Liu Ren Cun Yan (六壬存驗) · Volume 1

一，卯為門，酉為戶，須妨官訟盜神侵。未為井，巳為灶，宜吉神臨。

Divining a Yang House: The 'Mao' position on the Earth Plate represents the main gate, and the 'You' position represents the inner door. If these two positions are occupied by malevolent spirits, one should beware of legal troubles and burglaries. The 'Wei' position represents the well, and the 'Si' position represents the stove. These two positions should be occupied by auspicious spirits to ensure the household has sufficient food and a peaceful living environment.

一，玄武為風水，若臨地盤某支，則知某方。如臨地盤子位，則是風水在北矣，餘可類推。

Divining for a burial site: Among the Twelve Heavenly Generals, the 'Xuanwu' belongs to water and is used to represent the water flow for the tomb's风水. When Xuanwu falls on the Heaven Plate and lands on a particular branch of the Earth Plate, the风水 is located in that direction. For example, if Xuanwu falls on the 'Zi' position of the Earth Plate, which corresponds to due north, then the风水 is located in the northern direction; the other branches are interpreted in the same way.

一，來龍：春令辰為來龍，夏令未為來龍，秋令戌為來龍，冬令丑為來龍。螣蛇為穴。勾陳值天盤陽神為內明堂，值天簽署陰神為外明堂。朱雀為對案山。貴人逆旋是逆水局，貴人順旋是順水局。太陰、天后為水口。甲乙木為樹，丙火為岡巒。庚午為路，甲是寅，乙是辰，丁是未，丙是巳，庚是申，辛是戌。數者俱忌刑空。

Now consider the coming dragon and the site of thesite. The coming dragon follows the seasonal changes: in spring it is the "Chen" branch, in summer it is the "Wei" branch, in autumn it is the "Xu" branch, and in winter it is the "Chou" branch. The place where "Teng Snake" is located is thesite. If "Gou Chen" is aligned with the yang spirit of the Heaven Plate, it indicates an inner bright hall; if it is aligned with the yin spirit, it indicates an outer bright hall (the original text's "tian qian shu" should be a mistake for "tian pan"). The place where "Zhu Qu" is located is the facing mountain. If "Nobleman" moves in a reverse rotation, it indicates a reverse water situation; if it moves in a forward rotation, it indicates a forward water situation. "Tai Yin" and "Heavenly Empress" indicate the location of the water mouth. The heavenly stems "Jia" and "Yi" belong to wood and are considered as forests; "Bing" belongs to fire and is considered as hills. "Geng" and "Wu" represent roads. As for the branches where each heavenly stem resides: "Jia" resides in "Yin", "Yi" resides in "Chou", "Ding" resides in "Wei", "Bing" resides in "Si", "Geng" resides in "Shen", and "Xin" resides in "Xu". All of these should be most avoided if they fall in a place that has been harmed or is in the empty period.

一，日干日支受克，主沙水去。一，青龍無空陷，主吉。一，白虎無刑破，主吉。一，龍神逢旺主吉。龍神：春辰，夏未，秋戌，冬丑。一，玄武臨盤地壬亥上，主水之玄。

When the day stem and day branch are attacked or harmed by the superior deity, it indicates that the sand and water in front of the tomb are lost or flowing away. If the Azure Dragon is not in the empty position of the ten days or in a凶 position, it indicates good fortune. If the White Tiger is not subjected to punishment or broken by conflict, it also indicates good fortune. When the dragon deity encounters the prosperous and strong energy, it also brings good luck. The dragon deity refers to the 'Chen' in spring, 'Wei' in summer, 'Xu' in autumn, and 'Chou' in winter. If the Black Tortoise is located in the direction of the Earth Plate's壬 or亥, it indicates that the water flows in a winding and deep manner.

一，初傳生末傳，無破，不主遷移。一，白虎入傳，不主遷移。一，墓刃臨干支，不主遷移。一，丙蛇夾墓，無沖破，不主遷移。一，旺祿不空，不主遷移。一，返吟、空劫，不主遷移。

Divination on moving house: If the first transmission generates the final transmission and there is no destruction in between, the person will not move. If the White Tiger is included in the three transmissions, the person will not move. If the tomb god and the Yangren are present on the day stem or day branch, the person will not move. If the Bing (Bing) and the Teng Snake are on both sides of the tomb god without any conflict or destruction, the person will not move. If the prosperous energy and the禄神 (lucky god) are not in the旬空 (empty period), the person will not move. If the divination forms a 'return echo' and encounters the旬空 and Jiesha (calamity), the person will also not move.

