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此以青龍為主，將為賓，主既得氣，而賓亦無傷，所乘之財方能類應。如以文書之財而言，青龍不拘藏現，得氣無傷，而朱雀恰為發用，即非發用而居有氣之鄉，不傷日年，是能為吉於人也。朱雀之陰，不傷朱雀，是陰陽和合，文書有氣也。陰神不傷日干，是身與類和，文書之財可取，終無他患也。若三傳遞生朱神，而朱神恰為日年之財，則眾力相扶，財必豐厚。

This is when the Azure Dragon is the main element and the classified Heavenly General is the secondary; since the main element has obtained the qi, the secondary element is not harmed, and thus the wealth can correspond to its category. Take the case of wealth related to documents: whether the Azure Dragon is hidden in an idle position or appears in the transmission, as long as it has obtained the qi and is not harmed, and the Vermilion Bird is exactly the one initiating the transmission; even if it is not the one initiating the transmission, as long as it resides in a place with qi and does not harm the day stem or the year stem, it can bring good fortune. The hidden yin spirit of the Vermilion Bird does not harm the Vermilion Bird, which is yin and yang in harmony, and thus the documents have qi. This hidden yin spirit also does not harm the day stem, meaning my own self and the category spirit are in harmony, so this wealth related to documents can be taken, and there will ultimately be no other misfortune. If the three transmissions are successively generated, each supporting the next, all the way to the Vermilion Bird, and the Vermilion Bird is exactly the wealth of the day stem and the year stem, then it is the combined support of many forces, and the wealth will certainly be abundant.

若朱神雖能生旺日年，雖能為日年財神，而其陰神反傷日年者，其財必不可輕取之，必有他殃。欲知殃於何事，視其天官；欲知取與，分視日辰，辰傷則其人必有所忌，而不敢與；日傷則吾身必有所畏而不敢取。凡類皆當作如是觀，不獨文書之財為然也。畏忌見前，茲不重出。

If the Vermilion Bird can generate and strengthen the day stem and the year stem, and is indeed the wealth god of the day stem and year stem, yet its hidden spirit reverses to injure the day stem and year stem, this wealth must not be taken lightly. If taken, there will surely be other misfortunes. To know what misfortune arises, look at the Heavenly General that the hidden spirit rides upon. To know whether the other party will give or not, and whether I should take or not, separate the examination of the day stem and the day branch: if the day branch is injured, the person will surely have some hesitation and dare not give; if the day stem is injured, I myself will surely have some fear and dare not take. All kinds of matters should be viewed in this way, not only matters of wealth in documents. The principles of fear and hesitation have already been explained before, so they will not be repeated here.

約而言之，首責青龍為財將，次責明暗財神，又次責所求物類。若財將所乘之神恰作日年明暗之財，而氣旺無傷，自強無患者，求之必得，取之無患。取與之機，視四課克應之訣，決於三傳，氣旺則財大而速，囚死則財少而遲。財現則易，財藏則難。財落空亡，不惟難求，且防失耗。孟仲季關新舊，數目當問先天，易簡之道，盡乎此矣。理氣象類，寧有他哉？至於財神乘馬帶丁，最利遠動之類，皆以煞言矣。煞歷俱在，無庸贅及矣。

In summary, first look at the Qinglong, the wealth general, second consider the clear and hidden wealth deities, and third consider the classification deity of the requested item. If the wealth general's riding deity is exactly the day stem, the year stem's clear or hidden wealth, and its energy is prosperous and strong without being harmed, and the self is strong and free from worries, then the request will surely be fulfilled and there will be no worries. The mechanism of giving and taking is determined by the four lessons and their mutual relationships as explained in the oral rules. The timing of the response depends on the three transmissions: if the energy is strong, wealth will be abundant and quick to arrive; if the energy is in captivity or death, wealth will be scarce and arrive slowly. Wealth appearing in the lessons and transmissions is easy to obtain, while wealth hidden in secret is difficult. If wealth falls into the empty void, not only is it difficult to obtain, but one must also beware of loss and depletion. The three categories of the earthly branches—beginning, middle, and end—govern the newness and oldness of wealth, and the number of wealth should be asked according to theEarlier Heaven number. The principle of simplicity and ease is fully contained here. The four characters of principle, energy, image, and category, are there not others? As for wealth deities riding the post-horse and accompanying the Ding deity, which are most favorable for traveling far, these are all covered in the category of divine omens; the rules of omens and the almanac are already available, so there is no need to repeat them.

求財視龍，旺相相逢。日辰年用，此外難同。財神雖現，財陰須善。龍財旺方，往來誠便。凡占求財，首視青龍者，龍為旺財之官也。龍乘旺相氣，見於日辰年用，方為入式，旺龍入式，求必遂意。故曰相逢。現於中末，應則差緩，見於閒處，遲而且難，故曰難同。相逢即是類見。日辰年用，即是類見之方。難同，即類陰神見之難同，蓋言不可同日語也。

The mnemonic says: "To seek wealth, look for the Azure Dragon; it must meet the prosperous and strong phase. If it appears in the day stem, day branch, year branch, or initiating transmission, then it counts; otherwise, it does not. Even if the wealth god appears, its yin god must also be favorable. The direction where the Azure Dragon is prosperous is where true convenience for seeking wealth lies." When divining about seeking wealth, one should first look for the Azure Dragon, because the Azure Dragon is precisely the heavenly general governing the prosperity of wealth. If the Azure Dragon is in a prosperous and strong phase and appears in the day stem, day branch, year branch, or initiating transmission, it is considered "entering the formula." Once the prosperous and strong Azure Dragon enters the formula, the desired outcome will certainly be achieved, hence it is called "meeting." If the Azure Dragon is only in the middle or final transmission, the result will come later; if it is only in an idle position, it will be both slow and difficult, hence it is said "others are not the same." "Meeting" means the class god appears; "day, year, and initiating transmission" are the proper positions where the class god appears; "others are not the same" means the yin gods of the class god appear in different places, and cannot be treated as one.

若龍不入式，而其所乘神與日生合，則亦謂之有路，有路而氣旺，所臨之地又不空傷，龍之陰且復有益於日，無損於龍，求之可得也。然須財透露旺相不空，方可必得。而惟財之陰神益日者，方堪進取，否則皆為妄求，妄以求之，反生他患。若青龍更作財神者，求之尤易。日克青龍為財，年克青龍為尤利，故青龍若作財神者，求之尤易也。日年顧可分視乎？

If the Azure Dragon is not present in the formula, but the deity it rides upon harmonizes with the day stem, it is still considered as having a path. If there is a path and the energy is strong, and the Earth Plate is neither empty nor harmed, and the hidden deity of the Azure Dragon benefits the day stem without harming the Azure Dragon itself, then the fortune can be obtained. However, it is only when the wealth element is revealed, strong and not empty, that one can confidently say the fortune will be obtained. Moreover, only when the hidden deity of the wealth element benefits the day stem is it worth pursuing; otherwise, it is considered reckless seeking, which may bring about other troubles. If the Azure Dragon itself is the wealth deity, then seeking it becomes especially easy. Wealth is considered when the day stem overcomes the Azure Dragon, and even more favorable when the year stem overcomes the Azure Dragon. Therefore, if the Azure Dragon is indeed the wealth deity, seeking it becomes even easier—can the day stem and the year stem be considered separately?

