This book is titled "Nengui," meaning to consolidate and unify various methods of interpretation in the Great Six壬 (Daliu壬) into one place; the original book does not mention the author's name, and it is part of a collection of specialized divination texts passed down from the Qing dynasty.

壬之有綱，猶裘之有領；振裘者必挈其領，言壬者當提其綱。維綱云何？曰四課也，用神也，三傳也，天官也，八煞也，如斯而已。雖然，知四課而不知加臨之變，不知四課者也；知用神而不知五氣之殊，不知用神者也；知三傳而不知制救之情，不知三傳者也；知天官為萬類之主，而不知三才之用，不知天官者也；知八煞為經緯之需，而不知制化之妙，不知八煞者也。操而存之，是為提綱；神而明之，是在人矣。

The study of Liu Xin divination has its framework, just as a leather coat has a collar; when you unroll a leather coat, you must hold the collar, and when you study Liu Xin, you should first grasp its framework. What is the framework? It is the four lessons, the useful god, the three transmissions, the heavenly generals (the twelve heavenly generals), and the eight evils, these five things only. Although it is said like this, if one understands the four lessons but does not grasp the changes of the heavenly and earthly plates, then one does not truly understand the four lessons; if one understands the useful god but does not know the distinctions of prosperity, decline, rest, captivity, and death, the five energies, then one does not truly understand the useful god; if one understands the three transmissions but does not know the principles of control and rescue within them, then one does not truly understand the three transmissions; if one only knows the heavenly generals as the masters of all things but does not understand the use of the three principles in taking forms, then one does not truly understand the heavenly generals; if one only knows the eight evils as essential to the structure of the lessons but does not understand the skill in controlling and resolving them, then one does not truly understand the eight evils. If one can grasp these points and remember them in the heart, it is called 'grasping the framework'; as for the ability to apply them skillfully and flexibly, that depends entirely on the person himself.

凡日上神生日，謂之益氣。益氣者，有益於我之氣也；得之者，遇災不凶，凡事皆吉，故曰：上神生我，為益氣來扶來助。凡日生上神，謂之脫氣者，脫耗於我之氣也；得之者，事多脫賺，得不償失，故曰：我生上神，為脫氣勞心勞力。凡日上神剋日，謂之損氣；損氣者，有損於我之氣也；晝為人損夜為鬼損；旺相猶可，囚死難當。旺相為官，而君子得之；則為官星臨身，進取求官，反以應吉。凡日克上神，謂之制氣；制氣者，受制於我之氣也。氣為我制，則使令惟命，而惟命是從者，其先於財？故曰：我克者為財，然而得吉神旺相，方可言財；若將凶神死、內外刑戰，則為財神受傷，反主傷財。

Whenever the heavenly stem riding on the day stem benefits the day stem, it is called "beneficial qi." Beneficial qi refers to qi that is beneficial to oneself; those who receive it will not suffer misfortune even if they encounter calamities, and all matters will be auspicious. Therefore, when the heavenly stem benefits the day stem, it is beneficial qi coming to assist oneself. Whenever the day stem is reversed to benefit the heavenly stem, it is called "losing qi," which refers to qi that is lost and wasted from oneself; those who receive it will often be cheated and suffer losses, so they will only work hard without gaining much. Therefore, when the day stem benefits the heavenly stem, it is losing qi, resulting in hard work with little reward. Whenever the heavenly stem overcomes the day stem, it is called "damaging qi," which refers to qi that harms oneself. During the day, it indicates being harmed by others, while at night, it indicates being harmed by ghosts or evil spirits. When the heavenly stem is prosperous and strong, it can still be endured, but when it is in a state of captivity or death, it cannot be resisted. However, overcoming in terms of prosperity and strength is called "official star," and if a gentleman receives it, it indicates the official star is present, which is auspicious for seeking official positions. Whenever the day stem overcomes the heavenly stem, it is called "controlling qi," which refers to qi that is controlled by oneself. Since the qi is controlled by oneself, it will obey orders; and the first thing that obeys orders is wealth, so it is said: what I overcome is wealth. However, it must be accompanied by a favorable general and prosperous qi to be considered as wealth; if it is accompanied by a malevolent general and the qi is in a state of death, or if there are internal and external conflicts, then the wealth god is injured, leading to loss of wealth.

凡日上神生辰，辰上神生日，謂之人宅相生，彼此受益。凡日上神克辰，辰上神剋日，謂之交克，人宅相傷，賓主不睦。凡日辰皆自生其上神，謂之上脫，則彼此被上人脫賺；而上神又生天官者，則為脫上逢脫，其脫更甚，故曰：脫上逢脫多虛詐。凡日生辰上之神，辰生日上之神，謂之交脫，主東得西失，輾轉脫財。凡日辰上神各與日辰作合，謂之互合，或交互作合，謂之交合。惟宜和合圓成，不利解脫分散。但合中有刑有害，不可不熟審。

Whenever the heavenly stem of the day generates the earthly branch of the day and the heavenly stem of the day branch also generates the heavenly stem of the day, it is called "person and dwelling mutually generate," meaning the person and the dwelling benefit each other. Whenever the heavenly stem of the day overcomes the earthly branch of the day and the heavenly stem of the day branch also overcomes the heavenly stem of the day, it is called "mutual overcoming," meaning the person and the dwelling harm each other, and there is discord between the host and the guest. Whenever both the heavenly stem and the earthly branch of the day generate their respective heavenly stems above, it is called "upper escape," meaning the person and the dwelling are both deceived by those above. If these upper heavenly stems then go on to generate their respective heavenly generals, it becomes "escape above meets escape," leading to even greater loss, so it is said: "escape above meets escape, there is much deceit and fraud." Whenever the heavenly stem of the day generates the heavenly stem of the day branch and the heavenly stem of the day branch generates the heavenly stem of the day, it is called "mutual escape," meaning gains from the east are lost in the west, and wealth is gradually lost. Whenever the heavenly stems above the day stem and day branch each combine with the day stem and day branch respectively, it is called "mutual combination." If they combine crosswise, it is called "cross combination." This type of situation is favorable for harmonious and complete matters, but unfavorable for matters involving separation, dissolution, or breaking away. However, among combinations, there are often hidden punishments and harms, so one must examine carefully.

凡日上神墓日，謂之本身逢墓，故曰：華蓋覆日，如霧暗室，旺墓猶可，休囚更甚。凡辰上神墓辰，謂之家宅逢墓，其家必住墓庫陰僻之地，休囚為墓，旺相為庫。凡日加日墓之上，謂之將身投墓，有甘心就罪之象，不利有攸往，不往何災也？凡日加辰墓之上，謂之移家就靜，有散屋與人之象，舍己以從人，甘就其侮也。凡日辰上神各與日辰刑者，或交互刑害，則有彼此猜忌之象。凡日辰上各見日鬼辰鬼之墓者，則主凡事不明，最為凶兆。如木日，以丑為鬼墓之類，金神克木為鬼，丑蓋金之墓神也。

Whenever the heavenly stem on the day stem is exactly the stem's墓神, it is called "the self encountering its墓," which is said: "the Huagai star covers the day stem, and a person is like being in a foggy dark room." When the墓神 is prosperous and strong, it is still勉强可行, but when it is weak and confined, it becomes even more obscure. Whenever the heavenly stem on the day branch is exactly the branch'sTomb Spirit, it is called "the family encountering its墓," meaning the family must live in a storage area, a dark and secluded place. The sameTomb Spirit, when weak and confined, is considered just "墓," but when prosperous and strong, it is considered "库." Whenever the day stem on the heavenly plate is placed on its own墓, it is called "submitting oneself to the墓," indicating a willingness to accept punishment, which is unfavorable for going somewhere. If one does not go, where would the disaster come from? Whenever the day stem on the heavenly plate is placed on the墓 of the day branch, it is called "moving the family for quietness," indicating the image of giving up one's house to others, abandoning oneself to comply with others, and willingly suffering humiliation. Whenever the heavenly stems of the day stem and day branch each have mutual conflicts or cross conflicts and harms, there is an image of mutual suspicion and fear. Whenever the heavenly stems of the day stem and day branch each have theTomb Spirit of day ghosts and辰 ghosts, it indicates that all matters are unclear and ambiguous, which is the most ominous sign. For example, for a day of wood, the ghost墓 is丑—gold conquers wood as the ghost, and丑 is precisely the墓 of gold.

凡辰加日上被日克，所欲不求而自得，財來就人，氣旺更吉。日加辰上被辰克，屈身取侮，當自責；自取亂首，咎不在人也。日加辰上辰生日，俯就他人求所得。辰加日上日生辰，萬事徒勞總不成。辰加日上辰剋日，卑下犯上非美德。日加辰上日克辰，用力於人事始成。辰加日上辰生日，任意求謀百無失。日加辰上日生辰，虛費心機百不成。

When the day branch is added to the day stem and is overcome by the day stem, desired things come without seeking, wealth comes to the person. If the energy is even stronger, it is even more auspicious. When the day stem is added to the day branch and is overcome by the day branch, it means bending down to invite others' humiliation, one should self-reflect; misfortune is self-inflicted, not others' fault. When the day stem is added to the day branch and the day branch nourishes the day stem, one must submit to others to obtain what is needed. When the day branch is added to the day stem and the day stem nourishes the day branch, all efforts are in vain, and nothing is achieved. When the day branch is added to the day stem and the day branch overcomes the day stem, it means the inferior offending the superior, which is not a good thing. When the day stem is added to the day branch and the day stem overcomes the day branch, one must personally exert effort to accomplish things. When the day branch is added to the day stem and the day branch nourishes the day stem, seeking anything is certain to succeed. When the day stem is added to the day branch and the day stem nourishes the day branch, all efforts are wasted, and nothing is achieved.

凡日上神旺日，最宜守舊，如木日以卯為旺神之類。日上神為日祿，主有榮名，切不可舍此祿神而別求動用。日上神為驛馬，君子升遷，小人身動。如子日馬在寅之類。日上神為日德，最利進取。如甲日德在寅，支德六吉，子日德在巳。日上神為日敗，事主敗壞，凡事皆凶。如木日敗在子，支敗六凶。日上神為日絕，凡事結絕。如木日絕在申。辰上見日之祿神，尊屈於卑，貴以下賤，權攝不正。辰上見日之官星，貴人進階，常人招訟。

Whenever the heavenly stem on the day is the strong stem of the day's stem, it is most suitable to remain in one's current occupation, for example, the strong stem for a wood day is卯. If the heavenly stem on the day is the禄 of the day's stem, it indicates a reputation of honor and distinction, and one should not abandon this禄 to seek other endeavors. If the heavenly stem on the day is the驿马, a gentleman will gain promotion or a change of position, while an ordinary person will only be busy with travel, for example, the驿马 for a子 day is寅. If the heavenly stem on the day is the德 of the day's stem, it is most favorable for advancement, for example, the德 of 甲 day is寅; as for the branch 德, each of the twelve branches has its own position, such as the branch 德 of a子 day is巳, and the six yang branches' 德 are all favorable. If the heavenly stem on the day is the败 of the day's stem, which is also theBathing position, it indicates failure in matters, and all divinations are unfavorable, for example, wood is defeated at子; the six branch 败 are all unfavorable. If the heavenly stem on the day is the绝 of the day's stem, all matters should be concluded and cut off, for example, wood is at绝 at申. If the day's branch has the禄 of the day's stem, it indicates a superior person being in a low position and a noble person being in a humble position, taking charge of affairs without proper recognition. If the day's branch has the official star of the day's stem, a noble person may advance in rank, while an ordinary person may encounter legal troubles.