一，昴星如遇三傳蛇虎，舊宅平常，更新亦不宜。一，干支乘旺，不主遷移。一，兩儀乘死絕氣，主遷移。兩儀，即干支也。一，伏吟丁馬，主遷移。一，九丑主遷移。一，斬關發用，主遠移近。

The divination shows "Mao Star" and the three transmissions also include "Teng Snake" and "White Tiger." Those who already live in ordinary houses will not gain any benefit by moving to a new one. If the day stem and day branch are in a strong position, they will not move. If both the day stem and day branch are in a state of death or decline, they are likely to move. The term "two principles" refers to the day stem and day branch. If the divination shows "Hidden Chant" along with the "Ding God" and "Post-horse," it indicates a move. If the divination involves "Nine Unlucky," it also suggests a move. If the transmission starts with "Cutting the Gate," it indicates moving from a distant place to a nearby one.

一，傳送生合，主百年諧配。一，財官值旺，主夫婦皆吉。

Divination for marriage shows good fortune: if the 'Transmission' (Shen) is in harmony with the day stem, it indicates the couple will live in harmony for a hundred years, matching each other in old age. The wealth爻 representing the wife and the official star representing the husband are both in a prosperous and strong state, indicating both parties will receive good fortune.

一，夫卜妻而財成旬空，主不成。一，河魁渡亥，主風波動。一，妻卜夫而官坐旬空，主不成。一，財乘暗鬼，主官訟。一，干支刑剋，主不和。一，三傳內，初末二虛而中不虛，主受冰人脫騙兩欺。一，末傳生合處，主驗成期。一，傳內財生鬼，主女貪淫，有背翁姑之意。

When the wife's representative wealth hexagram falls into the empty period, the marriage will not succeed. If the "River Chief" (戌) moves to the "Hai" position, there will be disturbances along the way. If the husband's representative official star sits in the empty period, the marriage will not succeed. If the wealth hexagram is ridden by a hidden ghost, there will be legal troubles regarding the marriage. If the day stem and day branch mutually harm each other, there will be discord between husband and wife after marriage. If the first and last transmissions in the three transmissions fall into the empty period while the middle transmission does not, it indicates that the matchmaker deceives both sides. The branch that forms a harmonious relationship with the last transmission is the day the marriage will take place. If within the three transmissions, the wealth hexagram goes to generate and support the official ghost, it indicates that the wife is unfaithful and has rebellious intentions towards the in-laws.

一，財克生爻，主夫命傾。一，女貌妍媸尋天后陰神。一，日支逢刃，主兩不良。一，男才高下，看青龍陰神。一，天后六合臨干支，主丑揚。一，四課無遙，婚必舛。一，青龍傷日支，主婦先捐。

If the wealth hexagram is reversed to control the hexagram that generates me, it indicates the husband's life is shortened. To determine the wife's beauty or ugliness, check where theYin Spirit of the Heavenly Empress falls. If the day branch encounters Yangren, it suggests both partners have poor character. To assess the husband's talent, check theYin Spirit of the Azure Dragon. If the Heavenly Empress and Liu He both appear on the day stem and day branch, it indicates scandals spreading outside. If there is neither mutual control nor remote control among the four lessons, this marriage is definitely discordant and difficult to succeed. If the Azure Dragon harms the day branch, it indicates the wife will die first.

一，九丑有克，定深憂。一，天后剋日干，主夫早亡。一，陰課不備，男爭女。一，三傳內子爻刑空，主艱嗣息。一，陽課不備，女爭夫。一，傳逆見妻復入空，主中年繼弦。一，財乘太常，或太常加日，主來意皆占姻。

If the divination involves "Nine Disgraces" and also has a conflicting element, there will be deep worries after marriage. If "Heavenly Empress" conflicts with the day stem, it indicates the husband will die early. If the yin divination is incomplete, it suggests several sons competing for one daughter. If the descendants' yao in the three transmissions are harmed and fall into emptiness, it indicates difficulty in having children. If the yang divination is incomplete, it suggests several daughters competing for one husband. If the three transmissions run in reverse and the wife's wealth yao represents the wife and falls into the ten-thousand period emptiness, it indicates the person will lose their spouse in middle age and remarry. If the wealth yao is accompanied by "Tai Chang" or "Tai Chang" is placed above the day stem, the person's concern is most likely about marriage.

