The Sixth Volume of The Warp and Weft of Liuren: Divination and Judgment

目錄：晴雨、耕種、墳丁、宅第、身命、婚姻、孕產、考選、商賈、否泰、病醫。正文

This volume explains practical methods for divination. The initial list of sections includes: weather, farming, grave digging, dwellings, personal fate, marriage, pregnancy and childbirth, examinations, commerce, fortune and misfortune, illness and medicine, totaling eleven sections. The preface mentions "divination should follow thirteen chapters," and the main text indeed contains thirteen chapters. The final two chapters, "lawsuits and crimes" and "fugitives and arrests," are omitted from the list but can be restored from the main text. Each chapter follows a similar structure: first, a general overview is established, using the day stem to represent the person and the day branch to represent the matter or object being inquired. The three transmissions are used to divide the matter into beginning, middle, and end, while the lesson pattern provides an overall framework. Then, specific "useful gods" are identified, indicating which heavenly generals or types of divine omens should be used to correspond to the specific aspects of the inquiry, and the date and location of the outcome are determined by the heavenly general that the useful god is associated with. Finally, all the deities and generals are compared and combined with the overall pattern to make a final judgment. The following is the main text of this volume.

晴雨占第一 問旺問雨 以干為天，干上所乘之神將應天。以支為地，支上所乘之神將應地。以三傳為初中末，三傳所現之神將為初中末應晴應雨。以格局為綱領，三傳四課所現之格局綱領應晴應雨。

The first section deals with predicting weather conditions, specifically whether it will be clear or rainy. First, establish the main framework (the title is "Questioning about Clear Weather and Rain," where "旺" should be "晴," as it is a printing error). The day stem represents heaven, and the heavenly stems and generals riding on the day stem should correspond to heavenly phenomena. The day branch represents earth, and the heavenly stems and generals riding on the day branch should correspond to earthly conditions. Using the three transmissions, divide the matter into beginning, middle, and end; the heavenly stems and generals appearing in the three transmissions correspond to the initial, middle, and final times of clear or rainy weather. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons will determine whether the weather is clear or rainy. These four aspects form the skeleton of predicting clear or rainy weather. As for the specific time when it will clear or rain, refer to the following sections on useful gods.

問晴 以天空為晴，天空與所乘之將應晴，所臨之將應晴期。以巳午為晴，巳午與所乘之神應晴，所臨之將應晴期。以旬中丙丁為晴，丙丁與所乘之神將應晴，所臨之將應晴期。以螣蛇朱雀為晴，螣蛇朱雀與所乘之將應晴，所臨之將應晴期。

To determine when the weather will clear, there are four groups of useful gods to consider. The first group uses Tian Kong (Sky) to indicate clear weather—Tian Kong belongs to the戌 (Xu) earth branch, which signifies clarity and absence of rain. Observe the position of Tian Kong and the general it is riding, to judge whether the weather will clear. Then look at the position it is under to determine the exact date of clearing. The second group uses the巳 (Si) and午 (Wu) branches to indicate clear weather—these belong to the fire element, which signifies sunlight. Observe the Si and Wu branches and the gods riding on them to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. The third group uses the丙 (Bing) and丁 (Ding) stems in the current ten-day period to indicate clear weather—these belong to the fire element and represent the sun. Observe the gods and generals associated with the positions of Bing and Ding to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. The fourth group uses Teng Snake and Vermilion Bird to indicate clear weather—both belong to the fire general. Observe them along with the generals they are riding to judge whether the weather will clear. Then look at the position they are under to determine the exact date of clearing. Among these four groups, the more that are present, the stronger the indication of clear weather.

問雨 以青龍為雨，青龍與所乘之將應雨，所臨之將應雨時雨方。以亥子為雨，亥子與所乘之神應雨，所臨之將應雨時。以旬中壬癸為雨，壬癸與所乘之神將應雨，所臨之將應雨時。以玄武天后為雨，玄武天后與所乘之將應雨，所臨之將應雨時。 問晴問雨視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所見神將相較，更較其所現之格局，方可定其晴雨焉。

To determine when it will rain, there are four groups of useful gods. The first group uses the Azure Dragon as the symbol of rain—since the dragon can bring rain. Observe the Azure Dragon and the general it is riding, to determine if there will be rain. Then look at the one it is facing to determine the time and direction of the rain. The second group uses the branches亥 and子 as symbols of rain—since these branches belong to water. Observe the branches亥 and子 and the god riding on them to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The third group uses the壬 and癸 in the current ten-day period as symbols of rain—since these stems belong to water. Observe the gods and generals associated with these stems to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The fourth group uses the Black Tortoise and Heavenly Empress as symbols of rain—since both belong to water generals. Observe these and the general they are riding to determine if there will be rain. Then look at the one it is facing to determine the time of the rain. The general method for determining whether it will be sunny or rainy is to examine the day stem, day branch, three transmissions, and the time of the divination, as well as the useful gods related to rain or sunshine. Identify each of these elements and determine which type of divine power they belong to. Then compare the one they are facing. Also compare the gods and generals appearing at the same positions. Finally, consider the overall pattern formed by these elements to determine whether it will be sunny or rainy.

耕種占第二 問耕問種 以干為農，干上所乘之神將應農。以支為田，支上所乘之神將應田。以三傳為初中末，三傳所現之神將初中末應耕應種。以格局為綱領，三傳四課所現之格局綱領應耕應種。

The second section discusses divination for farming and sowing. First, establish the general principle: the day stem represents the farmer, and the deities and generals riding on the day stem should be considered as being on the farmer—assessing his strength and whether there are obstacles. The day branch represents the field, and the deities and generals riding on the day branch should be considered as being on the field—judging the fertility of the soil and whether there is damage. Use the three transmissions to divide the matter into beginning, middle, and end; the deities and generals appearing on the three transmissions correspond in order to the successive stages of plowing and sowing. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons governs the success or failure of the entire year's farming. These four aspects determine the general situation; specific details such as which part of the field and what color of grain to plant are discussed below.

以卯為正東田地，卯上所乘之神將應正東田地。以午為正南田地，午上所乘之神將應正南田地。以酉為正西田地，酉上所乘之神將應正西田地。以子為正北田地，子上所乘之神將應正北田地。以辰巳為東南田地，辰巳上所乘之神將應東南田地。以未申為西南田地，未申上所乘之神將應西南田地。以丑寅為東北田地，丑寅上所乘之神將應東北田地。以戌亥為西北田地，戌亥上所乘之神將應西北田地。

Divination for land should be based on direction. Each of the eight directions corresponds to specific branches: the branch Mao represents the eastern field, and the deity or spirit riding on Mao indicates the abundance or scarcity of the eastern field. The branch Wu represents the southern field, and the deity or spirit riding on Wu indicates the southern field. The branch You represents the western field, and the deity or spirit riding on You indicates the western field. The branch Zi represents the northern field, and the deity or spirit riding on Zi indicates the northern field. The branches Chen and Si represent the southeastern field, and the deity or spirit riding on Chen and Si indicates the southeastern field. The branches Wei and Shen represent the southwestern field, and the deity or spirit riding on Wei and Shen indicates the southwestern field. The branches Chou and Yin represent the northeastern field, and the deity or spirit riding on Chou and Yin indicates the northeastern field. The branches Xu and Hai represent the northwestern field, and the deity or spirit riding on Xu and Hai indicates the northwestern field. If a direction's branch is occupied by a favorable deity or spirit, that field is suitable for cultivation and harvest; conversely, if it is occupied by an unfavorable deity or spirit, that field should be cautious of poor harvest.