日辰上神互換相沖，賓主不投，人情不美，與反吟同。四課不合，事不滿意，求謀不成。日上神為日鬼，最為不吉。日上魁罡，事不由己；辰上魁罡，家宅不寧。辰上空亡，或見天空，多主戲謔。日辰上見刑害，人情不美，凡事不宜。凡日課為主，為尊，為人，為動，為遠，為高；辰課為彼，為卑，為地，為靜，為近，為小。上生下則利，我生彼則不利。

The day stem and day branch are both governed by their respective heavenly stems, and when these heavenly stems clash, it indicates that the host and guest are not in harmony, leading to poor interpersonal relations, which is similar to the meaning of the reverse chant lesson. When the four lessons do not harmonize with each other, things will not go smoothly, and efforts will not succeed. The heavenly stem governing the day stem is the official ghost, which is particularly inauspicious. If the day stem is accompanied by the two great stars, Kuai and Gang, which correspond to Xu and Chen, then the matter is beyond one's control. If the day branch is accompanied by Kuai and Gang, the household will be unstable. If the day branch is accompanied by an empty void or is governed by the heavenly void general, it often indicates mockery and empty words. If there is mutual punishment or harm between the day stem and day branch, interpersonal relations will be poor, and all matters will be unsuitable. The day stem and day branch lessons represent the host, superior, people, movement, distance, and height, while the day branch lessons represent the guest, inferior, place, stillness, nearness, and smallness. When the upper generates the lower, it is beneficial; but if the lower generates the upper, it is not beneficial.

凡日上神為太陽，身近恩光，最為吉利。凡辰上見月宿，為凶神入宅。月宿，太陰也。正月起危，二月起奎，三胃，四畢，五井，六柳，七張，八翌，九角，十房，十一箕，十二斗，日行一宿，遇斗重留，見觜不用。凡干上有鬼，而辰克去之；辰上有鬼，而干克去之，皆為吉占。又看為何神以定休咎。

If the heavenly stem on the day is in the position of the sun, and the body is close to the light of the royal favor, it is most auspicious. If the earthly branch encounters the 'month mansion' on its head, it means aInauspicious Spirit has entered the gate. The month mansion refers to Tai Yin, which is the star mansion where the moon is located: in the first month, it starts from the Rooftop mansion, in the second month from the Legs mansion, in the third month from the Stomach mansion, in the fourth month from the Net mansion, in the fifth month from the Well mansion, in the sixth month from the Willow mansion, in the seventh month from the Extended Net mansion, in the eighth month from the Wings mansion, in the ninth month from the Horn mansion, in the tenth month from the Room mansion, in the eleventh month from the Winnowing Basket mansion, and in the twelfth month from the Dipper mansion. Each day moves through one mansion, and when reaching the Dipper mansion, it stays for two days, while the Turtle Beak mansion is skipped. If there is an official ghost on the heavenly stem and the earthly branch can overcome it, or if there is an official ghost on the earthly branch and the heavenly stem can overcome it, it is considered a favorable omen. One must also check which deity this ghost represents to determine the degree of auspiciousness or inauspiciousness.

發用之神，主事之吉凶成敗，以旺化決之。凡用在日上兩課，為外事，主遠，主去；用在辰上兩課，為內事，主近，主來。用起上克下，卑幼有災，事從外來，占利男子，兵利先起。用起下賊上，尊長有危，事從內起，占利女人，兵利後應。凡用得太歲，事在年中；用得月建，事在本月；用得旬首，事在本旬；用得節氣中立之首，事在半月之內；用得本日之干，事在本日之內；用得氣首，事在五日之內。

The initiating transmission, also known as the first transmission, governs the fortune, success or failure of an event. It should be judged based on its strength and decline. If the initiating transmission is derived from the two lessons on the day stem, it pertains to external matters, indicating something distant or going away. If it is derived from the two lessons on the day branch, it pertains to internal matters, indicating something near or coming. If the initiating transmission originates from 'upper overcoming lower,' there will be misfortune for the younger or inferior person, with the matter coming from outside; when questioned, it benefits the man, and in military matters, it is advantageous to strike first. If the initiating transmission originates from 'lower stealing from upper,' there will be danger for the superior or elder person, with the matter originating internally; when questioned, it benefits the woman, and in military matters, it is advantageous to wait and respond later. If the initiating transmission deity is exactly the year stem, the matter will occur within the year; if it is exactly the month builder, within the month; if it is exactly the beginning of the ten-day period, within the ten days; if it is exactly the beginning of a solar term or a start of a season, within half a month; if it is exactly the day stem, within the day; if it is exactly the beginning of a five-day period, within five days.

用臨死，其事必止，如木用而臨在午上也；發用臨敗，其事必敗；發用臨絕，事結、人信至、病死；發用臨墓，事必隱晦。凡用神沖日、破日、刑日、害日，則自不安穩；用神沖辰、破辰、刑辰、害辰，則家不寧靜。若用克四課內之六親，即以言吉凶。如甲日，以土為財，四課內有土而用神寅卯克去之，則無財矣。課內本無其財，則不得言克財，六親仿此。凡用神下臨克地，而上神又來墓用，謂之仰丘俯仇。上神即中傳，即用神之陰也。

The useful god located in the death qi position indicates that matters will inevitably come to a halt. For example, if wood is the useful god and it is placed on the position of Wu (午), then the matter will stop. If the initiating transmission is located in a ruined position, that is, the bathing position, the matter will certainly fail. If the initiating transmission is located in the绝 position, it indicates that the matter will conclude, someone will arrive, or a sick person will die. If the initiating transmission is located in the墓 position, the matter will be obscure and unclear. Whenever the useful god is in conflict with the day, breaks the day, is in conflict with the day, or harms the day, the self will be unstable. If the useful god is in conflict with the hour, breaks the hour, is in conflict with the hour, or harms the hour, the family will be restless. If the useful god overcomes one of the six relations in the four lessons, then the fortune and misfortune can be judged accordingly. For example, on a Jia day, if earth is considered the wife's wealth, and if the four lessons originally contain earth but it is overcome by the useful god, which is寅 or卯, then there will be no wealth. If the four lessons originally do not contain this wealth, then there is no question of overcoming wealth, and the other six relations can be judged in the same way. Whenever the useful god is located below a disk that overcomes it, and the god above it is the burial place of the useful god, this is called "looking up at a hill and looking down at an enemy." Here, the upper god refers to the middle transmission, which is the yin god of the useful god.

凡用神克太歲，主歲中災；克月建，主月內災；克旬首，旬內災；剋日干，憂己身，主身動及公訟；剋日支，憂妻妾卑下，及家內不安。克占時，主心動憂驚；克行年，謀事不成；克本命，命運顛倒。然須視其剋日克年克命之神，與日果為何類。若係日鬼，則為身災；為日刑，則防刑責之災；帶驛馬天馬，則防車舟傾倒撲跌之災。帶血支血忌，則防血光之災；帶官符病符，則防詞訟疾病之災；帶天鬼月厭，則魑魅怪異火燭之災。惟為財所克，則反利求財；日祿所克，則反利干祿；惟刑剋兩字，為壬式關鍵。惟日干、行年、本命，為己身化咎，而歲月旬，不過論其災發之歲月。

If the useful god is strong and overcomes the heavenly stem, it indicates there will be calamity during the year; if it overcomes the month builder, there will be calamity in the current month; if it overcomes the beginning of the ten-day period, there will be calamity in the current ten-day period; if it overcomes the day stem, the worry falls upon oneself, indicating travel and labor, as well as legal disputes; if it overcomes the day branch, the worry falls upon the wife, concubine, and subordinates, as well as domestic unrest. If it overcomes the time of the event, it indicates mental restlessness, fear, and worry; if it overcomes the age, it indicates failure in plans; if it overcomes the birth stem, it indicates a reversal of fate. However, one must also determine the relationship between the god that overcomes the day, year, or birth stem and the day stem, in terms of the six relations. If it is the day ghost, it indicates personal calamity; if it is the day crime, one should be cautious of legal troubles. If it carries the post-horse or heavenly horse, one should be cautious of accidents such as car crashes, shipwrecks, or falls. If it carries the blood branch or blood taboo, one should be cautious of blood-related calamities. If it carries the official symbol or disease symbol, one should be cautious of legal disputes and illness. If it carries the heavenly ghost or month aversion, one should be cautious of ghosts, spirits, and fire-related accidents. However, if it is overcome by the wife and wealth, it is beneficial for seeking wealth; if it is overcome by the day's fortune, it is beneficial for seeking salary. The terms 'crime' and 'overcoming' are the key elements in the Six壬 (Six Secret) divination system. The day stem, age, and birth stem are the ones that actually affect oneself and bring about calamity; the heavenly stem, month builder, and beginning of the ten-day period are only used to determine when the calamity occurs in the year or month.

凡用神得四時旺氣者，主有喜慶；用若臨於旺氣之上，為其所克者，則主官非，旺氣所勝憂縣官也；如春占用木則為旺氣，如用土臨木，則為旺氣所勝矣；憂縣官者，縣為守土之官，古之諸侯也。氣旺當建，而有侯象，而謂之建侯也。用為建侯所勝，故有憂也。凡用神得四時相氣，為益財。如春占火用是也。用若臨於相氣之上，受其傷克者，則主失財。蓋相氣為四時子孫，生財之神也，故主益財。子孫之氣反來傷用，主失財。相氣所勝憂錢財也。

If the useful god is in the旺气 of the current season, it indicates good fortune and celebration. However, if the useful god is on top of the旺气 but is instead overcome by it, it indicates legal disputes and troubles, which is called "being overcome by the旺气, worrying about the county official." For example, in a divination during spring when wood is the旺气, if the useful god is earth and is on top of wood, it means being overcome by the旺气. The worry about the county official is because the county magistrate is an official who governs the land, equivalent to the ancient feudal lords. When the气 is strong, it signifies the establishment of the feudal lords, which is called "establishing the feudal lords." Therefore, when the useful god is overcome by the establishment of the feudal lords, there is worry. If the useful god is in the相气 of the current season, it indicates an increase in wealth. For example, in a divination during spring when fire is the useful god. If the useful god is on top of the相气 but is instead harmed by it, it indicates loss of wealth. This is because the相气 is the son and grandson trigram of the four seasons, which is the god that generates wealth. Therefore, it naturally brings about gains. However, once the son and grandson trigrams turn around and harm the useful god, it leads to loss of wealth, which is called "being overcome by the相气, worrying about wealth."