一，受胎之期，以婦命之年支所乘之神長生看之。如婦命之年支是子，課中看子上所加之上神是卯，假如卯木為胎神，看地盤木之長生在亥，而胎在酉，即是八月受胎。又看地盤酉月之長生在巳，而胎在卯，即是卯日受胎；又看卯日地盤之在亥，而胎在酉，即是酉時受脫。

To calculate the time of conception, one must look at the heavenly stem riding on the earthly branch of the pregnant woman's birth year. Then, according to the long life palace of that stem, the calculation proceeds. For example, if the pregnant woman's birth year branch is 'Zi', and the upper god on the 'Zi' position in the divination is 'Mao', then 'Mao' wood is considered the fetal god. The long life of wood is 'Hai', so starting from 'Hai' and moving forward, the fetal position falls on 'You'. 'You' corresponds to the eighth month, so it is concluded that the pregnancy began in the eighth month. Then, starting from 'You', the long life of metal is 'Si', so starting from 'Si' and moving forward, the fetal position falls on 'Mao', indicating the pregnancy began on the 'Mao' day. Starting again from 'Mao', the long life of wood is 'Hai', so starting from 'Hai' and moving forward, the fetal position falls on 'You', indicating the pregnancy was conceived at the 'You' hour. This is a method of layer by layer calculation, moving from month to day to hour (the last sentence 'shou tuo' refers to 'shou tai', meaning 'conception', as it appears in the original text).

一，陽日干而乘上神又是陽支神，主男。一，三傳合亥卯未曰曲真，寅午戌曰炎上者，為弄璋主男。一，三傳內二陰包陽主男。一，課傳純陰主男。一，天罡比日主男。一，日月建重逢，主雙胎，陽建主男。一，卦象如卯子寅為胎，主男。

The day stem is yang, and if the upper god it rides upon is also a yang branch, it indicates a male child. If the three transmissions form the wood trinity of亥, 卯, and 未, called "qu zhi" (originally "qu zhen"), or the fire trinity of寅, 午, and 辰, called "yan shang," both are omens of a male child. If two yin branches are flanking a yang branch within the three transmissions, it indicates a male child. If all the elements in the entire lesson and the three transmissions are yin branches, it is an extreme case that leads to a reversal, indicating a male child. If the heavenly gang (辰) and the day stem are of the same type and harmonious, it indicates a male child. If the day builder and the month builder coincide, it indicates a twin pregnancy; if the coinciding builder is yang, it indicates a male child. If the hexagram shows yang branches such as卯, 子, or 寅 as the fetal god, it indicates a male child.

一，陽日干而乘上神又是陰支神，主女。即陽支而乘陰支神，亦主女。一，三傳合巳酉丑曰從革，申子辰曰潤下，二者為弄瓦，主女。一，三傳內二陽包陰，主女。一，純陽之課多主女。一，日月建重逢陽，主雙胎，若陰建主女。一，卦象巳午示為胎，主女。

The day stem is yang and the upper god it rides upon is a yin branch, indicating the birth of a daughter; the day branch is yang and the upper god it rides upon is a yin branch, also indicating the birth of a daughter. If the three transmissions form the metal triad of Si-You-Chou, it is called 'Cong Ge', and if they form the water triad of Shen-Zi-Chen, it is called 'Run Xia', both of which are omens of giving birth to a daughter. If two yang branches are flanking a yin branch within the three transmissions, it indicates the birth of a daughter. If all branches in the entire lesson are yang, yang extremity gives birth to yin, which also mostly indicates the birth of a daughter. If the day builder and month builder coincide, it indicates twins; if they coincide on a yin builder, it indicates the birth of a daughter. If the hexagram indicates theFetal Spirit (fetus god) as Si or Wu, it indicates the birth of a daughter (the original text 'Shi' should be 'Wei').

一，胎神臨地盤而得地盤之支生旺比和，又無刑害克絕，主吉。一，支干無傷，生子母全吉。一，天乙發傳，主佳兒吉。天乙，即貴人也。一，貴人、三傳順行，主易生。

If the fetal god falls on a particular earthly branch of the earth plate and receives support, strength, or harmony from that branch, without being harmed by conflict, damage, control, or depletion, it indicates mother and child safety. If both the day stem and day branch are not harmed, it signifies that the child is born safely with both mother and child intact, free from illness. If the nobleman enters the transmission and initiates the sequence, it indicates the birth of a good child, which is a favorable omen. The nobleman is the nobleman among the twelve heavenly generals. If the nobleman progresses in a favorable direction and the three transmissions also progress in the same direction, it indicates a smooth delivery and an easy childbirth.

一，胎乘鬼，主胎死墮凶。一，日支被傷損母，日干被傷損男。一，六合受下克，主傷兒；下賊天后，主危母。一，胎加生方，主生子難。一，貴人、三傳逆行，主生難。一，河魁度天門，主阻滯。一，卯加戌上，主手先出；戌加卯上，主足先來。一，干加支上，子戀母；支歸干位，速生兒。

When theFetal Spirit is combined with the official ghost, it indicates a miscarriage or premature birth. If the day branch is injured, it harms the mother; if the day stem is injured, it harms the newborn son. If theLiu He is attacked by the lower deity, it injures the infant; if the lower deity attacks the Heavenly Empress, it endangers the mother. If theFetal Spirit is placed in the direction of long life, it instead indicates a difficult delivery. If the nobleman and the three transmissions all move in reverse, it indicates a difficult childbirth. If the River Chief (戌) crosses over the Heaven Gate (亥) position, it indicates obstruction in labor. If the Heaven Plate卯 is placed on the Earth Plate戌, the baby's hand comes out first; if the戌 is placed on the卯, the baby's foot comes out first. If the day stem is placed on the day branch, the child clings to the mother and delays delivery; if the day branch returns to the position of the day stem, the child is born quickly.