問種 以寅卯為青種，寅卯與所乘之神應青種，所臨之將應栽植方。以巳午為赤種，巳午與所乘之神應赤種，所臨之將應栽植方。以申酉為白種，申酉與所乘之神應白種，所臨之將應栽植方。以亥子為黑種，亥子與所乘之神應黑種，所臨之將應栽植方。以辰戌丑未為黃種，辰戌丑未與所乘之神應黃種，所臨之將應栽植方。 問耕問種視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其耕種焉。

Special inquiry is made about what kind of seeds to plant, classifying them into five categories according to the Five Phases and their corresponding five colors. The branches寅 and 卯 represent seeds of the green color, as寅 and 卯 belong to wood, which has the color green. Determine whether these seeds are suitable by examining the gods that ride on寅 and 卯 and the gods above them. Then determine the direction for planting based on the position they occupy. The branches巳 and 午 represent seeds of the red color, as巳 and 午 belong to fire. The method of judgment is the same as before, and the direction for planting is determined by the position they occupy. The branches申 and 酉 represent seeds of the white color, as申 and 酉 belong to metal. The method of judgment is the same as before. The branches亥 and 子 represent seeds of the black color, as亥 and 子 belong to water. The method of judgment is the same as before. The branches辰, 戌, 丑, and 未 represent seeds of the yellow color, as these earth branches have the color yellow. The method of judgment is the same as before. The overall method of judgment: When divining about farming and planting, one must examine the day stem, day branch, three transmissions, and the gods and generals appearing at the time of divination, along with the useful gods related to planting and farming mentioned above. Each of these should be carefully analyzed to determine which type of divine power or ominous force they belong to. Then compare the type of divine power or ominous force they occupy. The gods and generals in the stem and branch positions should also be compared with each other. Finally, consider the overall pattern formed to determine the harvest of this season.

墳丁 問墳問丁 以干為人，干上所乘之神將應人。以支為墳，支上所乘之神將應墳。以三傳為初中末，三傳所現之神將初中末應墳應丁。以格局為綱領，三傳四課所現之格局綱領應墳應丁。

This section discusses divination for burial sites and descendants (the term "丁" refers to people). The original text does not have a section number and should be placed between the second and third sections. First, establish the main framework: the day stem represents the person being inquired about, and the deities and generals riding on the day stem should pertain to this person. The day branch represents the burial site, and the deities and generals riding on the day branch should relate to the auspiciousness or inauspiciousness of the burial site's form. Using the three transmissions, divide them into beginning, middle, and end, with the deities and generals appearing in the three transmissions sequentially corresponding to the burial matters and the successive stages of descendants. Then use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons oversees the success or failure of both the burial site and the descendants. Below, it further divides into two approaches: "inquiring about the burial site" and "inquiring about descendants," to determine the useful deities.

問墳 以青龍為左砂，青龍與所乘之神應左砂。以白虎為右砂，白虎與所乘之神應右砂。以朱雀為案山，朱雀與所乘之神應案山。以玄武為後山，玄武與所乘之神應左砂。

Special inquiry into the form and situation of a burial site involves matching the four Heavenly Generals with the four directions of mountains and waters according to the principles of geomancy. The Azure Dragon represents the left sand hill — the Azure Dragon originally belongs to the east, so we examine the Azure Dragon and the deity it is associated with to determine whether the left sand hill is embracing and harmonious. The White Tiger represents the right sand hill — the White Tiger originally belongs to the west, so we examine the White Tiger and the deity it is associated with to determine whether the right sand hill is obedient and does not encroach. The Vermilion Bird represents the case mountain in front of the tomb — the Vermilion Bird originally belongs to the south, so we examine the Vermilion Bird and the deity it is associated with to determine whether the case mountain is upright and close, forming a bowing posture. The Black Tortoise represents the back mountain behind the tomb — the Black Tortoise originally belongs to the north, so we examine the Black Tortoise and the deity it is associated with to determine whether the back mountain is thick and solid, providing a reliable support. If the four Heavenly Generals are auspicious, then the four mountains are harmonious; if they are inauspicious, then that particular direction has a deficiency.

問丁 以印煞為父母，印煞與所乘之神應父母。以盜煞應男女，盜煞與所乘之神應男女。以鬼煞為官為夫，鬼煞與所乘之神應官應夫。以財煞為妻財，財煞與所乘之神應妻財。以劫煞為兄弟，劫煞與所乘之神應兄弟。 問墳問丁視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其墳丁焉。

Special inquiry into the population involves assigning the five useful gods to the six relations. The printing and killing god represent parents; examine the printing and killing god and the god it rides upon to determine the existence, safety, and condition of the parents. The stealing god represents children; examine the stealing god and the god it rides upon to determine the number and quality of the children. The ghost and killing god represent officials and superiors; in the case of women, it represents the husband; examine the ghost and killing god and the god it rides upon to determine official fortune and the husband's condition. The wealth and killing god represent wife and wealth; examine the wealth and killing god and the god it rides upon to determine the condition of wife and wealth. The calamity and killing god represent brothers; examine the calamity and killing god and the god it rides upon to determine the condition among siblings. General method of judgment: When divining a grave or population, one must examine the day stem, day branch, three transmissions, and the time of divination, noting all the gods and generals appearing in these positions, along with the above-mentioned useful gods. Each should be carefully identified as belonging to which type of god or demon, then compare the type of god or demon it is riding upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, consider the formed pattern to determine the fortune and misfortune of the grave and population.

宅第占第三 問宅問第 以干為人，干上所乘之神將應人。以支為宅，支上所乘之神將應宅。以三傳為初中末，三傳所現之神將初中末宅應第。以格局為綱領，三傳四課所現之格局綱領應宅應第。

The third section discusses divination for residential property. First, establish the general principle: the day stem represents the person living in the house; the spirits and generals riding on the day stem concern the fortune and misfortune of the person. The day branch represents the house itself; the spirits and generals riding on the day branch concern the condition of the house. Use the three transmissions to divide into initial, middle, and final phases, with the spirits and generals in the three transmissions corresponding to the sequence of buying the house, settling in it, and moving into it. The text originally says 「初中末宅应第」, with a missing 「应」 before 「宅」. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons determines whether the house is suitable or not. Below, examine each part of the house separately.

以午為廳堂，午上所乘之神將應廳堂。以子為內室，子上所乘之神將應內室。以卯為前門，卯上所乘之神將應前門。以酉為後戶，酉上所乘之神將應後戶。以未為井，未與所乘之神應井，所臨之將應井泉方。以巳為灶，巳與所乘之神應灶，所臨之方應設灶方。 問宅問第視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其宅第焉。

The various parts of a house each belong to a specific branch: the southern direction, which is Wu, represents the hall. Wu is located in the due south and is the bright hall of the house. The deities riding on Wu should correspond to the atmosphere of the hall. The northern direction, which is Zi, represents the inner room. Zi is located in the due north and is the deepest part of the house. The deities riding on Zi should correspond to the inner room and bedroom. The eastern direction, which is Mao, represents the front door. Mao is located in the due east, the direction of sunrise. The deities riding on Mao should correspond to the main gate. The western direction, which is You, represents the back door. You is located in the due west. The deities riding on You should correspond to the back door. The earthy branch Wei represents the well. To determine the well's quality, look at Wei and the deity riding on it. Then observe the deity that is in the position of Wei to determine the direction where the well should be placed. The earthy branch Si represents the stove. To determine the stove's fortune, look at Si and the deity riding on it. Then observe the direction of Si to determine where the stove should be placed. The general method of interpretation: when divining a house, one should examine the day stem, day branch, three transmissions, and the deities appearing at the time of divination, along with the deities corresponding to the various parts of the house as mentioned above. Each deity should be carefully identified as belonging to a particular type of divine influence. Then compare the type of divine influence each deity is associated with. The deities on the stems and branches should also be compared with each other. Finally, consider the overall pattern formed by these deities to determine the fortune of the house.

