The sixth chapter is titled "Determining the Image through Added Influences."

故凡蠶桑之占，首以午為蠶之類位，而仰觀焉。仰觀者，觀夫午上之神，以言吉凶。蓋功曹加午則乘帶俱吉，則繭收必倍多。太沖加午，而乘帶俱吉，則絲獲必多。天罡加午，而乘帶俱吉，則登薄者成。太乙加午，而乘帶俱吉，則上筐無恙。小吉加午，而乘帶俱吉，則桑與蠶宜，自無他患。傳送加午，而乘帶俱吉，則金為火制，收必多綿。惟勝光加午，而乘帶俱吉，則二火有比旺之能，蠶之順利，不待言矣。蓋仰觀之神，即為類之所天，所以當責。

Therefore, when divining about silkworms and mulberry cultivation, one first takes the hour of Wu as the category position for silkworms, then performs the "looking up" observation. "Looking up" means to see what deity is above the hour of Wu, and based on that, one determines fortune or misfortune. If Gongcao (Yin, governing cocoons) is placed on Wu, and the accompanying Heavenly General and accompanying deities are all auspicious, the yield of cocoons will certainly double. If Taichong (Mao, governing silk) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the silk obtained will certainly be abundant. If Tian Gang (Chen, governing silkworm rearing) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the rearing of silkworms will proceed smoothly. If Taiyi (Si, governing mulberry baskets) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the mulberry baskets will remain intact. If Xiaojí (Wei, governing mulberry leaves) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the mulberry leaves and silkworms will be compatible, naturally avoiding other misfortunes. If Chengsong (Shen, governing silk threads) is placed on Wu, and the accompanying Heavenly General and deities are all auspicious, the silk threads will be abundant as metal is subdued by fire. As for Shengguang (Wu) itself being placed on Wu, and the accompanying Heavenly General and deities are all auspicious, this is two fires standing together, which ensures a smooth silkworm-rearing process. The deity observed through "looking up" is the heavenly ruler above the category deity, so it must be questioned.

至於從魁之僵，天魁之黃，登明之死絕，神后之鼠耗，大吉之眠化，則皆不利於蠶，而非蠶命上之可或見者也。若既見於蠶命之上，而乘帶復凶，則為災更甚。然而諸凡吉類，雖在午上之所加臨，而類上所得之神，又須逐類分責。蓋凡旺相乘吉，而無內外刑戰，則此類當以吉言，上下剋制，而休囚空亡，則此類當從凶論。

As for the following deities: From Kui (You) signifies rigidity, Tian Kui (Xu) signifies yellow, Deng Ming (Hai) signifies death and decline, Shen Hou (Zi) signifies rat loss, Da Ji (Chou) signifies sleep and sudden change, these are all unfavorable for silkworms, and should absolutely not appear on the silkworm's destiny. If they do appear on the silkworm's destiny, and are accompanied byInauspicious Spirit (malevolent deities), the disaster will be even greater. However, to speak frankly, although various auspicious deities should be considered based on how they are placed on Wu (the horse), the deities themselves, when they are placed on their own positions, also need to be examined individually. If a deity is prosperous and strong and is accompanied by auspicious generals, without internal or external conflicts or mutual control, this category is considered auspicious. If there is mutual control between upper and lower deities, and it falls in a weak, empty, or wasted position, this category should be considered inauspicious.

凡宅主年命之上，得見財神財星，相生旺相，蠶收必倍。而惟蠶臨年上，與蠶更相關切。必須彼此生合，旺相有氣，方為全吉。大抵蠶傷姑辰，則蠶不利人，而蠶上更乘凶神凶將凶煞，蠶必無收，不可為也。姑傷其蠶，則人不利蠶，而蠶上更乘吉神吉將吉煞者，蠶收可望，但當擇其吉於蠶者而用之可也。至夫蠶室，歲各有方，法以姑年加歲，而惟寅申午未之下，姑為吉方。四者之中，擇其最便而無沖犯者，居之可也。

In general, if the person's birth year and destiny come into contact with the wealth god and wealth star, and they mutually generate and are prosperous and strong, then the silk production will certainly double. Especially when the destiny of the silkworm is on the person's birth year, it is most closely related to raising silkworms. It is necessary for both sides to generate and harmonize, and to be prosperous and strong, which is considered fully auspicious. Overall, if the destiny of the silkworm harms the day branch of the silkworm goddess, it is unfavorable for the silkworms; if the silkworm's destiny is further occupied by凶神凶将凶煞, the silkworms will definitely yield nothing, and thus raising silkworms is not advisable. Conversely, if the silkworm goddess harms the silkworm's destiny, it is unfavorable for the silkworms; if the silkworm's destiny is further occupied by吉神吉将吉煞, there is still hope for the harvest. One just needs to select those conditions that are favorable to the silkworms. As for where to place the silkworm house, each year has its own direction. The method is to add the silkworm goddess's birth year to the current year's ruler. Only when it falls under the branches of寅, 申, 午, or 未, the direction corresponding to the silkworm goddess is considered auspicious. Among these four, one should choose the most convenient one that does not conflict, and then reside there.

遲早之法，則視三傳，凡初傳吉旺而生合蠶命上者，宜早；中吉宜中，末吉宜晚也。眠起吉凶，亦從傳中次第求之。蓋惟初傳吉旺，則頭眠起必齊，中主二眠，末主三眠，惟吳中獨有四眠之蠶，謂之大眠。大眠之候，亦即視夫末傳可也。諸書不以四課為言者，指事而占，但須責類，無他求以亂指視耳。豈有置大象於不用，而竟抹煞干支對待之體哉？日為人，辰為物，不然，何可棄也。但觀農人之於田畝種類，可類推矣。

The method of judging the time to raise silkworms depends on the Three Transmissions. If the First Transmission is auspicious and strong, and also harmonizes with the silkworm's destiny, then it is suitable to raise them early. If the Middle Transmission is auspicious, then it is suitable for the middle period. If the Final Transmission is auspicious, then it is suitable for the late period. The fortune of the silkworm's sleep and awakening also follows the order of the Three Transmissions: a favorable First Transmission indicates that the first sleep will be orderly; the Middle Transmission governs the second sleep, and the Final Transmission governs the third sleep. In the region of Wu, however, there is a type of silkworm with four sleeps, called "Great Sleep." Even in this case, the Final Transmission is still used to judge the Great Sleep. The reason why various books do not mention the Four Lessons is because when divining about a specific matter, one only needs to consult the relevant deity, and there is no need to introduce other elements that may confuse the judgment. How could it be that the overall image of the entire lesson is entirely disregarded, and the relationship between the Day Stem and Day Branch is simply ignored? The Day Stem represents people, and the Day Branch represents things. Otherwise, why would we ignore them? Just refer to the previous section about farmers and their crops, and you can draw similar conclusions.

