Pattern and Suspended Fetus

懸胎 三傳亥寅巳、寅巳申、巳申寅、申寅亥曰順懸胎，亥申巳、申巳寅、巳寅亥、寅亥申曰逆懸胎。凡占人占事以隱匿懷胎、繼先傳後論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"The 'suspended embryo' is a lesson pattern where all three transmissions fall in the four beginning positions of the twelve earthly branches, namely寅, 申, 巳, and 亥. These four positions are the beginnings of the four seasons, like a fetus suspended and forming within but not yet born, hence the name. When the order is arranged in sequence, it is called 'ascending suspended embryo,' with four patterns:亥寅巳, 寅巳申, 巳申寅, and 申寅亥. When the order is arranged in reverse, it is called 'descending suspended embryo,' with four patterns:亥申巳, 申巳寅, 巳寅亥, and 寅亥申. In divination for people or matters, it is always interpreted according to two meanings: 'something hidden, like a pregnant woman who has not yet revealed her condition' and 'succession from predecessors, passed down to later generations.' This indicates that the matter is still in the stage of incubation and concealment, not yet revealed. In human affairs, it signifies continuation of lineage, inheritance of family business, and similar matters. Whether it is auspicious or inauspicious depends on the heavenly generals accompanying each of the three transmissions, their affiliated deities, and the accompanying deities."

順懸胎：春玄胎者生意已萌於中，夏勵陽者機關略見於外，秋占四牡驅馳不息，冬占全福行止亨通。 逆懸胎：春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含義而無中生有，冬待慶而暗事將明。 三將或空一二，勿以此名實論。

The interpretation of the suspended fetus (xuan tai) is divided according to the four seasons. In spring, it is called "Xuanyu" (Dark Fetus), indicating that vitality has already begun to stir, though it has not yet emerged. In summer, it is called "Liyang" (Strengthening Yang), meaning that the internal mechanisms are already slightly revealed. In autumn, it is called "Simo" (Four Strong Horses), a reference to the poem "Small Ya: Four Strong Horses" from the Book of Songs, suggesting continuous effort without rest. In winter, it is called "Quanfu" (Complete Blessing), meaning that whether traveling or staying, everything will be smooth and favorable. The reverse suspended fetus (ni xuan tai) is also divided according to the four seasons. In spring, it is called "Kangyu" (Excessive Growth), indicating a beginning of vigorous effort followed by slackness. In summer, it is called "Hongjun" (Great Wheel), referring to the wheel of creation and transformation, showing a dignified and balanced state with the ability to govern and judge. In autumn, it is called "Hanyi" (Hidden Meaning), implying that the meaning is concealed and not yet revealed, yet it can generate something from nothing. In winter, it is called "Daiqing" (Awaiting Favor), meaning to quietly wait for good fortune, as hidden matters are about to become clear. If any two of the three generals fall into the旬空 (ten-day void), then these names should not be used to make definitive interpretations.

關隔 三傳子卯午、卯午酉、午酉子、酉子卯曰順關隔；子酉午、酉午卯、午卯子、卯子酉曰逆關隔。凡占人占事以門戶破敗論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"Guan Ge" is a lesson pattern where all three transmissions fall on the four central branches: Zi, Wu, Mao, and You. The four central branches represent the gates of the four directions, and when all three transmissions are at these gate positions, they mutually conflict and block each other, hence the name "Guan Ge." When the transmissions are arranged in order, it is called "Shun Guan Ge," with four patterns: Zi-Mao-Wu, Mao-Wu-You, Wu-You-Zi, and You-Zi-Mao. When the transmissions are arranged in reverse order, it is called "Nie Guan Ge," with four patterns: Zi-You-Wu, You-Wu-Mao, Wu-Mao-Zi, and Mao-Zi-You. In divination for people or matters, it is always interpreted as "gates blocked and family residence ruined": movement is obstructed, internal and external communication is cut off, for residences it indicates damage to the gates, and for human affairs it suggests blocked connections and many obstacles. The fortune or misfortune depends on what heavenly generals each of the three transmissions are riding, what deities they belong to, and what divine omens they are associated with.

順關隔：春占關隔若羝羊觸藩，夏占觀瀾似游魚之吞餌，秋占四季平，日逢望弦晦朔名曰三光不仁，冬占匿陽，時遇卯酉辰戌號為四門俱閉。 逆關隔：春占陷井如鳥投籠，夏占正煩若牛受刃，秋失友既散離而復合，冬出漸名陰極而陽生。 三將或空一二，勿以此名實論。

The interpretation of the "Shun Guan Ge" and "Ni Guan Ge" is divided according to the four seasons. In spring, if "Guan Ge" is drawn, it is like a male sheep using its horn to push against a fence, with the horn stuck in the fence, unable to advance or retreat (based on the phrase from the "Zhou Yi · Da Zhuang" "Dili Yang Chu Fan, Lei Qi Jiao"). In summer, if "Guan Lan" is drawn, it is like a fish seeing the bait on the hook and swallowing it, seeing only benefit and not the harm. In autumn, if "Si Ji Ping" is drawn, if the day falls on the waxing moon, waning moon, full moon, or new moon, it is called "San Guang Bu Ren," meaning the three lights of sun, moon, and stars do not show mercy. In winter, if "Ni Yang" is drawn, yang energy is hidden; if the time also coincides with the hours of卯 (Mao), 酉 (You), 辰 (Chen), or 戌 (Xu), it is called "Si Men Ju Bi," meaning all four gates are closed. For "Ni Guan Ge," in spring, if drawn, it is called "Xian Jing," like a flying bird falling into a cage, trapping itself in a net. In summer, if drawn, it is called "Zheng Fan," like an ox suffering from a blade, restless and uneasy. In autumn, if drawn, it is called "Shi You," meaning lost friends separate first but reunite eventually. In winter, if drawn, it is called "Chu Jie," meaning when yin reaches its extreme, yang energy begins to emerge, and difficulties gradually ease. If among the three generals, one or two fall into the旬空 (a period of emptiness or void), then these names should not be used for definite interpretation.

稼穡 三傳丑辰未、辰未戌、未戌丑、戌丑辰曰順稼穡，丑戌未、戌未辰、未辰丑、辰丑戌曰逆稼穡。凡占人占事以田園植物論。詳稼穡屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The 'Jia Se' pattern refers to a lesson type where all three transmissions fall on the four earthly branches of Chen, Xu, Chou, and Wei, which are the seasonal earth positions. Earth governs farming and harvesting (planting is called 'Jia', gathering is called 'Se'), hence the name. When the order is arranged in sequence, it is called 'Shun Jia Se', with four arrangements: Chou-Chen-Wei, Chen-Wei-Xu, Wei-Xu-Chou, and Xu-Chou-Chen. When the order is reversed, it is called 'Nie Jia Se', with four arrangements: Chou-Xu-Wei, Xu-Wei-Chen, Wei-Chen-Chou, and Chen-Chou-Xu. Whenever divining about people or matters, this pattern is interpreted along the line of 'fields, crops, and planting of grass and trees': the matter in question is usually related to land, property, farming, and harvest, and its nature is slow, steady, and calm. When interpreting, one should first carefully determine which type of divine spirit (such as official, wealth, or ghost) this Jia Se pattern belongs to on the current day, then examine what heavenly generals each of the three generals are riding, what type of divine spirit they belong to, and what divine spirit they are accompanied by, to determine fortune or misfortune."

順稼穡：春稼穡而生長以時，夏遊子而漂流不定，秋地角據一隅而忘天下，冬五墓舍朝市而守丘墟。 逆稼穡：春占越庫，散財不以其道；夏曰轉魁，委任不得其人；秋殺墓勢，將興而將起；冬伏陰，機漸收而漸藏。 三將或空一二，勿以此名實論。

In the context of the "Jia Se" (Jia and Se) divination system, the interpretation varies according to the seasons. In spring, if "Jia Se" is drawn, it is called "Jia Se" again, indicating timely sowing and the growth of crops according to the seasons. In summer, it is called "You Zi," symbolizing a traveler wandering without a fixed destination, with uncertain movements. In autumn, it is called "Di Jiao," suggesting a person confined to a corner, unaware of the vast world, with limited vision. In winter, it is called "Wu Mu," as the earthly branches Chen, Xu, Chou, and Wei are all "mu" (tombs), indicating withdrawal from the world, retreating to desolate places, and a sign of retreat. In the reverse "Jia Se" system, the interpretations also vary by season. In spring, it is called "Yue Ku," meaning exceeding the storage, leading to the wasteful dispersal of wealth without proper direction. In summer, it is called "Zhuan Kui," indicating a change in the person in charge, but the appointment is not suitable. In autumn, it is called "Sha Mu," suggesting the rise of a harsh and destructive force. In winter, it is called "Fu Yin," indicating the gradual withdrawal of vitality and the concealment of life force. If any two of the three generals fall into the "shen kong" (ten-day void), then these names should not be used to make definitive judgments.

金局 三傳巳酉丑、酉丑巳、丑巳酉曰順三合金局，巳丑酉、丑酉巳、酉巳丑曰逆三合金局。凡占人占事以鋒刃、殺氣、金姓、金物、金事、三人、三事、謀合論。詳金局屬何煞，視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"The Gold Formation" refers to the three transmissions (San Chuan) exactly forming the three branches Si, You, and Chou, which constitute the Triple Harmony of Metal. When arranged in order, it is called "Ascending Triple Harmony of Metal," with three possible arrangements: Si-You-Chou, You-Chou-Si, and Chou-Si-You. When arranged in reverse order, it is called "Descending Triple Harmony of Metal," with three possible arrangements: Si-Chou-You, Chou-You-Si, and You-Si-Chou. When divining about people or matters, one should interpret based on the nature of Metal: weapons and blades, a sharp and severe atmosphere, people with surnames containing the radical for metal or belonging to the Metal element, metal objects, and matters related to metal weapons. Since the three branches form a single formation, it also indicates three people or three matters coming together, as well as situations involving a group conspiring or discussing together. When making a judgment, one should first carefully determine which type of celestial demon (shen sha) this Gold Formation belongs to on the given day—whether it is an official (印), wealth (财), ghost (鬼), or robbery (劫)—then examine the three generals (tian jiang) each riding what celestial generals, their own attributes as celestial demons, and their positions on which celestial demon positions, combining all these factors to determine fortune or misfortune.

順局：巳酉丑為從革宜革故鼎新，酉丑巳為獻刃遠近俱被其傷，丑巳酉曰藏金因事而韜。 逆局：酉巳丑為反射懷殺伐以酬恩，巳辰酉為法罡防肅殺之威，酉巳丑曰操會既得莫失。 三將或空一二，勿以此名與合局實論。

The interpretations for the three methods of arranging the "Gold Formation" in a favorable sequence are as follows: Si-You-Chou is called "From Reform," a term originating from the "Book of Documents · Hongfan" which states "Gold is called From Reform," suitable for removing the old and establishing the new, changing the old ways for the new. You-Chou-Si is called "Presenting the Blade," like presenting a blade to others, causing harm to both near and far. Chou-Si-You is called "Hidden Gold," with gold hidden in the earth, requiring concealment and restraint rather than display. For the three methods of arranging the "Gold Formation" in an unfavorable sequence: You-Si-Chou is called "Reflection," like an arrow reflecting back, harboring a desire for revenge while repaying a favor, resulting in resentment within the favor. Si-Chen-You is called "Method and Authority" (the original text refers to "Si-Chen-You," which does not align with the three branches of the Gold Formation, suggesting a possible error where "Chen" should be "Chou"), one should beware of the impending severity. You-Si-Chou is called "Control and Possession," once something is in one's possession, it should not be lost. If among the three branches in the Gold Formation, one or two fall into the旬空 (a void period), then these names and the assumption of a complete formation should not be used for interpretation.