身命占第四 問身問命 以干為人，干上所乘之神將應人。以支為業，支上所乘之神將應業。以三傳為初中末，三傳所現之神將初中末應身應命。以格局為綱領，三傳四課所現之格局綱領應身應命。

The fourth section discusses divination regarding an individual's body and destiny. First, establish the framework: the day stem represents the person himself, and the deities and generals riding on the day stem should correspond to his physical form, temperament, and current circumstances. The day branch represents his career and family estate, and the deities and generals riding on the day branch should correspond to the resources he relies upon. Using the three transmissions, divide them into beginning, middle, and end; the deities and generals appearing in the three transmissions sequentially correspond to the early, middle, and late years of his life. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the overall quality and richness of the person's destiny. Below, we further divide into two aspects: 'questioning the body' and 'questioning the destiny,' each specifying their respective deities.

問身 以長生煞為壽，長生煞與所乘之神應壽。以財煞為財帛，財煞與所乘之神應財帛，所臨之將應取財方發財日。以臨官煞為祿，臨官煞與所乘之神應祿，所臨之將應食祿方食祿日。以病煞為病，病煞與所乘之神應病，所臨之將應病日。以死煞為死，隱約煞與所乘之神應死，所臨之將應死日。

Special inquiry into one's lifespan, poverty or prosperity, involves five useful gods. The Longevity Demon represents lifespan; examine the Longevity Demon and the god it rides upon to determine the length of life. The Wealth Demon represents wealth; examine the Wealth Demon and the god it rides upon to determine the amount of wealth; then look at the position it occupies to determine the direction from which wealth comes and the day on which wealth is obtained. The Officialdom Demon represents official salary; examine the Officialdom Demon and the god it rides upon to determine the thickness of salary; then look at the position it occupies to determine the direction from which salary comes and the day on which salary is received. The Disease Demon represents illness; examine the Disease Demon and the god it rides upon to determine the severity of illness; then look at the position it occupies to determine the day illness begins. The Death Demon represents death; examine the Death Demon and the god it rides upon to determine life or death; then look at the position it occupies to determine the time of death.

問命 以印煞為父母，印煞與所乘之神應父母。以盜煞為男女，盜煞與所乘之神應男女，所臨之將應得男女日。以鬼煞為官為夫，鬼煞與所乘之神應官應夫，所臨之將應出仕出嫁日。以財煞為妻妾，財煞與所乘之神應妻妾，所臨之將應娶妻妾日。以劫煞為弟兄，劫煞與所乘之神應弟兄。 問身問命視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其身命焉。

Special inquiry into the six relations of a person's destiny still follows the distribution of the five useful gods. The print煞 represents parents; examine the print煞 and the god it rides upon to determine the existence and closeness of the relationship with parents. The thief煞 represents children; examine the thief煞 and the god it rides upon to determine the presence and number of children; then look at the god it is under to determine the day of having a son or daughter. The ghost煞 represents official position, and for women, it represents husband; examine the ghost煞 and the god it rides upon to determine official career and the husband's situation; then look at the god it is under to determine the day of entering officialdom or marriage. The wealth煞 represents wife and concubine; examine the wealth煞 and the god it rides upon to determine the virtue of the wife and concubine; then look at the god it is under to determine the day of marriage and taking in a concubine. The calamity煞 represents brothers; examine the calamity煞 and the god it rides upon to determine the number and relationship of siblings. General method of judgment: When divining the body and destiny, one must examine the day stem, day branch, three transmissions, and the time of divination, as well as the gods and generals appearing in these positions, and the above-mentioned useful gods, and analyze each one to determine which type of god or demon it belongs to. Then compare the god or demon it is under. The gods and generals appearing in the heavenly stem and earthly branch should also be compared with each other. Finally, refer to the formed pattern to determine the fortune and misfortune of the body and destiny.

婚姻占第五 以干為己，干上所乘之神將應己。以支為彼，支上所乘之神將應彼。以三傳為初中末，三傳所現之神將初中末應婚應姻。以格局為綱領，三傳四課所現之格局綱領應婚應姻。

The fifth chapter discusses divination for marriage. First, establish the general principles: the day stem represents the person asking the question, and the gods and generals riding on the day stem indicate the situation of the person's own side. The day branch represents the other party, and the gods and generals riding on the day branch indicate the situation of the other party's family. Use the three transmissions to divide into the beginning, middle, and end, with the gods and generals appearing in the three transmissions corresponding to the stages of discussing marriage, determining the engagement, and completing the wedding ceremonies. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the entire matter of whether the marriage will succeed or fail. According to ancient customs, when a man's family marries a woman, it is called "hun" (marriage), and when a woman's family marries off a daughter, it is called "yin" (affinity). Therefore, the following discussion is divided into two parts: "asking about hun" (a man's family inquiring about marriage) and "asking about yin" (a woman's family inquiring about marriage).

問婚 以天后為女，天后與所乘之將應女。以財煞為妻，財煞所乘之神應妻，所臨之將應歸娶日。以青龍為婚喜，青龍與所乘之將將應婚喜。以六合為媒人，六合與所乘之將應媒人，所臨之將應成期。以朱雀為年庚，朱雀所乘之將應年庚，所臨之將應得庚日。以太常為聘禮，太常與所乘之將應出院禮，所臨之將應聘期。

When a man asks about marriage, he uses the six aspects of the Useful God. The Heavenly Empress represents the woman being considered, and by looking at the Heavenly Empress and the general it is riding, one can judge the woman's appearance, character, and disposition. The Wealth Evil represents the future wife, and by looking at the general it is riding, one can determine the wife's virtue or lack thereof; then by looking at the general it is facing, one can determine the day of the wedding. The Azure Dragon represents the joy of the marriage, and by looking at the Azure Dragon and the general it is riding, one can judge the quality of this joy. The Six Harmonies represent the媒人 (matchmaker), and by looking at the Six Harmonies and the general it is riding, one can determine if the matchmaker is effective; then by looking at the general it is facing, one can determine the date when the match will be successful. The Vermilion Bird represents the marriage contract, and by looking at the general it is riding, one can determine if the birth years and eight characters are compatible; then by looking at the general it is facing, one can determine the day the marriage contract is received. The Tai Chang represents the dowry, and by looking at the Tai Chang and the general it is riding, one can determine the richness or meanness of the dowry; then by looking at the general it is facing, one can determine the date of the dowry presentation.