兵法云日年制武利用兵者，亦此，然其間亦有遠近鉅細之不齊，蓋年遠而巨，日近而少也。亦須視其所求者果屬何類，類若凶傷，總非吉象。如欲謁貴求財，而天乙處非其地，求之何益？即令得地得時，而於我卻不相投，亦無益也。若或無財現，而遁得財干，財干所乘之神，與我作合，而子孫得地，無傷則易，可以往求。龍財旺相之方，即其宜往之地，故曰求財須向龍行處，龍若休傷枉費心。

The military book says, "If the day stem and the year stem can control the Black Tortoise, it is favorable for military action," which is based on the same principle. However, there are distinctions regarding distance and magnitude: the year stem concerns distant and large matters, while the day stem concerns near and small matters. One must also determine what exactly is being sought. If the class god is harmed or injured, it is not a favorable omen. For example, if one wishes to visit a nobleman to seek wealth, but the nobleman's position is not where it should be, then seeking wealth will bring no benefit. Even if it is in a favorable position and time, if it does not align with me, it is still of no use. If the fortune does not clearly show wealth, but wealth is hidden in the concealed stem, and the stem of wealth is in harmony with me, and the son's element is in a favorable position and not harmed, then it is easy to seek wealth. The direction where the Azure Dragon and the wealth element are prosperous and strong is the suitable place to go. Therefore, it is said, "To seek wealth, one should go to the direction where the Azure Dragon is active. If the Azure Dragon is weak or injured, going there is in vain."

入手之期，即視財氣。凡財乘四時旺氣，則以財神墓絕之日取期，財乘四時四時休氣，則以財神生旺之日取期。財有生旺墓之不同，不可不察，蓋旺即財神，無煩說矣，惟生墓兩神，人嘗忽過，生為財源，墓乃財庫，源宜流，庫存宜沖，兩言而盡矣。蓋源中財，疏之則流；庫中財，沖斯動矣。財神有五，而年上不與焉，五財者，時用日辰命也。

The date when wealth arrives depends on the energy of the wealth god. If the wealth god is in its flourishing season, then the day when the wealth god enters its burial or decline is taken as the sign; if the wealth god is in its resting season, then the day when the wealth god is in its growth or prosperity is taken as the sign. Wealth has three different aspects: growth, prosperity, and storage. These must be carefully examined. Prosperity is the wealth god itself, so there is no need to explain further. Only growth and storage are often overlooked. Growth is the source of wealth, and storage is the warehouse of wealth. The source should be opened to allow the flow, and the warehouse should be broken open to release its contents. These two sentences summarize everything. Wealth from the source flows out when it is opened, and wealth from the warehouse moves when it is broken open. There are five types of wealth gods, excluding the year stem. These five types are: the wealth god at the time of the event, the wealth god in the initiating transmission, the wealth god of the day stem, the wealth god of the day branch, and the wealth god of the birth year.

時為日財，為時下近小之財。用為日財，為開手便見之財；乘吉旺相，則取期從速，為數必多；乘吉化衰，則取期緩，為數亦少。日上見財，為就身之外財，亦為己財；辰上見財，為現成之內財，亦為彼財。內財見於日上，宜出財經商；外財見於辰上，宜入財坐賈。命上見財，為命中固有之財，取之不窮。日上神制命上為財，乃謀運生發之財，圖之最易。故曰，求財切緊視三財，日辰命上細推排。又曰，財臨辰命最可喜，二德生逢兼與比，此去求財財必多，上神與日皆堪擬。

When the day stem is the wealth, it refers to small wealth that is immediately available. When the initiating transmission is the day stem's wealth, it refers to wealth that can be seen immediately upon taking action; if it is accompanied by a favorable general and is prosperous and strong, the time of realization will be quick and the amount will be large; if it is accompanied by a favorable general but has already turned weak, the time of realization will be slow and the amount will be small. Wealth appearing on the day stem is external wealth close to oneself, and it is considered one's own wealth; wealth appearing on the day branch is internal wealth that is already present, and it is considered the other party's wealth. Internal wealth appearing on the day stem is suitable for going out to trade with money; external wealth appearing on the day branch is suitable for receiving money and setting up a shop. Wealth appearing on the native's stem is wealth that is already present in one's fate, inexhaustible. When the heavenly stem on the day stem overcomes the heavenly stem on the native's stem to form wealth, it refers to wealth generated through business operations, which is easiest to pursue. Therefore, it is said: "To seek wealth, one must look at three sources of wealth: the day stem, the day branch, and the native's stem, carefully analyzing each." It is also said: "Wealth appearing on the day branch and the native's stem is most favorable; if it is further accompanied by mutual generation between the heavenly stem and earthly branch, then seeking wealth will certainly yield a lot. Both the upper god and the day stem can be used for prediction."

歲月建為日財，其財必大。二馬六丁為日財，其財必遠。財作空亡，近小雖出旬可冀，求難滿望，遠大則財空可慮，到底無形也。財在歲月建上發用者，即以歲月取期，旬候日時類推可也。財上天官，主財之類，財陰神將，休咎之根。辰上天官，與財之人，辰陰神將，喜忌之本。

The Tai Su and the Month Builder act as the wealth for the Day Stem, and this wealth is certainly great. If the Post-horse and Heavenly Horse together with the Six Ding Deities act as the wealth for the Day Stem, this wealth certainly comes from afar. If wealth falls into Kongwang, near and small wealth may still be expected after the ten-day period, but it is difficult to obtain fully. For distant and great wealth, once it falls into Kongwang, there is cause for concern, and in the end, it will turn out to be empty. If wealth is initiated on the Tai Su or the Month Builder, the corresponding time is taken according to the year or the month. If it is taken according to the ten-day period, the seasonal changes, the day, or the hour, it can be similarly inferred. The Heavenly General riding on the wealth indicates the type of wealth. The Yin spirit of the wealth and the Heavenly General it rides on are the root of fortune or misfortune. The Heavenly General on the Day Branch indicates who gives the wealth. The Yin spirit of the Day Branch and the Heavenly General it rides on are the fundamental reasons for the person's likes, dislikes, and concerns.