凡用神得四時死氣者，為絕滅。如春占土用是也。用若臨於死氣之上，受其傷克者，則有喪亡之憂。蓋死氣即是四時財神，財為養命之源，而反傷用；用，事之機也，其機如彼，則無以養命矣。故曰死喪，死氣所勝憂死喪也。凡用神得四時囚氣，囚氣者，為敗壞。如春占金用是也。用若臨於囚氣之上，受其傷克者，則有刑獄之憂。蓋因囚氣即是官鬼，官與鬼，惟獄訟首畏之。臨於其地而受其所勝，能無凶乎？囚氣所勝憂刑獄也。

If the useful god is in the death qi of the current season, it indicates a fatal outcome. For example, if in spring the earth element is the useful god, and the useful god is located in the death qi, it will suffer harm and there will be worries of loss of life. Because death qi is the wealth god of the four seasons, and wealth is the source of life. Now it turns against the useful god; the useful god is the key to the matter. If the key is severely harmed, it becomes impossible to sustain life, hence it is said to indicate death and loss. Being overcome by death qi brings worry of death. If the useful god is in the captivity qi of the current season, captivity qi indicates failure. For example, if in spring the metal element is the useful god, and the useful god is located in the captivity qi, it will suffer harm and there will be worries of imprisonment and punishment. Because captivity qi is the official ghost, and officials and ghosts are what people who are involved in legal matters fear most. If the useful god is on that position and is overcome by it, how can it not be dangerous? This is being overcome by captivity qi, bringing worry of legal troubles.

凡用神得四時休氣者，為敗壞；如春占水用日也。用若臨於休氣之上，受其傷克，則有疾病之憂。蓋休氣即是四時生神，生乃生身之本，而反傷用，則生無所恃，而敗壞隨之矣，故憂疾病。休氣所勝憂疾病也。故曰：旺發言官事，妻財相氣論，死言喪禍至，囚動見官刑，休來憂疾病，諸家卦備陳。若只以用神而言，而不論其所臨之地，則失之矣。乃有以日干求五氣，而不從四時者，謬之甚也。

Whenever the useful god is in the resting qi of the current season, it is also considered as a failure. For example, if in spring divination water is the useful god, and the useful god is located in the resting qi, it will be harmed by it, leading to worries about illness. Because the resting qi is the god that generates me in the four seasons, generating me is the fundamental basis for survival; when the fundamental basis harms the useful god, the vitality has nowhere to rely on, failure follows, hence the worry about illness—being overcome by the resting qi, the worry is about illness. Therefore, the rhyme says: "When the prosperous qi is used, it relates to official affairs; wealth and spouse must be considered according to the harmonious qi. When the death qi appears, calamity comes; when the captive qi is activated, official punishment occurs. When the resting qi arrives, worry about illness; all family divination books have already explained this completely." If one only focuses on the useful god itself without considering the qi of the earth plate it is located on, this rule is misapplied. As for those who use the day stem to deduce the five qi without determining them according to the four seasons, that is even more seriously wrong.

凡用神得相氣，為氣至，其事將來；宜占進取。用神得休氣，為氣謝，其事已往，宜占既散。凡日鬼為用，事敗憂生。若用神自臨克地，則不能為災。凡日墓為用，凡事不發。若墓為用神下臨長生之地，則舊事再發。如甲乙日小吉為用，下臨亥水之類是也。凡日刑發用，百事不利；日沖日破發用，雖得必失；日害發用，凡事疑阻，得不償失。

Whenever the useful god receives the phase of growth, it is called "qi arriving," indicating that the matter is about to happen, and it is suitable for divination regarding advancement or progress. When the useful god receives the phase of rest, it is called "qi declining," indicating that the matter has already passed, and it is suitable for divination regarding things that have already dispersed. If the day stem's official ghost serves as the initiating transmission, the matter will fail and troubles will arise; but if the useful god itself is directly above a plate that overcomes it, it will not cause disaster. If the day stem's tomb god serves as the initiating transmission, all matters will not proceed smoothly; but if this tomb god becomes the useful god and is directly above the growth phase, old matters will reoccur, for example, on a Jia or Yi day, if the small auspicious god of the You earth branch is the useful god and is directly above the Hai water phase. If the day stem's penal god serves as the initiating transmission, all matters will be unfavorable; if the day stem's conflicting god or breaking god serves as the initiating transmission, even if something is obtained, it will certainly be lost again; if the day stem's harmful god serves as the initiating transmission, all matters will be met with doubts and obstacles, resulting in loss without gain.

凡空亡發用，為本身空，憂喜俱不成，託人多詐，聞事不實，求脫憂，未能脫，小事出旬可望，大事終人難成。凡日干之同類發用，事多兄弟，用若下臨克地，則事不由己。凡天官下生用神，為得道，得道多助，無所不宜。用神上生天官，為失道，失道者寡助，所作者違礙。凡用神下臨克地，而天官又下克之，則為夾克，凡事逼迫，不由己身，吉不成吉，凶則大凶，如功曹臨申發用，上乘白虎之類是也。

Whenever the Kongwang god is used as the initiating transmission, it indicates that the person is in a state of emptiness, and both worries and joys cannot be resolved: when asking others for help, one often meets with deceit; the information heard is not reliable; and attempts to escape from troubles are in vain. Small matters may still be hopeful after this ten-day period, but major affairs will ultimately fail. Whenever the brothers' trigrams, which are of the same type as the day stem, are used as the initiating transmission, the matter often involves brothers or friends. If the useful god is under a plate that克 it, then the matter is beyond one's control. Whenever the heavenly general below is generating the useful god, it is called "getting the way," and those who get the way receive much support and are suitable for anything. Conversely, if the useful god generates the heavenly general above, it is called "losing the way," and those who lose the way receive little support, and their affairs are obstructed everywhere. Whenever the useful god is under a plate that克 it, and the heavenly general above also克 it, it becomes "sandwiched by two克," leading to pressure from all sides, lack of freedom, and failure of good things while bad things become very bad, for example, when the official Gao (功曹) trigram寅 wood is under the trigram申 and is accompanied by the White Tiger.

凡用神下臨生地而天官又下生之，則為比和，吉事順美，凶事有救。如功曹臨亥發用，上乘天后之類是也。凡地盤克用神，用神克天官，為內戰，禍患難解，事從內起。天官克用神，用神克地盤，為外戰，凶禍易解，事從外來。凡用被下克上，乘凶將，則凶動。若末能制克用之神，可以反凶為吉。凡用神空亡，而所謀不成，所憂易脫，其事不實，其人不來。

Whenever the useful god is supported by the earth plate that generates it, and the heavenly general above also generates it, this is called 'like and harmonious': auspicious matters proceed smoothly and completely, while ominous matters receive some relief. For example, if Gongcao (Wood) in the寅 position is placed on the亥 position and initiates the transmission with the Heavenly Empress above. Whenever the earth plate overcomes the useful god, and the useful god in turn overcomes the heavenly general, this is called 'internal conflict', leading to difficulties that are hard to resolve, with troubles arising from within. Whenever the heavenly general overcomes the useful god, and the useful god in turn overcomes the earth plate, this is called 'external conflict', making calamities easier to resolve, with troubles coming from outside. Whenever the useful god is overcome by the earth plate below, and is accompanied by a malevolent general, ominous events will occur. However, if the final transmission can control the god that overcomes the useful god, it can still turn misfortune into good fortune. Whenever the useful god falls into kongwang, the affairs planned will not succeed, but the worries will be easily resolved, and the matters are unreliable, and the person expected will not come.

凡以用神與所臨之辰相因而言數目，如神后加未為用，子數九未數八，八九相因而為七十二數之類是也；若發用作空，則當別取類之上下而因之。凡德神發用，事成凶散。凡日辰之上見凶神惡煞，如日鬼日刑之類，而用能克去之，則吉。

Whenever calculating numbers, take the useful god and multiply it with the earthly branch it is on. For example, if the god of the rear is water in the branch of Wei as initiating transmission, the innate number of Zi is nine, and the innate number of Wei is eight, multiplying eight and nine gives seventy-two, which is the number sought. If the initiating transmission falls on kongwang, then take another type of god and multiply its numbers with the ones above and below. Whenever a virtuous god is in initiating transmission, good things will succeed and bad things will dissipate. WheneverInauspicious Spirit恶煞 appear on the day stem and day branch, such as day ghost or day crime, and the useful god can overcome them, it is considered a good omen.

凡初傳吉，末傳凶，事主先易後難。初傳凶，末傳吉，事主先難後易。凡占進取，而三傳漸見有氣者，則為吉。如春占，初得亥子，末得寅卯之類是也。若漸見無氣，則宜守舊。凡占脫散，而三傳漸見無氣者，則為吉。如春占初得寅卯，末得亥子之類是也。若漸見有氣，則有事難解。凡初傳在日前一位，末傳在日後一位者，謂之前引後從，主有升官遷秩之喜；引從地支者，則有遷居修宅之慶。凡三傳不離四課者，謂之課內藏，占吉占凶，皆有成就之象，故凡病訟憂產，皆忌見也。

If the first transmission is favorable and the final transmission is unfavorable, the matter will start easily but become difficult later; if the first transmission is unfavorable and the final transmission is favorable, the matter will start difficult but become easy later. When divining about advancement, if the energy of the three transmissions gradually increases, it is favorable. For example, in spring, if the first transmission is亥 or 子 water and the final transmission is 寅 or 卯 wood, water generates wood and wood is vigorous in spring, indicating gradual improvement. If the energy of the three transmissions gradually declines, one should remain in the current occupation. When divining about escaping or dispersing, if the energy of the three transmissions gradually declines, it is favorable. For example, in spring, if the first transmission is 寅 or 卯 and the final transmission is 亥 or 子, the energy declines, which is favorable. If the energy becomes stronger instead, the matter will be difficult to resolve. If the first transmission is on the previous stem of the day stem and the final transmission is on the next stem of the day stem, it is called "前引后从" (leading before and following after), indicating promotion and promotion in rank. If "前引后从" relates to the day branch, it indicates moving to a new place or constructing a house. If all three transmissions are within the scope of the four lessons, it is called "课内藏" (hidden within the lesson), indicating definite success regardless of whether the matter is favorable or unfavorable. Therefore, matters such as illness, litigation, or childbirth, which are feared to come true, should avoid encountering this.

凡三傳與日辰互換作合，事主反覆不定，牽連不了。凡三傳俱為日干之生者，謂之益氣，凡占俱吉。如甲日占，三傳申子辰之類是也。凡三傳俱為日干所克，謂之全財，財多反為不美，如甲日占，三傳辰戌丑未之類是也。凡三傳俱剋日干，謂之全鬼，鬼多亦為不吉，惟四課上原有制鬼之神，始可轉凶為吉。如甲日，三傳酉巳戌丑之類是也。凡三傳俱受日干之生者，謂之全脫，請託多虛謊，謀事多不成，憂病未得脫，干求多費力。如甲日占，三傳寅午戌之類是也。

Whenever the three transmissions and the day stem and day branch mutually harmonize, the matter becomes complicated and uncertain, with things going back and forth and unclear. If all three transmissions are born by the day stem, it is called 'benefiting the qi', and the outcome is generally favorable, for example, if the day stem is Jia Wood and the three transmissions are Shen, Zi, and Chen, forming a water trinity. If all three transmissions are overcome by the day stem, it is called 'full wealth', but too much wealth is not good, for example, if the day stem is Jia and the three transmissions are Chen, Xu, Chou, and Wei, which are all earth elements. If all three transmissions overcome the day stem, it is called 'full ghost', and too many ghosts are inauspicious. However, if there is originally a god in the four lessons that can control the official ghost, it can turn misfortune into good fortune, for example, if the day stem is Jia and the three transmissions are You, Si, Xu, and Chou. If all three transmissions are born by the day stem, it is called 'full release', and asking others for help often results in empty words and lies, and matters are often not successful. Worry and illness are hard to get rid of, and seeking help from others is especially difficult. For example, if the day stem is Jia and the three transmissions are Yin, Wu, and Xu, forming a fire trinity.