出行何以有占也？蓋行藏顯晦，一身之休咎所關，水陸舟車，千里之吉凶攸繫。前知之則易為趨避，易視之則難以提防，孰謂出行也，而可無占乎？至夫望雲之嘆，誰則無之？所以家內吉凶，咸須歸附，必如是也。而後促裝就道，跋履山川，庶幾可以無悔乎？

Why is it necessary to consult divination before going on a journey? Because it determines whether to go or stay, to be visible or hidden, which relates to one's fortune and misfortune. Whether traveling by water or land, by boat or vehicle, it is connected to the fortune and misfortune of places thousands of miles away. If one knows in advance, it is easier to avoid misfortune and seek good fortune; if one takes it lightly, it is difficult to be cautious. Who says that going out is something that does not require divination? As for the feelings of wanderers looking at clouds and missing their family, who among us has not experienced such thoughts? Therefore, the fortune and misfortune of the family are also included in this category. Only in this way can one properly prepare for the journey, cross mountains and rivers, and generally avoid regret.

凡以日干為行者之身，而視其上神，以言休咎；以日支為所往之地，而視其上神，以言吉凶。蓋凡日上無傷乘吉不戰，而氣又當時，日支陰神又不凶傷於日，則此身之迪吉可知，反此則有凶災，不宜妄動。

When divining about travel, the day stem represents the person traveling, and we look at its superior god to determine fortune or misfortune. The day branch represents the destination, and we examine its superior god to judge auspiciousness or adversity. If the superior god of the day stem is not harmed, rides a favorable general, does not engage in battle with the god it rides, and its energy is in harmony with the current season, and the hidden god of the day branch does not harm the day stem, then the journey will be safe. Conversely, if these conditions are not met, there will be misfortune, and one should not act recklessly.

凡日上空亡，而無氣無沖，則欲行未必。日上官鬼而兼刑帶害，則阻滯難行，其所以阻滯者，視其所乘之天官可知也。如鬼乘天乙，氣更休囚，必因貴人神鬼而有阻滯，鬼乘蛇雀，又帶官符，必因口舌公訟、纏繞憂疑而有阻滯。鬼乘勾陳，又帶刑煞，必因田上爭鬥勾擾牽連而有阻滯。鬼乘白虎，又帶喪門、弔客、死符、病符，必因死喪疾病而有阻滯。鬼乘元武，又帶盜耗，必因盜失而有阻滯。

If the heavenly stem on the day is occupied by a spirit that falls into kongwang, has no strength, and is not supported by a conflicting spirit, then it is like wanting to move but not being able to. If the spirit on the day stem is an official ghost and is accompanied by punishment and harm, then it will be obstructed and difficult to proceed. To determine what is causing the obstruction, look at the heavenly general it is riding. For example, if the official ghost is riding the heavenly general and has a weak and confined energy, it is obstructed by a nobleman or spiritual matters. If the official ghost is riding the teng snake and vermilion bird, and is accompanied by official symbols, it is obstructed by verbal disputes, legal affairs, and worries. If the official ghost is riding the gou chen and is accompanied by punishment, it is obstructed by disputes over land. If the official ghost is riding the white tiger and is accompanied by mourning-and-condolence spirit, funeral guests, death symbols, and disease symbols, it is obstructed by funerals and illness. If the official ghost is riding the black tortoise and is accompanied by thieves and loss spirits, it is obstructed by theft and loss.

鬼乘天空，又帶亡劫，必因逃亡、走失、欺紿、脫騙而有阻滯之類是也。類而推之，空亡之故，可以思矣。若用見子孫乘旺，既不為下所傷，而又上乘吉將，則是發用之神，力能制鬼而生財，日上雖有官鬼阻滯之嫌，仍可行矣。

Heavenly Officials and Ghosts are riding on Tian Kong, and also accompanied by Wangshen and Jiesha. This definitely indicates a situation caused by fleeing or loss, or being deceived and misled, resulting in obstruction. All these fall into this category. By following this method, the reason why the Day Stem's heavenly stem falls on Kongwang can be understood. If the Initiating Transmission shows the Son and Grandson Trigram and its energy is strong, and it is not harmed by the Earth Plate below, while the upper part is riding on a favorable general, then this Initiating Transmission deity has the strength to control Heavenly Officials and also generate wealth. Although there is an obstruction from Heavenly Officials on the Day Stem, the path can still be traveled.

蓋凡日上之鬼，休則難動，鬼纏身也。旺則難當，鬼禁日也。若鬼在日上發用，而又上乘凶將者，是更不宜輕動。見在日上，已自難當，況又發用乎？若旺鬼乘吉，而又用自日發，則仕宦之行，反為吉占，未可概以凶言也。

Whenever the official ghost is on the day stem and falls in a period of decline, it becomes difficult to move, which is called "ghost entanglement." If it falls in a period of prosperity and strength, it cannot be resisted, which is called "ghost prohibition day." If the official ghost is directly initiating transmission on the day stem and is accompanied by aInauspicious General (malevolent general), it is even more unsuitable for movement—just appearing on the day stem is already difficult, let alone initiating transmission. However, if the official ghost is prosperous and strong and is accompanied by a吉将 (auspicious general), and initiates transmission from the day stem, then the journey for taking office is actually a favorable omen and should not be generally considered as unfavorable.

凡日上神乘吉旺相，能制支上之神，而支上亦復旺相乘吉，則是我之財神，見於彼也，往則必吉。若反凶作鬼，帶煞披刑，氣又囚死，則是我之鬼賊，見於彼地，往則必凶，其所以凶於我者，則亦視之所乘所帶可知也。凡日干遊行之方，亦宜兼視。蓋天上日干，身所動也；所臨之地，身所止也，吉凶休咎，咸有攸關，安得無問？故當兼視。

Whenever the heavenly stem on the day is accompanied by auspicious generals and is prosperous and strong, and it can control the earthly branch on the day, and the earthly branch on the day itself is also prosperous and strong with auspicious companions, then my wealth god is present on the other side, and going there will certainly bring good fortune. If the heavenly stem on the day is reversed, accompanied by凶 officials and ghosts, and carries evil stars and punishments, and its qi falls into captivity or death, then my ghost thief is present in that area, and going there will certainly bring misfortune. To determine from which direction the misfortune affects me, we should also look at the heavenly generals it is riding and the accompanying divine stars. All the directions the day stem moves on the heaven plate should also be considered. The day stem on the heaven plate represents the direction my body moves; the earthly plate beneath it represents the direction my body stops. All good and bad fortune is related to this, so how could we not inquire about it? Therefore, we should consider them all together.

