The Thirteenth Chapter: The Proper Time and Method for Meetings

凡有相期會合，而欲占其得會與否，及已去未去者，若占他人，則視天罡，罡臨日辰，定然得會，罡在日前則為已去，罡在日後，則尚未來。然又當以所加孟仲季參而定之。凡罡加孟則尚未至，加季則為已去，惟加仲則可會也。若占同伴則視勝光。凡勝光見於貴前，則為在前；見於貴後，則猶在後；若恰臨日辰，便可相會。視勝光者，午於卦為?，?遇也，故視之。

When predicting whether a meeting will take place, whether the person can be seen or not, whether the other person has already left or has not arrived yet, if the person being predicted is a stranger, look at the Heavenly Gang. If the Heavenly Gang is on the Day Stem or Day Branch, the person can definitely be seen. If the Heavenly Gang is before the Day Stem, the person has already left. If the Heavenly Gang is after the Day Stem, the person has not arrived yet. However, it is also necessary to refer to which of the four seasons (Clan, Middle, and Final) the Heavenly Gang is added to: if the Heavenly Gang is added to the four Clans, the person has not arrived yet; if added to the four Finals, the person has already left; only if added to the four Middle seasons, the meeting will happen. If the person being predicted is a fellow companion, look at Shengguang (the hour of Wu). If Shengguang appears before the Nobleman, the person is ahead; if it appears after the Nobleman, the person is still behind; if it is exactly on the Day Stem or Day Branch, the meeting will happen immediately. Why do we look at Shengguang? Because Wu in the hexagram belongs to 'Gou', and 'Gou' means meeting, so we look at it.

凡身處客中，而欲占其家內吉凶何若者，則以日辰為主，而視其所乘天官言之，支為我之家也。故凡支上之神下生其支，而氣旺將吉，則必無事而安常。若支上神下脫其支，而上氣休囚，則多耗費；上神下克其支，而氣休將凶，則必多悔而駁雜。若支克其上，而上神旺相，則可庶幾。

When a person is away from home and wants to divinate the fortune of their family, they should take the day stem and day branch as the main factors, and examine the Heavenly General riding on them. The day branch represents the family. If the Heavenly General on the day branch is born by the day branch, and its energy is strong and the general is auspicious, the family will certainly be safe and everything will proceed normally. If the Heavenly General is instead being born by the day branch and thus loses its energy, and the general itself is weak and in a poor condition, the family will have many expenses. If the Heavenly General is instead overcoming the day branch, and its energy is weak and the general is inauspicious, the family will certainly have many regrets and things will be chaotic. If the day branch is instead overcoming the Heavenly General above it, but the general remains strong and auspicious, then it is still somewhat safe to be reassured.

蓋吉凶所主，雖在上神，而事類所關，在於天將。即如鬼乘天乙，雖云鬼祟神祗，而晝夜陰陽豈無分辨？鬼作?蛇，雖主驚憂火盜，而旺衰虛實，能不周詳？大抵貴合龍常，吉事居多，而為凶亦淺。元勾朱虎，凶災常大，而為吉偏輕。天官各有所司，占者貴於類推，苟能達變，自可通窮。妻子父兄，式內豈無其象？刑沖德合，類端各有其神，周覽旁搜，情表自見，仰觀俯察，象類分明。

The fortune of good or bad is governed by the superior deities, but the category of the matter lies in the Heavenly Generals. For example, if the official ghost is riding on Tianyi, although it may indicate ghosts and spirits, should we not distinguish between day and night, and whether it is yang or yin? If the official ghost is riding on Teng Snake, although it may indicate alarm, fire, theft, and bandits, should we not carefully examine whether it is strong or weak, real or false? In general, the Nobleman, Liu He, Azure Dragon, and Tai Chang are mostly auspicious; even if they are connected with misfortune, it is not deep. The Black Tortoise, Gou Chen, Vermilion Bird, and White Tiger are often associated with calamities; even if they are connected with good fortune, it is not strong. Each of the Twelve Heavenly Generals has its own duties; the diviner should be good at classifying and inferring. As long as one can understand the changes, everything will be clear. Are the wife and children, father and elder brother not represented in the divination pattern? Crimes, oppositions, virtues, and unions each have their corresponding deities; by examining all directions and searching thoroughly, internal and external situations will naturally become clear; by observing the heavens and examining the earth, the images and categories will be clearly understood.