凡三傳與日辰互作三合，而內一神空亡者，謂之空合，吉凶俱主不成。凡三傳俱陽，事必顯著；三傳俱陰，事必隱秘。子寅辰午申戌為陽，丑卯巳未酉亥為陰。凡三傳初生中，中生末，末生干；或末生中，中生初，初生日干者，事必轉相提攜，委曲成就，逢空亡則仍有名無實。凡三傳未克中，中克初，初剋日；或初克中，中克末，末剋日干者，則則必輾轉牽擾，遞相欺凌，事敗、求無、訟刑、病死，雖不克日，亦有其象。

Whenever the three transmissions interact with the day stem and day branch to form a triple harmony, and one of the spirits falls into kongwang, it is called "konghe." Both good and bad events cannot be realized. If all three transmissions are yang branches, the matter will certainly be openly revealed; if all three are yin branches, the matter will remain hidden and not be known. The branches zi, yin, chen, wu, shen, xu are yang, while chou, mao, si, wei, you, hai are yin. If the first transmission generates the middle transmission, the middle transmission generates the final transmission, and the final transmission generates the day stem, or if the final transmission generates the middle transmission, the middle transmission generates the first transmission, and the first transmission generates the day stem, the matter will certainly be supported step by step, although it may be complicated, it will eventually succeed. However, if there is a kongwang in the middle, it will be empty in name but not in reality. If the final transmission overcomes the middle transmission, the middle transmission overcomes the first transmission, and the first transmission overcomes the day stem, or if the first transmission overcomes the middle transmission, the middle transmission overcomes the final transmission, and the final transmission overcomes the day stem, the matter will certainly be entangled and each step will oppress the previous one, leading to failure, loss of what is sought, lawsuits and punishments, illness and death. Even if the final transmission does not overcome the day stem, such ominous signs have already appeared.

凡三傳自干上發用，傳歸支上者，必是我託人幹事；自支上發用，傳歸干上者，必是人托我幹事。凡初為長生，末為墓者，事主先易後難，初吉後凶；初為墓神，末為長生者，事主先難後易，初凶終吉，惟三合局有之。凡三傳合住，沖日方動；三傳相尾相沖，合日方住。凡三傳傳進，作事宜進，吉凶亦漸進盛；三傳傳退，作事宜退，吉凶亦漸退散。凡三傳初末同辰，凡事宜。凡三傳間位，事多阻隔。

Whenever the three transmissions start from the day stem and finally reach the day branch, it indicates that I am entrusting someone else to handle the matter. If the three transmissions start from the day branch and finally reach the day stem, it indicates that someone else is entrusting me to handle the matter. If the first transmission is the growth position and the final transmission is the storage position, the matter starts easy and becomes difficult later, beginning auspicious but ending in misfortune. If the first transmission is the storage position and the final transmission is the growth position, the matter starts difficult and becomes easy later, beginning inauspicious but ending auspicious—this pattern only occurs within a triple harmony. Whenever the three transmissions are mutually combined and stationary, they will only activate when the day is in opposition. If the three transmissions are at opposite ends and in opposition, they will only stop when the day is in harmony. If the three transmissions progress step by step forward, it is favorable to take initiative in handling matters, with fortune and misfortune gradually increasing. If the three transmissions retreat step by step backward, it is favorable to retreat and defend, with fortune and misfortune gradually dissipating. Whenever the first and final transmissions of the three are in the same branch, all matters are favorable. Whenever the three transmissions jump over positions, the matter encounters many obstacles.

凡三傳沖開課中之墓，為吉兆。然一沖不能破二墓，不可不知。凡三傳不在四課之上者，事必難成。凡三傳魁罡，凡事不安，然而魁罡所指，鬼神不能為禍。凡三傳同日為身強，同辰為客盛。凡三傳得見日干者，謂之三傳朝日，其吉其凶，不能逃避之象。凡三傳見於日辰之中，謂之夾定三傳。如乙丑日干上巳，三傳寅卯辰之類是也。凡占者皆有吉不容避，凶不可逃之象，病訟產憂產皆忌見之。不拘日上辰上，但見一空便為空矣。則有將得復失之象；凶不至死亡，吉亦不成大喜。

Whenever the three transmissions can clash with theTomb Spirit in the four lessons, it is a good omen; however, one clashing god cannot break two tombs, which is something one must be aware of. If the three transmissions do not appear among the four lessons, the matter is certainly difficult to achieve. If the three transmissions include 魁 and 罡, that is 戌 and 辰, then all affairs will be unstable; but the direction indicated by 魁 and 罡 is such that ghosts and spirits cannot cause trouble. If the three transmissions share the same stem as the day stem, it indicates the self is strong; if they share the same branch as the day branch, it indicates the other party is prosperous. If all three transmissions can be found among the day stem, it is called 'three transmissions facing the day', which implies that whether good or bad, there is no way to avoid it. If the three transmissions are sandwiched between the day stem and the day branch, it is called 'three transmissions sandwiched', for example, on an Yichou day, if the day stem has 巳 and the three transmissions include 寅, 卯, 辰, etc. When such a pattern appears, there is an omen that good things cannot be avoided and bad things cannot be escaped, so matters like illness, lawsuits, and childbirth worries are to be avoided. If either the day stem or the day branch is empty, the entire pattern is considered empty, leading to an omen of something about to be gained but then lost again; bad events will not be fatal, and good events will not result in great joy.

凡日辰夾住三傳，前後尚虛一位者，謂之虛一，則有小節不完之象。然須看虛上所得何神，與日干果為何等親屬，兼以天官言之。假如所虛為日財，則必使錢不到；所虛為父母，必是文書欠缺之類。如丁卯日干上申，三傳辰巳午，虛一未字，未為丁之子孫，上乘勾陳，勾陳主田土，必是子孫田土不及之類是也。若占人年命填而實之，則又不為虛一之類矣。

Whenever the day stem and day branch enclose the three transmissions in the middle, but there is still one position before or after that remains empty, this is called "virtual one" (虚一), indicating an incomplete small matter. However, one must also examine what deity is on the empty position, and determine its relationship with the day stem according to the Six Relations. Then, combine it with the Heavenly General it is riding upon for interpretation. For example, if the empty position is the wife and wealth of the day stem, it indicates that money is not properly arranged; if it is the parent爻, it suggests that there is a deficiency in official documents. Another example is on a Dingmao day, where the day stem sees Shen. The three transmissions are Chen, Si, and Wu, with the position of Wei left empty in the middle. Wei is the son and grandson爻 of Ding fire, and it is occupied by Gou Chen, which governs land. Therefore, it indicates that there is an incompleteness in matters related to descendants and property. If the person's age or birth year exactly fills that empty position, making it solid, then it is no longer considered "virtual one."

若日辰之中止有兩傳，而有一傳透出在外，則為透關之格，須觀所透者於日干何等親屬以斷之。若透出為凶神，凶神去矣；透為吉神，吉亦去矣。如甲子日干上丑，三傳子亥戌，子亥二傳居日辰之中，戌則透出在外，戌為日財，上乘玄武，主有失財之事之類是也。凡得透關之格，而中傳見日，尤為緊要。

If between the day stem and day branch there are only two transmissions enclosed, and one transmission is revealed outside, this is called the "transmission passage" pattern. One should examine which of the revealed transmission corresponds to the day stem in terms of the six relations, and use this to make a judgment. If the revealed transmission is a malevolent spirit, the malevolent influence will depart along with it; if it is a benevolent spirit, the favorable influence will also depart along with it. For example, on a Jiazi day, if the day stem is Chou, and the three transmissions are Zi, Hai, and Xu, then Zi and Hai are enclosed between the day stem and day branch, while Xu is revealed outside. Xu is the wife wealth of the Jia day stem, and it is seated on the Black Tortoise, indicating the loss of wealth, which falls into this category. Whenever the transmission passage pattern occurs, and the middle transmission also meets the day stem, this is particularly significant.

凡初見日干之墓，中見用神之墓，而末能沖之，謂之破墓，可以吉言。凡初有凶惡，末克去之，則吉；初有凶惡，又克其末者，必凶。凡中見日墓，事當中止；中見日破、日沖，事必中壞；中見日害，謂之折腰，事當中阻；中見日空，謂之斷橋，事主中斷。凡末見中傳之鬼，謂之傳中藏鬼，末為事之結果，最為緊要者也。

Whenever the first transmission contains the tomb god of the day stem, and the middle transmission contains the tomb god of the useful god, while the final transmission can break the tomb, it is called "breaking the tomb," which indicates a favorable outcome. Whenever the first transmission contains an evil god, and the final transmission can overcome it, it is favorable; but if the first transmission contains an evil god, and it turns around to harm the final transmission, then it will certainly be unfavorable. Whenever the middle transmission contains the tomb of the day stem, the matter will be stopped halfway; if the middle transmission contains the breaking god or the conflicting god of the day stem, the matter will certainly fail halfway; if the middle transmission contains the harmful god of the day stem, it is called "broken waist," meaning the matter will be obstructed halfway; if the middle transmission contains the kongwang (void) of the day stem, it is called "broken bridge," meaning the matter will be cut off halfway. Whenever the final transmission contains an official ghost that can overcome the middle transmission, it is called "ghost hidden in the transmission"; the final transmission is the final result of an event, which is the most important part of the entire lesson.

凡三傳俱空，則百無一實，蓋兩傳空亡，又遇天空也。凡三傳之中二傳遇空，只以不空者言事。如初中空，以末傳言事之類也。凡用神，可解日辰上之凶；末傳又解發用之凶；行年可解末傳之凶。凡末空，謂之傳入空亡，吉凶到後，皆無實際。凡三傳互刑，則前有凶神，而無人制之，皆凶兆也。凡自死氣傳生氣，吉；自生氣傳死氣，凶。

If all three transmissions fall into Kongwang, then nothing is real—this is called 'three transmissions all empty,' meaning two transmissions fall into the旬空 and the third is on the Tian Kong. If two of the three transmissions fall into Kongwang, then only the one that is not empty is used to judge the matter. For example, if the first and middle transmissions are empty, then only the final transmission is used. If the useful god (first transmission) can resolve the凶 on the day stem and day branch, the final transmission can resolve the凶 from the initiating transmission, and the year stem can resolve the凶 from the final transmission. If the final transmission falls into Kongwang, it is called 'transmission entering Kongwang,' whether it is good or bad, it will not reach reality. If the three transmissions mutually harm each other, it means there is a凶 god ahead but no one to control it, which is a bad omen. If the transmission goes from death qi to life qi, it is good; if it goes from life qi to death qi, it is bad.