凡日干病死墓絕之地，亦不可前往，往則多凶。惟地既生旺不空，而神將之吉者，方可往也。又須兼以日上神與方神較論，假如今日干之上，四土為神，木臨之地，不可往也。惟火所臨方，則為大利。火生土也。水臨亦利，土克水也。金臨之方，則無攸利，為所脫也。若所利之方，將吉氣旺，又能生合日干年命者，則更利也，他方仿此。

Whenever the day stem is in a state of illness, death, burial, or decline, one should not go there, as going there is likely to bring misfortune. Only when the earth plate is both flourishing and not empty, and the divine general it carries is auspicious, can one go. Additionally, one should compare the divine spirit above the day stem with the divine spirit of the direction: for example, if today the day stem is occupied by the earth gods of Chen, Xu, Chou, or Wei, then the direction where wood is present should not be chosen. Only the direction where fire is present is greatly advantageous, because fire generates earth; the direction where water is present is also advantageous, because earth controls water (water is my wealth); the direction where metal is present is not advantageous, because earth generates metal, which takes away its vitality. If the advantageous direction has a good heavenly general and strong energy, and can generate and harmonise with the day stem and the person's birth year, it is even more beneficial. Other directions should be judged in the same way.

然凡出行有占，須首辨欲行者，果為何等人，其人所司何事，而後即其內外喜忌言之，方可無失。漫以求之，占無應也。即如日上空亡，所主者何，未可必耳。若為九流技藝之人，空手求財之事，空非所忌，亦須將得吉氣旺，乃往利耳。若為攜本經商，則不惟不能行，行且有損。蓋行商之占法，以日為外類，外空而占，則奔走徒勞，我空而凶，則資財可慮。視天官，則所以空者，可縷指矣。

But when divining about travel, one must first determine who the person is and what they are doing. Then, based on the favorable and unfavorable factors within and outside their profession, the divination can be accurate. Otherwise, if it is done vaguely, the result will not be reliable. For example, if the day stem is connected to an empty position, one cannot simply conclude what it means. If someone is in a profession that relies on skills and makes money without capital, then falling into an empty position is not something to be avoided. As long as the heavenly general is auspicious and the energy is strong, traveling will be beneficial. However, if someone is going out with capital to do business, they will not be able to go, and if they do, they will suffer losses. For merchants, the day stem represents those who are outside. If the external position is empty, it indicates futile efforts. If the person themselves is in an empty position and encounters misfortune, then the capital is in danger. Furthermore, by examining the heavenly general that the position is connected to, the reasons for falling into an empty position can be listed one by one.

又如日上鬼，所主者鬼纏身，鬼禁日耳。若為求官問祿之人、功名科舉之事，反所喜也。蓋功名之占法，以官鬼為主，官臨其身，旺相乘吉，既不內外戰刑，而用傳年命又不相傷，太歲月建又得生扶，而上神又不往來相剋，則無官者，當有得官之慶。有官者，定膺遷推之利，榮何如之？若無氣空克，即令求官，亦不可往，而常人得人，在所必忌，何可漫言而無分辨。

For example, if the day stem is occupied by the official ghost, it merely indicates 'ghost缠身' or 'ghost禁日'; but if the person consulting the divination is seeking official positions or asking about official status, then this situation is actually something they desire. In divination related to official positions and academic success, the official ghost is the main focus. If the official star is present on the person's chart, it is prosperous and strong, accompanied by auspicious generals, without internal or external conflicts or mutual control, and the three transmissions and the person's own birth year and destiny do not harm it, while the grand time and month builder support it, and the upper spirits do not conflict with it, then someone without an official position will certainly receive good news about obtaining an official post; someone already holding an official position will surely gain promotion, which is very honorable. If the official ghost is without vitality, falls into an empty position, or is being controlled, even seeking an official position is not advisable. Yet the same official ghost, when falling on an ordinary person, is something to be avoided. How can one speak in a general and careless manner without distinguishing?

凡欲出行，而欲占其能行與否，則又有動靜之義，故以動靜占之，蓋動則能行，靜則未能也。蓋凡關墓臨干，身則難動。關有阻格之義，墓有斂藏之義，皆靜象也，所以難動。若年上神，力能沖關破墓，則可仍以動言，否則須待沖關破墓月日，方能動也。

When someone wants to know if they can go out, they also need to consider the concept of 'movement' and 'stillness'. Using this concept to predict, if there is movement, they can go; if still, they cannot leave immediately. If the god of closure and the god of burial are present on the day stem, it is difficult for the person to move. Closure means obstruction, and burial means concealment, both representing stillness, so movement is difficult. If the year stem's god has strength to break the closure and break the burial, then it can still be predicted as movement. Otherwise, they can only move on the month or day when the closure and burial are broken.

凡日上空亡，亦主難動，若用傳年命，見有沖神，亦當以動言之。蓋空逢其沖，空者反實，故可動也。然惟旺空逢沖，方有其象，若空帶休囚，沖無益矣。凡日干天官入廟者，雖非空亡關墓，亦難以動言。蓋神將同體，變化無端，故難言動。惟二馬乘旺發用，又無縛足戀廄之類，動斯確矣。凡魁罡臨日，則有萬不獲己之動，乘吉帶旺，則以吉言而為速；乘凶囚死，則以凶論，而為遲；披刑帶煞而有氣，則當亦以速言。故曰，旺如乘車得馬，可以掣電而追風。

Whenever the heavenly stem on the day is associated with a god that falls into kongwang, it indicates difficulty in movement. However, if among the initiating transmission, three transmissions, the year of movement, or the native's birth stem there is a conflicting character that confronts this kongwang god, it should still be interpreted as 'movement'—because when kongwang meets a conflicting force, the empty becomes real, thus movement is possible. However, this effect only occurs when the kongwang god is prosperous and strong; if it is weak and confined, even if it is confronted, there is no effect. When the heavenly general accompanying the day stem is exactly in its proper position, even if it is not in kongwang or not encountering a gate or tomb, it is still difficult to say there is movement, because at this time the god and the general are integrated as one, and their changes are unpredictable, so movement is hard to determine. Only when the two horses, the post-horse and the heavenly horse, are in a prosperous state and used in the initiating transmission, and are not restrained by evils such as being tied up or attached to the stable, then movement is indeed certain. Whenever the qiwei and the zhang (the戌 and 辰) are on the day stem, there is an indication of being forced to move. If it is accompanied by a favorable general and has a prosperous condition, it should be interpreted as favorable and movement is quick. If it is accompanied by an evil general and is weak and dying, it should be interpreted as evil and movement is slow. If it is subjected to punishments and evils but still has some strength, it is still considered quick. Therefore, when things are prosperous and strong, it is like sitting in a carriage and having a horse, able to chase the wind and lightning.

凡占出行，而欲以遲速言，則惟較視日用，日為行者之身，用乃征行之始也。蓋凡課傳皆陽，事必顯而多功，其動必速；課傳俱陰，事必陰私而多晦，其動必遲。故曰，日陽而用陰，則當速中之遲；日陰而用陽，則當遲中之速。若日上陽旺而用陰休墓，則雖動復止；日上陰休，而用神旺，則雖遲必行。

When divining about travel, the key is to consider the speed. Compare the day stem with the initiating transmission: the day stem represents the person traveling, and the initiating transmission signifies the beginning of the journey. If all four lessons and three transmissions are yang branches, the matter will be evident and successful, and the departure will be quick. If all four lessons and three transmissions are yin branches, the matter will be hidden and obscure, and the departure will be slow. Therefore, if the day stem is yang and the initiating transmission is yin, it indicates quickness mixed with slowness; if the day stem is yin and the initiating transmission is yang, it indicates slowness mixed with quickness. If the god above the day stem is yang and strong, but the initiating transmission is yin and in decline or in the tomb, then the journey will start but then stop. If the god above the day stem is yin and in decline, but the initiating transmission is strong, then although the journey is slow, it will eventually proceed.