六壬，象學也。運式以占，象亦夥矣。一日十二時，課亦十二而止。十二課內，象則萬千，若但以課體求之，則萬千之象，無從出現，而五行之用，反為所拘矣。是故三才易簡之法，不可不急講也。蓋日辰之象，為兩儀，貴賤尊卑，由此而定。四課之體為四象，剛柔內外，從此而分。三傳之象，為三才，初中末伏，從茲而備。然兩儀之成四象也，實乃三才之具體；三傳之三才也，實即兩儀之化身；是則所謂課體，而萬類各有三才之用矣。

Six壬 is a study that focuses on images. By rotating the lesson patterns for divination, there are countless images. A day has twelve hours, and there are only twelve lesson patterns; yet the images contained within these twelve lessons are countless. If one only seeks images from the lesson pattern, then these countless images cannot be obtained, and the application of the Five Phases becomes restricted by the lesson pattern. Therefore, the method of "Three Essentials and Simplicity" must be explained urgently. The image of the day stem and day branch are the two principles, determining the status of honor and humility; the structure of the four lessons is the four images, distinguishing hardness and softness, and internal and external; the images of the three transmissions are the three essentials, with the initial, middle, end, and hidden elements all complete. However, the two principles become the four images through the specific manifestation of the three essentials; the three essentials formed by the three transmissions are actually the embodiment of the two principles. This is what is called the lesson pattern; and all things and categories also each have their own set of three essentials to use.

如占婦女，則責天后為類，天后婦女之象也。即令式中無天后，亦當視天后之所乘臨。乘即天后所乘之神也。臨即乘神所臨之宮也。后所乘神，即為初傳，初之陰神即為中傳，中再傳之神，即為末傳，是即所謂類神之三傳。始終情形，皆在於此。按此而求，盡堪取象，所以不必全拘課體而斷吉凶。蓋凡末有所主，而概占大象，則吉凶情形，專在課體。若既有所主而占，則事各有類，類各有象，即類以定三傳，即三傳以言休咎，情形自露，不必徒求課體，即所謂易簡也。

For example, when divining about women, we inquire about the Heavenly Empress as the class deity, because the Heavenly Empress is the image of women. Even if the three transmissions in the lesson pattern do not include the Heavenly Empress, we should still look at the deity that the Heavenly Empress rides upon and the palace that this deity occupies. "Riding upon" refers to the earthly branch deity that the Heavenly Empress is riding on, and "occupying" refers to the palace of the earthly branch that this deity is in. The deity that the Heavenly Empress rides upon is considered the first transmission, the yin deity of this first transmission is the middle transmission, and the middle transmission further up is the final transmission. This is called the "three transmissions of the class deity." The entire process of the matter's beginning and end is contained within this. By following this method, we can fully obtain the symbolic meaning, so there is no need to strictly rely on the lesson pattern to determine fortune or misfortune. If one has not yet determined a specific question and is only generally divining a large image, then the fortune or misfortune is determined solely by the lesson pattern. However, if one has a specific question in mind, then each matter has its class, and each class has its image. We determine the three transmissions based on the class deity, and then discuss fortune or misfortune based on these three transmissions. The situation will naturally become clear, and there is no need to waste effort analyzing the lesson pattern—this is called "simplicity and ease."

凡占貴人，則視天乙之三傳，而謁貴干求者，亦同責焉。占夢寐、怪異、憂疑、驚恐則視騰蛇之三傳，而爐灶之具，亦俱責矣。占文字、口舌，則視朱雀之三傳，而飛禽、書信、詞訟之屬，亦並責焉。占子孫、交易、婚姻、媒保則視六合之三傳，而小兒、竹木器具、舟車、門戶、床榻、盒桶等物，亦並責焉。占勾連、鬥訟則視勾陳之三傳，而軍旅、墓田、捕役、差人之類，亦皆責焉。占賢良、財帛、及書吏則視青龍之三傳，而擇婿、求文職功名，亦同責焉。

When divining about a nobleman, refer to the three transmissions of Tianyi; when seeking an audience with a nobleman or making a request, also consult the three transmissions of Tianyi. When divining about dreams, strange occurrences, worries, or fears, refer to the three transmissions of Teng Snake; items such as stoves and utensils are also consulted through Teng Snake. When divining about words and speech, refer to the three transmissions of Zhu Que; flying birds, letters, and lawsuits are also consulted through Zhu Que. When divining about descendants, trade, marriage, and matchmakers, refer to the three transmissions of Liu He; children, bamboo and wooden objects, boats and vehicles, doors and windows, beds, and containers are also consulted through Liu He. When divining about entanglements, fights, and lawsuits, refer to the three transmissions of Gou Chen; military forces, ancestral fields, police, and officials are also consulted through Gou Chen. When divining about virtuous men, wealth, and clerks, refer to the three transmissions of Qing Long; selecting a son-in-law or seeking official positions and scholarly achievements are also consulted through Qing Long.