蓋凡財神發用，而欲知其為何如之財，則視財上所乘之天官，財之陰神生合，則吉無不利。若財陰傷財，當防分奪。財陰剋日，後必有災。欲知災於何事，則視財陰所乘之天官。辰為他人類位，故視辰上所乘之天官，未必皆吉神。辰上天官，即其與財之人也，辰上陰神又其人之喜忌所關。若辰上神為辰陰所傷，則有所懼而不敢與。欲知懼於何事，則視辰陰所乘之天官也。

Whenever the wealth god is in action, to know what kind of wealth it represents, look at the Heavenly General riding on the wealth god's head. If the wealth god's hidden spirit harmonizes with it, it is auspicious and suitable for all matters. If the wealth god's hidden spirit attacks the wealth god, be cautious of others dividing or seizing the wealth. If the wealth god's hidden spirit overcomes the day stem, there will certainly be disaster. To know what kind of disaster it is, look at the Heavenly General riding on the wealth god's hidden spirit. The day branch represents the position of others, so look at the Heavenly General riding on the day branch. These are not necessarily all good spirits. The Heavenly General on the day branch is the person giving you the wealth; the hidden spirit of the day branch relates to the person's likes and fears. If the spirit on the day branch is injured by the hidden spirit of the day branch, the person will be afraid and unwilling to give. To know what he fears, look at the Heavenly General riding on the hidden spirit of the day branch.

約而言之，首視青龍，次視財神，又次視類神。以及發用、日辰、年命、課體，皆所當求者也。龍神喜其生旺，忌見刑戰；日辰喜其生合，忌見刑沖；用神喜其吉旺，忌其凶衰；年命課體，喜其扶救，忌其傷殘。至於龍財用類之陰，則皆互有關節，不可忽也。

In summary: first consider the Azure Dragon, then the Wealth God, then the specific gods associated with the matter; in addition, the Initiating Transmission, the Day Stem and Day Branch, the year's stem, the native's stem, and the entire Lesson Pattern should all be examined. The Azure Dragon prefers to be strong and flourishing, and dislikes being harmed or conflicting; the Day Stem and Day Branch prefer to generate and harmonise with each other, and dislike conflicting or clashing; the Useful God prefers to be strong and auspicious, and dislikes being weak and inauspicious; the year's stem, the native's stem, and the Lesson Pattern prefer to be supported and assisted, and dislike being harmed or damaged. As for the Yin aspects of the Azure Dragon, the Wealth God, the Useful God, and the specific gods, they are all interconnected and should not be neglected.

凡以日干為扣門之人，而視其上神，以觀其之善惡。蓋日干主動，動者為客；日上神將有善有惡。客固不能自掩而欺人者也，故以責之。凡以行年上神為我，而與日上之神較論休咎。行年者，吾身之年運也。日上既屬扣門之人，則年固屬我，為休為咎，相關最切。故須較論。不責辰而責年者，辰泛而行年則專也。

When determining who is knocking on the door, use the Day Stem to represent the person knocking. Observe the deity above the Day Stem to judge whether this person is good or evil. Since the Day Stem is active, the active side is considered the guest; the deity above the Day Stem indicates whether the guest is good or evil. A guest cannot hide themselves or deceive others, so the Day Stem is used to question them. Use the deity above the Year Stem to represent myself, and compare it with the deity above the Day Stem to determine fortune or misfortune. The Year Stem represents my current year's fortune. Since the Day Stem is assigned to the guest, the Year Stem naturally belongs to me; whether it is good or bad is most closely related to me, so it is necessary to compare the two. The Year Stem is used instead of the Day Branch because the Day Branch is too general, while the Year Stem specifically refers to myself.

蓋凡日上吉旺，則為善人，而又生合年神，則必有益而無損。日上凶衰，則為凶人，而又刑剋年神，則必無補而有傷。若更究其所乘之天官，所遁之天干，則喜惡之故，與夫衣飾行狀皆可悉也。然須考諸用傳，方無遺漏。

If the heavenly stem on the day is supported by a favorable god and is prosperous and strong, the person coming in is a good person; if it further generates and harmonizes with the heavenly stem on the year, it will certainly be beneficial to me without any harm. If the heavenly stem on the day is ridden by an unfavorable god and is weak, the person coming in is an evil person; if it further harms or overcomes the heavenly stem on the year, it will certainly be of no help and may cause me harm. If we further examine the heavenly general it is riding and the hidden heavenly stem it is escaping from, then the reasons for the person's good or bad nature, as well as his appearance, clothing, and behavior, can all be clearly understood. However, we still need to check the initiating transmission and the three transmissions to ensure nothing is missed.

謀望之占，種種不一。占情物類，各有其宜。循類察情，無煩說矣。然惟勢利兩字，誠世道之所獨先，謀望之所最急者也。故又於干貴求財，首出而致詳焉。苟能握其關鍵，悉其肯綮，則一綱舉而萬目張，諸占自無棘手處矣。引伸觸類，其在人乎？

Divination for matters seeking success involves various situations: the appropriate methods differ according to the nature of the person or thing being consulted. By following the nature of the respective deities, one can understand the principles without needing much explanation. However, the words "power" and "profit" are indeed the most valued by people in the world and the most urgent in their aspirations. Therefore, this section especially emphasizes the topics of "visiting important persons" and "seeking wealth," explaining them in detail. If one can grasp the key points and understand the essential aspects, then by simply grasping the main idea, all other matters will naturally become clear. As for applying these principles to other situations and understanding by analogy, that depends on each individual's own ability.

夫以干言，干亦有人，非徒干也；以求言，求亦有人，非漫求也。人我錯陳，則對待有象，吉凶可否，當從成象間首求之矣。成象之端，先於日辰，而用傳年命則又扶救始終之通象也。以貴言，貴有其類；以財言，財亦有類，而無氣有氣，則又克應之所必需者也。

In terms of "dry petition," the person being petitioned is also a person, not merely myself petitioning alone; in terms of "seeking," the person being sought is also a person, not an empty request without a target. The two sides, me and the other person, are interwoven and presented together, forming a mutual relationship. The fortune of the matter, whether it will be auspicious or inauspicious, successful or not, should first be sought from this "image of mutual relationship." The initial threads of this image are first examined by looking at the day stem and day branch. However, the initiating transmission, the three transmissions, the year of birth, and the native destiny are the comprehensive images that run through the entire situation, governing the assistance, support, and the beginning and end of the matter. Regarding the nobleman, the nobleman has its class deity; regarding wealth, wealth also has its class deity. Whether these class deities have energy or not is essential for judging the response and outcome.