凡用陽而傳陰，當防中道之阻，用陰而傳陽，則必履坦無虞，中為發用之陰神，所關於行色者，非淺鮮也。凡用為子孫，而刑剋日上，則當有伴侶相傷之應；用為父母，而刑剋日上，則當有尊長相促之徵；用為兄弟，宜切朋友；見妻財，情關妻妾；方以類聚，物以群分，惟用帶丁馬，旺相不空，不受下克者，動尤速也。

If the initiating transmission is yang and the middle transmission is yin, one should beware of obstacles along the way; if the initiating transmission is yin and the middle transmission is yang, the journey will certainly be smooth and uneventful. The middle transmission is the yin spirit of the initiating transmission, and its relationship with the journey is significant. If the initiating transmission is the son or daughter element and it is in conflict with the day stem's upper god, then trouble will arise from a companion; if the initiating transmission is the parent element and it is in conflict with the day stem's upper god, then it will be the elders who cause pressure; if the initiating transmission is the brother element, the matter concerns friends; if the initiating transmission is the wife or wealth element, it involves the wife or concubine. This is the meaning of "like attracts like, and things gather in groups." Only when the initiating transmission carries the ding spirit and the post-horse, is prosperous and strong without falling into emptiness, and is not overcome by the earth plate below, will the departure be particularly swift.

凡占出行，又知其吉凶何若者，則首視日上，日上為行者之身也。次觀辰上，辰上所往之地也。又次視用傳，初中末，有道路閱歷之象也。又次視年命，命為固有，年主流行，而為行者之身，所獨有也。凡見有日鬼而乘凶帶殺，則各有所主之事，各有所應之時，各有所見之處可按也。其所吉於行者，惟祿馬、生氣、日德、天喜之類，附吉乘旺，而無損傷則其行也，即非因喜而動，將來必有喜慶之事，隨所遇而自見者也。其所凶於行者，則為鬼，以所乘帶及五氣言之。

When divining about travel and determining whether it is auspicious or inauspicious, the first thing to look at is the god on the day stem, which represents the person traveling. The second is the god on the day branch, which represents the place being traveled to. The third is the initiating transmission and the three transmissions, which indicate the journey's course and experiences along the way. The fourth is the year pillar and the native's birth pillar; the native's birth pillar represents an inherent destiny, while the year pillar represents the current circumstances, both being unique to the traveler. Whenever the official ghost on the day stem is accompanied by aInauspicious General (malevolent general) and carriesInauspicious Sha (malevolent stars), each of these elements indicates specific events, times, and places, following a clear pattern. For beneficial travel, only the禄神 (favorable god),The Post-horse (post-horse),Life Qi (life qi),日德 (daily virtue), andHeavenly Joy (heavenly joy) are favorable. These are attached to auspicious generals and are strong and not harmed, so even if the journey is not for a joyful occasion, there will certainly be joyous events that naturally follow. For unfavorable travel, the official ghost is the main concern. Its influence is determined by the general it is riding, the stars it carries, and the four seasons and five elements.

蓋凡鬼乘天乙，則主官司神鬼之凶，日旺為官，夜休為鬼，分以乘之，方無去也。鬼乘蛇，則主驚疑怪異，盜賊火光；鬼乘朱，則主鼠雀紛爭，是非口舌；鬼乘合，則牙儈媒保，欺隱奸私；乘勾，主勾惹牽連，爭鬥訟獄；乘龍，主子孫財帛，虧折損傷；乘空，則主小人僕隸，誕妄欺凌；乘虎，則道路凶惡，疾病兵喪；乘常，主飲食筵會，參商嫌隙；乘元，主盜賊匪類，劫耗遺亡；乘陰，主陰私婦女，奸謀蔽匿；乘後，婦人女子，穢汙貪淫。

If the official ghost is accompanied by the heavenly virtue, it indicates danger from both government officials and supernatural beings. If the divination is done in the daytime and the energy is strong, it is considered as 'official' (government authority). If done at night and the energy is weak, it is considered as 'ghost' (supernatural). One should distinguish between day and night to make an accurate judgment. If the official ghost is accompanied by the Teng Snake, it indicates sudden fears, strange occurrences, theft, and fires. If accompanied by the Vermilion Bird, it indicates disputes and quarrels like those of mice and crows, and verbal conflicts. If accompanied by the Liu He, it indicates deceit and concealment by brokers, matchmakers, and intermediaries, as well as secret and improper activities. If accompanied by the Gou Chen, it indicates entanglements, disputes, and lawsuits. If accompanied by the Azure Dragon, it indicates loss of children and wealth. If accompanied by the Tian Kong, it indicates foolishness and bullying by servants and petty people. If accompanied by the White Tiger, it indicates dangerous roads, illness, and military disasters or deaths. If accompanied by the Tai Chang, it indicates disputes and discord during banquets and meals. If accompanied by the Black Tortoise, it indicates theft and robbery by bandits, loss of property. If accompanied by the Tai Yin, it indicates secret affairs involving women and hidden schemes. If accompanied by the Heavenly Empress, it indicates filth and lust among women and girls.

以煞而言，則凡五符為鬼者，必有口舌公訟；往亡為鬼魅者，必將身不生還；車坑為鬼者，有車馬舟輯之憂；飛廉為鬼者，防破敗損失之患；空亡為鬼者，脫誑可慮；劫煞為鬼，劫奪堪虞。鬼墓則昏蒙多阻；鬼關則隔礙難通；天刑則小人有憂敗之嫌，君子亦剝官奪祿；鬼帶咸池，姦淫沉溺；鬼披刑害，破祖傷殘。引而伸之，觸類而長之，則庶幾乎百煞之用，其有當乎。

If we consider the spiritual omens, if the five symbols become official ghosts, there will be disputes and legal troubles; if the going to death becomes a ghost, the person will definitely leave and not return; if the car pit becomes an official ghost, there is worry about accidents involving vehicles, boats, or ships; if the flying廉 becomes an official ghost, there is a risk of loss and damage; if the empty void becomes an official ghost, there is concern about being deceived and losing out; if the jiesha becomes an official ghost, there is worry about being robbed or taken by force. If official ghosts fall into the墓, there will be confusion and obstacles; if official ghosts meet the gate, there will be blockage and difficulty in proceeding; if accompanied by heavenly punishment, the wicked will have worries and decline, and even the virtuous will face loss of position andofficial stipend; if official ghosts are accompanied by xianchi, there will be matters of adultery and indulgence; if official ghosts are accompanied by punishment and harm, there will be destruction of ancestral property and injury to the body. Following this pattern, the usage of various omens can be understood correctly.