問姻 以六合為男，六合與所乘之將應男。以鬼煞為夫，鬼煞所乘之神應夫，所臨之將應出嫁日。以青龍為婚喜，青龍與所乘之將應婚喜。以六合為媒人，六合與所乘之將應媒人，所臨之將應成期。以朱雀為年庚，朱雀所乘之將應年庚，所臨之將應發庚日。以太常為聘禮，太常與所乘之將應聘禮，所臨之將應聘期。 問婚問姻視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其婚姻焉。

When a woman's family consults about her marriage, they also take into account six aspects of the Useful Gods. The Liu He represents the man being discussed, and by examining Liu He and the general it rides upon, one can judge the man's character and abilities. The Ghost and Malevolent Spirits represent the future husband, and by examining the general that the Ghost and Malevolent Spirits ride upon, one can determine the husband's status. Then, by looking at the general that the Ghost and Malevolent Spirits are facing, one can determine the date when the bride will move into the new home. The Azure Dragon represents the wedding joy, and by examining the Azure Dragon and the general it rides upon, one can judge the quality of the wedding. The Liu He also represents the matchmaker, and by examining the general it rides upon, one can determine if the matchmaker is effective. Then, by looking at the general that the Liu He is facing, one can determine the date when the match will be successful. The Vermilion Bird represents the marriage contract, and by examining the general that the Vermilion Bird rides upon, one can determine if the birth years are compatible. Then, by looking at the general that the Vermilion Bird is facing, one can determine the date when the marriage contract will be sent. The Tai Chang represents the dowry, and by examining the Tai Chang and the general it rides upon, one can judge the thickness of the dowry. Then, by looking at the general that the Tai Chang is facing, one can determine the date when the dowry will be accepted. In general, when divining about marriage and relationships, one should examine the Day Stem, Day Branch, Three Transmissions, and the time of the divination, as well as the above-mentioned Useful Gods, and carefully determine which type of god or spirit each belongs to. Then compare which type of god or spirit they are facing. The gods and generals in the dry and branch positions should also be compared with each other. Finally, refer to the formed pattern to determine the success or failure and fortune or misfortune of the marriage.

孕產占第六 以干為婦，干上所乘之神將應婦。以支為孕，支上所乘之神將應孕。以三傳為初中末，三傳所現之神將初中末應孕應產。以格局為綱領，三傳四課所現之格局綱領應孕應產。

Chapter Six, Divination on Pregnancy and Childbirth. First, establish the framework: the day stem represents the pregnant woman herself; the deities and generals riding on the day stem indicate the strength, safety, smoothness or difficulties of the mother's body. The day branch represents the fetus in the womb; the deities and generals riding on the day branch indicate the stability of the fetal energy. Use the three transmissions to divide into the beginning, middle, and end; the deities and generals appearing in the three transmissions correspond to the stages of conception, pregnancy, and childbirth in order. Furthermore, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons oversees the entire process of this pregnancy from conception to childbirth. Below, it is further divided into two aspects: 'Inquiring about Pregnancy' and 'Inquiring about Childbirth', to determine the useful god.

問孕 以青龍為孕喜，青龍與所乘之將應孕喜。以六合為子息，六合與所乘之將應子息。以盜煞為孕，盜煞與所乘之將應孕，所臨之將應懷孕日生子期。以胎煞為胎，胎煞與所乘之將應胎，所臨之將應男女。

Special questions about pregnancy and its condition involve four useful gods. The Azure Dragon represents the joy of conceiving, so examine the Azure Dragon and the general it rides to determine if this pregnancy is good news. The Six Harmonies represent offspring, so examine the Six Harmonies and the general it rides to determine the presence, abundance, or scarcity of children—since the Six Harmonies originally signify union and conception, they are considered the god of offspring. The Robber God represents the pregnancy itself, so examine the Robber God and the general it rides to determine the reality of the pregnancy (the Robber God signifies what is born of me, and it primarily represents children); then look at the position it occupies to determine the day of conception and the time of delivery. The Fetus God represents the fetus, so examine the Fetus God and the general it rides to determine the safety of the fetal condition; then look at the position it occupies to determine the gender of the fetus in the womb.

問產 以青龍為產喜，青龍與所乘之將應產喜。以盜煞為產，盜煞與所乘之將應產，所臨之將應產期。以養煞為產，養煞與所乘之將應產，所臨之將應產期。以天空為產，天空與所乘之將應產，所臨之將應產期。以孕婦本命為孕婦，本命與所乘之將應孕婦。 問孕涸不視干支三傳占時所現神將，並應視神將，一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將，仍與干支等處所現神將相較，更較其所現之格局，方可定其孕產焉。

Special inquiry into childbirth and delivery involves five useful gods. The Azure Dragon represents the joy of giving birth; examine the Azure Dragon and the general it rides upon to determine whether the delivery will be smooth. The thief's ghost represents the child to be born; examine the thief's ghost and the general it rides upon to determine the ease or difficulty of the birth. Then look at the one that is overlying to determine the date of delivery. The foster ghost represents the unborn child; "foster" is the position where the fetus is formed and ready to be born, so examine the foster ghost and the general it rides upon to determine the outcome, and the one that is overlying determines the date of delivery. The sky void also represents the matter of childbirth; the sky void belongs to the dog, which signifies the abdomen being empty, so examine the sky void and the general it rides upon to determine the outcome, and the one that is overlying determines the date of delivery. The native's own destiny represents the mother; examine the native's own destiny and the general it rides upon to determine the safety of the mother herself. In general, when inquiring about pregnancy and childbirth, one should examine the day stem, day branch, three transmissions, and the time of divination, and the gods and generals appearing in these places, along with the above-mentioned useful gods, to determine which type of god or ghost they belong to, and compare the one that is overlying. The gods and generals in the dry and branch places should also be compared with each other. Finally, after considering the formed pattern, one can determine the fortune or misfortune of this pregnancy and childbirth.

考選占第七 以干為人，干上所乘之神將應人。以支為題為職，支上所乘之神將應題應職。以三傳為初中末，三傳所現之神將初中末應考應選。以格局為綱領，三傳四課所現之格局綱領應考應選。

The seventh chapter discusses divination for imperial examinations and official appointments. First, establish the main principles: the day stem represents the person taking the examination or being considered for an appointment; the deities and generals riding on the day stem indicate the person's abilities and fortune. The day branch represents the examination questions or the selected official position; the deities and generals riding on the day branch indicate whether the questions are suitable or the position is good. Use the three transmissions to represent the beginning, middle, and end of the process; the deities and generals in the three transmissions correspond to the stages of taking the exam, entering the examination hall, and being announced as successful (or being considered for an appointment, receiving a post, and taking up the position). Further, use the lesson pattern as the overall framework; the pattern formed by the three transmissions and four lessons governs the success or failure of the examination or the official selection. Below, the use of deities is explained according to the level of the examination and the category of official selection.