凡三傳所屬五行，皆當與日干較取六親，如甲日見太乙為子孫，見大吉為妻財，見登明為父母，見從魁為官星，見太沖為兄弟之類。凡占須以類神為主，如占失脫，則以元武為類，式中不見元武，亦當視之，以言方向色目，故曰：所筮不入仍憑類。凡類又不宜執著，如占家宅，而白虎臨寅作鬼，當以棟樑損折斷之。若係占財，則又不當作如是觀矣。故曰：非占現類莫言之。

All the Five Phases in the Three Transmissions should be compared with the Day Stem to determine the Six Relations. For example, if the Day Stem is Jia Wood and the Three Transmissions include Yisi Fire, it is considered the Children; if it includes Chou Earth, it is considered the Wife's Wealth; if it includes Hai Water, it is considered the Parents; if it includes You Metal, it is considered the Official Star; if it includes Mao Wood, it is considered the Brothers. These all fall into this category. When divining, one must focus on the class god. For instance, if the divination is about theft, then Xuanwu is the class god; even if Xuanwu does not appear in the chart, one should still look at where it falls to determine the direction and color and appearance. Therefore, it is said: "If the matter being divined does not appear in the chart, one should still use the class god to interpret it." However, one should not be rigid in using the class god. For example, when divining about the house, if Baihu is at寅 and transforms into the Official Ghost, it should be interpreted as the roof beams breaking. But if the divination is about wealth, one should not interpret it in this way. Therefore, it is said: "If the class god is not relevant to the divination, do not use it to interpret."

凡占必以天官為萬類之主。如占盜賊，視元武，求財視青龍，文書視朱雀，干貴視天乙，怪異視?蛇，爭鬥視勾陳，疾病視白虎，婚姻視六合，飲食視太常，奴婢視天空，陰私視太陰，婦女視天后之類。然此特其大略也，觸類而長之，則有不可勝言者在焉。凡類雖以發見為主，見則所求易得也，若課傳無類，亦當視其方位，以言吉凶。主其情狀，則當視其陰神，陽現其象，情歸於陰也。

All divination must take the Twelve Heavenly Generals as the rulers of all kinds of matters. For example, to divinate about thieves, look at the Black Tortoise; for seeking wealth, look at the Azure Dragon; for documents, look at the Vermilion Bird; for meeting a nobleman, look at Tian Yi; for strange occurrences, look at Teng Snake; for disputes, look at Gou Chen; for illness, look at the White Tiger; for marriage, look at Liu He; for food, look at Tai Chang; for servants, look at Tian Kong; for private matters, look at Tai Yin; for women, look at the Heavenly Empress. These all fall into this category. However, this is only a general rule; by extending it, there are countless correspondences. The key is for the class god to appear in the lessons and transmissions. Once it appears, the desired matter is easily attained. If the class god does not appear in the four lessons and three transmissions, one should still look at the position it occupies on the Heaven Plate to judge fortune and misfortune. As for the actual details of the matter, one should look at the hidden spirit of the class god, because the manifestations on the yang position are external appearances, while the true nature of the matter lies in the hidden spirit.

凡天官所乘之神雖吉，若臨刑剋之地，則亦不吉。天官所乘之神既凶，若臨受刑剋之地，更凶。故凡天乙臨刑，為患非輕。如巳為天乙，加臨寅上，寅刑巳也。天乙臨害，小事成大，如子為天乙，加臨未，子未相害，未又克子也。天乙坐獄，干貴必辱，貴履辰戌也。貴人臨空，虛喜無功，天乙乘神加臨空地也。惟天乙臨日，謂之臨身，最吉。

Whenever the heavenly general rides upon a earthly branch deity, although that deity is generally auspicious, if it is placed upon a branch that is in conflict or being overcome by its own branch, it becomes inauspicious. If the deity that the heavenly general rides upon is originally malevolent, and it is placed upon a branch that is in conflict or being overcome, it becomes even more malevolent. Therefore, when the heavenly general meets a conflict, the trouble is not light. For example, if the heavenly general is on巳 and rides upon寅, then寅 is in conflict with巳. When the heavenly general meets a harmful relationship, even small matters can become serious. For example, if the heavenly general is on子 and rides upon未, then子 and未 are in a harmful relationship, and the earth of未 also overcomes the water of子. When the heavenly general is seated in the heavenly prison, it will suffer humiliation when meeting the nobleman. The so-called heavenly prison refers to the nobleman being on辰 or戌. When the nobleman is in the empty void, it results in empty joy and wasted effort—that is when the deity that the heavenly general rides upon is placed in the empty void. Only when the heavenly general is on the day stem is it called "riding upon the body," which is the most auspicious.

凡天官既凶，而又加臨死墓絕地者，更凶，最不利。如白虎凶將，臨寅為絕，臨子為死，臨丑為墓，值此則為禍更深，餘凶仿此。

All heavenly generals are inherently凶, and if they are placed on the earth plates of death,墓, or绝, their凶 becomes even more intense, which is most unfavorable. For example, the White Tiger, which is a凶 general, when placed on寅, which is the绝 position, or on子, the死 position, or on丑, the墓 position, the harm caused is especially severe. Other凶 generals should be analyzed in the same way.

干有德合鬼墓，支藏破害刑沖，看其旺相空亡，定其往來生克。合乃完成，德為慶會，鬼主傷殘，墓多曖昧，破知損壞，害見侵凌，刑分強弱，沖不安寧，旺相察氣於四時，空亡主事於一旬，往來定遠近之期，生克分父子之親。德神臨日，凡凶化吉。發用制之，反為不吉。若遭夾克，謂之滅德。

The day stem has four elements: virtue, conjunction, ghost, and tomb. The day branch contains four elements: destruction, harm, punishment, and conflict. Together they form the eight evils. One must examine their prosperity and strength, and their kongwang to determine the relationship between them in terms of generation and overcoming. Conjunction signifies completion and success, virtue signifies joy and gathering, ghost signifies injury and harm, and tomb signifies ambiguity and obscurity. Destruction indicates damage, harm indicates being oppressed, punishment requires distinguishing the strength of both sides, and conflict means lack of peace. Prosperity and strength are determined by the four seasons, while kongwang relates to the ten days. The direction of movement determines the nearness or distance of the outcome, and generation and overcoming distinguish the relationships among the six relations. If the virtue spirit is present on the day stem, all evils can be transformed into good; but if the initiating transmission spirit restrains the virtue spirit, it becomes inauspicious. If the virtue spirit is attacked by both above and below, it is called 'extinguishing virtue'.

凡德神臨於日鬼之上，又與日鬼作合，謂之德化為鬼，反吉為凶。凡德神為空、受制、遭刑、被害，皆不能為福。如甲日用寅為日德，而寅上見巳，則為德神被害，見死墓絕者，例亦如此。凡八殺制化，若臨陷地，則不能為禍福。

Whenever the virtue god is on the official ghost position of the day stem and combines with that official ghost, it is called "virtue transforming into ghost." Originally a good omen, it becomes evil. Whenever the virtue god falls into kongwang, is restrained, suffers punishment, or is harmed, it cannot bring good fortune. For example, on a Jia day,寅 is the day virtue, but if there is巳 on寅, and寅 and巳 are in mutual harm, this is the virtue god being harmed. If the virtue god is in a dead, tomb, or end position, the result is the same. Whenever the eight evils are restrained or resolved, if the evil itself is already in a fallen, lifeless position, it cannot cause either harm or good.

壬數學也。易以理著，蓋先天地而有，後天地而彰；數則理之所彰，而萬象寓焉。萬象者，天地之化體也。天地雖大，咸有一理，況化體乎？起於一，終於十者，干之數，天象也。起於一，終於十二者，支之數，地之象也。擴而充之，象則彌綸於天地間，而無一物之遺。謂非象生於數不可。天尊地卑，天動地靜，而尊者為君，為父，卑者為臣，為子；動者為客，靜者為主。動而客者，為身為人；靜而主者，為宅為物。種種非一，皆類也，謂非類生於象不可。

I Ching relies on 'principle' to reveal itself, and this principle exists prior to heaven and earth, becoming evident only after heaven and earth have been formed. 'Number' is the form through which principle is manifested, and all phenomena are embodied within numbers. By 'phenomena' we mean all specific forms generated by heaven and earth. Since heaven and earth, which are so vast, are unified under one principle, how much more so are the forms they generate? The numbers from one to ten belong to the heavenly stems, representing heavenly phenomena; the numbers from one to twelve belong to the earthly branches, representing earthly phenomena. When these numbers are expanded, phenomena permeate throughout heaven and earth, nothing being left out. Therefore, it cannot be said that phenomena arise from numbers. Heaven is exalted and earth is humble; heaven moves and earth is still. The exalted corresponds to a ruler or a father, the humble to a subject or a son; movement corresponds to a guest, stillness to a host. Movement as a guest takes the form of the human body and human beings; stillness as a host takes the form of dwellings and objects. There are many such categories, all of which are 'categories,' so it cannot be said that categories arise from phenomena.

是故舍數而言象，象無其本；舍象而言數，數有終窮；舍理而言數，靈敏不幾隘乎？壬以數名，而可僅以數言乎？象與類，無物不賅，而理則簡且易。此壬之所以大也。然而定理之中，又有氣焉；氣者，蓋權衡於理之圓機也。所以然者，事因有當然之理，無必然之氣；氣苟弗應，理亦宜然，象類空懸已耳。謂非理權於氣不可。

Therefore, if we talk about the images without the numbers, the images will have no foundation; if we talk about the numbers without the images, the numbers will eventually run out; if we talk about the numbers without the principles, how could that divination be so limited? Although the Six Rens are named after numbers, does that mean they can only be explained through numbers? The images and categories are vast and encompass everything, while the principles are simple and easy. This is precisely why the Six Rens are so comprehensive. However, within a fixed principle, there is also a "qi"; qi is the living mechanism that weighs and considers above the principle. Why is this so? Because an event often has a principle that it should be, but not necessarily a qi that makes it so. If the qi does not correspond, even if the principle is well explained, the images and categories will remain empty and meaningless. Therefore, we cannot ignore the role of qi in balancing the principles.