日動為我，辰靜為人；辰上神以之觀人，日上神爰以觀我。我往干人，動象也，故為干，生合則吉，而將吉氣吉者更吉。戰克則凶，而將凶氣休者更凶。相刑則不投，相沖則難合，害則有阻，破則無成。乘臨固所當詳，陰神亦須兼視（旺休以五氣言，即神將言）。蓋辰傷則彼身正當偃蹇，安能舍己從人，若更囚死空亡，而或脫傷互見，往無益也。日傷則我事方切乖張，何暇潔身他往？若更凶空無氣，而或刑害交陳，徒自憊也。

The day stem represents me, being active, while the day branch represents the other party, being passive. Observing the heavenly spirits on the day branch allows us to understand the other party, while observing those on the day stem helps us understand ourselves. When I go to seek someone's favor, it is an active situation, hence called 'dry' (干). If both sides generate and harmonize with each other, it is auspicious. If the heavenly general riding on them is favorable and the energy is also favorable, it is even more auspicious. If both sides fight and overcome each other, it is inauspicious. If the heavenly general riding on them is unfavorable and the energy is also weak and confined, it is even more inauspicious. If they are mutually harmed, there is no harmony. If they are in opposition, it is difficult to come together. If they are mutually harmful, there is an obstacle in between. If they are in destruction, the matter cannot be completed. The heavenly general riding on them and the place they are on should be carefully examined, as well as the hidden heavenly spirits. (Wang and xiu refer to the four seasons and five energies, meaning the spirits and generals.) If the day branch is harmed, the other party is in trouble, how can they be willing to leave their own affairs to comply with me? If it falls into confinement, death, kongwang, or if the energy is alternating between loss and harm, going there will bring no benefit. If the day stem is harmed, my own affairs are in chaos, how can I have the time to go elsewhere? If it is ridden by a harmful general, falls into kongwang, and the energy is weak, or if there are mutual harms and harms, it is just a waste of effort and leads to self exhaustion.

若辰上神生合日干，而陰制之，則其人雖有相為之心，返我畏忌而不果，未可恃也。辰陰所乘之天官，即其所畏之人，所忌之事。如陰乘太常則有父母尊長之畏，乘天后則有婦女之畏，乘太陰則有兄弟之畏，乘勾陳忌爭鬥之事，乘朱雀忌口舌之事之類是也。若辰陰生比辰陽，而與日干作合，則彼中必有相為之人暗中撮合，可之恃也。撮合之人，亦即視之所乘之天官。

If the heavenly spirit on the day branch generates and harmonizes with the day stem, but its hidden spirit restrains it, then although the other side has support for me, they may fail to act due to fear or hesitation, making it unreliable. The heavenly general ridden by the hidden spirit represents the person they fear or the thing they dread. For example, if the hidden spirit rides Tai Chang, it indicates fear of parents or elders; if it rides Heavenly Empress, it indicates fear of women; if it rides Tai Yin, it indicates fear of brothers; if it rides Gou Chen, it indicates aversion to disputes; if it rides Vermilion Bird, it indicates aversion to verbal conflicts. These all fall into this category. If the hidden spirit generates or supports the day branch's yang spirit and also harmonizes with the day stem, then there must be someone on the other side who secretly helps to bring about cooperation, making it reliable. The person who facilitates this is also determined by the heavenly general ridden by the hidden spirit.

此識對待大體，理所當然，而勢所必致者也。故為成象。凡事關人我，而有對待之象者，皆當從此求之，寧惟謀望哉？蓋大體之吉凶既定，然後可求通象，以言扶救，以決始終，故用傳命年繼夫成象而遂及之也。

The above explains the overall situation of mutual relations between people and things. In principle, it should be like this, and in reality, it must be so, hence it is called "forming an image." Any matter involving two parties and displaying a dual relationship should be sought from here, not only applicable to matters of seeking and expecting. Once the fortune of the overall situation is determined, one can then proceed to seek the "flowing image," using it to explain assistance and response, and to determine the beginning and end of affairs. Therefore, the following sections, namely the initiating transmission, the three transmissions, the native's birth year, and the current year, come immediately after the forming image.

休咎之幾，關於發用；轉移之妙，乃屬中傳；末為底止之鄉，式中所繫；傳有出入之異，生咎攸兮。扶救雖在用傳，緊關則由年命。凡占皆當詳，所以謂之通象。蓋發用之神乘吉氣旺，而又別無傷損，則以吉應。其所應者，當以速言，氣旺故也。囚死乘凶，而乃遂遭戰克，則以凶應，其年應者，當以遲言，氣休故也。吉則從之，凶則達之，空則靡象，吉凶無成，非所論矣。氣之衰旺，亦是五氣；用之戰克，亦是神將。

The initial signs of good or bad fortune depend on the initiating transmission; the turning point in the middle is handled by the middle transmission; the final transmission marks where the matter comes to rest, and the success or failure of the entire divination depends on this. The three transmissions can be divided into those originating internally and those entering from outside, and thus fortune and misfortune are distinguished. Although assistance and response are found in the initiating transmission and the three transmissions, the most important is the year of birth and the native destiny. These factors must be carefully examined regardless of what is being divined, hence they are called "general appearance." If the initiating transmission's god is riding a favorable general and the energy is strong, and there is no damage elsewhere, it should be considered favorable, and its fulfillment time should be quick, because the energy is strong. If the initiating transmission falls in a state of captivity or death and is riding a harmful general, and is further attacked and overcome, it should be considered unfavorable, and its fulfillment time should be slow, because the energy has declined. Favorable signs should be followed, and unfavorable ones should be guided. If the transmission falls into the void, there is no sign to be seen, and neither good nor bad can be determined, so it need not be discussed further. The terms of strong and weak energy here refer to the four seasons and five energies; the terms of conflict between the useful god and others refer to the conflict between the god and the general.

生合日支而刑傷日干，則利在彼，害在我身。合日干而刑傷日支，則利在我，而害在彼。害在彼者，不利有攸往；害在我者，不往何災也。所謂休咎之機，關於發用也。用雖為吉於日，而陰遂傷用，則用神之力較微，用雖吉，未可恃也。惟用凶於日者，則反利其陰之制，卻能反吉而靡凶。用雖為吉於日，而陰遂墓空，則有中杜難行之象，事宜速圖，不可緩也，所謂轉移之方，屬中傳也。

The initiating transmission generates and harmonises with the day branch but harms the day stem, benefiting the other party and harming myself; the initiating transmission harmonises with the day stem but harms the day branch, benefiting myself and harming the other party. When harm comes from the other party, it is not advisable to go anywhere; when harm comes to myself, not going will prevent disaster. This is what is meant by 'the omen of good or bad fortune hinges on the initiating transmission'. Although the useful god is beneficial to the day stem, if its hidden god immediately harms the useful god, the useful god's strength becomes weak, so even if it is good, it may not be reliable. Only when the useful god is originally harmful to the day stem does one hope that its hidden god can restrain it, thus transforming bad into good and avoiding misfortune. Although the useful god is beneficial to the day stem, if its hidden god falls into a storage place or an empty void, there will be an obstruction in the middle, making it difficult to proceed. The matter should be handled promptly and not delayed. This is what is meant by 'the turning point in the middle is referred to as the middle transmission'.