占小人、奴僕、僧道則視天空之三傳，而上書、通啟、虛誕、詐偽之屬，亦俱責焉。占疾病、道路則視白虎之三傳，而出師、征討、死喪之事，亦並責焉。占尊長、財帛則視太常之三傳，而米麥、布帛、衣裳、絲絮、藥食、武途功名，亦並責焉。占盜賊、逃亡、走失、乞丐則視元武之三傳，而行兵、行人、水利、溝渠等事，亦以責焉。占外戚、私慝、婢妾、婆媽、老婦、尼姑則視太陰之三傳，而陰私、囑託、金銀錢、石磁器等，亦同責焉。

When divining about small people, servants, monks, and Taoist priests, look at the Three Transmissions of Tian Kong. Matters such as official documents, reports, false statements, and deceit should also be referred to Tian Kong. When divining about illness and travel, look at the Three Transmissions of Bai Hu. Matters such as military campaigns, warfare, and death and mourning should also be referred to Bai Hu. When divining about superiors and wealth, look at the Three Transmissions of Tai Chang. Matters such as rice and millet, cloth and silk, clothing, silk and cotton, medicines and food, and military ranks and official titles should also be referred to Tai Chang. When divining about thieves, runaways, lost persons, and beggars, look at the Three Transmissions of Xuan Wu. Matters such as military movements, people away from home, and water channels and ditches should also be referred to Xuan Wu. When divining about relatives-in-law, private misconduct, maids, housekeepers, old women, nuns, look at the Three Transmissions of Tai Yin. Matters such as private affairs, requests and favors, silver and gold, money, stone tools, and porcelain should also be referred to Tai Yin.

占婦女，則視天后之三傳，而擇婦、望恩澤、封誥、赦書者，並皆責焉。蓋類神所乘之神，雖各有三傳可責，然須與日辰行年與制類者，尚可從吉言也。若日年落空，百事無成。惟類自作空，不以空論。

When divining about women, one should look at the Three Transmissions of the Heavenly Empress. Those selecting a wife, hoping for grace, seeking a title and official decree, or waiting for a pardon also consult it. Although each class god has its own set of Three Transmissions to consult, it must also be combined with the Day Stem, Day Branch, and the year of birth. It should also be able to control those elements that harm the class god, before it can be considered auspicious. If the Day Stem and the year of birth fall into Kongwang, then nothing will succeed. However, if the class god itself falls into Kongwang, it is not considered as Kongwang.

然神與將又有變通之法，將即神，神即將。如占貴人尊長，本當專視責天乙，若或課傳無天局，而大吉出現，則視大吉之三傳以斷吉凶。不必更求天乙矣。如占財帛本應專責青龍，如或無青龍，而功曹出現，則視功曹之乘臨，以及三傳，不必更求青龍矣。或式中無青龍，而太常出現，則視太常之三傳以定休咎，不必更求青龍功曹矣。是即所謂變通也。

However, there is a flexible method between the god and the general: the general can be regarded as a god, and the god can be regarded as a general. For example, when divining about a nobleman or an elder, one should normally focus on Tianyi. If Tianyi is not present in the course and transmission, but Da Ji (丑) appears, then one should judge the fortune and misfortune based on the three transmissions of Da Ji, without needing to look for Tianyi again. Similarly, when divining about wealth, one should normally focus on Qinglong. If Qinglong is not present but Gongcao (寅) appears, then one should examine the aspects and the three transmissions of Gongcao to determine fortune and misfortune, without needing to look for Qinglong again. Or, if Qinglong is not present but Tai Chang appears, then one should determine fortune and misfortune based on the three transmissions of Tai Chang, without needing to look for Qinglong or Gongcao. This is called flexibility.