木局 三傳亥卯未、卯未亥、未亥卯曰順三合木局，亥未卯、未卯亥、卯亥未曰逆三合木局。凡占人占事以枝葉、發生、木姓、木物、木事、三人、三事、謀合論。詳木局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The Wood Bureau": When the three transmissions exactly form the three branches Hai, Mao, and Wei, it is called the Wood Bureau, which is the Triple Harmony of the Earthly Branches for Wood. If arranged in order, it is called "Harmonious Triple Harmony Wood Bureau," with three possible arrangements: Hai-Mao-Wei, Mao-Wei-Hai, and Wei-Hai-Mao. If arranged in reverse order, it is called "Reverse Harmonious Triple Harmony Wood Bureau," with three possible arrangements: Hai-Wei-Mao, Wei-Mao-Hai, and Mao-Hai-Wei. In divination, whether for people or matters, the characteristics of Wood are used to interpret the situation: branches and leaves, growth and development, people with surnames containing the radical for Wood or belonging to the Wood element, wooden objects, and matters related to trees or vehicles. Since the three branches form a bureau, it also indicates the gathering of three people, three matters, and conspiracies among many. When interpreting, first determine which type of spirit demon this Wood Bureau belongs to on the given day, then examine the Heavenly Generals each of the three transmissions is riding, their respective spirit demons, and the spirits they are associated with, to determine the fortune or misfortune.

順局：亥卯未曰曲直舉直措枉，卯未亥曰合縱彼我懷仇，未亥卯曰從吉待時而動。 逆局：亥未卯曰轉輪顛蹶自反，未亥卯曰正陽遵發生意，卯亥未曰先春未萌先動。 三將或空一二，勿以此名與合局實論。

The interpretations for the three arrangements of the Wood trinity: Hai-Mao-Wei is called "Quzhi," derived from the "Shangshu · Hongfan" which states "Wood is called Quzhi," indicating the use of upright and righteous people and the dismissal of corrupt and wicked individuals (based on the "Lunyu · Weizheng" which says "Promote the upright and set the crooked aside"). Mao-Wei-Hai is called "Hezong," like the alliances formed during the Warring States period, where alliances were made on the surface but there were lingering resentments between the parties. Wei-Hai-Mao is called "Congji," following the path of good fortune and waiting for the right moment before taking action. For the reverse arrangements of the Wood trinity: Hai-Wei-Mao is called "Zhuannü," like a wheel turning, after falling one must reflect on one's own actions. Wei-Hai-Mao is called "Zhengyang," with righteous yang energy, one should follow the natural tendency of growth. Mao-Hai-Wei is called "Xianchun," acting before the spring season begins, which is premature. If any of the three trigrams in these Wood trinity arrangements fall into the旬空 (a void in the ten-day cycle), then these names and the idea of a complete trinity should not be used for interpretation.

水局 三傳申子辰、子辰申、辰申子曰順三合水局，申辰子、辰子申、子申辰曰逆三合水局。凡占人占事以淵流不息、水姓、水物、水事、三人、三事、謀合論。詳水局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。申子辰曰潤下和順為義，子辰申曰出奇改過自新，辰申子曰呈斗玩其天象。逆局申辰子曰間斗懷中聚秀，辰子申曰循順毋懷躐等，子申辰曰仰玄宜守其困。 三將或空一二，勿以此名與合局實論。

"The Water Bureau": When the three transmissions exactly form the three branches of Shen, Zi, and Chen, it is called the Water Bureau of Triple Harmony, which is the Triple Harmony of the Earthly Branches. When arranged in order, it is called "Forward Triple Harmony Water Bureau," with three arrangements: Shen Zi Chen, Zi Chen Shen, and Chen Shen Zi. When arranged in reverse order, it is called "Reverse Triple Harmony Water Bureau," with three arrangements: Shen Chen Zi, Chen Zi Shen, and Zi Shen Chen. In divination, whether for people or matters, the nature of water is used as a symbol for interpretation: deep and flowing water, continuous and unending, surnames with water radicals or people belonging to the Water element, water-related objects, matters concerning waterways and boats; when the three branches form a complete bureau, it also indicates the gathering of three people and three matters, or a conspiracy among many. When making a judgment, first determine which type of divine evil this Water Bureau belongs to on the given day, then examine what Heavenly Generals each of the three generals are riding on, what divine evils they belong to, and what divine evils they are facing. For the Forward Triple Harmony Water Bureau: Shen Zi Chen is called "Runxia," derived from the "Book of Documents · Hongfan" which says "Water is called Runxia," meaning that gentleness and obedience are appropriate; Zi Chen Shen is called "Chuqi," meaning to achieve victory through unexpected means, capable of reforming and renewing oneself; Chen Shen Zi is called "Chengdou," meaning the Big Dipper is revealed, suitable for observing celestial phenomena and investigating the heavenly timing. For the Reverse Triple Harmony Water Bureau: Shen Chen Zi is called "Jiandou," meaning the handle of the Big Dipper is separated, with refined qualities gathered in the chest but not yet expressed; Chen Zi Shen is called "Xunshun," meaning one must proceed step by step, and should not have the desire to advance beyond one's level; Zi Shen Chen is called "Yangxuan," meaning looking up to the mysterious and dark, but unable to reach it, at this time one should remain content in hardship. Among all these forms of the Water Bureau, if one or two of the three generals fall into the旬空 (decade void), then these names and the assumption of a complete bureau should not be used for judgment.

火局 三傳寅午戌、午戌寅、戌寅午曰順三合火局，寅戌午、戌午寅、午寅戌曰逆三合火局。凡占人占事以虛炎上達、火姓、火物、火事、三人、三事、謀合論。詳火局屬何煞，視所乘何神、所屬何煞、所臨何煞定其吉凶。

The "Fire Triad" refers to the three branches forming the combination of Yin, Wu, and Xu, which is known as the Triple Harmony of Fire. When arranged in order, it is called the "Forward Triple Harmony Fire Triad," which includes the combinations Yin-Wu-Xu, Wu-Xu-Yin, and Xu-Yin-Wu. When arranged in reverse order, it is called the "Reverse Triple Harmony Fire Triad," which includes Yin-Xu-Wu, Xu-Wu-Yin, and Wu-Yin-Xu. In divination, whenever a person or matter is being considered, the characteristics of fire are used as a reference. Fire is described as floating and rising, with its strength spreading outward and the center being empty. Matters related to fire include surnames with the fire radical, people belonging to the fire element, fire-related objects, and things connected to stoves, lamps, candles, and documents. When the three branches form a triad, it also indicates the gathering of three people or three matters and the possibility of a conspiracy involving many people. When making a judgment, one should first determine which type of divine omen the Fire Triad corresponds to on the given day, then examine the three generals, each of which is riding on a particular Heavenly General, belongs to a specific divine omen, and is accompanied by a certain divine omen, and combine these factors to determine the fortune or misfortune.

順局：寅午戌曰炎上發達為名，午戌寅曰間魁舍賓從庭，戌寅午曰頂墓信問堪輿。 逆局：寅戌午曰華時晴光天表，戌午寅曰就燥行合中庸，午寅戌曰正義朱夏顯形。 三將或空一二，勿以此名與合局實論。

The interpretations for the three arrangements of the fire trigram combinations in a favorable fire configuration are as follows: Yin, Wu, and Xu are called "Yan Shang," a term from the "Book of Documents · Hong Fan" which states "Fire is called Yan Shang," indicating success, prominence, and the achievement of fame. Wu, Xu, and Yin are called "Jian Kui," meaning the leader is separated in the middle, abandoning the position of the guest and taking the correct position, indicating a change in position. Xu, Yin, and Wu are called "Ding Mu," with Xu being the resting place of fire, indicating matters related to messages, inquiries, and ancestral graves and feng shui (the art of geomancy). For the three arrangements of the fire trigram combinations in an unfavorable fire configuration: Yin, Xu, and Wu are called "Hua Shi," a time of brilliance and prosperity, like bright sunlight shining across the sky. Xu, Wu, and Yin are called "Jiu Zao," moving towards dry and hot places, and actions should still follow the middle path, avoiding excessive behavior. Wu, Yin, and Xu are called "Zhi Zheng," meaning righteousness is upright, like the flourishing summer, when all things become clearly visible. If among the three trigrams in any of these configurations, one or two fall into the旬空 (a void period in the ten-day cycle), then these names and the assumption of a complete configuration should not be used for interpretation.

印綬 初傳生干，三傳合局生干，干支合局生干，支上生支、干上生干，干上生支、支上生干，支合局生干，干合局生干，初生中、中生末、末生干，末生中、中生初、初生干，皆曰印綬。凡占人占事，初傳生干起於扶助，或因父母，或傷男女。三傳合局生干，三人三事助我，或傷男女。三傳干支合局生干，眾人眾事助我，或傷男女。支上生支，干上生干，彼我各自有助。干上生支，支上生干，彼我交互相助。支生干，彼助我。支合局生干，彼眾助我。干合局生干，己眾助我。初生中、中生末、末作畫干，末生中、中生初、初生干，連連引進助我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The "印绶" is the first among the five types of useful gods. Any element in the Five Phases that can nourish the day stem is considered as 印绶, just as parents give birth to me, or a superior gives me a seal and belt, hence the name. In the six relations, it represents parents, support, and documents. There are various ways to form 印绶: when the first transmission nourishes the day stem; when the three transmissions form a triple harmony and nourish the day stem; when the three transmissions together with the day stem and day branch form a harmony and nourish the day stem; when the heavenly god on the day branch nourishes the day branch and the heavenly god on the day stem nourishes the day stem; when the heavenly god on the day stem nourishes the day branch and the heavenly god on the day branch nourishes the day stem; when the day branch forms a harmony and nourishes the day stem; when the day stem forms a harmony and nourishes the day stem; when the first transmission nourishes the middle transmission, the middle transmission nourishes the final transmission, and the final transmission nourishes the day stem; or when the final transmission nourishes the middle transmission, the middle transmission nourishes the first transmission, and the first transmission nourishes the day stem. All these are considered 印绶. The method of interpretation is as follows: if the first transmission nourishes the day stem, the matter starts with someone providing support, or it is related to parents, or it may reverse and harm the children (since 印 can control 食伤, and 食伤 represent male and female children). If the three transmissions form a triple harmony and nourish the day stem, it indicates help from three people or three matters, or it may harm the children. If the three transmissions together with the day stem and day branch form a harmony and nourish the day stem, it indicates help from many people and many matters, or it may harm the children. If the heavenly god on the day branch nourishes the day branch and the heavenly god on the day stem nourishes the day stem, it indicates that each has their own helpers. If the heavenly god on the day stem nourishes the day branch and the heavenly god on the day branch nourishes the day stem, it indicates mutual assistance between the two. If the day branch nourishes the day stem, it indicates help from the other party. If the day branch forms a harmony and nourishes the day stem, it indicates help from a group of people from the other side. If the day stem forms a harmony and nourishes the day stem, it indicates help from a group of people from oneself. If the first transmission nourishes the middle transmission, the middle transmission nourishes the final transmission, and the final transmission nourishes the day stem, or if the final transmission nourishes the middle transmission, the middle transmission nourishes the first transmission, and the first transmission nourishes the day stem, all these are considered as a continuous chain of assistance. All these cases should also be interpreted in combination with the riding heavenly generals, the affiliated deities, and the accompanying deities.