自墓傳生而末逢吉旺，則到底能成；自生傳墓，而末遇凶休，終當止息。吉於辰者，彼當其利，吉於日者，我獲其功。凡初遞克末，而末剋日干者，用雖生干，不可恃也。然為患於日也頗遲，見之宜速，以就用神之生。末遞克初，初剋日干者，生雖末見，不可恃也。然其為患於日也必速，見之宜早，以避用神之克。

If the transmission starts from the storage and moves towards growth, and the final transmission is auspicious and strong, the matter will eventually succeed. If the transmission starts from growth and moves towards storage, and the final transmission meets misfortune and decline, the matter will ultimately stop. If the initiating transmission is beneficial to the day branch, the benefit goes to the other party; if it is beneficial to the day stem, the merit belongs to me. Whenever the first transmission successively overcomes the final transmission, and the final transmission further overcomes the day stem, even if the useful god is born to the day stem, it is unreliable; however, it harms the day stem more slowly, so when encountering such a divination, one should act quickly, taking advantage of the time when the useful god is still benefiting me. Conversely, if the final transmission successively overcomes the first transmission, and the first transmission further overcomes the day stem, although some life qi appears in the final transmission, it is still unreliable; and it will certainly harm the day stem quickly, so when encountering such a divination, one should act early to avoid being overcome by the useful god.

凡日生初傳，而初傳遞生末傳，終非所利。蓋不惟源消根斷，而且鬼在末也。凡末遞生初，而初生日干者，凡事有成。蓋不惟從力相扶，而且財在末也。凡自支上發用，傳出干上，而能生合日干者，人有就我之心，干之可也。自干上發用，傳入支上，而又與之生合者，我有就彼之象，進無咎也。所謂出入之異，去就攸分也。

Whenever the day stem generates the first transmission, and the first transmission in turn generates successively to the final transmission, it ultimately brings misfortune: not only is the source exhausted and the root cut off, but also the final transmission is occupied by official ghosts. Whenever the final transmission generates successively to the first transmission, and the first transmission in turn generates the day stem, all matters can be accomplished: not only is there continuous support along the way, but also the final transmission is precisely the wife's wealth. Whenever the transmission starts from the day branch, proceeds through the transmissions to the day stem, and can generate and harmonize with the day stem, it indicates that others have the intention to benefit me, so it is appropriate for me to seek their favor. Whenever the transmission starts from the day stem, proceeds through the transmissions to the day branch, and can generate and harmonize with the day branch, it indicates that I have the intention to benefit others, so it is appropriate to move forward. This is what is meant by the distinction between outgoing and incoming transmissions in the three transmissions, and the difference between going and coming is thus established.

命主生平，年關氣運，雖其久暫不同，實為占人所獨，蓋本課傳而分視，各有專司，合命年而較求，方為切己，是故日用不可傷殘，命年最宜和好。日年交制，自啟乖違。命被辰傷，卻非我利，惟命制類，亦可言財。類制命年，當同鬼論。所謂扶救雖有三傳，緊關則由年命也。

The destiny of a person's entire life is governed by their heavenly stem, while the current year's fortune is governed by their annual stem. Although the periods they cover differ in length, both are unique to the person being consulted. When considering the four lessons and three transmissions separately, the heavenly stem and annual stem each have their own functions. Only when combining the heavenly stem and annual stem with the lessons and transmissions for comparison and analysis can the situation be accurately understood. Therefore, the day stem and the useful god must not be harmed or damaged. The heavenly stem and annual stem should ideally be harmonious with each other. If the day stem and annual stem conflict with each other, it will naturally lead to discord. If the heavenly stem is harmed by the day branch, it is unfavorable for me; however, if the heavenly stem can control the similar god, it can be considered as wealth. Conversely, if the similar god controls the heavenly stem and annual stem, it should be regarded as official ghosts. This is what is meant by 'support and response may be found in the three transmissions, but the most important is the heavenly stem and annual stem.'

事涉干求，可否雖操於象內；情關得失，吉凶更出於類中。象吉類凶，象難全恃。類吉象凶，類亦難憑。相需並用，占法斯全。有吉無凶，主堪進取，吉凶可否，豈易言哉。所干者既為貴人，則所類者，天乙也。上乘吉旺，則為乘時，又履吉旺，則為得地。既乘天時，又乘地利，而與日干生合，則貴正當權，勢誠在我。其心實能相制，其力足以從心。若貴陰兩建，又見生扶，則更全吉，反此則不宜妄求。

In matters concerning seeking favor or petitioning, whether or not something can be accomplished is within the scope of the formed image; however, gains and losses in human relationships, as well as fortune and misfortune, are more often determined by the class of deities. If the formed image is auspicious but the class of deities is inauspicious, then the formed image cannot be fully relied upon; if the class of deities is auspicious but the formed image is inauspicious, then the class of deities is also unreliable. Only when both are combined and used together can the divination method be considered complete. Only when there is a single auspicious aspect without any inauspicious elements can it be considered favorable for advancement; when auspicious and inauspicious elements are mixed, it is not easy to discuss. If the person being petitioned is a nobleman, then the corresponding class deity is Tianyi. If Tianyi is mounted on a favorable general and has strong energy, it is called 'riding the right time'; if it is located on a favorable place and is strong and prosperous, it is called 'having the right place'. If both the right time and right place are obtained, and it also harmonizes with the day stem, then the nobleman is in authority, and the momentum is indeed in my favor: his mind is truly moved by me, and his strength is sufficient to meet my wishes. If both the nobleman's hidden deity and the hidden heavenly stem are favorable, and there is also support, then it is even more auspicious; conversely, it is not advisable to make hasty requests.

所求者既為財帛，則所類者青龍也。日克之神也。財神財將，既不深藏，又不內外刑戰，上下空休，而財陰兩建，又與干生合，所望雖奢，求之可得，無他患也。反此則不宜妄求。

If what is sought is money, then the corresponding class god is the Azure Dragon, which is the god overcome by the day stem. As the god of wealth and the general of wealth, neither is hidden in an idle position, nor is there internal or external conflict and punishment. They are neither empty nor declining in strength, and both the yin god of wealth and the heavenly stem it hides are favorable. Moreover, it harmonizes with the day stem. Therefore, even if the desired amount is large, it can be obtained by seeking, and there will be no other misfortunes. Conversely, it is not suitable to seek carelessly.