蓋氣在兩間，而身與萬物咸位乎中，故無適而非三才之用，無往而無覆載之機也。蓋凡氣之見乎天上者，隨四時而遞遷，曰五氣，旺相死休囚是也；見乎地者，隨吾身與應責之類，而如定十二氣，長生沐浴到胎養是也。二者之氣，取用雖殊，於理則一；而吾身之與萬類，得氣則吉，不得氣則凶，兩言決耳。於戲，類本象分，象因類著，理以氣應，占以理求，壬占之法，盡之矣。寧不易簡乎？是故謬列占例，以昭易簡之端，引伸觸類，神而明之，存乎人矣。

The vital energy fills the space between heaven and earth, and both human beings and all things exist within this space. Therefore, wherever one goes, one cannot escape the influence of the three principles of heaven, earth, and humanity. Everywhere there is the mechanism of heaven covering and earth supporting. The vital energy manifesting in heaven changes with the four seasons, known as the "five energies," which are prosperity, decline, death, rest, and captivity. The vital energy manifesting in the earth is fixed according to one's body and the category of the matter being divined, forming twelve energies, starting from growth and bathing up to fetal and nurturing stages. Although the methods of using these two types of energies differ, their underlying principles are the same. Whether one's body or all things receive the vital energy or not determines fortune or misfortune, and this can be clearly decided with just two sentences. Alas, categories are derived from images, and images become clear through categories. Principles are connected through energy, and divination depends on principles. Thus, the entire method of the Six壬 (Liuren) divination is contained here, is it not simple and easy? Therefore, the following examples are listed without pretension to illustrate the "easy and simple" approach. As for applying this to various situations and being flexible and ingenious, that lies with each individual.

例亦夥矣，而首以財言者，何也？蓋財在庶人，則為養身親上之源；在國家則誠富強生聚之本，誰曰細務？豈遂移之？求而有占，務適宜當理，而無後災也，豈喻利云乎哉？求財之占，先以青龍為主，而俯仰視之，得氣無傷，則吉，否則凶。蓋龍為玉帛錢財之類將。求類於將者，法視乘神與將較，若不內外戰，則神與將和，將有喜而無憂，皆為得氣。得氣者，將得氣也，得氣則吉。吉雲者何？類能為吉於人也，吉則可求。凡內外戰，皆為不和，將則有憂而無喜，皆為無氣，無氣則凶，凶則不可妄求。

There are many examples of divination, but why does the first one deal with wealth? Because for common people, wealth is the source of sustaining themselves and supporting their elders; for the state, it is the foundation of strength and population growth. Who can say it is a minor matter? How could it be easily moved to a later position? Divination for seeking wealth begins with a hexagram to obtain a proper and reasonable outcome, avoiding future troubles. How could this be about seeking profit alone? When divining for wealth, the Azure Dragon is the main focus, and then one should conduct a thorough observation and examination: if it gains energy without being harmed, it is auspicious; otherwise, it is inauspicious. The Azure Dragon is the "classical general" for matters related to silk, jade, and wealth. The method of seeking the class deity through the Heavenly General involves comparing the deity associated with the earthly branch that the Heavenly General is riding upon with the Heavenly General itself: if they do not engage in internal or external conflicts, it indicates harmony between the deity and the general, the Heavenly General is joyful and free from worry, and thus gains energy. Gaining energy means the Heavenly General gains energy; gaining energy brings auspiciousness. Why is it auspicious? Because such matters bring good fortune, and good fortune can be sought. If there are internal or external conflicts, it indicates disharmony, the Heavenly General is troubled and has no joy, thus losing energy; losing energy brings inauspiciousness, and inauspiciousness should not be pursued recklessly.

然而內戰其將者，憂重；外戰其神者，憂輕。輕猶可圖，重則難望，憂雖在將，人亦不能無憂也。類神之氣，則又在地，類神者，類將所助之神也，故凡類神所臨之地，有十二氣，而神與其地較旺衰。蓋凡下臨有氣之地，則財強。長生、冠帶、臨官、帝旺是也，謂之四吉。下臨無氣之地，則財弱，沐浴、衰、病、死、墓、絕、胎、養是也，謂之八凶。

However, if the earthly branch deities reverse to restrain the heavenly generals (internal conflict), worry becomes heavy; if the heavenly generals restrain the earthly deities below (external conflict), worry becomes light. Light situations can still be pursued, but heavy ones are difficult to hope for; although worry falls upon the heavenly generals, the person consulting the divination cannot escape it. As for the qi of similar deities, one should look at the earth plate: the similar deity is the earthly branch deity that carries the corresponding heavenly general. Any place where a similar deity is present corresponds to one of the twelve qi, and one should compare this deity with the place it occupies to determine its strength and decline. If the deity is present over a place with qi, wealth is strong, that is, the positions of growth, capping, officialdom, and prosperity, known as the four auspicious positions; if the deity is present over a place without qi, wealth is weak, that is, the positions of bathing, decline, illness, death, tomb, extinction, pregnancy, and nurturing, known as the eight inauspicious positions.

凡神將既和，而又下臨吉地，方成財象。財象既成，此財可求。神將不和，而又下臨凶地，財則無象。財象既無，求之何益？神凡內戰其將者，即下臨生旺，亦非吉象。蓋生旺氣神自當之，將無與也。夫以得氣之神，內戰其將，則類將之氣益弱，其憂更重，何吉之有？

If the deities and generals are in harmony and the lower position is a favorable place, then a "wealth image" is formed; once the wealth image is formed, one can seek wealth. If the deities and generals are not in harmony and the lower position is an unfavorable place, there is no wealth image; since the wealth image does not exist, seeking it would be of no benefit. If the earthly branches' deities reverse to restrain the heavenly generals they carry, even if they are in the long life and prosperity positions, it is not a favorable image. Because the vital energy of growth and prosperity is taken by the deity below, the heavenly general does not benefit; using a deity that has obtained vital energy to fight against the heavenly general it carries weakens the general's energy further, increasing worries, so how can there be any good fortune?

神凡下臨空地，而所空即為四吉，亦非吉象。蓋既落空，有財尚當防損，況本無財，而欲往求乎？惟神生其將，而神自作空者，尚有出旬之可望。蓋出旬則空者填實，故猶可望也。地之十二氣，吉凶於類神者，雖各有象可按，然只吉凶兩象而已耳。分而玩之，各有其情，未可漫忽。

When the deities of the Earthly Branches fall into the position of Kongwang, even if they are in one of the four auspicious positions—Growth, Capping, Officialdom, or Prosperity—it is still not a favorable omen. If something is already in a state of emptiness, there is still a risk of loss even if there is wealth. How much more so if there is no wealth to begin with yet one still tries to seek it. There is, however, one exception: if the deity can generate the Heavenly General it is carrying, and the emptiness is only of the deity itself, then there is still hope for this ten-day period. After the ten days, the empty place will be filled, so there is still some hope. The twelve energies on the Earth Plate each have their own signs of fortune or misfortune, but ultimately they are only two categories—auspicious or inauspicious. However, when examined individually, each has its own unique meaning and should not be overlooked lightly.

蓋凡長生則有生生不匱之義，求財皆吉，而將本求息之財，更相宜也。沐浴則有渙蕩消除之義，氣當其敗，無攸利也。冠帶則有莊嚴整飭之義，冠冕崢嶸之財可圖也。臨官則有顯榮利達之義，官貴公府之財，咸所宜也。帝旺則有當時乘勢之義，財關邦國，靡不從心也。惟是日中則昃，月盈則虧，知者慮焉。若復悠洩從事，則恐坐失機宜，時不可失，悔何及矣？

Long life signifies continuous generation and inexhaustible resources, making it favorable for seeking wealth, especially for those who use capital to generate interest. Bathing implies dispersion, washing away, and wearing down; at this stage, the energy is declining, and there is little to gain. Capping and girding signifies solemnity and order, suitable for seeking wealth that is dignified and prominent. Officialdom signifies prominence and honor, making it appropriate for wealth related to government and public institutions. Prosperity signifies being at the right time and seizing opportunity, even wealth concerning the state is fully suitable. However, when the sun reaches noon it begins to decline, and when the moon is full it starts to wane; wise people should be cautious about this. If one delays in taking action, one might miss the opportunity entirely—opportunity must not be missed, for once it is gone, regret will be too late.

衰有日消月耗之義，凡財早圖，或有成機也。病則奄奄困頓，弱何如也？死則有去無來，哪有生理？望宜止也。墓則財神歸庫，遇有刑沖，庫藏秘器之財，猶可圖也。惟絕則有復生之理，自絕而復生，尚需時日，自非一蹴之可就；而凡割絕之財，或相宜也。至夫胎養之氣，則誠微而又微，雖有幾望，誠不可過賒也。十二氣之所攸關類神，如彼其瑣，而可漫言乎哉？

Decay signifies a gradual reduction day by day and month by month; whenever there is wealth, one should act promptly, as there may still be an opportunity to achieve success. Sickness implies a weak and exhausted state, so weak that it is unbearable. Death means there is no return, and no chance of revival; one should stop hoping altogether. The墓 (mù) indicates that the wealth god has returned to the treasury; if it meets withpunishment and clash (xíng chōng), which opens the treasury, the hidden treasures stored within can still be pursued. Only the绝 (jué) position contains the principle of "finding life in despair," but the transition from complete severance to revival requires some time, not something that can be achieved instantly. As for the胎 (tái) and养 (yǎng) stages, they are extremely weak, though there is still a faint hope; however, one must not prolong the time too much. The relationship between the twelve energies and their corresponding deities is so intricate, how can one speak of it carelessly?

是則所謂俯察，以占地理之何若也。類地之氣，雖有其徵，而天心在上，正未可知。類苟得氣，則天不從人，其如天何？故云須仰視而細察之。蓋類神之上，各有天神，神各有所乘之將，將主其事，而神司吉凶。或吉或凶，天之心也；天不可測，而推類上神將是以測之。故須仰視。

That is what is called "looking down to observe," used to divinate the geographical conditions beneath the feet of the class deities. Although the qi of the land where the class deity resides has already shown some signs, the heavenly will above remains uncertain. Even if the class deity has obtained the qi, if the heavenly will does not align with human intentions, how can one deal with heaven? Therefore, it is also necessary to "look up and observe" carefully. Each class deity has its own heavenly plate deity above its head, and each of these deities is accompanied by its own heavenly general. The heavenly general oversees a particular matter, while the deity oversees the fortune or misfortune of that matter. Whether it is auspicious or inauspicious is determined by the heavenly will, which is unpredictable. Therefore, one can only rely on examining the deities above the class deity and infer their implications, hence the need to look up.

蓋在天神將，臨其類神，緊關休慼，而於吾身之吉凶可否，復有攸關，所以然者，財之有無多寡，雖在類氣之得失，而求之可否，身實主之，從違緩急，在我不在龍也。法曰：陽見其象，而情歸於陰。

Because the heavenly deities and the spiritual beings overseeing matters are closely related to the fortune and misfortune of such affairs, as well as whether I can obtain or should undertake them. Why is that? Although the presence or absence of wealth depends on whether the spiritual beings receive the right energy, whether one can seek it out actually depends on myself; whether to act in accordance or against, to act quickly or slowly, the initiative lies with me, not with the Azure Dragon. Therefore, the诀 says: "The external manifestations appear in the yang position, while the true reasons lie with the yin spirits."