傷官 初傳受干生，三傳合局受干生，三傳干支合局受干生，支上受支生、干上受干生，干上受支生、支上受干生，支受干生，支合局受干生，干合局受干生，干生初、初生中、中生末，干生末、末生中、中生初，皆曰傷官。

The "Wounding Official" is the second type of useful god. Any element in the Five Phases that is generated by the day stem is considered Wounding Official. Since what is generated by me represents children and also drains me, it is also called "Theft God" or "Qi Drainer." The situations that form Wounding Official are as follows: the first transmission is generated by the day stem; the third transmission forms a combination and is generated by the day stem; the third transmission together with the stem and branch forms a combination and is generated by the day stem; the heavenly stem above the day branch is generated by the day branch, and the heavenly stem above the day stem is generated by the day stem; the heavenly stem above the day stem is generated by the day branch, and the heavenly stem above the day branch is generated by the day stem; the day branch is generated by the day stem; the day branch forms a combination and is generated by the day stem; the day stem forms a combination and is generated by the day stem; the day stem generates the first transmission, the first transmission generates the middle transmission, and the middle transmission generates the final transmission; the day stem generates the final transmission, the final transmission generates the middle transmission, and the middle transmission generates the first transmission. All these are called Wounding Official. It is named "Wounding Official" because what is generated by me consumes my vital energy and can restrain the official star, making it particularly unfavorable for matters related to seeking official positions.

凡占人占事初傳受干生，起於脫耗，或因男女，或傷夫職。三傳合局受干生，三人三事脫我，或傷夫職。三傳干支合局受干生，眾人眾事脫我，或傷夫職。支上受支生，干上受干生，彼我各自有脫。干上受支生，支上受干生，彼我交互相脫。支受干生彼脫我。支合局受干生，彼眾脫我。干合局受干生，己眾脫我。干生初，初生中，中生末；干生末，末生中，中生初，連連引進脫我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The method of interpreting the Wounding Official (Shangguan) is as follows. If the first transmission is generated by the day stem, the matter begins with consumption, leakage, or expenditure, possibly due to matters concerning children, or injury to the husband and official position (the Wounding Official overcoming the Official Ghost, which represents the husband and official position). If the three transmissions form a combined structure and are generated by the day stem, it indicates three people or three matters consuming me, or injury to the husband and official position. If the three transmissions together with the stem and branch form a combined structure and are generated by the day stem, it indicates many people and many matters consuming me, or injury to the husband and official position. If the heavenly spirit on the day branch is generated by the day branch, or the heavenly spirit on the day stem is generated by the day stem, it indicates that both sides have their own consumption and leakage. If the heavenly spirit on the day branch is generated by the day stem, and the heavenly spirit on the day stem is generated by the day branch, it indicates mutual consumption and leakage between the two sides. If the day branch is generated by the day stem, it indicates that the other party is consuming me. If the day branch forms a combined structure and is generated by the day stem, it indicates that a group of people from the other side is consuming me. If the day stem forms a combined structure and is generated by the day stem, it indicates that a group of people from my side is consuming me. If the day stem generates the first transmission, the first transmission generates the middle transmission, and the middle transmission generates the final transmission, or if the day stem generates the final transmission, the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it indicates a continuous chain of consumption and leakage that gradually drains my vital energy. All these situations should also be considered together with the riding heavenly generals, the affiliated divine omens, and the accompanying divine omens for a comprehensive interpretation.

官訟 初傳克干，三傳合局克干，三傳干支合局克干，支上克支、干上克干，干上克支、支上克干，支克干，支合局克干，干合局剋剋干，初克中、中克末、末克干，末克中、中克初、初克干，皆曰官訟。凡占人占事初傳克干起於官訟，或因夫職，或傷昆弟。三傳合局克干，三人三事傷我，或傷昆弟。三傳干支合局克干，眾人眾事傷我，或傷昆弟。支上克支，干上克干，彼我各自有傷。干上克支，支上克干，彼我交互相相傷。支克干，彼傷我。支合局克干，彼眾傷我。干合局克干，己眾傷我。初克中，中克末，末克干；末克中，中克初，初克干，連連引進傷我。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Official litigation" is the third type of useful god, also known as "ghost and evil." Any element in the Five Phases that can overcome the day stem is classified as official litigation. Overcoming the day stem represents authority in the court, a husband in the family, or illness and misfortune in the body, hence the name. The situations that constitute official litigation are: the first transmission overcomes the day stem; the three transmissions form a combination to overcome the day stem; the three transmissions combined with the stem and branch form a combination to overcome the day stem; the heavenly general on the day branch overcomes the day branch, and the heavenly general on the day stem overcomes the day stem; the heavenly general on the day stem overcomes the day branch, and the heavenly general on the day branch overcomes the day stem; the day branch overcomes the day stem; the day branch forms a combination to overcome the day stem; the day stem forms a combination to overcome the day stem (the original text mistakenly adds an extra "overcome"); the first transmission overcomes the middle transmission, the middle transmission overcomes the final transmission, and the final transmission overcomes the day stem; or the final transmission overcomes the middle transmission, the middle transmission overcomes the first transmission, and the first transmission overcomes the day stem. All these are called official litigation. In interpreting, one should still consider the combined judgment of the heavenly generals, the affiliated divine spirits, and the governing divine spirits.

妻財 初傳受干克，三傳合局受干克，三傳干支合局受干克，支上受支克、干上受干克，干上受無克、支上受干克，支受干克，支合局受干克，干合局受干克，干克初、初克中、中克末，干克末、末克中，中克初，皆曰妻財。凡占人占事，初傳受干克起於勞力，或因妻財，或傷父母。三傳合局受干克，三人三事勞我，或傷父母。三傳干支合局受干克，眾人眾事勞我，或傷父母。支上受支克、干上受干克，彼我各自有財。干上受無克、支上受干克，彼我交互取財。支受干克，己勞我。支合局受干克，彼眾勞我。干合局受干克，己眾勞我。干克初、初克中、中克末，干克末、末克中，中克初，連連引進得財。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The wife's wealth" is the fourth type of useful god. Any element in the Five Phases that is overcome by the day stem is considered wife's wealth—what I overcome, at home is wife and concubine, outside is money and goods, hence the name. The situations that constitute wife's wealth are: the first transmission is overcome by the day stem; the third transmission forms a combination and is overcome by the day stem; the third transmission together with the stem and branch forms a combination and is overcome by the day stem; the god on the day branch is overcome by the day branch, and the god on the day stem is overcome by the day stem; the god on the day stem is overcome by the day branch, and the god on the day branch is overcome by the day stem (the original text says "under no attack" but should be "under branch attack"); the day branch is overcome by the day stem; the day branch forms a combination and is overcome by the day stem; the day stem forms a combination and is overcome by the day stem; the day stem overcomes the first transmission, the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission; or the day stem overcomes the final transmission, the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission—these are all considered wife's wealth. The method of interpretation: if the first transmission is overcome by the day stem, the matter begins with effort and labor, or arises from wife or money, or causes damage to parents (wealth overcomes the seal, and the seal represents parents). If the third transmission forms a combination and is overcome by the day stem, it means three people or three matters require my effort, or causes damage to parents. If the third transmission together with the stem and branch forms a combination and is overcome by the day stem, it means many people and many matters require my effort, or causes damage to parents. If the god on the day branch is overcome by the day branch, and the god on the day stem is overcome by the day stem, it means each has their own wealth. If the god on the day stem is overcome by the day branch, and the god on the day branch is overcome by the day stem, it means mutual exchange of wealth. If the day branch is overcome by the day stem, it means the other party requires my effort (the original text says "I labor" but should be "they labor"). If the day branch forms a combination and is overcome by the day stem, it means the other party's group requires my effort. If the day stem forms a combination and is overcome by the day stem, it means my own group requires my effort. If the day stem overcomes the first, the first overcomes the middle, and the middle overcomes the final, or the day stem overcomes the final, the final overcomes the middle, and the middle overcomes the first, all these are considered a continuous process of bringing in wealth. Whether it is auspicious or inauspicious still depends on the heavenly generals it rides on, the nature of the gods it belongs to, and the nature of the gods it is under.

劫財 初傳比干，三傳合局比干，三傳干支合局比干，支上比支、干上比干，干上比支、支上比干，支比干，支合局比干，干合局比干，比曰劫財。凡占人占事，初傳比干起於起於奪財，或因昆弟，或傷妻妾。三傳合局比干，三人三事奪財，或傷妻妾。三傳干支合局比干，眾人眾事奪財，或傷妻妾。支上比支、干上比干，彼我各自奪財。干上比支、支上比干，彼我交互奪財。支合局比干，彼眾奪財。干合局比干，己眾奪財。皆觀所乘何神、所屬何煞、所臨何煞定其吉凶。

"Jie Cai" is the fifth Useful God. Any Five Phases element that is the same as the Day Stem is classified as Jie Cai. When the same element is combined, it is called "Bi" (like), and when the same element takes away from me, it is called "Jie" (steal). In the Six Relations, it represents brothers and sisters, colleagues, and peers. The conditions for Jie Cai are: the First Transmission is the same as the Day Stem; the Third Transmission forms a combination and is the same as the Day Stem; the Third Transmission together with the Heavenly Stem and Earthly Branch forms a combination and is the same as the Day Stem; the Heaven God on the Day Branch is the same as the Day Branch and the Day Stem; the Heaven God on the Day Stem is the same as the Day Branch, and the Heaven God on the Day Branch is the same as the Day Stem; the Day Branch is the same as the Day Stem; the Day Branch forms a combination and is the same as the Day Stem; the Day Stem forms a combination and is the same as the Day Stem. All these are called Jie Cai (the original text "Bi Yu Jie Cai" should be "Jie Yu Jie Cai"). For interpretation: if the First Transmission is the same as the Day Stem, the matter starts with someone trying to take away wealth, or due to brothers, or damaging wife's wealth (Jie Cai overcomes Wife's Wealth). If the Third Transmission forms a combination and is the same as the Day Stem, it indicates three people or three matters trying to take away wealth, or damaging wife's wealth. If the Third Transmission together with the Heavenly Stem and Earthly Branch forms a combination and is the same as the Day Stem, it indicates many people and many matters trying to take away wealth, or damaging wife's wealth. If the Heaven God on the Day Branch is the same as the Day Branch and the Heaven God on the Day Stem is the same as the Day Stem, it indicates that both parties are being taken advantage of. If the Heaven God on the Day Stem is the same as the Day Branch and the Heaven God on the Day Branch is the same as the Day Stem, it indicates that both parties are taking each other's wealth. If the Day Branch forms a combination and is the same as the Day Stem, it indicates that the other party's group is trying to take away wealth. If the Day Stem forms a combination and is the same as the Day Stem, it indicates that one's own group is trying to take away wealth. All these situations should be interpreted together by considering the riding Heavenly General, the belonging God, and the accompanying God.

遐齡 長生煞乘青龍為初傳曰遐齡。凡占人占事以攸遠年高論。詳所屬何煞、所臨何煞定其吉凶。 潔己 沐浴煞乘玄武為初傳曰潔己，凡占人占事以去汙潔身論。詳所屬何煞、所臨何煞定其吉凶。 凶服 冠帶煞乘白虎為初傳，曰凶服。凡占人占事以齊衰孝服論。詳所屬何煞、所臨何煞定其吉凶。 衣祿 臨官煞乘太常為初傳曰衣祿。凡占人占事以出仕食祿論。詳所屬何煞、所臨何煞定其吉凶。

The following twelve sections refer to situations where a particular deity from the twelve long life positions is combined with a specific heavenly general to form the first transmission. Since their energies are compatible, each is given a unique name. "Xialing" (Longevity): The long life deity is combined with the azure dragon as the first transmission. Long life signifies growth and development, while the azure dragon represents joy and celebration. Together, they are interpreted as "long journey, long life." When asking about longevity, it indicates longevity; when asking about matters, it suggests prolonged time. The fortune or misfortune should be determined based on the specific deity and the position it occupies. "Jieji" (Purity): The washing deity is combined with the black tortoise as the first transmission. Washing signifies purification, while the black tortoise represents secrecy and theft. Together, they are interpreted as "washing away dirt, maintaining personal integrity." This indicates the removal of past mistakes and the clarification of hidden matters. The fortune or misfortune is determined in the same way as above. "Xiongfú" (Funeral Robes): The girding deity is combined with the white tiger as the first transmission. Girding signifies wearing robes, while the white tiger represents death and mourning. The combination of wearing robes and mourning is interpreted as "wearing mourning clothes." Mourning clothes are one of the five types of ceremonial attire, indicating family mourning. The fortune or misfortune is determined in the same way as above. "Yilu" (Clothing and Food): The official position deity is combined with the Tai Chang as the first transmission. The official position signifies receivingofficial stipend (salary), while Tai Chang represents clothing and food. Together, they are interpreted as "taking office and receiving salary." This indicates that official positions are secured and that clothing and food are sufficient. The fortune or misfortune should still be determined based on the specific deity and the position it occupies.