凡占出行，而欲知其出行水陸之所宜者，則以日辰為主，而分言之，吉則從之，凶則違之。凡以日干為陸，視其上神，以言休咎。日干之象，為天為陽，陸之位也。日支為水，視其上神，以言吉凶。日支之象，為地為陰，水之位也。故凡干上之神，乘吉生干，氣又旺相，則陸路自可從行，乘凶剋日，氣又囚死，則陸行匪吉。

When divining about travel and determining whether to take a water route or a land route, one should focus on the day stem and day branch. They should be considered separately: if they are favorable, follow them; if they are unfavorable, avoid them. The day stem represents the land route, and its superior god is used to determine fortune or misfortune. The image of the day stem is heaven and yang, which corresponds to the position of land. The day branch represents the water route, and its superior god is used to determine good or bad fortune. The image of the day branch is earth and yin, which corresponds to the position of water. Therefore, if the superior god on the day stem is a favorable general and generates the day stem, and its energy is prosperous and strong, then the land route is naturally favorable. If the superior god is a harmful general and overcomes the day stem, and its energy is in captivity or death, then taking the land route is not favorable.

支上之神，乘吉生支，氣又復旺相，則水路允宜從往。若乘凶克支，或更剋日，氣又囚死，則水行必凶，若水陸俱吉，則惟擇其最旺，而無損傷者從之。凡陸行則不能不需車馬，水行則不能不需舟楫。太沖者，車馬舟楫之類神也，然須分視不謬耳。

The day branch's heavenly stem rides a favorable general and also benefits the day branch, with its energy being prosperous and strong; going by water is most suitable. If it rides an unfavorable general and harms the day branch, or further harms the day stem, with its energy falling into captivity or death, traveling by water will certainly bring misfortune. If both water and land routes are favorable, choose the one with the strongest energy and no damage. Traveling by land inevitably involves carriages and horses, while traveling by water inevitably involves boats and oars; the hour of卯 (Mao) is the representative of carriages, horses, boats, and oars. However, one must distinguish clearly to avoid mistakes.

蓋太沖臨水，象則舟楫。臨土，象則車馬。旺相則堅固而寬容，休囚則破毀而疲陋。惟乘龍合，而出於支干之端，更無刑戰，則水陸皆堪遄往。若載元蛇，而見於日辰之上，則水陸皆不堪從。即乘辰合，則象為減下，沉溺堪虞。卯帶車坑，則象為折輪，傾危可慮。上見魁罡，則舟車定多阻隔。更乘月厭，則道路時有憂驚。卯作隔神，寧無阻滯？卯逢夾克，必有損傷。卯上空亡，水則無憂，陸防傾陷。

When the Trigram of Tai Chong is on the position of water, the image is a boat; when it is on the position of earth, the image is a carriage or horse. If it is prosperous and strong, the carriage or boat is solid and spacious; if it is weak and confined, the carriage or boat is broken and poor. Only when it is accompanied by Qing Long and Liu He, and appears on the head of the day stem and day branch, with no conflicts or battles, can one travel safely by both water and land. If it carries Xuan Wu and Teng Snake and appears on the head of the day stem and day branch, then neither water nor land travel is safe. If卯 (Mao) combines with辰 (Chen) and forms a harmonious relationship, it resembles a boat being pressed down and sinking, indicating a risk of capsizing and drowning. If卯 (Mao) is accompanied by the Carriage and Pit evil star, it resembles broken wheels, indicating a risk of overturning. If the head of卯 (Mao) sees Qiu and Gang, the carriage or boat will certainly face many obstacles. If it is further accompanied by the Month Aversion, there will be constant worries and anxieties on the way. If卯 (Mao) acts as an intervening god, how can there be no obstacles? If卯 (Mao) is attacked by upper and lower conflicts, there will certainly be damage. If the position of卯 (Mao) falls into Kongwang, traveling by water is without worry, but traveling by land requires caution against overturning or getting stuck in a pit.

凡舟行之時，萬一有損，而欲占其損於何所。亟為衣枷計者，則當專視天罡，而以所加孟仲季言之。加孟則所損在頭，仲中季尾。蓋孟仲季有首尾之象，而與太沖相害者，天罡也，即以相害者占其所以害，故無失也。

If a ship is damaged during a journey, to determine where the damage occurs so that it can be quickly repaired and reinforced, one should look at the Heavenly Gang (Chen). According to which of the three positions—Clan, Middle, or Season—it falls: if it falls on the four Clans (Yin, Shen, Si, Hai), the damage is at the front of the ship; if it falls on the four Middle positions (Zi, Wu, Mao, You), the damage is in the middle section of the ship; if it falls on the four Seasons (Chen, Xu, Chou, Wei), the damage is at the back of the ship. This is because Clan, Middle, and Season originally correspond to the front, middle, and back respectively. Moreover, the Heavenly Gang (Chen earth) is in conflict with Tai Chong (Mao wood), so by using this conflicting character to determine where the harm occurs, the judgment will be accurate.

凡占出行，而欲占其途次之陰晴風雨何若者？則以三傳之陰陽為主，以言時地之克應。蓋陰陽亦晴雨之機，三傳開道路之象，而初中末即其時與地也。故凡傳得純陽，則主晴朗，而木旺乘陽者多風。傳得純陰，則主陰晦，而金旺乘陰者多雨。水神旺則雖陽亦雨，火神旺則雖陰亦晴。陽勝於陰，而乘朱蛇，又帶晴殺，其晴必久。陰勝於陽，而乘後元，又帶雨煞者，其雨必長。是則陰晴風雨之大象也。

When divining about a journey and wanting to know whether the weather will be clear or rainy, and whether there will be wind or rain, one should take the yin and yang of the three transmissions as the main reference to determine when and where the journey should take place. Yin and yang are the key to determining clear or rainy weather, and the three transmissions unfold the image of the road. The initial, middle, and final transmissions correspond to time and place. If all three transmissions are yang branches, it indicates clear and bright weather; if there is strong wood energy and it is accompanied by yang, there will be much wind. If all three transmissions are yin branches, it indicates gloomy and dark weather; if there is strong metal energy and it is accompanied by yin, there will be much rain. If the water deity is strong, even if the three transmissions are yang, it will rain; if the fire deity is strong, even if the three transmissions are yin, it will be clear. If yang overcomes yin and is accompanied by the Vermilion Bird and Teng Snake, along with the clear evil, the clear weather will last long. If yin overcomes yang and is accompanied by the Heavenly Empress and Black Tortoise, along with the rain evil, the rain will be prolonged. This is the great image of clear, rainy, windy, and stormy weather.