凡類上之神，謂之陰神而曰類陰，陰者事之主，天之心也。蓋凡陰乘吉將，氣旺扶龍，則知天心佑類，而有默扶陰益之雅。陰乘凶將，氣囚制類，則知天意劫財，而有耗分攘奪之虞。陰生日干，及能生合日上神者，取之無咎。陰剋日干，及並刑害日上神者，妄取必有他殃。欲知殃於何事，即視類陰所乘之天官。如虎主疾病死喪，蛇主驚憂怪異，元主逃亡盜失，勾主爭訟，朱主口舌，天空欺詐之類，所謂將主其事，神司吉凶也。

Whenever a deity is associated with a particular category of affairs, that deity is called the Yin deity, and specifically for the category, it is referred to as "class Yin." The Yin deity is the master of an affair, representing the will of heaven. If the class Yin is riding a favorable general and its energy is prosperous and strong, and it can support the Azure Dragon, then it indicates that heaven is protecting this category of affairs, with a hidden support and quiet enhancement. If the class Yin is riding an unfavorable general, its energy is weak and it suppresses the category deity, then it indicates that heaven is about to take away this fortune, with the danger of loss, division, and forced taking. If the class Yin can generate the day stem, or can harmonize with the day stem deity, then taking this fortune is without fault. If the class Yin harms the day stem, or if it causes punishment and harm to the day stem deity, then taking it recklessly will surely bring calamity. To know which specific affair the calamity is related to, look at the general that the class Yin is riding: White Tiger indicates disease and death, Teng Snake indicates fear and strange occurrences, Black Tortoise indicates fleeing and theft, Gou Chen indicates disputes, Vermilion Bird indicates disputes over words, and Tian Kong indicates deceit. These are all related to the same category—this is what is meant by "the general governs what kind of affair, the deity governs fortune and misfortune."

類陰之氣遲遠攸關，旺相休囚，四時遞轉，惟氣在天，而天實司之，故在天神將，得以代天而司化，應則化之，所見端也。故凡陰乘四時旺氣者，吉凶之應必速；相主方來而尚未來，休為已過，囚死必遲。至空亡之氣，遲速兩端，俱無足道，是皆仰觀以測天心之苦；財與吾身，又須較量。蓋財旺，必須身強，身弱財強，財雖滿前，無力可取。須待生旺吾身之時，方才可必。財弱身強，我志雖雄，財猶恍惚，亦須待生旺財神之候，始可言求。對待之象，不可不知。蓋寄干為求者之心，上實有天，而天心未可料也，是故亦仰觀以察之。

The relationship of Yin Qi determines the speed and proximity of events: when the Qi is strong, the situation is favorable; when it is in a secondary state, the matter is yet to come; when it is in a state of rest, the matter has already passed; and when it is in a state of captivity or death Qi, the result will be delayed. If the Qi falls into Kongwang, whether it is fast or slow is not worth discussing. All of this relies on 'looking up' to understand the heavenly will. In addition, wealth and self must be balanced: if wealth is strong, the self must also be strong; if the self is weak but wealth is strong, even if wealth is abundant, there is no strength to obtain it, and one must wait until the wealth is strong to secure it. If wealth is weak but the self is strong, although one's ambition is great, the wealth is uncertain, and one must wait until the wealth is strong to pursue it. This mutual relationship is important to understand. The position of the Day Stem represents the thoughts of the person seeking wealth, and there is indeed a 'Heaven' above it, whose intentions are hard to predict, so one must also look up to observe it.

蓋凡寄干之上，乘吉氣旺則身強，謂之無傷，傷則身弱，日陰所主者，我之情思心腹也，與日神交相生旺，或能生合日干，則心腹可憑，懷思無疚，反身而誠，無施不可，否則切己之憂，殊可慮也。欲知強弱於吾身者，即視日上神所乘之天官。欲知所憂於吾身者為何事，即視日陰所乘之天官。至夫神煞，亦須搜討，煞歷俱在，不可誣也。神煞者，天神所乘之煞也。吉凶可否之實，惟煞主之，故曰：將無神不靈，神非煞不顯。煞雲者，確實無疑之辭也。顧名思義，象自昭然。

If the Heavenly General riding on the Day Stem's palace is auspicious and the energy is strong, my strength is considered strong, called 'no injury'; if it is injured, my strength is weak. The Yin spirit of the Day Stem governs my thoughts and trusted people; if it generates and harmonises with the upper god of the Day Stem or can generate and harmonise with the Day Stem, then my trusted people are reliable and I have no guilt in my heart, so I can do anything without hesitation; otherwise, it brings close worries that are worth considering. To know whether my strength is strong or weak, look at the Heavenly General riding on the upper god of the Day Stem; to know what my worries are, look at the Heavenly General riding on the Yin spirit of the Day Stem. As for various spirits and omens, they must be examined one by one. The records of omens and the calendar are all there, and they should not be arbitrarily ignored.所谓 spirits and omens, are the omens carried by the Heaven Plate's spirits. The actual fortune or misfortune is governed by the omens, so it is said: 'The Heavenly General without spirits is ineffective, and the spirits without omens are not visible.' The word 'omen' itself means certainty; by its name, it is clear and evident.

日干所臨，乃吾身游行之地，凡占有動，便須視之，求財，動占也，故又當俯察以觀動之宜否。蓋凡所臨之地，不刑不克，非敗非空，而且或相生旺，則為得氣。遊身得氣，無往非宜，否則未宜輕舉，妄動招尤，徒自苦耳。日支之象，與財所乘之天官，乃其職事。尋類而求，洞如觀火，如太常之類為尊長，為眷屬，為武弁，類推可知也。以其所乘而求五氣，則伊人之貧富貴賤，老少晦明，無不可知，而其狀貌衣飾，亦無不可知也。例詳中黃。

The day stem on the Heaven Plate falls on a particular Earth Plate, which represents the place where I travel and move about. Whenever there is a question about taking action, one must look at this. Since seeking wealth is a type of moving divination, one should also examine whether the movement is appropriate. If the place where the stem falls is not harmed or defeated, is not a bad place, nor is it empty or wasted, and even helps to generate and strengthen, then it is considered to have a good qi. If the person traveling has good qi, then wherever they go is suitable. Otherwise, it is not advisable to act rashly. Hasty actions will only bring blame and unnecessary suffering. The image shown by the day branch, combined with the heavenly general that the wealth is riding on, indicates the identity and profession of the person associated with wealth. By following the category of the divine, it is clear as seeing fire: for example, Tai Chang is associated with elders, family members, and military personnel, and other categories can be similarly inferred. Using the divine that the wealth is riding on to determine the four seasons and five climatic influences, one can know the person's wealth and poverty, age, success or stagnation, and even their appearance and clothing. Detailed rules are found in the book Zhonghuang Jing.

辰陰所主，亦即伊人之懷司心腹，而喜忌繫焉。蓋凡陰神生旺陽神者，伊人之喜，不難於從事；刑害破沖者，伊人之忌，弗克惴裁。欲知喜忌之為何人，即視其陰所乘之天官。凡支干為上神所制，或支干上神為其陰神所制者，皆為有傷。傷則不能無所畏忌，故曰干傷則有所畏而不能取，支傷則有所忌而不敢與。取與之義，全決於斯也。遲速之應，決於三傳，傳不逢財，惟用是責。

The heart and trusted people of a person are governed by the yin spirit of the day branch. His likes and dislikes are all connected to this. If the yin spirit can generate and strengthen the yang spirit, it is something he likes and things will proceed smoothly. However, if the yin spirit and the yang spirit are in conflict, harm, destruction, or opposition, it is something he dislikes and he will not dare to act on his own. To determine who is liked or disliked, look at the heavenly generals accompanying the yin spirit. If the day stem and day branch are controlled by the gods above them, or if the gods above the day stem and day branch are themselves controlled by their yin spirits, it is considered 'injured'. Once injured, there will be fear and hesitation. Therefore, if the day stem is injured, the person will be hesitant and unable to take action; if the day branch is injured, the other party will be cautious and unwilling to give. The concepts of giving and taking are all decided here. As for how quickly the outcome is realized, it depends on the three transmissions. If there is no wealth in the three transmissions, then look at the useful god (first transmission) instead.

凡財神得氣無傷，而且見於三傳中者，法以次第傳之，末傳是應期。應期者，克應之期也。蓋初為發端，類見必速，而乘四時旺氣者，更速。相則稍緩，死囚休氣，亦以遲言。中為移易，類見而旺，其應亦緩。末為歸計，類見而旺，其應必遲。然若傳歸日干之上，而或入宅臨門者，反當以速期之。是故遲中有速，速有有遲，不可不察也。凡財不入傳，而第責龍神於間處者，則當尋視發用，蓋用者，實事機之先兆也。凡用為歲建，則從歲取期；用為月建，則從月取期；日時亦然。氣旬候首，無不皆然。所謂起歲年華問，逢蟾月裡尋云云者也。

Whenever the wealth god is in a favorable state and not harmed, and appears among the three transmissions, the method is to push forward according to the order of initial, middle, and final transmissions. The final transmission indicates the time of fulfillment.the so-called fulfillment, refers to the day when the effect is realized. The initial transmission represents the beginning of the matter, and if the relevant god appears here, the response will be quick. If it is further supported by the flourishing energy of the four seasons, it will be even faster. If it is supported by the phase energy, the response will be somewhat slower. If it is supported by the dead, imprisoned, or resting energies, it will be considered as slow. The middle transmission represents the change and transformation of the matter, and if the relevant god appears here and is strong, the response will be slower. The final transmission represents the conclusion of the matter, and if the relevant god appears here and is strong, the response will be delayed. However, if the transmission ends up on the day stem or enters the house and approaches the gate, it should be considered as quick instead. Therefore, within the slow there is quickness, and within the quick there is slowness; one must not fail to examine carefully. Whenever the wealth element does not appear in the three transmissions and can only be found in the idle positions with the Azure Dragon, one should look back at the initiating transmission, because the initiating transmission is indeed the initial sign of the matter. If the initiating transmission is the sovereign, then the time is determined by the year; if it is the month builder, then the time is determined by the month; if it is the day or the hour, it is handled the same way. As for the solar terms, the beginning of the ten-day period, and the beginning of the seasonal period, they are all treated in the same manner. This is what the song says, "If it starts with the sovereign, ask about the years; if it meets the month builder, look for it in the month."

然以歲期者，尚當有所應之月；以月氣旬候期者，尚當有所應之日；以日期者，尚當有所應之時，而可不知乎？然而又有說焉，財弱者，宜從所言，身弱者，當以身論，分而求之，應期確矣。數目之端，先天是責。新舊之故，孟仲季言。

However, when determining the time based on years, one must also specify which month; when determining based on months, solar terms, weeks, or seasonal periods, one must also specify which day; when determining based on days, one must also specify which hour. How could one not know this? Furthermore, there is another point: if the wealth is weak, one should use the method mentioned above to determine the time; if one's own strength is weak, one should consider from the perspective of one's own strength. By analyzing separately, the timing can be determined accurately. As for the method of calculation, one should refer to the numbers of the Earlier Heaven; whether the wealth is new or old should be judged according to the three categories of the earthly branches: Meng, Zhong, and Ji.