崇位 帝旺煞乘貴人為初傳曰崇位，凡占人占事以近帝極貴論。詳所屬何煞、所臨何煞定其吉凶。 荒淫 衰煞乘天后為初傳曰荒淫。凡中人占事以淫色傷身論。詳所屬何煞、所臨何煞定其吉凶。 久患 病煞乘勾陳為初傳曰久患，凡占人占事以疾病纏綿論。詳所屬何煞、所臨何煞定其吉凶。 暗死 死煞乘太陰為初傳曰暗死。凡占人占事以死亡不明論。詳所屬何煞、所臨何煞定其吉凶。

"The Exalted Position": The first transmission is the nobleman riding on the prosperity煞. Prosperity is the most flourishing position among the twelve long life stages, and the nobleman is the most respected deity among the twelve heavenly generals. The respected deity added to the flourishing position, according to the principle of "being close to the emperor and holding the highest position in the court," indicates receiving support from a nobleman, holding a high official position and enjoying prestige. The fortune or misfortune should be carefully determined based on the type of deity and the position of the deity it occupies. "The Lascivious": The first transmission is the heavenly empress riding on the decline煞. Decline is the position where the flourishing turns to decline, and the heavenly empress governs matters related to women and sexuality. The combination of these two, according to the principle of "becoming addicted to female pleasures leading to physical harm," indicates causing damage due to sexual indulgence, with mental and physical exhaustion. The method of determining fortune or misfortune is the same as above. "The Long Suffering": The first transmission is the hook chariot riding on the illness煞. The illness position originally governs illness, and the hook chariot governs entanglement and complications. According to the principle of "disease lingering without resolution," it indicates that illness comes slowly and is difficult to cure. The method of determining fortune or misfortune is the same as above. "The Secret Death": The first transmission is the too阴 riding on the death煞. The death position governs death, and too阴 governs obscurity and ambiguity. According to the principle of "dying in an unclear and unexplained manner," it indicates an event of hidden death, with the cause of death difficult to determine. The determination of fortune or misfortune still requires careful examination of the type of deity and the position of the deity it occupies.

禁繫 墓煞乘天空為初傳曰禁繫，凡占人占事以困守辦禁論。詳所屬何煞、所臨何煞定其吉凶。 決絕 絕煞乘朱雀為初傳曰決絕，凡占人占事以議說斷決論。詳所屬何煞、所臨何煞定其吉凶。 孕兒 胎煞乘六合為初傳曰孕兒，凡占人占事以隱匿懷胎論。詳所屬何煞、所臨何煞定其吉凶。 異產 養煞乘螣蛇為初傳曰異產，凡占人占事以生產異怪論。詳所屬何煞、所臨何煞定其吉凶。

"The Forbidden": The墓煞 (Mù Shà) is on top of Tian Kong (Tiān Kōng) as the first transmission. 墓 (Mù) is a position of storage and blockage, and Tian Kong (Tiān Kōng) signifies falsehood and deception. According to the interpretation of "being confined in one place and restrained by others," this indicates being imprisoned or trapped, or matters being delayed and blocked. Whether it is auspicious or inauspicious depends on the specific type of divine spirit it belongs to and the position of the divine spirit it is located on. "The Final Decision": The绝煞 (Jué Shà) is on top of Vermilion Bird (Zhū Què) as the first transmission. 绝 (Jué) is a position of exhaustion and termination, and Vermilion Bird (Zhū Què) governs speech, words, and documents. According to the interpretation of "after a discussion, a decisive conclusion is reached," this indicates negotiations or lawsuits concluding decisively, or communication being cut off completely. Whether it is auspicious or inauspicious is determined in the same way as above. "The Pregnancy": The胎煞 (Tāi Shà) is on top of Liu He (Liù Hé) as the first transmission. 胎 (Tāi) is a position of conception, and Liu He (Liù Hé) governs union and marriage. According to the interpretation of "secretly conceiving," this indicates that a pregnancy has already occurred but is not yet revealed, or that matters have already begun to show signs. Whether it is auspicious or inauspicious is determined in the same way as above. "The Strange Offspring": The养煞 (Yǎng Shà) is on top of Teng Snake (Téng Shé) as the first transmission. 养 (Yǎng) is a position of the fetus being formed and waiting to be born, and Teng Snake (Téng Shé) governs strange and frightening events. According to the interpretation of "strange occurrences during childbirth," this indicates that the birth process is abnormal or that the outcome of an event is strange and unusual. Whether it is auspicious or inauspicious still depends on the specific type of divine spirit it belongs to and the position of the divine spirit it is located on.

刑傷 初刑干，干支相刑，干支上相刑，支上刑支、干上刑干，干上刑支、支上刑干，初刑中、中刑末，末刑中、中刑初，皆曰刑傷。凡占人占事，初刑干，起於刑傷。干支相刑，彼我相傷。干支上相刑，亦彼我相傷。支上刑支、干上刑干，彼我各有刑傷。干上刑支、支上刑干，彼我交互相傷。初刑中、中刑末，末刑中、中刑初，始終相傷。皆詳所屬何煞、所臨何煞定其吉凶。

"Crime and Injury" refers to the concept of the three-way mutual punishments among the Earthly Branches (寅刑巳, 巳刑申, 申刑寅, 丑刑戌, 戌刑未, 未刑丑, 子刑卯, 卯刑子, 辰午酉亥 each punishing themselves). Any of the following situations is considered crime and injury: the first transmission (初传) punishes the day stem (日干); the day stem and day branch (日支) mutually punish each other; the heavenly stem above the day stem and the heavenly stem above the day branch mutually punish each other; the heavenly stem above the day branch punishes the day branch, and the heavenly stem above the day stem punishes the day stem; the heavenly stem above the day stem punishes the day branch, and the heavenly stem above the day branch punishes the day stem; the first transmission punishes the middle transmission, and the middle transmission punishes the final transmission; or the final transmission punishes the middle transmission, and the middle transmission punishes the first transmission. The interpretation is as follows: if the first transmission punishes the day stem, the matter begins with injury and punishment, indicating possible punishment or damage. If the day stem and day branch mutually punish each other, it indicates mutual harm between the parties. If the heavenly stem above the day stem and the heavenly stem above the day branch mutually punish each other, it also indicates mutual harm, but the damage is external. If the heavenly stem above the day branch punishes the day branch, and the heavenly stem above the day stem punishes the day stem, it indicates each party suffering their own injury, without mutual involvement. If the heavenly stem above the day stem punishes the day branch, and the heavenly stem above the day branch punishes the day stem, it indicates cross mutual harm. If the first transmission punishes the middle transmission, the middle transmission punishes the final transmission, or the final transmission punishes the middle transmission, and the middle transmission punishes the first transmission, it indicates continuous harm from beginning to end, with the matter never being at peace from start to finish. In all these cases, one must carefully determine which divine spirits are involved and which divine influences they are under, in order to judge the fortune's auspiciousness and the severity of the outcome.

搖動 初傳沖干，干支相沖，干支上相沖，支上沖支、干上沖干，干上沖支，支上沖干，初沖中，中沖末，末沖中，中沖初，皆曰搖動。凡占人占事，初傳沖干，起於搖動。干支相沖，彼我勿合。干支上相沖，亦彼我勿合。支上沖支、干上沖干，彼我各自勿寧。干上沖支，支上沖干，彼我交互勿合。初沖中，中沖末，末沖中，中沖初，始終勿合。皆詳所屬何煞、所臨何煞定其吉凶。

"Shaking" refers to the concept of the Six Clashes among the Earthly Branches, which are pairs of branches that are opposite each other and separated by six positions: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. Any of the following situations is considered shaking: the First Transmission clashes with the Day Stem; the Day Stem clashes with the Day Branch; the Heaven Stem above the Day Stem clashes with the Heaven Stem above the Day Branch; the Heaven Stem above the Day Branch clashes with the Day Branch; the Heaven Stem above the Day Stem clashes with the Day Branch, and the Heaven Stem above the Day Branch clashes with the Day Stem; the First Transmission clashes with the Middle Transmission, and the Middle Transmission clashes with the Final Transmission; or the Final Transmission clashes with the Middle Transmission, and the Middle Transmission clashes with the First Transmission. In interpreting these, one should carefully determine which of the heavenly stems or divination elements are involved, as this will determine the fortune's outcome.

破損 初傳破干，干支相破，干支上相破，支上破支、干上破干，干上破支，支上破干，初破中，中破末，末破中，中破初，皆曰破損。凡占人占事，初傳破干，起於破損。干支相破，彼我相損。干支上相破，亦彼我相損。支上破支、干上破干，彼我各自有損。干上破支，支上破干，彼我交互相損。初破中，中破末，末破中，中破初，始終相損。皆詳所屬何煞、所臨何煞定其吉凶。

The term "pounding" refers to the concept of the six destructive relationships among the Earthly Branches—Zi destroys You, Wu destroys Mao, Chou destroys Chen, Xu destroys Wei, Hai destroys Yin, and Shen destroys Si. When two branches destroy each other, they are considered to be mutually damaged and incomplete. The following situations are all considered as "pounding": the first transmission destroys the day stem; the day stem and day branch destroy each other; the heavenly stem above the day stem and the heavenly stem above the day branch destroy each other; the heavenly stem above the day branch destroys the day branch, and the heavenly stem above the day stem destroys the day stem; the heavenly stem above the day stem destroys the day branch, and the heavenly stem above the day branch destroys the day stem; the first transmission destroys the middle transmission, and the middle transmission destroys the final transmission; or the final transmission destroys the middle transmission, and the middle transmission destroys the first transmission. In interpreting the meaning, if the first transmission destroys the day stem, the matter begins with damage and loss, indicating damage to objects, failure of plans, and loss of property. If the day stem and day branch destroy each other, it indicates mutual loss between the self and the other. If the heavenly stem above the day stem and the heavenly stem above the day branch destroy each other, it also indicates mutual loss, but the damage occurs externally. If the heavenly stem above the day branch destroys the day branch, and the heavenly stem above the day stem destroys the day stem, it indicates individual loss for each party. If the heavenly stem above the day stem destroys the day branch, and the heavenly stem above the day branch destroys the day stem, it indicates crosswise loss between the two parties. If the first transmission destroys the middle transmission, and the middle transmission destroys the final transmission, or the final transmission destroys the middle transmission, and the middle transmission destroys the first transmission, it indicates continuous loss throughout the process, with the matter becoming increasingly damaged. In all these cases, one must carefully determine which divine spirits are involved and which divine influences they are under, in order to judge whether the outcome is favorable or unfavorable.