小試 以朱雀為文字為入泮為次第為榜案，朱雀與所乘之將應文字入泮次第榜案，所臨之將應考試出案入泮期。以青龍為泮喜，青龍與所乘之將應泮喜。以冠帶煞為入泮，冠帶煞與所乘之神應入泮，所臨之將應入泮期。以馬煞為前程，馬煞與所乘之神應前程。以鬼煞為府縣，鬼煞與所乘之神應府縣。以月建為文宗，月建與所乘之神應文宗。

"The small trial" refers to the examination for candidates seeking admission as a scholar, known as "entering the pavilion." Those who pass are said to "enter the pavilion," as the pavilion was an ancient term for the academy. Six useful gods are selected. The Vermilion Bird represents articles, entering the pavilion, rank, and the announcement of results. The Vermilion Bird is naturally associated with documents; by examining the Vermilion Bird and the general it rides, one can determine the quality of the writings, whether the candidate will be admitted, and the rank achieved. Then, by looking at the god that the Vermilion Bird is over, one can determine the examination date, the day of the announcement, and the day of entering the pavilion. The Azure Dragon represents the joy of being admitted as a scholar; by examining the Azure Dragon and the general it rides, one can determine the quality of this joy. The Capping Evil Spirit represents entering the pavilion; entering the pavilion requires changing to a scholar's cap; by examining the Capping Evil Spirit and the god it rides, one can determine the date of entering the pavilion. The Horse Evil Spirit represents future prospects; by examining the Horse Evil Spirit and the god it rides, one can determine how far one's future path will go. The Ghost Evil Spirit represents the county and prefectural offices (the officials in charge of the examination); by examining the Ghost Evil Spirit and the god it rides, one can determine whether the officials will favor the candidate. The Month Builder represents the "literary master" (i.e., the head of the academy); by examining the Month Builder and the god it rides, one can determine the selection made by the head of the academy.

歲試科試 以朱雀為文字為等第為榜案，朱雀與所乘之將應文字等第榜案，所臨之將應考試日出案期。以青龍為泮喜，青龍與所乘之將應泮喜。以冠帶為衣巾，冠帶煞與所乘之神應衣巾，所臨之將應入泮期。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為廩，臨官煞與所乘之神應廩，所臨之將應廩膳期。以月建為文宗，月建與所乘之神應文宗。

The "annual examination" and "subject examination" are two types of tests conducted by the local education officials after a candidate has entered school, used for annual assessment and selection for the county examination. The results determine the candidate's rank and eligibility for the廪膳 (a type of official stipend). Six useful gods are selected. The Vermilion Bird represents articles, ranks, and examination lists; by examining the Vermilion Bird and the general it rides, one can determine the quality of the candidate's performance and the rank achieved. Then, by looking at the general that the Vermilion Bird is over, one can determine the examination day and the day the list is published. The Azure Dragon represents joy within the school; by examining the Azure Dragon and the general it rides, one can determine the quality of the good fortune. The Capping Demon represents the attire of the candidate (the dignity of the scholar's dress); by examining the Capping Demon and the general it rides, one can determine this, and the general that it is over determines the date of enrollment. The Horse Demon represents future prospects; by examining the Horse Demon and the general it rides, one can determine the future path. The Officialdom Demon represents the "廪" (the official stipend for廪膳 scholars), as Officialdom is the position of receiving official rations; by examining the Officialdom Demon and the general it rides, one can determine whether the candidate will be granted the廪膳, and the general that it is over determines the date of receiving the stipend. The Month Builder represents the literary authority and the local education official; by examining the Month Builder and the general it rides, one can determine the official's selection and rejection.

鄉試 以朱雀為文字為名次為鄉榜，朱雀與所乘之將應文字名次鄉榜，所臨之將應入榜期。以青龍為中式，青龍與所乘之將應中式應名次，所臨之將應中式期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以月建為主考，月建與所乘之神應主考。

The "xiangshi" is a major examination held every three years in the provincial capital, and those who pass are called juren, and the list of successful candidates is called the xiangban (also known as the gui ban). Six useful gods are taken into account. The Vermilion Bird represents articles, rankings, and the xiangban; by examining the Vermilion Bird and the general it rides, one can determine whether the article will be selected and the ranking. Then, by looking at the god it is overlying, the date of the announcement can be determined. The Azure Dragon represents passing the examination; by examining the Azure Dragon and the general it rides, one can determine whether one will pass and the ranking. Then, by looking at the god it is overlying, the date of passing can be determined. The Capping Demon represents the clothing and color of the juren's cap and robe; by examining the Capping Demon and the god it rides, one can determine whether one can attain this status. The Horse Demon represents future prospects; by examining the Horse Demon and the god it rides, one can determine the future official career. The Officialdom Demon represents the Luming banquet, which is the banquet set by the government after passing the examination; by examining the Officialdom Demon and the god it rides, one can determine whether one will attend this banquet. The Month Builder represents the chief examiner; by examining the Month Builder and the god it rides, one can determine whether the chief examiner is favorable.

會試 以朱雀為文字為名次為會榜，朱雀與所乘之將應文字名次會榜，所臨之將應發榜期。以青龍為中式，青龍與所乘之將應中式應名次，所臨之將應中式期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以月將為總裁，月將與所乘之神應總裁。

The "Will Exam" is when candidates who have passed the local examination (ju ren) go to the capital for a joint examination. Those who pass are called gongshi, and the list of results is called the "Hui Bang" (also known as the "Xing Bang"). Six useful gods are used. The Vermilion Bird represents articles, rankings, and the Hui Bang; observe the Vermilion Bird and the general it rides upon to determine whether the article will be selected and the ranking. Then observe the general it is upon to determine the date of the announcement. The Azure Dragon represents passing the exam; observe the Azure Dragon and the general it rides upon to determine whether one will pass and the ranking. Then observe the general it is upon to determine the date of passing. The Capping Demon represents clothing and appearance; observe the Capping Demon and the god it rides upon to determine whether one can attain this status. The Horse Demon represents future prospects; observe the Horse Demon and the god it rides upon to determine the future career path. The Officialdom Demon represents the banquet after the exam; observe the Officialdom Demon and the god it rides upon to determine whether there will be such a banquet. The Month General represents the "Chief Examiner" — the chief examiner of the Will Exam; since the Month General is the master of the layout, it is used to symbolize the Chief Examiner; observe the Month General and the god it rides upon to determine the Chief Examiner's preferences.

殿試 以朱雀為試策為名次為御榜，朱雀與所乘之將應試策名次御榜，所臨之將應殿試期發榜期。以青龍為中式，青龍與所乘之將應中式應名次。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以馬煞為前程，馬煞與所乘之神應前程。以臨官煞為宴，臨官煞與所乘之神應宴。以太歲為君相，太歲與所乘之神應君相。

The "Imperial Examination" is when candidates, known as贡士, are personally questioned by the emperor in the palace, determining their rankings as first, second, or third class. The list of successful candidates is called the Imperial Edict (also known as the Golden List). Six useful gods are taken. The Vermilion Bird represents the opposing essay, the ranking, and the Imperial Edict; by examining the Vermilion Bird and the general it rides, one can determine the quality of the essay and the rank. Then, by looking at the one it is over, one can determine the time of the examination and the time of the announcement. The Azure Dragon represents passing the examination; by examining the Azure Dragon and the general it rides, one can determine whether the candidate passes and their rank. The Capping Demon represents the cap of the imperial scholar; by examining the Capping Demon and the god it rides, one can determine whether the candidate can achieve this honor. The Horse Demon represents future prospects; by examining the Horse Demon and the god it rides, one can determine future officialdom. The Officialdom Demon represents the banquet of grace; by examining the Officialdom Demon and the god it rides, one can determine whether the candidate will attend this banquet. The Year God represents the emperor and the ministers; since the Year God's position is the highest, it is used to symbolize the emperor and ministers; by examining the Year God and the god it rides, one can determine whether the candidate can receive the emperor's favor.