若分視其時與地，則初傳見者，應在始發；中傳見者，應在中途；末傳見者，應在末路。擴而充之，則辰上見者，應在彼地；日上見者，應在欲行未行之時；而時序之標準，即以三傳之十二辰次之，是則所謂時與地也。

If viewed separately in terms of time and place: those appearing in the first transmission should be at the beginning of the journey; those in the middle transmission should be during the journey; and those in the final transmission should be on the way close to the destination. If we consider a broader perspective: those appearing on the day branch should be at the place being visited; those appearing on the day stem should be during the time when the journey is planned but has not yet begun. As for the specific time and hour, they are determined by the order of the twelve earthly branches corresponding to the three transmissions—this is what is referred to as 'time' and 'place'.

凡欲出行，而欲知其將來有無伴侶，及伴侶何若者，則以子孫為主，而亦以三傳言其時地。責三傳者，以道路言也。責子孫者，制克生財，緩急可恃也。兄弟之爻乃居然伴侶，而不責及者，兄弟有其本責，分財之象，職有合夥經營，而非萍水之交矣。

When one wants to go out and wants to know if there will be a companion on the way and what kind of person that companion is, one should use theChildren Line as the main element, and also determine the time and place using the Three Transmissions. The Three Transmissions are used because they represent the road; theChildren Line is used because it can control the官鬼 and also generate wealth, making it reliable in times of urgency or need. TheBrothers Line is also a companion, but it is not used because it has its own original function—it represents the division of wealth and is related to joint ventures, not the temporary companions one might meet on the way.

故凡子孫吉旺見於傳中，而與日上德合生比，則不惟伴侶有人，而且富厚忠誠，自當竭蹶而相為。子孫休凶，見於傳內，而與日上破害刑傷，則途中雖逢伴侶，而疏狂汙賤，非徒無益而有損。傳無子孫，則視三五六合言之。若更視其所乘所帶，則性情容貌，皆可前知。察其天地兩間，則時序地方，曷難預定？至於辰見為他類，日見為類行，非虛語也。

If the official son's hexagram is auspicious and strong, and appears in the three transmissions, and also has a harmonious relationship, mutual generation, or mutual assistance with the day stem's heavenly god, then not only will there be companions on the way, but these companions will be wealthy and loyal, willing to work hard to help. If the official son's hexagram is in a state of rest and is accompanied by an inauspicious hexagram, and appears in the three transmissions, and also has a relationship of destruction, harm, punishment, or injury with the day stem's heavenly god, then although companions may be encountered on the way, they will be reckless and lowly people, not only providing no benefit but also causing harm. If the three transmissions do not contain the official son's hexagram, then look at the triple harmony and the six harmonies. If further examining the heavenly general it is riding and the divine omens it carries, one can know the nature and appearance of the companion in advance; also, by observing the heavenly god above and the earth plate below, one can determine when and where the encounter will take place, and what difficulties may arise. As for the statement that if the class god appears in the day branch, it indicates someone traveling alongside, and if it appears in the day stem, it indicates someone traveling with me, this is not empty talk.

凡占出行，而欲知其貲本何若，則以財爻為主，而以休旺言之。日干所克者，為財神。青龍六合為財星，二者兼視。故凡財神見，而財星稱之，則為有本之行、經營之類是也。旺相而帶丁馬，則必充盈，無往不利。休囚而無丁馬，則必微薄蹇滯難通。若財神既藏，而財星又復空窘，則為無本之動，九流之類是也。旺相則得來可望，休囚則到底無功。財雖不現，而適財有氣無傷，則居然良賈，深藏莫窺，吉可知矣。若兄弟化財，或財化兄弟者，即非借貸，定為合夥。

When divining about travel and wanting to know about the capital, one should take the wealth爻 as the main focus, and assess its prosperity and strength. The day stem is the one that controls the wealth god; the Azure Dragon and Liu He are the wealth stars, and both should be considered together. If the wealth god appears and the wealth stars are in harmony with it, then it indicates traveling with capital, belonging to the merchant path. If the wealth is prosperous and strong, and also accompanied by the Ding god and the post-horse, the capital is certainly abundant, and the journey will be smooth wherever it goes. If the wealth is weak and confined, and there is no Ding god or post-horse, the capital is certainly meager, and everywhere will be blocked and difficult to proceed. If the wealth god is hidden and not visible, and the wealth stars are also in a weak state and embarrassed, then it indicates traveling without capital, belonging to the path of miscellaneous people. If the qi is prosperous, there may still be some gain; if the qi is weak and confined, it will end up empty. Even if the wealth is not visible, but there is still qi without being harmed, then it is a shrewd merchant who keeps the capital hidden from others, which is clearly auspicious. If the brothers爻 transforms into wealth, or wealth transforms into brothers, then it is not borrowed capital, but definitely joint venture.

故凡欲知其行李若何者，則以父母為主，亦以休旺言之。蓋行李者，覆庇之資也，而覆被吾身者，莫如父母。故以類之。故凡父母見旺而無損傷，則行李自當富盛；休囚而有刑破，則行李必見凋殘；空藏則無，類藏則失。若父母化兄或兄化父母，則與人共，己不自由。

If one wants to know about luggage, one should take the parents' hexagram as the main reference, and also consider its prosperity and strength. Luggage is an item that covers and protects the body, and nothing can cover and protect the body more than the parents, so the parents' hexagram is used to represent it. If the parents' hexagram appears and is prosperous and strong, without any damage, the luggage will naturally be abundant and well-maintained. If the parents' hexagram is in a weak and confined state, and is subjected to punishments and breaks, the luggage will certainly be worn out and in disrepair. If the parents' hexagram falls into an empty state and is hidden without appearing, it is as if there is no luggage at all; when the representative hexagram is hidden, things will be lost. If the parents' hexagram transforms into the brothers' hexagram, or the brothers' hexagram transforms into the parents' hexagram, then the luggage is shared with others, and one cannot have full control over it.

凡征行在道，而欲占其止宿處吉凶若何者，則以日辰為主，而較視其上神焉。蓋日為本身，辰為旅次也。故凡日辰上神，彼此生旺德合，乘吉帶吉，則賓主相安，絕無疑忌。若彼此刑沖破害，乘凶帶凶，則賓主不投，易生嫌隙。日傷其辰，則客懷不仁，咎由於我；辰傷其日，則主懷不義，咎起於人。

When someone is traveling and wants to know whether the place they will stay tonight is auspicious or not, they should use the Day Stem and Day Branch as the main factors. They should compare the upper gods associated with these two. The Day Stem represents the traveler himself, and the Day Branch represents the lodging place. If the upper gods of the Day Stem and Day Branch are mutually beneficial, prosperous, virtuous, and accompanied by favorable generals and auspicious evils, then the host and guest will get along well and there will be no suspicion or worry. However, if the upper gods of the Day Stem and Day Branch are in conflict, damage, or harm to each other, and are accompanied by unfavorable generals and malevolent evils, then the host and guest will not get along, and disputes are likely to arise. If the Day Stem harms the Day Branch, it indicates that the guest is unkind-hearted, and the fault lies with the guest. If the Day Branch harms the Day Stem, it indicates that the host is unrighteous, and the problem comes from the host.