仇害 初傳害干，干支相害，干支上相害，支上害支、干上害干，干上害支，支上害干，初害中，中害末，末害中，中害初，皆曰仇害。凡占人占事，初傳害干，起於仇害。干支相害，彼我相害。干支上相害，亦彼我相害。支上害支、干上害干，彼我各自有害。干上害支，支上害干，彼我交互相害。初害中，中害末，末害中，中害初，始終相害。皆詳所屬何煞、所臨何煞定其吉凶。

"Chouhai" refers to the concept of the six harmful branches—Zi and Wei, Chou and Wu, Yin and Si, Shen and Hai, Mao and Chen, You and Xu. These harmful relationships arise from the conflict of the six harmonies, so the harm often comes from close people, representing hidden enmity. The following situations are all considered Chouhai: the first transmission harms the day stem; the day stem and day branch are harmful to each other; the heavenly stem above the day stem and the heavenly stem above the day branch are harmful to each other; the heavenly stem above the day branch harms the day branch, and the heavenly stem above the day stem harms the day stem; the heavenly stem above the day stem harms the day branch, and the heavenly stem above the day branch harms the day stem; the first transmission harms the middle transmission, and the middle transmission harms the final transmission; or the final transmission harms the middle transmission, and the middle transmission harms the first transmission. In interpreting these, one must carefully determine which deities are involved and which deities they are associated with, in order to judge whether the outcome is favorable or unfavorable.

和合 初傳合干，干支相合，干支上相合，支上合支、干上合干，干上合支、支上合干，初合中、中合末，末合中、中合初。三傳三合、支三合、干三合，皆曰和合。凡占人占事，初傳合干，起於和合。干支相合，彼我相合。干支上相合，亦彼我相合。支上合支，干上合干，彼我各自有合。干上合支、支上合干，彼我交互相合。初合中、中合末，末合中、中合初，始終相合。三傳三合，三人三事相合。支三合彼眾相合。干三合己眾相合。皆觀所屬何煞、所臨何煞定其吉凶。

"The concept of 'He Hé' (Harmony) combines the meanings of the六合 (Liu He) and 三合 (San He). The六合 refers to pairs of earthly branches that are in mutual harmony: Zi and Chou, Wu and Wei, Mao and Xu, Chen and Yin, You and Si, and Hai and Yin. The 三合 refers to triple combinations of three branches that form a harmonious set: Shen, Zi, and Chen; Hai, Mao, and Wei; Yin, Wu, and Xu; and Si, You, and Chou. Any of the following situations is considered 'He Hé': the first transmission (初传) harmonizes with the day stem (日干); the day stem (日干) harmonizes with the day branch (日支); the heavenly stem above the day stem (日干上神) harmonizes with the heavenly stem above the day branch (日支上神); the heavenly stem above the day branch (日支上神) harmonizes with the day branch, or the heavenly stem above the day stem (日干上神) harmonizes with the day stem; the heavenly stem above the day stem (日干上神) harmonizes with the day branch, and the heavenly stem above the day branch (日支上神) harmonizes with the day stem; the first transmission harmonizes with the middle transmission (初合中), and the middle transmission harmonizes with the final transmission (中合末); or the final transmission harmonizes with the middle transmission (末合中), and the middle transmission harmonizes with the first transmission (中合初); or the three transmissions form a triple harmony (三传自成三合), or one side of the day branch forms a triple harmony (日支一方成三合), or one side of the day stem forms a triple harmony (日干一方成三合). In interpreting these, one must consider the nature of the associated gods (神煞) and the type of gods involved to determine whether the harmony is auspicious or inauspicious."

前程 馬煞為初傳曰前程，凡占人占事以前論。視所乘合神、所屬何煞、所臨何煞定其吉凶。 天恩 太歲煞為初傳，乘貴人、六合、青龍、太常、朱雀、天后，生合日干曰天恩。凡占人占事起於至尊至吉，或君恩論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 天禍 太歲煞為初傳，乘螣蛇、白虎、太陰、勾陳、玄武、天空、刑沖破害日干曰天禍。凡占人占事起於至大至凶，或君辱論。視所乘合神、所屬何煞、所臨何煞定其吉凶。

"Prospect": When theThe Post-horse (Post-horse) is the first transmission, it is called "Prospect." The Post-horse signifies movement and travel, so in divination, whether about people or matters, it is interpreted as relating to "forward path, progress, and travel": the matter in question is ahead or distant, and action is preferable to inaction. The fortune or misfortune is determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies (the original text says "所乘合神" which should be "所乘何神"). "Divine Grace": When the Tai Su (Too Year) is the first transmission, and it is mounted upon one of the six auspicious generals: Nobleman (Nobleman), Liu He (Liu He), Azure Dragon (Azure Dragon), Tai Chang (Tai Chang), Vermilion Bird (Vermilion Bird), or Heavenly Empress (Heavenly Empress), and it is either the day stem or in conjunction with the day stem, it is called "Divine Grace." The Tai Su represents the master of the year, symbolizing supreme authority, so in divination, whether about people or matters, it is interpreted as relating to "affairs originating from the highest auspicious place, or from the grace of the sovereign": indicating promotion or rewards from superiors, the court, or elders. The fortune or misfortune is still determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies. "Divine Misfortune": When the Tai Su is the first transmission, and it is mounted upon one of the six inauspicious generals: Teng Snake (Teng Snake), White Tiger (White Tiger), Tai Yin (Tai Yin), Gou Chen (Gou Chen), Black Tortoise (Black Tortoise), or Tian Kong (Tian Kong), and it conflicts, collides, breaks, or harms the day stem, it is called "Divine Misfortune." In divination, whether about people or matters, it is interpreted as relating to "affairs originating from the greatest misfortune, or from the sovereign's punishment": indicating condemnation, punishment, or reprimand from superiors, officials, or elders, which can be severe. The fortune or misfortune is still determined by the Heavenly General it rides upon, its own associated divine omens, and the position of the divine omens it occupies.

及時 春木、夏火、秋金、冬水、季土為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰及時。凡占人占事，初傳屬此，事起當時。干支上乘此，人事當時。三傳合此局，三人三合當時。三傳干支合此局，眾人從事當時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 失時 春金、土夏、金水、秋火、木冬、火土為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰失時。凡占人占事初傳屬此，事起不時。干支上乘此，人事不時。三傳合此局，三人三事不時。三傳干支合此局，眾人眾事不時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The timely" refers to being in season. In spring, the element is wood; in summer, fire; in autumn, metal; in winter, water; and in the four seasonal months (Chen, Xu, Chou, Wei), the element is earth. These are the most vigorous elements of each season. If the first transmission belongs to the element of the season, or if the heavenly stem and earthly branch of the day are governed by the element of the season, or if the three transmissions form the pattern of the season's element, or if the three transmissions combined with the day's stem and branch form the pattern of the season's element, it is called timely. Interpretation: if the first transmission belongs to the season's element, the matter arises at the right time; if the heavenly stem and earthly branch are governed by the season's element, the person or matter is at the right time; if the three transmissions form the season's pattern, three people or three matters are all timely; if the three transmissions combined with the day's stem and branch form the season's pattern, many people and matters are all timely. The fortune or misfortune is still determined by the heavenly general, the affiliated divine omens, and the overlying divine omens. "The untimely" refers to being out of season. In spring, seeing metal and earth; in summer, seeing metal and water; in autumn, seeing fire and wood; in winter, seeing fire and earth, are all the dead or weak elements of the season (the original text reads "spring gold, earth summer, gold water, autumn fire, wood winter, fire earth," which is out of order and should be read as "spring gold and earth, summer gold and water, autumn fire and wood, winter fire and earth"). If the first transmission belongs to these elements that are out of season, or if the heavenly stem and earthly branch are governed by these elements, or if the three transmissions form this pattern, or if the three transmissions combined with the day's stem and branch form this pattern, it is called untimely. Interpretation: if the first transmission belongs to these elements, the matter arises at an inappropriate time; if the heavenly stem and earthly branch are governed by these elements, the person or matter is inappropriate; if the three transmissions form the pattern, three people or three matters are all out of time; if the three transmissions combined with the day's stem and branch form the pattern, many people and matters are all out of time. The fortune or misfortune is still determined by the heavenly general, the affiliated divine omens, and the overlying divine omens.

既往 春水、夏木、秋土、冬金、季火為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰既往。凡占人占事，初傳屬此，事起過時。干支上乘此，人事過時。三傳合此局，三人三事過時。三傳干支合此局，眾人眾事過時。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 將來 春火、夏土、秋水、冬木、季金為初傳，干支上乘此，三傳合此局，三傳干支合此局，皆曰既往。凡占人占事，初傳屬此，事起將來。干支上乘此，人事將來。三傳合此局，三人三事將來。三傳干支合此局，眾人眾事將來。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The past" refers to an element that has already passed. In spring, water is seen; in summer, wood; in autumn, earth; in winter, metal; and in the seasonal months, fire. These are all the elements that generate the current ruling element of the season. The energy has already been transferred to the ruling element, and the element in question has retreated and become inactive, hence it is called "past." Whenever the first transmission belongs to this element, or the heavenly stem and earthly branch are occupied by it, or the three transmissions form this pattern, or the three transmissions combined with the heavenly stem and earthly branch form this pattern, it is called "past." The method of interpretation: if the first transmission belongs to this element, the matter has already passed and then occurred; if the heavenly stem and earthly branch are occupied by it, the matter in question has missed its opportunity; if the three transmissions form a pattern, it means three people or three matters have all passed; if the three transmissions combined with the heavenly stem and earthly branch form a pattern, it means many people and many matters have all passed. The fortune or misfortune is determined by the heavenly general it is riding, the element it belongs to, and the divine omens it is associated with. "The future" refers to an element that has not yet arrived. In spring, fire is seen; in summer, earth; in autumn, water; in winter, wood; and in the seasonal months, metal. These are all the elements generated by the current ruling element of the season. The energy has just been born but has not yet taken control, hence it is called "future" (the original text still reads "past," which should be "future," due to a printing error). Whenever the first transmission belongs to this element, or the heavenly stem and earthly branch are occupied by it, or the three transmissions form this pattern, or the three transmissions combined with the heavenly stem and earthly branch form this pattern, it is called "future." The method of interpretation: if the first transmission belongs to this element, the matter will occur later; if the heavenly stem and earthly branch are occupied by it, the matter in question is still in the future; if the three transmissions form a pattern, it means three people or three matters belong to the future; if the three transmissions combined with the heavenly stem and earthly branch form a pattern, it means many people and many matters belong to the future. The fortune or misfortune is determined by the heavenly general it is riding, the element it belongs to, and the divine omens it is associated with.

時泰 月將月建為初傳，乘貴人、六合、青龍、太常、朱雀、天后，生合日干，曰時泰。凡占人占事以時亨運泰論。視所屬何煞、所臨何煞定其吉凶。 時否 月將月建為初傳，乘螣蛇、白虎、勾陳、玄武、太陰、天空，刑沖破害日干，曰時否。凡占人占事以時乖運蹇論。視所屬何煞、所臨何煞定其吉凶。

"Time is favorable": When the month's month general or month builder serves as the first transmission, and a favorable general such as the nobleman, Liu He, azure dragon, tai chang, vermilion bird, or heavenly empress is riding upon it, and the day stem or the day stem is in harmony with it, this is called "favorable time". The month general and month builder represent the current month's fortune, and receiving a favorable general that generates and harmonizes with it indicates that all matters will proceed smoothly and favorably. Matters will be favorable and conducive to advancement. The fortune is also determined by the type of divine omens and the position of the divine omens. "Time is unfavorable": When the month's month general or month builder serves as the first transmission, and an unfavorable general such as the teng snake, white tiger, gou chen, black tortoise, tai yin, or tian kong is riding upon it, and the day stem is afflicted by conflict, opposition, destruction, or harm, this is called "unfavorable time". "Unfavorable" refers to the "unfavorable" of the Book of Changes, meaning obstruction and blockage. All matters will encounter obstacles and it is advisable to remain still rather than act. The fortune is also determined by the type of divine omens and the position of the divine omens.