八月丁巳日辰將酉時占婦女事。子丑寅卯；常蛇陰六，財酉陰；亥、辰，未子酉寅，子辰龍；戌、巳，子巳寅丁，官亥貴；酉申未午。

On the 14th day of the eighth lunar month, using the hour of You (酉) with the general of Chen (辰), the divination was cast for matters concerning women. The earth plate is arranged normally from Zi to Hai, passing through Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu. The heavenly plate's spirits are each five places behind the earth plate they are over. The four lessons are: the day stem, Dingsi, is lodged in Wei, with Yin on Wei and You on Yin; the day branch, Si, has Zi on Si and Wei on Zi. The spirits on the four lessons, Wei, Zi, You, and Yin, are respectively riding Tai Chang, Teng Snake, Tai Yin, and Liu He. The three transmissions are You, Chen, and Hai: the first transmission, You, is wife wealth riding Tai Yin; the middle transmission, Chen, is son riding Azure Dragon; the final transmission, Hai, is official ghost riding Nobleman. The Nobleman is on the heavenly plate at Hai, and the heavenly general proceeds in order.

斷曰：占婦女事，則視天后之三傳，三傳戌巳子，將後空蛇，以初傳言之，后乘天鬼，加卯臨門，內戰不安，則其所主者，不得自安之事也。戌與卯合，是有求和之意。八月卯為月破，甲寅旬卯為盜神，天魁之將為下賤。后乘下賤之神，下臨無氣之地，其為下賤婦女可知。下為盜神月破，合而克之，其所不安者必憂失盜亡財帛之事矣。

The divination states: When divining matters concerning women, one should look at the three transmissions of the Heavenly Empress. The Heavenly Empress is riding on the戌 (Xu), taking theYin Spirit (yin spirit) of Xu which is巳 (Si), and theYin Spirit of Si which is子 (Zi). Therefore, the class spirit's three transmissions are Xu, Si, and Zi. The heavenly generals accompanying them in sequence are the Heavenly Empress, Tian Kong (Heavenly Void), and Teng Snake. First, the initial transmission: The Heavenly Empress is riding on the天鬼 (Heavenly Ghost) spirit Xu, which is placed on the卯 (Mao) and is over the地户 (earth gate). The internal and external forces are in conflict, leading to unrest, indicating that the matter she governs is one that causes her own unrest. Xu and Mao are in harmony, suggesting a desire for reconciliation. In the eighth month, Mao is the month breaker, and in the Jiayin (Jia Yin) ten-day period, Mao is the thief spirit. The Tian Gui (Heavenly Guide) Xu is itself a spirit of low status. The Heavenly Empress riding on this low-status spirit and descending to a place of no vitality indicates that this is a woman of low status. Her feet are precisely on the thief spirit and the month breaker, which harmonize with her but also overcome her, indicating that her unrest must be due to concerns about theft and loss of property.

以中傳言之，太乙為天空，空為欺詐不實之象，八月巳為天鼠煞，情必涉鼠，陽現其象，情歸於陰。中即後之陰，以末傳言之，神后為蛇，子又為鼠，蛇為怪異，家有鼠為怪。天鼠即是小耗，正月起子逆行十二支，所主欺詐耗財，鼠耗之名，蓋本於此，其所憂盜失亡財也。

Now regarding the middle transmission: Taiyi is at Yisi with fire, and Tiankong indicates deceit and falsehood. In August, Yisi is the day of the heavenly rat煞, showing that the matter must be related to the 'rat'. The yang position reveals external signs, but the true situation lies in the yin spirit. The middle transmission is the yin spirit of the Heavenly Empress, so it reveals the inner truth. Now regarding the final transmission: Shenhou is at Zizi with Tengsnake, and Zizi itself is the rat. Tengsnake signifies strange occurrences, and having rats in the house is a strange phenomenon. The heavenly rat is the minor loss煞, which starts from the first month at Zizi and moves backward through the twelve branches, governing deceit and loss of wealth. The term 'rat loss' is probably derived from this. Therefore, the worry is about theft and loss of property.

此課如占貴人，則視天乙之三傳，三傳亥午丑，將得貴虎朱，以初傳言之，貴人履獄，處非其地，必有憂患，若非病厄，則有過失。蓋陰得勝光，為白虎，為疾病之神，內戰憂重，故主病厄，末見大吉乘朱，下臨六害，八月開刑在午，死氣在丑，當因死刑文字而責罰黜退之憂。

This divination lesson, if it is about a nobleman, looks at the three transmissions of Tianyi: Tianyi is riding on Hai, the hidden spirit of Hai is obtained from Wu, the hidden spirit of Wu is obtained from Chou, so the three transmissions are Hai, Wu, and Chou. The heavenly generals corresponding to each are nobleman, White Tiger, and Vermilion Bird. First transmission: the nobleman is on the position of Tianyu, which is not its proper place, so there must be some trouble, either a disease or a mistake. Its hidden spirit gains Shengguang Wu fire and rides on White Tiger, which is the god of disease, and also meets internal conflict, so the worry becomes heavier, thus it is judged as a disease calamity. The final transmission sees Da Ji Chou earth riding on Vermilion Bird, with six harm below; the opening punishment in August is on Wu, and death qi is on Chou, so there should be worry about being punished or dismissed due to a death sentence document.