武試 以巳為弓，巳將與所乘之神應弓。以午為馬，午將與所乘之神應馬。以酉為刀石，酉將與所乘之神應刀石。以申為箭，申將與所乘之神應箭，所臨之將應射期。其餘應視神將，五考與文同。

The "Wu Shi" tests skills such as archery, horsemanship, swordsmanship, throwing stones, and shooting arrows, so four additional useful gods are established. The term "Si" represents the bow—Si belongs to fire, which matches the weapon of bows and crossbows; one examines the general at the Si position and the deity accompanying him to determine whether the bow can be drawn fully and the skill of archery. The term "Wu" represents the horse—Wu naturally governs horses; one examines the general at the Wu position and the deity accompanying him to determine the skill in horsemanship and the quality of the mount. The term "You" represents the sword and throwing stones—You belongs to metal, which governs sword blades and also the strength needed to throw stones; one examines the general at the You position and the deity accompanying him to determine the skill in swordsmanship and throwing stones. The term "Shen" represents the arrow—Shen belongs to metal, which governs the arrowhead; one examines the general at the Shen position and the deity accompanying him to determine the accuracy of shooting. Additionally, one looks at the position that the arrow is facing to determine the date of the shooting. The rest of the items are still examined according to the previous method. The rules for interpreting the five aspects of the Wu Shi test are the same as those for the previous items in the Wen Shi test.

問選 初任 以鬼煞為官，鬼煞與所乘之神應官，所臨之將應選官日期。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以青龍為選喜，青龍與所乘之將應選喜。以寅為吏部，寅將與所乘之神應吏部。以太歲為陛見，太歲與所乘之神應陛見。以朱雀為文憑，朱雀與所乘之將慶文憑，所臨之將應發文日領憑期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以戌為印，戌將與所乘之神應印，所臨之將應受印期。以臨官煞為俸，臨官煞與所乘之神應俸，所臨之將應食祿方食祿期。

Regarding the selection for official appointment, first we discuss "initial appointment," which refers to the first time one is selected for an official position. Take nine useful gods. Use ghosts and evils to represent official positions—those that overcome me are officials; observe the ghosts and evils and the gods they ride upon to determine whether one can obtain an official position and the rank of the position; then observe the god that they are upon to determine the date of appointment. Use the cap and robe gods to represent the cap and robe of officials; observe the cap and robe gods and the gods they ride upon to determine the rank and dignity. Use the Azure Dragon to represent the joy of being selected; observe the Azure Dragon and the general it rides upon to determine the quality of this joy. Use the寅 (Yin) to represent the personnel department—Yin is the place of official documents and selection; observe the general at the Yin position and the god it rides upon to determine whether the selection process is smooth. Use the Tai Su to represent the audience with the emperor; observe the Tai Su and the god it rides upon to determine whether one can meet the emperor. Use the Vermilion Bird to represent the official document of appointment; observe the Vermilion Bird and the general it rides upon to determine whether the document is obtained (the original text says "Qing Wen Ping" but it should be "Ying Wen Ping," a printing error); then observe the god that it is upon to determine the date of issuing and receiving the document. Use the horse god to represent future prospects; observe the horse god and the god it rides upon to determine the distance of the appointment; then observe the god it is upon to determine the departure date, the date of arrival, and the distance of the journey. Use the戌 (Xu) to represent the official seal—Xu is the place of the seal; observe the general at the Xu position and the god it rides upon to determine whether the seal can be obtained; then observe the god it is upon to determine the date of receiving the seal. Use the official position god to represent salary; observe the official position god and the god it rides upon to determine the amount of salary; then observe the god it is upon to determine the direction and date of receiving salary.

升選 以鬼煞為官，鬼煞與所乘之神應官，所臨之將應升期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以青龍為升遷，青龍與所乘之將應升遷。以冠帶煞為冠帶，冠帶煞與所乘之神應冠帶。以月將為上司，月將與所乘之神應上司。以寅為吏部，寅將與所乘之神應吏部。以太歲為陛見，太歲與所乘之神應陛見。以朱雀為文憑，朱雀與所乘之將應文憑，所臨之將應發文日領憑期。以戌為印，戌將與所乘之神應印，所臨之將應受印期。以臨官煞為俸，臨官煞與所乘之神應俸，所臨之將應食祿方食祿日。

Now discussing "Rising and Promotion," which refers to someone already in an official position seeking promotion or transfer. Take ten useful gods. Use ghosts and evils to represent official positions; observe the ghosts and evils and the gods they ride upon to determine the level of the new position; then observe the god they are upon to determine the date of promotion. Use horse evils to represent the future; observe the horse evils and the gods they ride upon to determine the direction of transfer; then observe the god they are upon to determine the departure date, the arrival date, and the distance of the journey. Use the Azure Dragon to represent the joy of promotion; observe the Azure Dragon and the general it rides upon to determine whether the promotion will be smooth. Use the Capping Evil to represent the new rank and title; observe the Capping Evil and the god it rides upon to determine this. Use the Month General to represent the superior; since the Month General is the master of the month, observe the Month General and the god it rides upon to determine whether the superior will support. Use the寅 (Yin) to represent the Ministry of Personnel; observe the general at the Yin position and the god it rides upon to determine whether the selection process will be smooth. Use the Current Year's Master to represent an audience with the emperor; observe the Current Year's Master and the god it rides upon to determine whether one can meet the emperor. Use the Vermilion Bird to represent academic credentials; observe the Vermilion Bird and the general it rides upon to determine whether the credentials can be obtained; then observe the god it is upon to determine the date of issuing and receiving the credentials. Use the戌 (Xu) to represent the official seal; observe the general at the Xu position and the god it rides upon to determine the seal; then observe the god it is upon to determine the date of receiving the seal. Use the Officialdom Evil to represent salary; observe the Officialdom Evil and the god it rides upon to determine the salary; then observe the god it is upon to determine the direction and date of receiving the salary.

武選 以申為兵中，申將與所乘之神應兵部。以巳為弓，巳將與所乘之神應弓。以午為馬，午將與所乘之神應馬。以申為箭，申將與所乘之神應箭，所臨之將應射期。其餘應視神將，選升與文同。 問考問選，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其考選焉。

"The 'Wuxuan' refers to the selection of military officials. Using the branch 'Shen' to represent the Ministry of War—'Shen' belongs to metal, which governs military weapons (the original text says 'using Shen for the military,' where 'middle' should be 'ministry,' a printing error); examine the general at the 'Shen' position and the deity accompanying it to determine the selection of military officials. Using 'Si' to represent the bow, examine the general at the 'Si' position and the deity accompanying it to determine the skill in archery. Using 'Wu' to represent the horse, examine the general at the 'Wu' position and the deity accompanying it to determine horsemanship. 'Shen' also represents arrows; examine the general at the 'Shen' position and the deity accompanying it to determine the method of shooting; then look at the position it is on to determine the date for shooting. The rest of the items are judged in the same way as before, by examining the deities and generals. The selection and promotion of military officials are judged according to the same rules as for civil officials." The general method of judgment: When predicting examinations or selections, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's birth, and the deities and generals appearing in these positions, along with the aforementioned useful deities, and carefully determine which type of deity or astrological influence they belong to. Then compare which type of deity or astrological influence they are under. The deities and generals appearing in the stem and branch positions should also be compared with each other. Finally, refer to the formed pattern to determine the success or failure of this examination or selection.