孤哀 初傳屬印煞空，三傳合局屬印煞空，三傳干支合局屬印煞空，皆曰孤哀。凡占人占事初傳屬印煞空，起於勿助，或喪父母。三傳合局屬印煞空，三人三事勿助，或喪父母。三傳干支合局屬印煞空，眾人眾事勿助，或喪父母。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 螟蛉 初傳屬盜煞空，三傳合局屬盜煞空，三傳干支合局屬盜煞空，皆曰螟蛉。凡占人占事初傳屬盜煞空，起於勿脫，或喪男女。三傳合局屬盜煞空，三人三事勿脫，或喪男女。三傳干支合局屬盜煞空，眾人眾事勿脫，或喪男女。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

The five categories all refer to the five useful gods falling into the旬空. 旬空 refers to the two earthly branches in the current ten-day period that have no heavenly stem to match. When a god falls into 旬空, it is considered nameless and without substance, and the matters it governs will also be empty and unfulfilled. 「Gū āi」: If the first transmission belongs to a seal official (印煞) and falls into 旬空, or if the third transmission forms a combination with the seal official (印煞) and falls into 旬空, or if the third transmission combines with the heavenly stem and earthly branch to form a combination with the seal official (印煞) and falls into 旬空, it is called 「Gū āi」. The seal official governs parents, and if it is empty, there is no support, hence the name 「Gū āi」 (a child without a father is called 「gū」, and a child without a mother is called 「āi」). The method of interpretation: if the first transmission's seal official is empty, the matter begins with no support, or it indicates the loss of parents; if the third transmission's seal official is empty after forming a combination, it indicates three people or three matters are all unattainable, or it indicates the loss of parents; if the third transmission combines with the heavenly stem and earthly branch to form a combination with the seal official and it is empty, it indicates that many people and many matters are all unattainable, or it indicates the loss of parents. The fortune remains determined by the heavenly general it rides on, the divine stars it belongs to, and the divine stars it is under. 「Míng líng」: If the first transmission belongs to a thief official (盗煞, which refers to the official of the child and grandson) and falls into 旬空, or if the third transmission forms a combination with the thief official and falls into 旬空, or if the third transmission combines with the heavenly stem and earthly branch to form a combination with the thief official and falls into 旬空, it is called 「Míng líng」. Originally, 「Míng líng」 refers to the adopted child raised by the wasp in the Book of Songs, Xiao Ya, and later came to refer to an adopted son; the thief official governs children, and if it is empty, the children are not real, hence the name. The method of interpretation: if the first transmission's thief official is empty, the matter begins with failure in consumption, or it indicates the loss of children; if the third transmission's thief official is empty after forming a combination, it indicates that three people and three matters all fail in consumption, or it indicates the loss of children; if the third transmission combines with the heavenly stem and earthly branch to form a combination with the thief official and it is empty, it indicates that many people and many matters all fall empty, or it indicates the loss of children. The fortune remains determined by the heavenly general it rides on, the divine stars it belongs to, and the divine stars it is under.

鰥居 初傳屬財煞空，三傳合局屬財煞空，三傳干支合局屬財煞空，皆曰鰥居。凡占人占事初傳屬財煞空，起於失財，或喪妻妾。三傳合局屬財煞空，三人三事失財，或喪妻妾。三傳干支合局屬財煞空，眾人眾事失財，或喪妻妾。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。 孀居 初傳屬鬼煞空，三傳合局屬鬼煞空，三傳干支合局屬鬼煞空，皆曰孀居。凡占人占事初傳屬鬼煞空，起於勿傷，或喪夫失職。三傳合局屬鬼煞空，三人三事勿傷，或喪夫失職。三傳干支合局屬鬼煞空，眾人眾事勿傷，或喪夫失職。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Guān Jū": When the first transmission belongs to a wealth ghost and falls into the empty period, or when the three transmissions form a combination belonging to a wealth ghost and fall into the empty period, or when the three transmissions combined with the heavenly stem and earthly branch form a combination belonging to a wealth ghost and fall into the empty period, it is called "Guān Jū". Wealth represents wife, concubine, and money; if wealth is empty, both wife and money are lost. An old man without a wife is called "Guān", hence the name. Method of interpretation: If the first transmission is empty of wealth, the matter starts with loss of wealth and failure; or it indicates the loss of wife or concubine. If the three transmissions form a combination with empty wealth, it means three people or three matters will suffer loss of wealth, or it indicates the loss of wife or concubine. If the three transmissions combined with the heavenly stem and earthly branch form a combination with empty wealth, it means many people and many matters will suffer loss of wealth, or it indicates the loss of wife or concubine. The fortune or misfortune is determined by the heavenly general, the affiliated divine omens, and the divine omens that the transmission is facing. "Shuāng Jū": When the first transmission belongs to a ghost ghost (i.e., official ghost) and falls into the empty period, or when the three transmissions form a combination belonging to a ghost ghost and fall into the empty period, or when the three transmissions combined with the heavenly stem and earthly branch form a combination belonging to a ghost ghost and fall into the empty period, it is called "Shuāng Jū". A ghost ghost represents husband for a woman and official position for a man. If it falls into the empty period, both husband and official position are empty. A widow is called "Shuāng", hence the name. Method of interpretation: If the first transmission is empty of ghost ghost, the matter may occur but does not affect me; a misfortune falling into the empty period is actually a good thing. However, for a woman, it indicates the loss of husband; for a man, it indicates the loss of official position. If the three transmissions form a combination with empty ghost ghost, it means three people or three matters do not affect me, or it indicates the loss of husband or official position. If the three transmissions combined with the heavenly stem and earthly branch form a combination with empty ghost ghost, it means many people and many matters do not affect me, or it indicates the loss of husband or official position. The fortune or misfortune is determined by the heavenly general, the affiliated divine omens, and the divine omens that the transmission is facing.

失群 初傳屬劫煞空，三合合局屬劫煞空，三傳干支合局屬劫煞空，皆曰失群。凡占人占事初傳屬劫煞空，起於勿劫，或喪兄弟。三傳合局屬劫煞空，三人三事勿劫，或喪兄弟。三傳干支合局屬劫煞空，眾人眾事勿劫，或喪兄弟。皆視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Lost Flock": If the first transmission belongs to Jiesha and falls in the empty period, or if the three transmissions form a combination with Jiesha and fall in the empty period, or if the three transmissions combined with the stem and branch form a combination with Jiesha and fall in the empty period, it is called "Lost Flock." Jiesha refers to the same type of person as the day stem, representing brothers, sisters, and peers. When it falls in the empty period, the same type of person is not present, like a goose leaving the flock, hence the term "Lost Flock." Method of interpretation: If the first transmission is Jiesha in the empty period, although there may be people competing, they cannot take away from me—losing wealth in the empty period is actually beneficial, but it indicates loss among the six relations regarding brothers. If the three transmissions form a combination with Jiesha in the empty period, it means three people or three matters cannot take away from me, or it indicates loss among brothers. If the three transmissions combined with the stem and branch form a combination with Jiesha in the empty period, it means many people and many matters cannot take away from me, or it indicates loss among brothers. The fortune or misfortune should still be determined by combining the riding heavenly generals, the affiliated divine omens, and the accompanying divine omens.

干貴 初傳乘貴人曰干貴，凡占人占事，事起於干貴謁貴論。視所屬何煞、所臨何煞定其吉凶。貴人臨子曰解紛，必囑事於童僕。貴人臨丑曰升堂，宜投書於公府。貴人臨寅曰憑几，可謁見於其家。貴人臨卯曰登車，宜訴詞於路。貴人臨辰曰天牢，臨戌曰地獄，下憂上辱。貴人臨巳午曰受貢，君喜臣歡。貴人臨未曰列席，有酒筵之娛。貴人臨申為移途，有求干之榮。貴人臨酉曰入私室，不遑寧處。臨亥曰登天門還絳宮坦然安居。貴人空勿實論。

"The Heavenly Nobleman": The first transmission is an upper-ranking heavenly yi nobleman, called the Heavenly Nobleman. Whenever divining about people or matters, it is considered as "seeking help from a nobleman, visiting a nobleman." Whether the outcome is favorable or unfavorable depends on what kind of divine omen it belongs to and which divine omen position it is located in. Below is the interpretation of the nobleman's position in the twelve palaces. If the nobleman is in the zi position, it is called "resolving disputes," meaning disputes can be resolved, but it requires someone of the servant generation to handle the matter. If the nobleman is in the chou position, it is called "ascending to the hall," as chou is the nobleman's native palace, suitable for submitting documents to the authorities. If the nobleman is in the yin position, it is called "relying on the bench," meaning the nobleman is sitting with a bench, and one can visit him in person. If the nobleman is in the mao position, it is called "riding in a carriage," meaning the nobleman is about to get into a carriage, and it is appropriate to intercept him on the way to submit a petition. If the nobleman is in the chen position, it is called "heavenly prison," and if in the xu position, it is called "hell." Chen and xu are fierce and dangerous positions, indicating those below will be anxious and fearful, while those above will suffer humiliation. If the nobleman is in the si or wu position, it is called "receiving tribute," meaning the nobleman receives offerings from others, and both the ruler and the subject will be pleased. If the nobleman is in the wei position, it is called "sitting at the table," indicating there will be joy from a banquet and hospitality. If the nobleman is in the shen position, it is called "changing route," meaning the nobleman is changing his path, and the matter sought will eventually bring honor. If the nobleman is in the you position, it is called "entering the private room," meaning the nobleman retreats into his private room, and one cannot find a place to stay, making it difficult to meet him. If the nobleman is in the hai position, it is called "ascending to the heavenly gate," as hai is the heavenly gate, and the nobleman returns to his palace, living comfortably and peacefully, with all matters stable. If the nobleman is exactly in the position of the ten-day void, none of the above interpretations should be taken as certain.

恐懼 初傳乘螣蛇曰恐懼。凡占人占事，事起於驚恐怪異論。視所屬何煞，所臨何煞定其吉凶。螣蛇臨子曰掩目，無患無憂。螣蛇臨丑曰蟠龜，禍消福善。螣蛇臨寅曰生角，臨酉曰露齒，禍福兩途。螣蛇臨巳曰乘霧，臨午曰飛空，休祥不辨。螣蛇臨未曰入林，鋒不可砍。螣蛇臨亥曰墜水，從心無患。螣蛇臨卯曰當門，臨申曰銜劍，總是成災。螣蛇臨辰曰入冢，臨辰曰象龍，併為釋難。螣蛇空勿實論。

"Fear": The first transmission is occupied by Teng Snake, which is called fear. Whenever a person or matter is divined, it is considered to originate from sudden fear and strange occurrences. Whether it is auspicious or inauspicious depends on the associated deities and the deities it encounters. Below is the interpretation of Teng Snake falling in the twelve palaces. When Teng Snake falls in the Zi palace, it is called "covering the eyes," meaning the snake enters the water and covers the eyes, making things invisible and thus free from worries. When it falls in the Chou palace, it is called "coiling like a turtle," indicating that misfortunes are resolved and good fortune follows. When it falls in the Yin palace, it is called "growing horns," and when it falls in the You palace, it is called "showing teeth." Both the snake growing horns and the snake showing teeth are strange phenomena, allowing both auspicious and inauspicious outcomes, requiring further examination to determine. When it falls in the Si palace, it is called "riding mist," and when it falls in the Wu palace, it is called "flying in the air." The snake riding mist or flying in the air is neither clearly auspicious nor inauspicious. When it falls in the Wei palace, it is called "entering the forest," meaning the snake enters the forest and is not easily harmed by a blade, indicating a secure refuge. When it falls in the Hai palace, it is called "falling into water," meaning the snake falls into water and finds its proper place, achieving desires without worry. When it falls in the Mao palace, it is called "blocking the gate," and when it falls in the Shen palace, it is called "holding a sword." Both blocking the gate and holding a sword lead to calamity. When it falls in the Chen palace, it is called "entering the tomb," and when it falls in the Xu palace, it is called "resembling a dragon." Both these situations indicate that difficulties are resolved. If Teng Snake is exactly in the empty period, none of the above interpretations should be taken as definite.