支干逢墓，必不安寧。鬼帶三刑，定多凶禍。凶於我者，視其所乘天官。暈主驚疑，朱為口舌，勾陳爭鬥，白虎兵戈，元武盜賊，天空欺紿，太陰奸謀，天后淫穢之類是也。然天官之所憑依者，神也；十二神之所用者，五行也；五行之所變幻者，五氣也。引而伸之，則形貌情性、老幼強弱之類，一覽而無餘蘊矣，於投宿也何有？

On the day stem and day branch falling into their墓 (burial) positions, this night will certainly be restless; if the official ghost is accompanied by three types of mutual punishment, there will certainly be many misfortunes. To determine the source of the misfortune, look at the heavenly general it is riding: Teng Snake indicates alarm and suspicion, Vermilion Bird indicates disputes and arguments, Gou Chen indicates conflicts and struggles, White Tiger indicates weapons and violence, Black Tortoise indicates theft and robbery, Tian Kong indicates deception and fraud, Tai Yin indicates treachery and schemes, and Heavenly Empress indicates lewdness and immorality—all of these are the kinds of troubles. However, the heavenly generals rely on the twelve gods, the twelve gods use the five phases, and the five phases generate the four seasons and five climatic energies. Following this sequence, one can deduce the person's appearance, temperament, age, and strength with no omissions. After all, how difficult is it to judge from a single night's stay?

凡旅次雖安，而欲占其明發之情形者，則以日干為主，日支為佐，兼以用傳相較言之。蓋日為己身，支為奴僕行李，用為禍福端倪，而三傳者，則有時與地之象也。

Whenever one stays in a lodging place though securely, and wishes to know the situation of departing the next morning, one should take the day stem as the main focus, the day branch as the auxiliary, and then compare them with the initiating transmission and the three transmissions. The day stem represents oneself, the day branch represents the attendant servants and luggage, the initiating transmission indicates the beginning of fortune or misfortune, and the three transmissions contain the images of time and place.

故凡日上吉旺，不傷於日，則為上天顯佑，身必無虞；日下吉旺，不逢空敗，則為地下默扶，任行無害。元不傷干，而財爻穩固，則無劫掠之憂。勾不制日，而乘性平和，則無口舌爭鬥之患。例而求之，十二天官，咸有責也。支不受傷，財爻、奴僕、行李，當無患也。

If the heavenly stem on the day is supported by auspicious spirits and is strong, and does not harm the day stem, then it is clearly a blessing from heaven, ensuring personal safety; if the earthly branch beneath the day is also auspicious and strong, and does not fall into a void or ruined position, then it is secretly supported by the earth, and no matter how things develop, there will be no harm. If the Black Tortoise does not harm the day stem and the wealth element is stable, there is no fear of theft; if the Gou Chen does not restrain the day stem and the nature of the spirit it rides upon is peaceful, there will be no disputes or conflicts. By following this method, each of the twelve heavenly generals can be examined one by one. If the day branch is not harmed, then property, servants, and belongings will all remain safe.

以竟日而言，則初為卯辰，中為巳午，未為申酉，時可定也。然式中時位，咸自井如察其上神，吉凶休咎必以時相應，兼而求之。可無失也。蓋三傳者，時行之大象也；十二辰者，時位之分司也。先其大象，次其分司，占之法也。

If considering the whole day, the first transmission corresponds to the卯 hour, the middle transmission corresponds to the巳 and午 hours, and the final transmission corresponds to the申 and酉 hours. Thus, the time when an event occurs can be determined. However, in the divination chart, the twelve hours are arranged in order. By examining their respective controlling deities, the fortune or misfortune will certainly correspond to the respective hours. By considering both aspects together, there will be no error. The three transmissions represent the overall pattern of the day's activities, while the twelve earthly branches indicate the specific positions for each hour. First observe the overall pattern, then examine the specific positions; this is the method of divination.

以地分而言，則十二辰之見於三傳者，自可按也。崗、嶺、墓、田、湖、池、場、圃之類，各以類見，不可漫責也。凡以年命為扶救之本，而與日辰用傳相較而言之。蓋年命者，吾身之所獨有，轉移休咎之權與也。故凡日吉而傳凶，支辰年命之上，皆可救也。日辰俱凶，而年命休衰，不能效力者，三傳之神，皆可救也。日辰年命俱凶，而三傳復凶者，勿行可也，是則所謂趨避也。

If considering location, the earthly branches appearing in the three transmissions can naturally be compared and checked: mountains, hills, tombs, fields, lakes, ponds, courtyards, and vegetable patches, each should be matched according to their category, and not arbitrarily assigned. All things should be compared with the day stem, day branch, initiating transmission, and the three transmissions. The personal birth stem is unique to me and holds the power to transfer good and bad fortune. Therefore, if the day stem is favorable but the three transmissions are unfavorable, the heavenly stems above the day stem and the personal birth stem can come to rescue. If both the day stem and day branch are unfavorable, and the personal birth stem is in a state of decline and cannot exert influence, then the heavenly stems in the three transmissions can come to rescue. If the day stem, day branch, personal birth stem, and the three transmissions are all unfavorable, then one should simply avoid going out—this is what is called seeking good fortune and avoiding misfortune.

凡以太歲月建，為君為長，而與日、辰、年、命、用、傳相較言之。蓋太歲者，人君之象，月建者，官長之象，身居君長臨照之下，雖不敢妄異跋扈，畢竟難逃主宰，而其上神，亦即歲月吉凶之所繫者也。

All divination involves comparing the Tai Su as the sovereign, the Month Builder as the superior official, with the Day Stem, Day Branch, personal year, birth year, Initiating Transmission, and the Three Transmissions. The Tai Su represents the image of the sovereign, while the Month Builder represents the image of the superior official. A person is under the influence of these sovereign and superior officials, and though they dare not act recklessly, they cannot escape their control. The superior deities associated with the Tai Su and Month Builder are precisely the key points determining the fortune and misfortune of that year and that month.

凡吉凶由神，克應由煞，諸煞之緊關休咎者，不可遺也。如太歲月建，氣力最大，入課臨傳，皆須細視，生扶則吉來不小，刑害則凶至匪輕，即居閒地，而其上神，皆有關係，不可忽也。蓋凡歲月上神，遙來相傷者，固為不利，而我去遙傷歲月上神者，尤非所宜也，故曰歲月上神，不可與類往來相剋。太歲上神所主歲中事，月上神所主月事事，故與日辰用傳年命上神以及類神皆不可相傷也。

All fortune and misfortune are determined by the twelve gods. The timing of the effects is decided by the divine omens. Every important omen that affects fate must not be overlooked. For example, the sovereign year and the month builder have the greatest power. If they enter the calculation or the three transmissions, they must be carefully examined. If they generate and support me, great good fortune will come. If they injure or harm me, serious misfortune will arrive. Even if they only fall in idle positions, the gods above them are still of great importance and should not be ignored. If the gods above the sovereign year and the month builder remotely injure me, it is certainly unfavorable. But if I remotely injure the gods above the sovereign year and the month builder, that is even worse. Therefore, the gods above the sovereign year and the month builder must not be in mutual control with similar gods. The gods above the sovereign year manage affairs of the whole year, and the gods above the month builder manage affairs of the whole month. Therefore, they must not be in mutual control with the day stem, day branch, initiating transmission, three transmissions, the year of the person, their own destiny, and similar gods.