商賈占第八 問商問賈 以干為人，干上所乘之神將應人。以支為業，支上所乘之神將應業。以三傳為初中末，三傳所現之神將初中末應商應賈。以格局為綱領，三傳四課所現之格局綱領應商應賈。

The eighth chapter discusses divination for business transactions. In ancient times, those who traveled to trade were called "shang," while those who operated shops were called "jia." This chapter covers both. First, establish the general principle: the day stem represents the person engaged in business, and the gods and generals riding on the day stem indicate the person's ability and fortune. The day branch represents the industry and capital involved, and the gods and generals riding on the day branch indicate the foundation of the business. Use the three transmissions to divide into the beginning, middle, and end. The gods and generals appearing in the three transmissions correspond in order to the initial investment, transportation, and selling phases. Furthermore, use the lesson pattern as the overall framework. The pattern formed by the three transmissions and four lessons governs the overall profit or loss of the business. Below, we divide into two aspects: "asking about shang" (traveling trade) and "asking about jia" (shop selling), each with their own use of the useful god.

問商 以財煞為資本，財煞與所乘之神應資本，所臨之將應賣貨方得財期。以類相為貨類，類相與所乘之神應貨類，所臨之將應買賣方得貨期。以印煞為利，印煞與所乘之神應利，所臨之將應得利期。以馬煞為前程，馬煞與所乘之神應前程，所臨之將應行期至期裡數。以六合為經紀，六合與所乘之神應經紀，所臨之將應經紀方。以卯為驢騾舟車，卯與所乘之神應驢騾舟車，所臨之將應載至期。

For merchants engaged in trade, six useful gods are selected. The wealth ghost represents capital; examine the wealth ghost and the god it rides upon to determine the amount of capital. Then look at the god it is facing to determine the direction of sale and the day when profit is obtained. The category ghost represents the type of goods; according to the categories in chapter five, refer to the branch that appears to determine the type of goods. Examine the branch of the category ghost and the god it rides upon to determine the type of goods being traded. Then look at the god it is facing to determine the direction of trade and the day when goods are obtained. The official ghost represents profit; the official is something that generates me; examine the official ghost and the god it rides upon to determine the amount of profit. Then look at the god it is facing to determine the day when profit is obtained. The horse ghost represents the journey and its course; examine the horse ghost and the god it rides upon to determine whether the journey is smooth or difficult. Then look at the god it is facing to determine the departure day, arrival day, and distance of the journey. The six harmonies represent the middlemen; examine the six harmonies and the god it rides upon to determine whether the middlemen are reliable. Then look at the god it is facing to determine the direction to seek middlemen. The卯 (Mao) represents donkeys, horses, and vehicles; Mao governs carriages and transportation; examine the Mao position and the god it rides upon to determine the cost of transport and the type of animals used. Then look at the god it is facing to determine the day when the goods arrive.

問賈 以財煞為資本，財煞與所乘之神應資本，所臨之將應賣貨方得財期。以類相為貨類，類相與所乘之神將應貨，所臨之將應買賣方得利期。以印煞為利，印煞與所乘之神應利，所臨之將應得利期。 問商問賈 視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其商賈焉。

Selling goods in a shop, since there is no need for long-distance travel, the useful god is reduced by three items, only taking three. The wealth and harm god represents the capital; examine the wealth and harm god and the god it rides on to determine the thickness of the capital. Then look at the god it is facing to determine the direction of goods distribution and the day of gaining wealth. The category and form god represents the type of goods; examine the category and form god and the god it rides on to determine the type of goods sold. Then look at the god it is facing to determine the direction of business and the day of profit. The seal and harm god represents profit; examine the seal and harm god and the god it rides on to determine the size of profit. Then look at the god it is facing to determine the day of profit. The overall method of judgment: When divining business or trade, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's birth chart, and the gods and generals appearing in these areas. Along with the above-mentioned useful gods, each should be carefully analyzed to determine which type of god or demon it belongs to, and then compare the type of god or demon it is facing. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, after considering the formed pattern, one can determine the success or failure and profit or loss of this business.

否泰占第九 問否問泰 以干為人，干上所乘之神將應人。以支為事，支上所乘之神將應事。以三傳為初中末，三傳所現之神將初中末應否泰。以格局為綱領，三傳四課所現之格局綱領應否應泰。

Chapter Nine, Divination on the Smoothness or Obstruction of Fate. "Tai" refers to the Tai hexagram of the Zhou Changes, which signifies the union of Heaven and Earth and the smooth flow of all things; "Po" refers to the Po hexagram, which signifies the separation of Heaven and Earth and the blockage of all things. The two characters together are used to inquire about whether a period of fate is smooth or obstructed. First, establish the main framework: use the day stem to represent the person being questioned, and the deities and generals riding on the day stem indicate the smoothness or obstruction of that person's fate. Use the day branch to represent the matter being questioned, and the deities and generals riding on the day branch indicate the smoothness or obstruction of that matter. Use the three transmissions to divide the matter into beginning, middle, and end; the deities and generals appearing in the three transmissions correspond to the beginning, middle, and end of this period of fate. Furthermore, use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs whether this period of fate is smooth or obstructed. Below, the discussion is divided according to the length of the period being inquired about.

問一歲 以太歲為一歲，太歲上所乘之神將應一歲。 問一月 以月建為一月，月建上所乘之神將應一月。 問一日 以支為一日，支上所乘之神將應一日。 問否問泰，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其否泰焉。

When asking about the fortune for an entire year, take the Tai Su as the representative of that year—the Tai Su is the branch of the current year, being the master of one year; observe the deities and generals riding on the position of the Tai Su to determine the overall fortune of the year. When asking about the fortune for a month, take the Moon Builder as the representative of that month—the Moon Builder is the branch established for that month, being the master of one month; observe the deities and generals riding on the position of the Moon Builder to determine the fortune of the month. When asking about the fortune for a day, take the Day Branch as the representative of that day; observe the deities and generals riding on the Day Branch to determine the fortune of the day. The length of the time period being asked about varies, and the main positions used also change accordingly; this is the key point of this passage. The general method of judgment: when determining whether a period is favorable or not, examine the deities and generals appearing at the Day Stem, Day Branch, Three Transmissions, the time of the divination, and the native's birth chart, along with the deities and generals on the main positions mentioned above. Identify each deity and general as belonging to a particular type of divine power, then compare which type of divine power they are associated with. The deities and generals appearing at the stem and branch positions should also be compared with each other. Finally, consider the resulting pattern or structure to determine whether the period of fortune is favorable or not.

病醫占第十 問病問醫 以干為人，干上所乘之神將應人。以支為病，支上所乘之神將應病。以三傳為初中末，三傳所現之神將初中末應病應醫。以格局為綱領，三傳四課所現之格局綱領應病應醫。

In the tenth chapter, divination for illness and seeking medical treatment. First, establish the general principle: the day stem represents the patient themselves, and the deities and generals riding on the day stem indicate the patient's vital strength and ability to endure. The day branch represents the illness, and the deities and generals riding on the day branch indicate the severity and progression of the illness. Using the three transmissions to divide into the beginning, middle, and end, the deities and generals appearing in the three transmissions correspond to the onset of illness, the lingering condition, and recovery or deterioration in the three stages. Furthermore, using the lesson pattern as the overall principle, the structure formed by the three transmissions and four lessons governs the entire illness's outcome and the effectiveness of the medicine. Below, we divide into two aspects: 'inquiring about the illness' and 'inquiring about medical treatment', to determine the useful deity.