如占父母，則視太常之所乘臨，而以三傳言之，三傳未寅酉，將得常合陰，以乘臨言之，常乘小吉臨子，子未六害，而又空亡，則所主者，孤寒也。占父則無母，占母則必無父，否則定當遠出。凡類臨空亡，十有九死，在外者不得還家，是則所謂類神之初傳，主其事者也。

If the divination is about parents, look at the Heavenly General that the Tai Chang rides and the one it governs, and follow its three transmissions: Tai Chang riding on Wu earth, the Yin spirit of Wu is Yǒu, the Yin spirit of Yǒu is You, so the three transmissions are Wu, Yǒu, You. The Heavenly Generals that ride sequentially are Tai Chang, Liu He, and Tai Yin. First, discuss the riding and governing: Tai Chang rides on Xiao Ji Wu earth and governs Zi. Zi and Wu are in mutual harm, and it falls in Kongwang, so what it governs is loneliness and poverty. If it is about the father, there is no mother; if it is about the mother, there must be no father. Otherwise, one of them is certainly away from home. Any spirit that governs Kongwang is mostly dead; those who are away cannot return home. This is called the first transmission of the class spirit, which governs the person involved in the matter.

以中傳言之，功曹乘六合，乘木克未為鬼，八月寅為死符又為枯骨合乘死木為棺，皆作吉象，以末傳言之，從魁乘太陰，重金乘旺，遞克類陰，所謂鬼來催鬼，鬼催人死者是也。寅為死門而太陰夜神之酉，臨夜位之鬼門，是為冥道也。末為歸計，而入冥道？豈父母之利哉？從魁見於日陰，業已在外，而又傳出他處，則有異鄉之角，是則死於他鄉之兆也。

Now regarding the Middle Transmission: Gongcao Yin wood is riding on Liu He, with wood overcoming the earth of Wei. For the similar spirit, this represents official ghosts. In the eighth month, Yin is a dead symbol, also called dry bones; Liu He riding on this dead wood takes the image of a coffin—these are not like. Now regarding the Final Transmission: Congui You metal is riding on Tai Yin, with heavy metal qi and being strong, layer upon layer overcoming the similar spirit's hidden spirit. This is called "ghosts coming to urge ghosts, ghosts urging death." Yin is the dead gate, and Tai Yin belongs to night spirits; the You it is riding on is located at the ghost gate of the night position. This is the path to the underworld. The Final Transmission is the conclusion, but the conclusion leads into the underworld. How can this be the blessing of parents? Congui also appears on the hidden spirit of the day stem, indicating that the person is already outside; now it is transmitted to another place, implying living away from home, which is exactly the omen of dying away from home.

蓋式中內外之內，惟前後為主，視類者便從類前類後言之。類後為內，類前為外耳。六合之中，前後凡七，七在對沖，而前後均得其六，凡在二三則為近，在五六則為遠。按此占，小吉為類臨子，恰當前六，故言遠；下臨空害，故言死亡，類陰凶克，而末酉傳出他處，為冥道，故言死在他鄉。

In the structure of the lesson, there are internal and external parts, mainly determined by the front and back positions: when identifying the class god, it is explained from before and after the class god - the position after the class god is considered internal, and the position before the class god is considered external. The twelve branches form a circle, and counting seven positions forward and backward from the class god, the seventh position is exactly the opposite position, so each direction actually has six positions. If the position falls in the second or third, it is considered near; if it falls in the fifth or sixth, it is considered far. In this lesson, the small auspicious earth (Wu Tu) serves as the class god and is located on the Zi branch. It is exactly the sixth position before the class god, so it is judged as far; it also falls on the empty position and encounters the sixth harm, so it is judged as death; the yin spirit of the class god is凶 and mutually controlling, and the final transmission of the酉 metal moves to another position, becoming a path to the afterlife, so it is judged that he dies in a foreign land.