凡征行在道，遙見人來，心有所疑，而欲占其為何等人者，則以神后為主，而視其所加孟仲季言也。凡神后加孟則為善良，孟為四長生，所以善良；仲為商賈，仲乃四旺，所以商賈；加季則為凶惡，季乃暗金四煞，所以凶惡。責神后者，後為十二神之長，一陽始生，首竊天氣，可以為善，可以為惡，神變無端，故曰神后，而以責之。

Whenever one is traveling and sees someone coming from afar, if one feels doubtful and wants to divinate who it is, one should take Shenghou (the child) as the main element and determine which of the three categories—Clan, Middle, or Season—this element falls into. If Shenghou falls on the four Clans (寅, 申, 巳, 亥), the person coming is kind and virtuous—these four Clans are the four places of growth, so they are associated with goodness. If Shenghou falls on the four Middle positions (子, 午, 卯, 酉), the person coming is a merchant—these four Middle positions are the four strong positions, so they are associated with business. If Shenghou falls on the four Seasons (辰, 戌, 丑, 未), the person coming is wicked—these four Seasons are the dwelling places of the four evil stars, so they are associated with evil. Why does one question Shenghou? Because the child (子) is the first among the twelve divine spirits, where the first yang begins to be born, and it first takes the qi of heaven and earth. It can be used for good or for evil, and its transformation is mysterious and without fixed rules, hence it is called "Shenghou," and thus it is used for questioning.

凡占乘舟而來，則以天罡為主，而亦視其所加孟仲季言之。凡天罡加孟，則為吏人，為人之所長，孟長象也。故凡吏人，稱為長吏。加仲則為常人，仲有中象，平等之象，故主常人。加季亦為奸惡，季居下流，而有藏垢納汙之象，故主奸惡。責天罡者，見因舟楫而生疑，罡立卯之前者也。蓋凡有類主者，皆當以類加孟仲季言之，無類主者，則以天罡視之。罡為善惡之總主也。故兵占決幾之占，每每視此。

When divining about people coming by boat, one should take the Heavenly Gang (Chen) as the main reference, and also observe whether it falls on the first, second, or third position among the four seasons. If the Heavenly Gang falls on the first position, the person coming by boat is an official, for the first position signifies leadership, and officials in the government are called "longshi" (chief officials). If it falls on the second position, the person is an ordinary person, as the second position is in the middle, symbolizing equality. If it falls on the third position, the person is a wicked person, as the third position is at the lower level, symbolizing concealment and corruption. Why do we question the Heavenly Gang? Because suspicion arises from the boat, and the Heavenly Gang stands right before the卯 (Mao), which is the god of vehicles and boats. For matters with a specific god in charge, one should use that god combined with the first, second, or third position; if there is no specific god, then use the Heavenly Gang, for it is the overall master of good and evil, and in military divination, decisions are often based on it.

以上兩占皆不言日、辰、用、傳、年、命，而視神后天罡者，呼吸安危，刻難姑緩，多視亂指，適以增疑也。雖然，萬一乘象果為凶惡，則又何以處之？即就其所加定體，而以日上辰上決其趨避。故凡辰上神剋日上神，則吉。辰上旺相，而日上休囚者更吉，前行無忌。日上神克辰上神，則凶。而辰上休囚者更凶。避之可也。惟相生比合，而氣俱旺相，又乘吉將者，彼雖凶惡，我無忌也。

The above two methods of divination do not consider the day stem, day branch, initiating transmission, three transmissions, personal year, or personal destiny, but only look at Shenhou and the Heavenly Gang, because safety and danger lie in the breath, and there is no time to delay; looking too much and pointing too many things only add confusion. Although this is the case, what if the image of the situation is indeedvicious? Then, based on the position it occupies, determine the general situation, and use the god above the day stem and the god above the day branch to decide whether to advance or retreat. If the god above the day branch overcomes the god above the day stem, it is auspicious; if the god above the day branch is prosperous and strong while the god above the day stem is weak and confined, it is even more auspicious, and one should proceed without hesitation. If the god above the day stem overcomes the god above the day branch, it is inauspicious; if the god above the day branch is also weak and confined, it is even more inauspicious, and one should retreat as best as possible. Only when both sides are mutually generating, comparable, and harmonious, and both are strong and have auspicious generals, then even if the situation isvicious, there is no need to be afraid.

凡有所問，而欲占其虛實何如者，亦以天罡為主，而亦視其所加孟仲季言之。凡罡加孟上，則為虛誕，孟為始生，事未實也。加仲而虛實參半，仲中而有騎牆之象，疑信相參而未決。加季則實，季為四土，信而實也。然日上辰上，又當參論。故凡日上刑剋支上，所言必虛。而罡、魁、蛇、虎、陰、空、謾語見於日上者，尤多詭詐，帶空亡者，更出無根。

When someone asks about something, to determine whether the statement is true or false, we mainly refer to the Heavenly Gang. We also consider which of the four beginnings (孟, 仲, 季) it falls on. If the Heavenly Gang is on one of the four beginnings, the statement is likely false, as the four beginnings represent the initial stage of all things, where things have not yet taken shape. If it is on one of the four middle positions, the truth and falsehood are about equal, as the four middle positions are in the middle, indicating hesitation and indecision. If it is on one of the four ends, the statement is more likely true, as the four ends belong to earth, which represents sincerity and reality. However, we should also consider the heavenly stem and earthly branch of the day. If the heavenly stem of the day is in conflict with the earthly branch of the day, the statement is false. If the Heavenly Gang, River Chief, Teng Snake, White Tiger, Tai Yin, Tian Kong, or the slanderous evil spirit appear on the day's heavenly stem, the statement is especially deceptive. If it also includes Kongwang, the statement has no basis at all.

若天罡加孟仲，而日又加彼，其虛可知矣。已上諸占，皆以辰屬我，日屬人者，來與言。皆有動相，動則為客，見與聞，皆有靜象，靜則為主，所以日屬來言，辰屬見聞也。主客動靜之間，辨之審矣。

If the Heavenly Gang falls on one of the four beginning months or the four middle months, and the Day Stem's heavenly stem also comes to rest on the Day Branch, then the meaning of this statement becomes even clearer. All these methods of divination are based on the principle that the Day Branch belongs to me and the Day Stem belongs to the other party. This is because when a person comes to me and a message is conveyed to me, it carries the nature of 'movement,' and what is moving is the guest. On my side, what I see and hear carries the nature of 'stillness,' and what is still is the host. Therefore, the Day Stem represents the person and the message, while the Day Branch represents my perception and hearing. It is essential to clearly distinguish between host and guest, and between movement and stillness.