文書 初傳乘朱雀曰文書。凡占人占事起於文書信息論。視所屬何煞、所臨何煞定其吉凶。朱雀臨子曰損羽，自傷難逃。朱雀臨丑曰掩目，動靜得昌。朱雀臨寅卯曰安巢，遲滯沉溺。朱雀臨辰戌曰投網，乖錯遺忘。朱雀臨申曰厲嘴，臨午曰銜符，怪異經官語訟。朱雀臨未曰臨墳，臨亥曰入水，悲哀且在雞窗。朱雀臨酉曰夜噪，因官災起。朱雀臨曰。有音信至。朱雀空勿實論。

"The文书" (Documents): The first transmission (initial phase) has the Vermilion Bird (Al雀) in a superior position, indicating documents. In all divination cases, whether about people or matters, they are interpreted according to the principle that "events begin with the sound of documents and messages." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities that are present. Below is the interpretation of the Vermilion Bird falling in the twelve palaces. When the Vermilion Bird is in Zi (Water), it is called "Damage to the Feathers," meaning water damages its feathers, causing self-injury and escape being impossible. When it is in Chou (Earth), it is called "Covering the Eyes," meaning closing the eyes and not looking, so whether moving or staying still, everything goes smoothly. When it is in Yin (Wood) or Mao (Wood), it is called "Returning to the Nest," meaning the bird returns to its nest and remains still, indicating that matters are delayed and stagnant. When it is in Chen (Earth) or Xu (Earth), it is called "Throwing Itself into the Net," meaning throwing oneself into a trap, indicating errors, deviations, omissions, and forgetting. When it is in Shen (Metal), it is called "Sharpening the Beak," and when it is in Wu (Fire), it is called "Carrying the Mandate," both indicating strange events that lead to legal disputes involving words and speech. When it is in Wei (Earth), it is called "Approaching the Grave," and when it is in Hai (Water), it is called "Entering the Water," both indicating sorrowful events, with the sorrow falling specifically on the path of studying and learning (the term "Chicken Window" is a substitute for a study room). When it is in You (Metal), it is called "Nocturnal Noise," meaning noisy disturbances at night, which bring disaster due to official matters. The next entry in the original text is missing the branch that the Vermilion Bird is on, and only states "the Vermilion Bird is in" a certain position, and the corresponding event is the arrival of a message or news (the original text has a missing character, and this is recorded as is without correction). If the Vermilion Bird is exactly in the旬空 (a void in the ten heavenly stems), none of the above interpretations should be taken as definite.

交合 初傳乘六合曰交合。凡占人占事起於交涉和合論。視所屬何煞、所臨何煞定其吉凶。六合臨亥曰待命和同。六合臨巳曰不諧驚悖。六合臨子曰反目，無禮之事端。六合臨酉曰私竄，不明之囚地。六合臨寅曰乘軒，臨申曰結髮，從媒妁而成歡。六合臨卯曰違理，臨辰曰亡羞，因妄冒而加罪。六合臨午曰升堂，臨卯曰入室，併為已就之占。六合臨丑曰納采，臨未曰妝嚴，總是欲成之例。六合空勿實論。

"Intermingling": When theLiu He (Liu He) is in the first transmission (Chu Chuan), it is called "Intermingling." In divination, whether it is about people or matters, it is interpreted according to "the matter beginning with negotiation and reconciliation, or marriage and union." The fortune or misfortune is determined by the deities associated with theLiu He and the deities it is in contact with. Below is the interpretation ofLiu He falling in the twelve palaces. WhenLiu He is in亥 (Hai), it is called "Awaiting Fate," waiting for news, eventually leading to harmony. When it is in巳 (Si), it is called "Disagreement," with both sides unable to communicate, causing disturbance and confusion. When it is in子 (Zi), it is called "Turning Back," turning into enemies, originating from an act of disrespect. When it is in酉 (You), it is called "Secret Flight," secretly fleeing, ending up in an ambiguous place of imprisonment. When it is in寅 (Yin), it is called "Taking a Grand Carriage," and when it is in申 (Shen), it is called "First Hair," both indicating good outcomes achieved through the mediation of a matchmaker. When it is in卯 (Mao), it is called "Violation of Reason," and when it is in辰 (Chen), it is called "Loss of Shame," both indicating guilt resulting from false pretenses. When it is in午 (Wu), it is called "Entering the Hall," and when it is in戌 (Xu), it is called "Entering the Room" (the original text here also mentions "卯," which is repeated, and should be considered as a different position, likely a printing error), both indicating that the matter has already been settled. When it is in丑 (Chou), it is called "Presenting Betrothal Gifts," and when it is in未 (Wei), it is called "Preparing for the Wedding." Presenting betrothal gifts is the first of the six rites, and preparing for the wedding refers to the preparation of dowry, both indicating a situation that is about to be completed but not yet completed. IfLiu He is exactly in the旬空 (a period of emptiness), none of the above interpretations should be taken as definite.

爭訟 初傳乘勾陳曰爭訟。凡占人占事起於爭訟牽連論。視所屬何煞、所臨何煞定其吉凶。勾陳臨丑曰受越，臨子曰投機，被辱暗遭毒害。勾陳臨寅曰遭囚，宜上書。勾陳臨巳曰捧印，有封拜。勾陳臨卯曰臨門，家不和。勾陳臨酉曰披刃，身遭責。勾陳臨辰曰升堂，有獄吏以勾連。勾陳臨午曰反目，因他人而逆戾。勾陳臨未入驛，臨戌曰下獄，往返詞訟稽留。勾陳臨申曰趨戶，臨亥曰褰裳，反覆勾連改革。勾陳空勿實論。

"Dispute": The first transmission with Gou Chen on top is called "Dispute." Whenever divination is done about people or matters, it should be interpreted according to the idea that "the matter arises from conflict and lawsuit, involving entanglement and complications." Whether it is auspicious or inauspicious depends on the deities and stars associated with it. Below is the interpretation of Gou Chen falling in the twelve palaces. When Gou Chen falls on Chou, it is called "Receiving Transgression," and when it falls on Zi, it is called "Opportunistic," both indicating being humiliated and suffering harm secretly. When it falls on Yin, it is called "Being Imprisoned," although there is an image of imprisonment, it is suitable to file a complaint. When it falls on Si, it is called "Receiving the Seal," indicating holding an official seal and the joy of receiving an official position. When it falls on Mao, it is called "At the Door," indicating litigation at the door and domestic discord. When it falls on You, it is called "Wearing Blades," indicating being punished oneself. When it falls on Chen, it is called "Going to the Hall," as Chen is the heavenly prison, indicating the arrival of jailers to connect and detain. When it falls on Wu, it is called "Turning Back," indicating disputes caused by others' involvement. When it falls on Wei, it is called "Entering the Inn," and when it falls on Xu, it is called "Being Imprisoned," both indicating lawsuits that are delayed and not settled for a long time. When it falls on Shen, it is called "Approaching the Door," and when it falls on Hai, it is called "Lifting the Skirt," both indicating repeated connections and matters being changed several times. If Gou Chen is exactly in the旬空, none of the above should be taken as definite interpretations.

重慶 初傳乘青龍曰喜慶。凡占人占事起於一應喜慶論。視所屬何煞、所臨何煞定其吉凶。青龍臨未曰在陸，臨丑曰蟠泥，所謀未遂。青龍臨戌曰登魁，小人爭財。青龍臨辰曰飛天，君子欲動。青龍臨寅曰乘云，臨卯曰驅雷，利以經營。青龍臨申曰傷鱗，臨酉曰摧角，宜乎安靜。青龍臨午曰燒身，臨巳曰掩目，因財有不測之虞憂。青龍臨子曰入海，臨亥曰遊江，因動有非常之喜慶。青龍空勿實論。

"Joy and Celebration": The first transmission is superior with the Azure Dragon, called "Joy and Celebration" (the original title of this section is marked as "Chongqing," but the main text and the general index both refer to it as "Joy and Celebration," so the title is likely a printing error). When divining about people or matters, it is considered that "the matter arises from various joys and celebrations." Whether it is auspicious or inauspicious is determined by the deities and their influences associated with it. Below is the interpretation of the Azure Dragon falling in the twelve palaces. When the Azure Dragon is in Wei, it is called "on land"; when in Chou, it is called "coiling in mud" — the dragon is stranded on land or coiled in mud, indicating that the matter at hand cannot be accomplished for the time being. When in Xu, it is called "ascending the leader," as Xu is the position of the leader, indicating disputes over wealth caused by petty people. When in Chen, it is called "flying sky," as Chen is the dragon's native land, the dragon returning to its original position and wanting to soar, indicating that gentlemen will have achievements. When in Yin, it is called "riding clouds," and when in Mao, it is called "driving thunder," the dragon receiving assistance from clouds and thunder, which is favorable for planning and managing affairs. When in Shen, it is called "injured scales," and when in You, it is called "broken horn" — metal overcomes wood, the scales are injured and the horn is broken, at this time it is advisable to remain calm and quiet. When in Wu, it is called "burning body," and when in Si, it is called "covering eyes," fire burns the body, indicating unexpected worries related to money. When in Zi, it is called "entering the sea," and when in Hai, it is called "wandering in the river," the dragon entering water finds its proper place, indicating great joy and celebration from taking action. If the Azure Dragon is exactly in the empty period, none of the above interpretations should be taken as definite.

朝天 初傳乘天空曰，凡占人占事起於虛詐對奏論。視所屬何煞、所臨何煞定其吉凶。天空臨子曰伏室，患生發女。臨戌曰居家，事起奴婢。臨丑曰侍側，詐尊長言。臨未曰趨進，騙貨財利。臨寅曰犯牢，公私口舌。臨酉曰出戶，奴婢逃亡。臨卯曰在卯，欺凌必至。臨辰曰入辰，暴客來傷。臨巳曰受辱，臨亥曰誣詞，奸人謀害。臨午曰識字，臨申曰鼓舌，情偽難分。天空空勿實論。

"Chao Tian" (Facing Heaven): The first transmission rides on Tian Kong (Sky), which is called Chao Tian. The original text says "the first transmission rides on Tian Kong is called," but the word "Chao Tian" is missing after "is called," and this version is recorded without adding it. In general, when divining about people or matters, it is considered that the matter originates from falsehood and deceit, and there is a direct confrontation. Tian Kong represents emptiness and lack of authenticity, and speech is often deceptive. Whether the outcome is favorable or unfavorable depends on the associated deities and the deities it encounters. Below is the interpretation of Tian Kong falling in the twelve palaces. When Tian Kong is in Zi (Rat), it is called "Fu Shi" (Hidden Chamber), and misfortunes arise from female servants. When in Xu (Dog), it is called "Jia Ju" (Home Affairs), and matters originate from household servants. When in Chou (Ox), it is called "Shi Ce" (Attending by the Side), and false words are spoken while attending to superiors. When in Wei (Sheep), it is called "Qu Jin" (Approaching), and one approaches to flatter, actually seeking profit. When in Yin (Tiger), it is called "Fan Lao" (Breaking Into Prison), and one incurs legal trouble, with disputes arising both in public and private. When in You (Rooster), it is called "Chu Hu" (Leaving the House), and servants flee secretly. When in Mao (Rabbit), it is called "Zai Mao" (At Mao), and there will certainly be acts of bullying. When in Chen (Dragon), it is called "Ru Chen" (Entering Chen), and there will be violent visitors causing harm. When in Si (Snake), it is called "Shou Ru" (Suffering Humiliation), and when in Hai (Pig), it is called "Wu Ci" (False Accusations), both indicate schemes by wicked people to harm. If Tian Kong is exactly in the旬空 (decade void), none of the above interpretations should be taken as definite.