類陰得吉，宜往干矣。干之必有所求，求必有類。凡向貴人而有文書之權者，雖既視貴人，又當分視朱雀。有情分之求者，分視太陰；有衣帛穀粟之求者，分視太常；有恩澤婦女之求者，分視天后；所謂類將也。有珠玉之求者，視從魁，有弓矢劍戟之求者，視傳送；有圖書傘蓋之求者，視登明；有書籍之求者，視功曹；有雁羊酒食之求者，視小吉；有墓田之求者，視大吉；有魚鹽之求者，視天罡；有犬馬之求者，視天魁勝光；所謂類神也。

The spirit of the class deity is also auspicious, so one should go to seek an audience. Seeking an audience always involves some request, and each request corresponds to a particular class deity. If one goes to see a nobleman and the request is about handling documents and official affairs, although one has already consulted the nobleman, one should also consult the Vermilion Bird separately. If the request is about personal connections and social influence, one should consult Tai Yin separately. If the request is about clothing, fabrics, grain, and food, one should consult Tai Chang separately. If the request is about favors or matters concerning women, one should consult the Heavenly Empress separately—these are called "class deities." If one seeks pearls and jewels, one should consult Congui (酉); if one seeks bows, arrows, daggers, swords, spears, and halberds, one should consult Tongshu (申); if one seeks books, maps, umbrellas, and canopies, one should consult Dengming (亥); if one seeks books, one should consult Gongcao (寅); if one seeks geese, sheep, and food and drink, one should consult Xiaojí (未); if one seeks burial grounds and property, one should consult Dají (丑); if one seeks fish and salt, one should consult Tian Gang (辰); if one seeks dogs and horses, one should consult Tiankui (戌) and Shengguang (午)—these are called "class deities."

視類將者，吉凶在所乘神。若神克其將，將則無權，力斯減矣。神傷日干，將亦從而傷之，類神凶矣，非徒無益，而且有損，求之何為？視類神精神雖在天官，力量卻由氣地。天官即非凶惡，而氣與地，卻值凶休者，類神雖現，無足取也。

When examining the class general, whether it is auspicious or inauspicious depends on the deity of the earthly branch it rides upon. If the deity is reversed and overcomes the general it carries, the general loses its authority and its strength diminishes. If this deity harms the day stem, the heavenly general also harms the day stem, which is called the class deity turning凶. Not only does it bring no benefit, but it also causes harm; what is there to ask it for? When examining the class deity, one must know that its spirit is determined by the heavenly general it rides upon, but its strength is determined by its qi and the place it is located upon. Even if the heavenly general is not凶 or evil, if its qi and the earth plate fall on a凶 or declining position, the class deity, even if present in the lesson, is not worth using.

凡干君王者，當視太歲之上下；干省府者，當視月建之上下；干尊長者，當視日德之上下。若即乘時得地，而又生合日干，則信任必專，而恩施自厚，往干可也。反此則有求榮得辱之患，干之何益？至夫吉凶諸煞，雖為克應之所必需，實因眾象而各有相能之用，未可膠視之者也。煞歷具在，無煩贅及矣。

Anyone wishing to approach a king should look at the upper and lower spirits of the year's master. Those approaching provincial or ministerial officials should look at the upper and lower spirits of the month's builder. Those approaching a superior should look at the upper and lower spirits of the day's stem's virtue. If these spirits are in harmony with the time, have a good position, and are in a harmonious relationship with the day's stem, then the person being approached will certainly have trust in me, and the favor will naturally be generous, so it is appropriate to go and make a visit. Conversely, there is a danger of seeking honor but receiving disgrace. What benefit would there be in going? As for various auspicious and inauspicious spirits, although they are essential for judging the outcome, in reality they must be combined with many other signs to function effectively. They cannot be viewed rigidly. The examples of these spirits are all recorded in the almanacs, so there is no need to repeat them.

約而言之，則不過四課定人我之情，三傳決始終之要；類神類將，指事而專求；本命行年，相參而比較；諸神煞關乎克應；精誠自可通靈，籲盡之矣。至於明吉而遁凶，是必防其暗損；明凶而遁吉，尚有與其默益。陰神休咎，所繫非輕；氣地興衰，相關最切；生剋制化之妙，易地而殊形；輕重虛實之微，騎牆而幻影：此皆占情之所易忽，而此事之所當詳者也。故於歸約之末，遂表而出焉。

In summary, it is no more than this: using the four lessons to determine the conditions of the person and the other party, and using the three transmissions to decide the beginning, middle, and key aspects of an event; classifying deities and generals according to specific matters and seeking them accordingly; comparing the native's birth year with the current year; various deities and ominous influences affecting the timing of responses; as for the diviner's sincere intent, it naturally connects with the spiritual realm—ah, everything is here. There are also a few more points: when a heavenly stem that is auspicious is hidden and not apparent, it may be inauspicious and one must beware of hidden losses; when a heavenly stem that is inauspicious is hidden and not apparent, it may be auspicious, and there may be some silent benefits in the background. The fortune of the hidden deities is not to be taken lightly; the relationship between the atmosphere and the earth plate's prosperity and decline is most crucial; the subtleties of generation, restriction, control, and transformation change greatly with different earth plate forms; the subtle distinctions of light and heavy, real and virtual often appear ambiguous and indistinct. These are the points most easily overlooked in divination, yet they are precisely the ones that need the most careful consideration. Therefore, at the end of this section, they are specially highlighted.

欲卜婚姻，須分男女；既詳四課，亦視三傳。以天官察其類神，從五氣辨夫休旺。明神暗煞，皆所當求；破害刑沖，盡非吉體。品貌之分詳，根源有自；命年之互用，關係非輕。成與不成，兩言可決；得與不得，中有微機。孟仲罡加，亦關可否；始終遲速，尤貴得實；而古今占驗，則有前賢已試之成法，即心法也。

To divinate marriage, one must first distinguish between the man and the woman. Both the Four Lessons and the Three Transmissions should be carefully examined. The Twelve Heavenly Generals are used to investigate the nature of the spirits, while the four seasons and five climatic influences are used to determine whether they are in a resting or flourishing state. Both the manifest spirits and the hidden evils must be thoroughly investigated; the patterns of destruction, harm, punishment, and opposition are all unfavorable. The detailed distinctions of character and appearance each have their origins; the native destiny and the current year's destiny are interrelated and their relationship is not trivial. Whether the marriage can be successful can be determined in two sentences; whether the woman can be married off involves more subtle factors. When the Heavenly Gang is placed on the first or second position, it also relates to the success or failure of the matter; the beginning and end, as well as the speed or slowness of the matter, are especially important to investigate thoroughly. As for the verified examples from ancient and modern times, these are the established methods already tested by predecessors, which are also the transmitted techniques passed down through generations.