如占子孫事，則視六合乘臨，今合乘功曹，下臨丁火，在外耗脫，而功曹於八月為死木，又煞為死符枯骨，皆非吉象。以丁言之，死木不能生囚火，子孫徒自脫耗，而無益於父母也。以未言之，則未為木墓，子孫投墓亦非吉象，是則類神之乘臨所主，亦即所謂初傳為主事之人也。

If the divination concerns matters related to descendants, one should examine the trigram ofLiu He (Liu He) and what it is riding upon and what it is facing. In this case,Liu He is riding uponGongcao (Yin) (Gongcao) and寅木 (Yin Mu), and is facingDing Fire (Ding Huo). This indicates an external dispersion and loss of vital energy; moreover,寅木 (Yin Mu) in the eighth month is considered dead wood, and the accompanying malevolent force is死符 (Si Fu) and枯骨 (Ku Gu), which are not auspicious signs. ConsideringDing Fire (Ding Huo), dead wood cannot generate stagnant and restrained fire, leading to descendants wasting their own resources without benefiting their parents. As for未土 (Wei Tu), it is theStorage (Mu Ku) of wood, and descendants entering theStorage (Mu Ku) is also not a favorable sign. This illustrates how the trigram of类神 (Lei Shen) and what it is riding upon and facing determine the outcome. This is also referred to as 'the first transmission represents the person involved'.

以中傳之類陰而言，則從魁為月建，月建為官長，從而克之，則當有官長仇難之災。以死木逢旺金，凶何如之？爺見其仇，俯臨其丘，非子孫之利也。以末傳歸計而言，則辰雖乘龍，為子孫之財，奈財反助鬼為官，丙辛辰酉合助莫解，而所帶之煞，又為白衣，死別凶可知矣。

Regarding the Middle Transmission, which is considered a class of spiritual entities, the character from Quai You metal corresponds to the month builder in August. The month builder represents an official or superior; when it reversely overcomes the class spirit, there will be troubles from officials and the formation of enmity and misfortune. Moreover, a dead wood encountering strong metal is extremely ominous. The father encountering his enemy while bowing down near a grave is not good for descendants. As for the Final Transmission, although Chen is riding the Azure Dragon and is the wealth of descendants, this wealth turns to assist the official ghost and transforms into an official star. The combination of Bing and Xin, and Chen and You, create a double force that is entangled and cannot be resolved. The accompanying evil spirit is the White Robe Evil Spirit, indicating a fate of permanent separation and death.

蓋凡占問子孫，不宜見者有六，一不宜落空，二不宜投墓，三不宜傳見官鬼，四不宜煞帶二死，五不宜蛇虎魁罡加臨年命，六不宜氣乘囚死。若全見者，必有死亡之事，惟加臨旺相而傳得其吉者，則有喜慶。若既見游煞、斬關、丁馬，而傳又逢凶，年上又見元空者，主有逃亡劫耗之患。此其大略也。若神而明之，則又存乎其人，難以言傳矣。

When divining about descendants, there are six things that should not be seen: first, it is not suitable for the subject to fall into Kongwang; second, it is not suitable for the subject to enter the Storage; third, it is not suitable for the official ghost to appear in the Three Transmissions; fourth, it is not suitable for the accompanying evil spirits to be the Dead Symbol and Death Qi, these two 'dead' signs; fifth, it is not suitable for Teng Snake, White Tiger, River Chief, and Heavenly Gang to be added upon the subject's birth year destiny; sixth, it is not suitable for the energy to fall into imprisonment or death. If all these six things are present, there will certainly be death; only when the added signs are in prosperous and strong positions and the Three Transmissions also receive good signs, there will be joy. If both wandering evil spirits, cutting off the gate, and the spirit of the heavenly official with the post-horse are present, and the Three Transmissions meet bad signs, and the subject's birth year also sees Black Tortoise and Tian Kong, then it indicates the danger of fleeing and being robbed or losing resources. This is only a general rule; as for the divine variations and adaptability, that lies with each person, and cannot be fully explained in words.

凡辰為宅舍，而子孫之占，亦當責及辰為子孫之類位也。若辰戌丑未乘蛇虎臨辰，而辰為亥子則是子孫為土所制，法憂少小。蓋亥子皆是少小之象，支神乃是卑幼之位，故當責也。

The day branch represents the dwelling, and when divining about descendants, one should also inquire about the day branch, as it is also the position where descendants reside. If the earth gods of Chen, Xu, Chou, or Wei are riding on Teng Snake or White Tiger and arrive at the day branch, and the day branch is either Hai or Zi, then the descendants are restrained by earth. According to the method, one should worry about young children. Hai and Zi both symbolize youth, and the god of the day branch is originally a position of inferiority, so it must be inquired about.