災喪 初傳乘白虎曰災喪。凡占人占事起於一應災喪論。視所屬何煞、所臨何煞定其吉凶。臨子曰溺水，音書不至。臨午曰焚身，禍害反昌。臨卯酉曰臨門，傷折人口。臨丑未曰在野，損壞牛羊。臨寅曰登山，掌生殺之權。臨戌曰落阱，脫桎梏之殃。臨申曰銜牒，無凶即可持其喜信。臨辰曰咥人，有害終不見乎休祥。白虎空勿實論。

"Disaster and Loss": If the first transmission is occupied by the White Tiger, it is called "Disaster and Loss." In divination, whether it is about people or matters, it is interpreted as "the matter originates from various calamities and losses." The fortune or misfortune is determined by the associated deities and the deities it encounters. Below is the interpretation of the White Tiger falling into the twelve palaces. If the White Tiger is in the Zi palace, it is called "Drowning in Water," as the tiger falls into water, indicating that messages and letters will not arrive. If it is in the Wu palace, it is called "Burning the Body," as fire burns the tiger's body, leading to increased misfortune. If it is in the Mao or You palace, it is called "Facing the Gate," as Mao and You are the gates, with the凶 tiger at the gate, indicating injury or loss within the family. If it is in the Chou or Wei palace, it is called "In the Wild," as the tiger is in the wilderness, indicating damage to cattle, sheep, and livestock. If it is in the Yin palace, it is called "Climbing the Mountain," as Yin is the tiger's homeland, and the tiger is in its proper position, indicating the power to decide life and death. If it is in the Xu palace, it is called "Falling into a Pit," as the tiger falls into a trap, yet it can escape punishment and imprisonment. If it is in the Shen palace, it is called "Carrying Documents," as the tiger carries documents in its mouth; if there are no other凶 signs, it may bring good news. If it is in the Chen palace, it is called "Biting People," referring to the Zhou Changes (I Ching) "Walking on the Tiger's Tail, the Tiger Does Not Bite," but here the tiger actually bites, causing lasting harm and no good fortune. If the White Tiger is exactly in the旬空, none of the above interpretations should be taken as definite.

宴會 初傳乘太常曰宴會。凡占人占事起於衣冠筵會論。視所屬何煞、所臨何煞定其吉凶。臨子曰遭枷，必值決罰。臨寅曰側目，須遭讒佞。臨卯曰遺冠，財物相傷。臨戌曰逆命，尊卑起訟。臨申曰銜杯，臨丑曰受爵，不轉職而遷官。臨巳曰鑄印，臨未曰捧觚，不征而喜慶。臨午曰乘軒，有改拜之封。臨辰曰佩印，有用遷之命。臨亥曰徵召，雖喜而必下憎。臨酉曰券書，雖順而防後競。太常空勿實論。

"Banquet": The first transmission involves the Tai Chang, which is called a banquet. Tai Chang governs clothing, hats, and the preparation of food and wine for feasts, so whenever people or matters are divined, they are interpreted according to the idea that "things begin with clothing and etiquette, and feasts and gatherings." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities that influence it. Below is the interpretation of Tai Chang falling in the twelve palaces. Tai Chang in the Zi palace is called "Encountering a Restraining Chain," indicating a definite encounter with judgment and punishment. Tai Chang in the寅 palace is called "Looking Sideways," indicating a likely slander from petty people. Tai Chang in the卯 palace is called "Losing the Crown," indicating the loss of a crown, which signifies mutual loss of property. Tai Chang in the戌 palace is called "Reversing the Mandate," indicating a violation of orders, and disputes between superiors and inferiors. Tai Chang in the申 palace is called "Holding a Cup," and Tai Chang in the丑 palace is called "Receiving a Cup," where a cup originally refers to a wine vessel but also a rank, indicating promotion without a transfer. Tai Chang in the巳 palace is called "Casting a Seal," and Tai Chang in the未 palace is called "Holding a Gourd," both indicating unexpected good fortune without the need for summoning. Tai Chang in the午 palace is called "Riding a Pavilion," indicating a change of post and a grant of honor. Tai Chang in the辰 palace is called "Wearing a Seal," indicating a promotion and a change of post. Tai Chang in the亥 palace is called "Summoning," which is a good omen but will certainly lead to hatred from subordinates. Tai Chang in the酉 palace is called "Certificate Book," indicating smooth sailing at present but a need to be cautious of future disputes. If Tai Chang is in the旬空, none of the above interpretations should be taken as definite.

逃脫 初傳乘玄武曰逃脫。凡占人占事起於逃賊失脫論。視所屬何煞、所臨何煞定其吉凶。臨子曰發，有畏捕之心。臨丑曰升堂，有干求之意。臨寅曰入林難尋。臨辰曰失路自制。臨卯曰窺戶，家有盜賊。臨巳曰反顧，虛獲驚悸。臨亥曰伏藏，隱於深邃之鄉。臨未曰不成，必敗於酒食之地。臨午曰截路，臨酉曰拔劍，懷惡攻之而反傷。臨申曰折足，臨戌曰遭囚，失勢擒之而可得。玄武空勿實論。

"Escape": The first transmission with the Black Tortoise indicates escape. The Black Tortoise governs thieves and secret matters, so whenever people or affairs are divined, they should be interpreted according to "the matter begins with fleeing, theft, loss, or escape." Whether the outcome is favorable or unfavorable depends on the associated deities and the deities it encounters. Below is the interpretation of the Black Tortoise in each of the twelve palaces. When the Black Tortoise is in the palace of Zi, it is called "Emergence," as Zi is the native palace of the Black Tortoise, indicating the thief has already formed the intention but fears capture. When it is in Chou, it is called "Ascending the Hall," meaning entering the hall with the intent of requesting something. When it is in Yin, it is called "Entering the Forest," meaning escaping into the wilderness where it is hard to find. When it is in Chen, it is called "Lost Path," meaning losing one's way and having to gather up one's affairs on one's own. When it is in Mao, it is called "Peering at the Door," indicating there are already thieves in the household. When it is in Si, it is called "Looking Back," meaning turning back and experiencing a false alarm without any result. When it is in Hai, it is called "Concealment," meaning hidden in a secluded and remote place. When it is in Wei, it is called "Unsuccessful," meaning the matter will certainly be exposed in places of food and drink. When it is in Wu, it is called "Blocking the Path," and when it is in You, it is called "Drawing the Sword," both indicating the thief has ill intentions and may pursue the person, resulting in injury. When it is in Shen, it is called "Broken Foot," and when it is in Xu, it is called "Captured," both indicating the thief has lost power and can be captured if pursued. If the Black Tortoise is in the empty period, none of the above interpretations should be taken as definite.

闇昧 初傳乘太陰曰闇昧。凡占人占事起於婢妾闇昧論。視所屬何煞、所臨何煞定其吉凶。臨子曰簾，妾婦相侮。臨丑曰入內，尊貴相蒙。臨戌曰被察，當憂怪異。臨辰曰造庭，宜備乖事。臨寅曰跣足，臨午曰脫巾，財物文書暗動。臨亥曰裸形，臨巳曰伏枕，盜賊口舌憂驚。臨酉曰閉戶，臨未曰觀書，雅稱士人之政。臨卯曰微行，臨申曰執政，偏宜君子之貞。太陰空勿實論。

"Darkness and Obscurity": When the First Transmission is associated with Tai Yin, it is called "Darkness and Obscurity." Tai Yin governs private matters and affairs of women and servants, so whenever divination is made about people or events, it is interpreted as if the matter originates from private affairs of servants or women. Whether the outcome is favorable or unfavorable depends on the deities and auspicious or inauspicious influences associated with it. Below is the interpretation of Tai Yin falling into the twelve palaces. When Tai Yin is in Zi, it is called "Curtain Hanging," indicating mutual quarrels among concubines. When in Chou, it is called "Entering the Inner Chamber," suggesting being misled by someone of high status. When in Xu, it is called "Being Observed," indicating concern for strange occurrences. When in Chen, it is called "Approaching the Court," suggesting preparation for disputes. When in Yin, it is called "Barefoot," and when in Wu, it is called "Removing the Headgear," both indicating secret changes in wealth and documents. When in Hai, it is called "Bare Form," and when in Si, it is called "Leaning on the Pillow," both indicating theft, disputes, and worry. When in You, it is called "Closing the Door," and when in Wei, it is called "Reading Books," both suitable for scholars handling affairs in quiet. When in Mao, it is called "Secret Movement," and when in Shen, it is called "Governance," both favorable for gentlemen to maintain their integrity. If Tai Yin is exactly in the旬空 (decade void), none of the above interpretations should be taken as definite.

干婦 初傳乘天后曰干婦。凡占人占事起於婦人女子論。視所屬何煞、所臨何煞定其吉凶。臨子曰守閨，臨亥曰治事，動止多宜。臨酉曰倚戶，臨卯曰臨門，姦淫未足。臨戌曰褰帷，臨午曰伏枕，非嘆息而呻吟。臨巳曰裸體，臨辰曰毀妝，不哭泣而羞辱。臨寅曰理髮，臨申曰修容，優遊閒暇。臨子曰偷窺，臨未曰沐浴，悚懼驚惶。天后空勿實論。

"The Heavenly Empress": The first transmission with the Heavenly Empress is called "Heavenly Empress." The Heavenly Empress governs concubines and women, so whenever one divines about a person or an event, it is considered that the matter originates from a woman. Whether the outcome is auspicious or inauspicious is determined by the associated deities and the deities that influence it. Below is the interpretation of the Heavenly Empress falling in the twelve palaces. When the Heavenly Empress is in the palace of Zi, it is called "Guarding the Chamber," as Zi is the native palace of the Heavenly Empress, indicating staying within the chamber. When it is in the palace of Hai, it is called "Managing Affairs," indicating managing household affairs—both active and passive situations are suitable. When it is in the palace of You, it is called "Leaning on the Door," indicating leaning on the door and looking around; when it is in the palace of Mao, it is called "Facing the Door," indicating standing at the door—both indicate that lustful desires have not yet been satisfied. When it is in the palace of Xu, it is called "Lifting the Curtain," indicating lifting the curtain; when it is in the palace of Wu, it is called "Lying on the Pillow," indicating lying on the pillow unable to move—both indicate that although there is no crying, there is sighing and moaning. When it is in the palace of Si, it is called "Bare Body," and when it is in the palace of Chen, it is called "Destroying Makeup," both indicating that although there is no crying, there is already humiliation. When it is in the palace of Yin, it is called "Haircut," and when it is in the palace of Shen, it is called "Adorning Appearance," indicating grooming and decorating, which suggests idleness and leisure. When it is in the palace of Chou, it is called "Peeping" (the original text here also says "Facing Zi," which repeats "Guarding the Chamber" above, so it should be a different palace, likely a printing error), and when it is in the palace of Wei, it is called "Bathing," both indicating fear, alarm, and unease. If the Heavenly Empress is exactly in the旬空 (a void palace), none of the above interpretations should be taken as definite.