問病 以白虎為病患，白虎與所乘之將應病患。以病煞為病，病煞與所乘之神應病，所臨之將應經絡。以病人本命為病人，本命與所乘之神應病人，所臨之將應病人。以類相為病人，類相與所乘之神將應病人。以死煞絕煞為死，死煞絕煞與所乘之神應死，所臨之將應死期。以長生煞為壽，長生煞與所乘之神應壽。以臨官煞為祿，臨官煞與所乘之神應祿，所臨之將應食期。以馬煞為行動，馬煞與所乘之神應行動，所臨之將應行期。

Special attention is given to the condition of the patient by selecting eight useful gods. The White Tiger represents the patient himself, as the White Tiger signifies illness and disaster; one examines the White Tiger and the general it is riding to determine the severity of the illness. The disease demon represents the specific illness; one examines the disease demon and the god it is riding to determine the nature of the illness; then one looks at the god it is over to determine which meridian and which internal organ is affected, referring to the section on internal organs in volume five. The patient's birth god represents the patient himself; one examines the birth god and the god it is riding to determine the patient's fundamental destiny; then one looks at the god it is over to determine the patient's current situation. Also, by examining similar elements, one determines the patient's appearance and constitution; one examines the branch of the similar element and the god it is riding to determine the patient's physical form and body type. The death demon and the end demon represent death; one examines these two demons and the god they are riding to determine if there is a sign of death; then one looks at the god they are over to determine the time of death. The longevity demon represents lifespan; one examines the longevity demon and the god it is riding to determine how much longer the patient has to live. The officialdom demon represents the禄 (LU) or official position; a person with禄 can eat and drink; one examines the officialdom demon and the god it is riding to determine if the禄 is present; then one looks at the god it is over to determine the date when the patient can eat and move. The horse demon represents movement; one examines the horse demon and the god it is riding to determine if the patient can get up and move; then one looks at the god it is over to determine the date when the patient can move.

問醫 以長生煞為醫生、為藥草，長生煞與所乘之神應醫生藥草，所臨之將應醫室方、病退期。 問病問醫，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其病醫焉。

Special inquiry for seeking medical treatment and taking medicine, selects only one useful god: the long life demon represents the doctor, and also represents the medicinal herbs taken — long life is the source of vitality, and both medicine and doctors are concerned with saving human lives, so they are both taken from this demon. Observe the long life demon and the god it rides upon, to determine whether the doctor is skilled or not, and whether the medicine is appropriate. Then observe the god that it is upon, to determine the direction to seek the doctor and obtain medicine (the location where the doctor resides), as well as the date when the illness will subside. General method of judgment: when divining about illness and doctors, one must examine the day stem, day branch, three transmissions, the time of divination, and the native's destiny, and all the gods and generals appearing in these places, along with the aforementioned useful gods, to determine which type of god or demon they belong to. Then compare the type of god or demon they are upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, refer to the formed pattern to determine whether the illness is fatal or not, and whether the doctor is correct or not.

訟罪占第十一 問訟問罪 以干為己，干上所乘之神將應己。以支為彼，支上所乘之神將應彼。以三傳為初中末，三傳所現之神將初中末應訟應罪。以格局為綱領，三傳四課所現之格局綱領應訟應罪。

The eleventh chapter, divining lawsuits and criminal cases. First establish the general principle: the day stem represents the self party involved in the lawsuit, and the spirits and generals riding on the day stem indicate the strength, weakness, straightness, or crookedness of our side. The day branch represents the opposing party, and the spirits and generals riding on the day branch indicate the situation of the opposing side. Use the three transmissions to divide into the beginning, middle, and end, with the spirits and generals appearing in the three transmissions corresponding to the stages of filing a lawsuit, trial, and conclusion. Then use the lesson pattern to serve as the overall framework; the pattern formed by the three transmissions and four lessons governs the outcome of the case and the severity of the guilt. Below, we divide into two aspects: "inquiring about a lawsuit" and "inquiring about a crime," to determine the useful god.

問訟 以類相為訟人，類相與所乘之神將應訟人。以類相為訟事，類相與所乘之神將應訟事。以朱雀為呈狀、為拘稟，朱雀與所乘之神應呈狀拘稟，所臨之將應呈狀日差票期。以六合為中證人，六合與所乘之神將應中證。以鬼煞為官，鬼煞與所乘之神應官，所臨之將應訊期。以寅為書吏，寅將與所乘之神書吏。以勾陳為拘差，勾陳與所乘之神應拘差，所臨之將應拘期。以絕煞為息訟，絕煞與所乘之神應息訟，所臨之將應息期。

Special inquiry into lawsuits involves selecting seven useful gods. To determine the image of the opposing party, refer to the categories in chapter five, and according to the branch that appears, judge the status of the other party. Also, use the categories to determine the nature of the case, and by observing the branch of the category and the god that rides upon it, determine the reason for the lawsuit. The Vermilion Bird represents the petition and official documents; since the Vermilion Bird governs documents, observe the Vermilion Bird and the god that rides upon it to determine whether the petition can be submitted. Then observe the god that it is upon to determine the date of the petition and the time the warrant is issued. The Liu He represents intermediaries and witnesses; observe the Liu He and the god that rides upon it to determine whether the witness is favorable. The ghost and evil spirits represent the official presiding over the case; observe the ghost and evil spirits and the god that rides upon it to determine which side the official favors. Then observe the god that it is upon to determine the date of the interrogation. The寅 represents the clerk; since寅 governs documents and records, observe the god at the寅 position and the god that rides upon it to determine the attitude of the clerk (the original text says 'the god that rides upon it is the clerk', but the character '应' is missing after '神'). The Gou Chen represents the constable responsible for arrest; observe the Gou Chen and the god that rides upon it to determine the behavior of the constable. Then observe the god that it is upon to determine the date of the arrest. The绝煞 represents the conclusion of the lawsuit; since绝 means the position of termination, observe the绝煞 and the god that rides upon it to determine whether the lawsuit can be settled. Then observe the god that it is upon to determine the date of the case being dismissed.

問罪 以刑煞為刑，刑煞與所乘之神應刑，所臨之將應刑日刑方。 問訟問罪，視干支三傳占時本命所現神將，並應視神將一一詳其所屬何煞，並較所臨何煞，其干支等處所現神將仍與干支等處所現神將相較，更較其所現之格局，方可定其訟罪焉。

Special inquiry into crimes and punishments focuses on one useful god: using the criminal evil star to represent punishment — that is, the three branches of the earth as established in the previous volume. Examine the criminal evil star and the god it rides upon to determine the severity or absence of punishment. Then look at the god it is upon to determine the day of punishment and the direction where the punishment is inflicted (such as where the person is sent or imprisoned). The overall method of judgment: when divining lawsuits or crimes, one must carefully examine the day stem, day branch, three transmissions, the time of divination, and the native's birth chart, identifying the gods and generals appearing in each. Along with the aforementioned useful gods, one should determine which type of god or evil star each belongs to. Then compare the type of god or evil star that each is upon. The gods and generals appearing in the heavenly stems and earthly branches should also be compared with each other. Finally, refer to the formed pattern to determine the outcome of the lawsuit and the severity of the punishment.