日干之象，為陽為天，夫星是主；日支之象，為陰為地，婦位攸關。喜其互合交生，惡其明刑暗克。若其旺相生合，而所乘者，又為貴合龍常，則姻緣之吉慶可知，投求亦易。若果休囚刑剋，而所乘者又見空元蛇虎，則彼此之乖違可慮，勉強非宜。且陰陽之氣，不宜偏勝；而陽勝其陰者，尚有可為。至上下之乘，不可刑戰，而內戰其外者，尤無可取。中多阻撓，必陰神之制傷。有口無心，必明生而暗鬼。

The day stem represents yang and belongs to heaven, governing the husband's side; the day branch represents yin and belongs to earth, relating to the wife's side. It is favorable if they harmonize and mutually generate, but unfavorable if they clearly conflict or secretly control each other. If both the day stem and day branch are prosperous and strong and they generate and harmonize with each other, and the accompanying heavenly generals are noblemen,Liu He, azure dragon, or tai chang, then the marriage is clearly auspicious and proposing will be easy. However, if the day stem and day branch are weak and conflicting, and the accompanying heavenly generals are sky void, black tortoise, teng snake, or white tiger, then there will be worries about discord between the two families, and forcing a union would not be suitable. Moreover, the balance of yin and yang should not be overly skewed; if yang is stronger than yin, it is still acceptable. As for the interaction between the upper and lower spirits, they should not conflict or fight with each other. If the lower spirit actually controls the upper heavenly general, this is internal conflict and especially undesirable. There will be many obstacles along the way, likely due to the control and damage caused by the yin spirits. People may verbally agree but mentally resist, which is due to apparent harmony but hidden official ghosts interfering.

若夫男家氣運，屬干類；女宅根基，亦歸支上。視其天官神煞，纖毫自可畢陳。審其上下乘臨，凶吉何難立辨。蓋惟旺相吉生，而帶吉煞者，必富貴慈祥，時臻吉慶。休囚凶克，而帶凶煞者，必衰微鄙吝，日見乖張。

As for the fortune of the male family, it is associated with the Day Stem; the status and foundation of the female family are linked to the Day Branch. By examining the Heavenly Generals they are riding upon and the divine omens they carry, even the finest details can be clearly discerned. By observing what superior generals they are riding and what earthly positions they are under, how could good and bad fortune be confused? If a family is prosperous and strong, and is aided by auspicious deities and carries auspicious omens, it will surely be wealthy and kind, with continuous good fortune. If a family is weak and confined, and is harmed by malevolent deities and carries malevolent omens, it will surely be declining and mean, gradually showing perverse and abnormal behavior.

以三傳之變象而言，則初男末女，亦喜相生。而媒妁居中，最宜乘吉。天空元武，帶漫戲而不情；勾虎戰刑，必姻媒而啟競。初見凶神，末乘吉將，則必女旺而男衰；末見凶休，初逢吉旺，定屬男強而女弱。初傳克末，必男欲計圖其女，亦知男性之過剛；末克初傳，則女氏樂有其男，亦知婦懷之匪淑。

In terms of the changes in the three transmissions, the first transmission represents the man, and the final transmission represents the woman, and it is favorable for them to be mutually generating. The媒人 (matchmaker) is in the middle transmission, and it is most appropriate for the middle transmission to have a favorable general. If the middle transmission is occupied by Tian Kong or Xuan Wu, the matchmaker tends to joke around and be insincere; if the middle transmission is occupied by Gou Chen or Bai Hu and there is conflict or punishment, there will certainly be disputes caused by this marriage and the matchmaker. If the first transmission has aInauspicious Spirit (malevolent spirit) and the final transmission has a favorable general, it indicates that the woman is strong and the man is weak; if the final transmission has aInauspicious General (malevolent general) and is in a state of decline, while the first transmission has a favorable general that is strong and prosperous, then it is definitely the man who is strong and the woman who is weak. If the first transmission overcomes the final transmission, it indicates that the man is trying to take the woman, and it also shows that the man's character is too rigid; if the final transmission overcomes the first transmission, it indicates that the woman's family is willing to accept this man, and it also shows that the woman's heart is not virtuous.

夫男欠佳，初見虎勾；婦女不良，末乘元合。因親締眷，三合旺相以為傳；以故聯新，六合初終而生日。聯茹而乘合虎?蛇，必帶子以親，否則定為懷胎之婦女；三交而見空陰太乙，必以賤而配偶，否則必係婢僕之姻緣。末見空元，何難改日移時，斯繫年庚之非實，而命頭見者同占。終逢蛇虎，是必陰殘頹廢，定多災疾之可虞，而年上見者同斷。

If the man has poor character, it is indicated by the first transmission showing the White Tiger and Gou Chen. If the woman has bad morals, it is shown by the final transmission being occupied by the Black Tortoise and Liu He. If the marriage is formed through an old relationship and a new connection, the three transmissions should form a prosperous and strong triple harmony. If the marriage is formed through old friendship leading to a new relationship, Liu He appears in both the first and final transmissions and also benefits the day stem. If the three transmissions form a "lian ru" (connected positions) and are occupied by Liu He, White Tiger, and Teng Snake, the woman is certainly coming to marry with a child, otherwise she is a pregnant woman. If the three transmissions form a "san jiao" (triple intersection) and show Tian Kong, Tai Yin, and Tai Yi, it is definitely a marriage with someone of low birth, otherwise it is a relationship with servants or maids. If the final transmission shows Tian Kong and Black Tortoise, changing the date is common, because the reported year and stem are not genuine. If these two generals appear on the native's head, the interpretation is the same. If the final transmission meets Teng Snake and White Tiger, the woman certainly has a disability in private or a weak body, and there must be concern about many misfortunes; if it appears on the year of the person, the interpretation is the same.

后合初終，有後娶先奸之象；天孤地寡，有男鰥女寡之災，未可言成。故曰“空亡若值支干上，婚娶多為孤寡人，男占女卜皆非吉，縱到成時也不成”。不備八專，或經已聘；反吟別責，或屬重婚；凡日上發用青龍發支，則男家有欲娶之心，反陽緩而陰急；辰上發用，天后克干，則女家動欲嫁之念，雖欲晦而盡彰。

When the Heavenly Empress and Liu He appear in the first and final transmissions, it indicates a situation where there is first secret intimacy and then a formal marriage. If the divination includes the Heavenly Orphan and Earthly Widow, it suggests that the man will be a widower and the woman will be a widow, indicating that this marriage is not destined to succeed. Therefore, it is said: "If Kongwang falls on the day stem and day branch, marriage often results in being an orphan or a widow; whether the man divines or the woman calculates, it is inauspicious, and even when the time is right, the marriage will not come about." If the divination lacks the necessary transmissions or is an eight-special transmission, it may mean that the woman has already been promised to someone else. If it is a reverse chant transmission or a different responsibility transmission, it may indicate a second marriage. If the initiating transmission starts on the day stem and the Azure Dragon moves from the day branch, it suggests that the man has the desire to marry but appears calm on the surface while being anxious underneath. If the initiating transmission starts on the day branch and the Heavenly Empress overcomes the day stem, it indicates that the woman has the desire to marry, although she tries to hide it, her intentions are revealed.