凡此四者，法以類神與所臨之地較之，蓋數目者，財之數目也；新舊者，財之新舊也；故不必他求，而惟類是責。地即財之著落處，故須與地相較。甲己子午九者，先天之數目也，相因而言，乘除之定理也。財旺則相因而倍進，財相則計其所因以為數，休則計其應得之成數而不因，囚死則不惟不因，而且減其成數之半，是又先天之活法也。因法云何？如財神之數為九，財地之數為八，八九相因，為七十二之類。類推可也。至於財神財地各有應建之干，計其成數而與財神財地，應得之數，合而計之，數可知也。

The methods mentioned above all involve comparing the class god with the Earth Plate it is on. The number represents the amount of wealth, while new or old indicates the quality of the wealth. Therefore, there is no need to look elsewhere; simply questioning the class god is sufficient. The Earth Plate is the place where wealth is located, so it must be compared with the class god. "Jia Ji Zi Wu Ji" is the principle of theEarlier Heaven number; multiplying the two numbers is the rule for multiplication and division. If wealth is strong, it is doubled by multiplying; if it is in the phase of growth, the number obtained by multiplication is used; if it is in the phase of decline, only the fixed number is counted without multiplication; if it is in the phases of imprisonment or death, not only is multiplication not done, but half of the fixed number is subtracted. This is the practical application of theEarlier Heaven number. How is multiplication calculated? For example, if the number of the wealth god is nine and the number of the Earth Plate it is on is eight, multiplying eight by nine gives seventy-two, which is the method, and others can be inferred similarly. As for the heavenly stems hidden by the wealth god and the Earth Plate, their fixed numbers are combined with the numbers of the wealth god and the Earth Plate, and the total number is thus obtained.

建干惟日不須復建，蓋日者吾身也，財則吾之所求也，多寡有無，皆吾身氣類使然。建實吾身之氣數，自無而有，故當計及。至夫復建，第求鬼之黨救於時中，非為求財設也。所以財之數目，不在復建，年財暗財，皆所當知。年財者，行年上所見之財也。凡年上神為年所克，謂之年財。蓋即年中應得之財也。然惟乘龍得氣，旺相不空，方有是象，故曰求財視龍，旺相相逢，日年傳用，此外難同。又曰：日克青龍為財，年克青龍為尤利。蓋日與行年互相表裡，故兵占每言日年而不言命。

In the context of hidden stems, only the day stem needs to be considered once, without needing to be hidden again. This is because the day stem represents the self, while wealth represents what the self seeks. The presence or absence of wealth depends on the energy and category of the self; the hidden stem is where the energy of the self transforms from nothing to something, so it must be included. As for "rebuilding" or "re-hidden," which refers to another layer of hidden stems, this is only used when calculating the allies and rescuers of official ghosts in the hour, not for seeking wealth. Therefore, the amount of wealth is not determined by rebuilding. Additionally, one should also understand "yearly wealth" and "hidden wealth." Yearly wealth refers to the wealth indicated by the year stem. If the year stem's god is overcome by the year stem, it is called yearly wealth, meaning the wealth expected during this year. However, it must be accompanied by the Azure Dragon, be prosperous and strong, and not fall into emptiness to be considered a real image. Therefore, it is said, "To seek wealth, look for the Azure Dragon, which must be prosperous and strong, appearing in the day stem, year stem, three transmissions, and initiating transmission; anything else is not counted." It is also said that when the day stem overcomes the Azure Dragon, it is considered wealth, and when the year stem overcomes the Azure Dragon, it is even more favorable. Since the day stem and year stem are complementary, military diviners often only discuss the day and year, not the birth stem.

凡龍神所建之干，謂之暗財，而中黃反以真財目之，所謂自然而有，緊關吾身之氣數者也，何可不求？故神書云：明無財神，而暗建為財，則亦可以求財。至以生旺墓，皆為暗藏之財，則謬矣。何也？明莫明於旺，旺既為財，彰明較著，而可暗言藏財乎？惟庫墓兩神，暗藏之象始確。然其間又有生剋制化之不齊，步移形換，而可即言暗藏乎？

All the heavenly stems that the Azure Dragon is associated with are called "dark wealth." However, the Zhonghuang Jing considers them as true wealth, saying they are things that naturally exist and are closely related to one's destiny. How can one ignore them? Therefore, the divination texts say: if there is no wealth god in the open, but a heavenly stem emerges secretly, it can still be used to seek wealth. As for those who consider growth, prosperity, and storage as hidden wealth, that is wrong. Why? Nothing is more evident than prosperity. Since prosperity is already clearly visible, can it still be called hidden wealth? Only storage and burial places truly match the image of hidden wealth. However, even among storage and burial places, there are various differences in generation, control, and transformation. Each step changes, and it varies according to form. How can one simply see storage and burial places and call them hidden wealth?

如甲日求財，以土為財神，青龍為類將。丑土為貴人，丑貴順，龍乘勝光，逆則龍乘傳送；未貴須龍乘神后，逆則龍乘功曹。終無土龍之時。龍非明財，而責暗藏之財於生墓中法也。責真財於初建之干，亦非法也。以財之生處言，則土生在申，而傳送乘龍既戰青龍，又日干反遭類神所刑剋破沖，空凶極矣，患莫大在焉，財生之鄉，其可恃乎？

For example, on a day with the stem Jia, wealth is associated with earth, and the Azure Dragon represents the class general. If the earth of Chou is occupied by the nobleman, then when the nobleman moves in the forward direction, the Azure Dragon is on the bright light (Wu), but when moving in the reverse direction, the Azure Dragon is on the messenger (Shen). If the earth of Wei is occupied by the nobleman, then when moving forward, the Azure Dragon is on the divine successor (Zi), but when moving backward, the Azure Dragon is on the official of merit (Yin). Calculating this, the Azure Dragon never meets the earth. Since the Azure Dragon is not the visible wealth, some people then look for hidden wealth in the growth and storage places, which is not proper. Others search for true wealth in the initial hidden heavenly stems, which is also improper. First, let us discuss the growth place of wealth: earth's growth is in Shen, but the bright light Shen metal is on the Azure Dragon, and the metal and wood fighting causes internal conflict and harms the dragon. The day stem Jia wood is then attacked and damaged by the class god, falling into emptiness and encountering misfortune, reaching the worst state, and there is no greater disaster than this. Can the growth place of wealth be relied upon?

以財之旺處言，則神后乘龍，有生無戰，類將有喜而無憂。類神神后，遙生甲木，日干無凶而有吉，且神后建甲，比旺助日，公而不私，尚可目為暗財乎？惟是財神帶敗，末免小疵。蓋神后子水也，甲與青龍咸敗於子，因防而數防焉，則得之矣。或曰：神后在天，隨四時而觀五氣，哪可言敗？嗚呼，氣雖兩端，其利則一，《金繩》云：苟得其同，雖遠必合；苟失其同，雖近不親。如甲日求財，龍居水火，而見用於中，雖近不親也。蓋水即神后，火即勝光也，木敗於子，死於午，雖見用而不親，氣化圓通，妙理自出，豈可膠視乎？

Now talking about the prosperity position of wealth: the deity queen (Zi) rides the Azure Dragon, and water and wood mutually generate without conflict, indicating there will be joy without worry; the deity queen again remotely generates the Jia wood, and the day stem has no凶 (harm) but has吉 (auspicious); moreover, the heavenly stem hidden by the deity queen is exactly Jia, which is a fellow stem with the day stem, both flourishing to support the body, which is impartial and fair — such a pattern can still be regarded as hidden wealth? However, the wealth god carries the 'failure' energy, which is somewhat problematic. The deity queen is Zi water, and the Jia wood and Azure Dragon are all in the Zi position, which is a place of bathing and failure, so it needs to be guarded against repeatedly. Understanding this point means you have grasped the key. Someone asks: the deity queen is on the heaven plate, should it be viewed according to the four seasons and five energies? How can it be said to be in failure? Alas, the five energies in the sky and the twelve energies on the earth are two different systems, but their effects converge in one place. The "Jin Sheng Jing" says: "If the energies and types are the same, even if they are far apart, they must unite; if the energies and types are different, even if they are close, they will not be harmonious." For example, on a Jia day seeking wealth, if the Azure Dragon falls on the water position or fire position and is used in the three transmissions, then it is close but not harmonious — water is the deity queen, fire is Sheng Guang; wood fails in Zi and dies in Wu, so although it is used, it is not harmonious. The changes of energy are round and flexible, and the profound principles naturally arise from this, how can we look at it rigidly?

以財之墓處言，則土墓在辰，甲日無乘罡之龍，有是理，無是象。法曰：萬物不離生旺墓。蓋生旺墓，五行之三合也。五行不能離三合而收化育之功，萬物化育於五行者也，能不從三合而責類乎？氣二而理一，可膠視乎？財雖類龍，占情非一，情類陰陽，兼求不失。蓋青龍，財帛之通類也。其餘天官，辨物之分類也。通類為主，分類為賓，陽見其象，情歸於陰，故當兼求。按《金繩書》云：求財專視青龍則失之拘，遍推尋而無所主則失之蕩，合陰陽之感通，賓主情分，庶幾得之。嗚呼，占財之法，盡乎此矣。

Now talking about the storage place of wealth: the earth's storage is in the辰 (Chen) position. For a day of Jia (Jia), the Azure Dragon can never ride the Heavenly Gang (Chen). This reasoning makes sense, but it does not appear in the divination chart. The method says: "All things depend on growth, prosperity, and storage." Because growth, prosperity, and storage are the triple harmony of the Five Phases; without the triple harmony, the Five Phases cannot achieve the function of transformation and nurturing, and all things are born from the transformation of the Five Phases. Therefore, when seeking the class spirits, can we not follow the triple harmony? Although the five atmospheric energies in the sky and the twelve atmospheric energies on the earth are two different systems, their principles are the same. How can we look at them in a rigid way? Although wealth is associated with the Azure Dragon, the situations in which it is asked about are not limited to one. Since there is a distinction between yin and yang, considering both aspects will prevent mistakes. The Azure Dragon is the general category of wealth, while the other Heavenly Generals are specific classifications. The general category is primary, and the specific classifications are secondary. The manifestation of the image appears in the yang position, while the true essence lies in the yin spirit. Therefore, both the main and secondary aspects should be considered together. The "Golden Rope Book" says: seeking wealth by focusing only on the Azure Dragon is too rigid, while randomly pushing without a main focus is too vague. Only by combining the connection between yin and yang and the relationship between the main and secondary aspects can we almost achieve the correct result. Alas, the method of divining wealth is all contained here.

蓋其所求者貴人之財則兼視天乙，爐冶之財視?蛇，文書之財視朱雀，交易之財視六合，爭訟之財視勾陳，欺紿之財視天空，疾病死喪之財視白虎，尊長之財視太常，不正之財視元武，陰私囑託之財視太陰，婦女之財視天后，至於將本求利之財，惟視青龍可耳。

If the wealth comes from a nobleman, also look at Tian Yi; if it comes from smelting and refining, look at Teng Snake; if it comes from documents and writings, look at Vermilion Bird; if it comes from trade, look at Liu He; if it comes from litigation, look at Gou Chen; if it comes from deception, look at Tian Kong; if it comes from illness or funeral matters, look at White Tiger; if it comes from a superior, look at Tai Chang; if it comes from improper means, look at Black Tortoise; if it comes from secret requests or favors, look at Tai Yin; if it comes from a woman, look at Heavenly Empress; as for wealth obtained by investing capital to gain interest, simply look at Azure Dragon.