以類神之定象而言，則龍亦為男，後亦為女。惟其所履之分，原俱喜合而忌沖，則其所乘之神，未可論刑而較克。但當即類而觀其刑休，則精神氣概，綽有成規。若以對待而責其乘臨，則可否從違，反無定見。蓋惟龍所乘臨，既當旺相生扶，且不內外刑戰，則伊男允為男子，而乘龍葉慶，抑又何疑？至於後得乘臨，亦不休囚空墓，且逢上下生合，則其女屬佳人，而跨鳳緣深，豈庸兩卜？

In terms of the fixed symbolic representations of deities, the Azure Dragon represents the male, and the Heavenly Empress represents the female. However, each of these deities has its own proper domain and originally prefers harmony and dislikes conflict. Therefore, when considering the deities associated with them, one should not only focus on punishments and confrontations but also examine whether the deities themselves are in a prosperous and strong state or weak and confined. This will give a general idea of the person's spirit and demeanor. If one insists on questioning the deities based on mutual interactions such as being above or below, the outcome may become uncertain. If the Azure Dragon is both prosperous and supported, and there is no internal or external conflict or punishment, then the man is indeed a good one, and the blessing of riding the dragon has already been achieved; there is nothing to doubt. As for the Heavenly Empress, if her associated deities are not in a state of weakness, emptiness, or墓 (a term for a grave or a state of being buried), and if there is mutual generation and harmony between them, then the woman is a fine one, and the缘分 (fate or connection) of crossing with a phoenix is deep. Why would one need to consult again?

若龍克其辰，而在女家當之，自難必其首肯。然而以順為正，固妾婦之道也，何傷乎？惟為招贅之占，則第防辰本之遭龍制，恐終紿累乎丘山。若后克其日，而在男家得之，已難輕信人言。抑且陽制於陰，豈丈夫之利哉？無益矣。倘屬於歸之筮，是更忌。日本之被後傷，恐致禍延於舅姑。六合為媒，長男成象，老成練達，撮合通神。

If the Azure Dragon overcomes the Day Branch, and the divination is done on the woman's side, it is natural that she may not definitely agree. However, being obedient is the proper way for a wife or concubine, so this is not a problem. Only when divining about a man marrying into the family should one be cautious if the Day Branch itself is controlled by the Azure Dragon, for fear that it might ultimately bring trouble to the woman's family, which is as heavy as a mountain. If the Heavenly Empress overcomes the Day Stem, and the divination is done on the man's side, one should not easily believe the words of others; moreover, when a yang force is overcome by a yin force, it is not beneficial for a husband. If the divination is about a woman's marriage, it is even more important to avoid the Day Stem itself being harmed by the Heavenly Empress, for fear that misfortune may involve the husband's father and mother-in-law. Liu He represents the matchmaker, symbolizing the eldest son, mature and experienced, who is very skillful in bringing people together.

旺相則年輕家富而多能，休囚則年邁身貧而鮮力。乘陰為女，陽則為男，合身扶龍，則為男氏之念；偏陰亦即是伊瓜葛。生支黨後，則向女家之心較甚；亦即是彼宗親。陰見謾語天空，必多虛而少實；下臨空亡敗絕，自貧薄而空微。若問妝奩，惟財是類。豐因實旺，歉則空衰。最喜遁合遁生，不宜化官化鬼。

When the Six Harmonies are prosperous and strong, the matchmaker is young, wealthy, and capable; when the Six Harmonies are weak and confined, the matchmaker is old, poor, and lacking in strength. If the Six Harmonies fall on a yin branch, it represents a female matchmaker; if it falls on a yang branch, it represents a male matchmaker. If the Six Harmonies harmonize with the day stem and support the Azure Dragon, it indicates favor towards the bride's family. If it favors the yin spirits, it indicates the bride's relatives. If the Six Harmonies are born in the day branch and associate with the Heavenly Empress, it indicates a stronger inclination towards the bride's family; this also represents the bride's clan. If the yin spirits of the Six Harmonies meet the Tian Kong (Sky Void), the matchmaker is likely to be deceitful with more falsehood than truth. If the Six Harmonies are located in the Kongwang (Void) and the败绝 (Decline and End) positions, the matchmaker is naturally poor and insignificant. If asking about dowry, use the wealth element as the class god: if the wealth element is real and strong, the dowry is abundant; if the wealth element is empty and weak, the dowry is meager. It is most favorable if the wealth element's hidden heavenly stem harmonizes with and generates the wealth element; it is not suitable if the wealth element transforms into an official star or an official ghost.

三傳天后，毋刑剋休囚；天喜一神，亦忌空亡墓絕。天空元武，總屬虛花；生氣生神，定臻實重。官爻亦類夫星，六合原為子息。天后不宜制合，制則子息維艱。乘神不可傷官，傷則夫星欠利。日本生辰，乃翁姑之定類；丈人岳母，取象於生辰。天后青龍，於斯較論；休囚克害，婚皆不宜。

In the Three Transmissions, the Heavenly Empress should not be harmed or restrained, nor should she be in a weak and confined state. The Heavenly Joy also avoids falling into Kongwang or entering a state of burial and decline. If the Heavenly Joy is accompanied by Tian Kong or Black Tortoise, it is likely to be an empty and fruitless affair. However, if it is accompanied by Life Qi or the God of Generation, the matter will definitely take shape and have substantial results. The official element can also represent the husband's class deity, while the六合 originally represents children. The Heavenly Empress should not be restrained or combined with others, as being restrained leads to difficulties in having children. The deity that the Heavenly Empress rides upon should not harm the official element; if the official element is harmed, it is unfavorable for the husband's side. The day stem generating the day branch represents the in-laws' fixed class deity; as for the parents-in-law, their representation also comes from the "generated branch." Here, we compare the Heavenly Empress with the Azure Dragon: if the Heavenly Empress falls into a weak and confined state and is also harmed or afflicted, the marriage is not suitable.

干纏女宿，丑度牽女，天后妻星，貴神夫象，二神相會，為牛女之交歡，兩相恰逢，正夫妻之好合。惟甲戊庚日神后作天后，大吉作貴人，而格為聯茹，不拘進退，皆其象也。得之者，吉無不利。

The heavenly stems are entangled with the girl mansion. The territory of the earthy branch Chou corresponds to the stars Qian Niu and Zhi Nü. The Heavenly Empress represents the wife star, and the Nobleman represents the husband. When these two deities meet, it symbolizes the union of the Cowherd and the Weaver Girl. Their meeting exactly signifies a harmonious marriage. For example, on the days of Jia, Wu, and Geng, the Heavenly Empress (Zi) is accompanied by the Heavenly Empress, and the Big吉利 (Chou) is accompanied by the Nobleman. If the lesson structure forms "Lian Ru," whether it is advancing or retreating, it belongs to this image. Those who receive this lesson will find no misfortune in any direction.