一，寅加亥上主家祿利。亥卯未木局，若臨子為敗絕，巳為病，臨申為墓絕。此論玄胎，寅豈加亥，非一概而論也。一，干支胎位逢沖，是產期。一，勝光加地盤之支，如加子則子日是期也。一，地盤沖著胎之支，可產。一，為胎之養位，可究產期。

The Heaven Plate寅 is placed on the Earth Plate亥, and since寅 and亥 are in harmony, this indicates favorable conditions for the family's prosperity. The combination of亥,卯, and未 forms a Wood trinity. If Wood is located at「子」, it is in a state of decline and exhaustion; at「巳」, it is in a state of illness; and at「申」, it is in a state of burial and exhaustion. However, this passage refers specifically to the「Xuaitai」 (conception) divination, and not all cases of寅 added to亥 will follow this pattern; it must be adapted according to the specific divination. When the Day Stem and Day Branch's胎位 (conception position) are disturbed, that day is considered the day of birth. If「Shengguang」 (noon) (午) is placed on a particular Earthly Branch of the Earth Plate, for example, on「子」, it indicates that the child will be born on the day of「子」. The day when the Earth Plate's branch that is the胎神 (conception deity) is disturbed can also indicate the day of birth. In addition, by moving from the胎神's「Yang」 (nurturing) position, one can also determine the day of birth.

一，子孫爻加臨，主解厄。一，貴人醫神臨，主病癒。一，羅網日墓加支干，有吉神沖剋，危反安。一，自墓傳生，危反化安。一，三傳內初傳為虎頭，末傳是蛇尾，主重還輕。一，三傳內虎為初，龍為末，主凶變吉。一，貴臨子孫爻，主禍轉福。

Divination for illness showing auspicious signs: if the son爻 is added to the day branch, the son can control the official ghost, indicating the removal of calamities. If the nobleman and the tianyi deity are present on the person's side, the illness will recover. If the 'luowang' and the day's tomb are placed on the day stem and day branch, this is originally an ominous sign, but if another auspicious deity comes to clash or overcome it, it can turn danger into safety. If the three transmissions start from the tomb and then meet a favorable condition, it also indicates turning danger into safety. If among the three transmissions, the first is the head of the white tiger and the last is the tail of the teng snake, it indicates the illness turning from severe to mild. If among the three transmissions, the white tiger is at the beginning and the azure dragon is at the end, it indicates turning from misfortune to good fortune. If the nobleman is present on the son爻, it indicates turning misfortune into good fortune.

一，身尸入棺主凶。如庚日身居申，若申加卯是也。卯為床、為棺。一，三傳內兩蛇夾墓，主疾難除。一，歲墓、日干墓並蛇虎，如臨卯酉，犯重喪。一，三傳內初生末墓，主多憂。一，周遍循環二課，主病反覆。一，德祿臨絕位，主病凶。一，子臨巳位主死亡。子巳相加，合成死字樣。一，喪門、弔客、病符、亡神加臨干支，主凶。

Divination for illness showing bad omens: It is said that "the body enters the coffin" is the most dangerous. For example, on a day of Geng, if "Shen" is considered the body, and "Shen" is placed on "Mao," this is the case. "Mao" represents a bed and also a coffin, so when the body is placed on "Mao," this name is given. If two "Teng Snake" appear in the three transmissions and are flanking the tomb spirit, the illness is difficult to cure. If the tomb of the year's ruler and the tomb of the day's stem are combined with "Teng Snake" and "White Tiger," and they fall on "Mao" or "You," it indicates that the whole family will suffer from mourning. If in the three transmissions, the first transmission is beneficial but the last is in the tomb, there will be many worries and troubles. If the divination forms a "comprehensive" pattern and the four lessons cycle repeatedly, the illness will fluctuate. If the day's virtue and the day's fortune are in the position of decline, the illness is dangerous. If "Zi" is placed on "Si," it indicates death, because "Zi" and "Si" together form the shape of the character "death." If "Sangmen," "Diaoke," "Bingfu," and "Wangshen" are added to the day's stem and branch, it is ominous.

亡神：寅午戌日巳，巳酉丑日申，申子辰日亥，亥卯未日寅。喪門：太歲後隔一位是也。如子為太歲，後隔一位是寅，則寅為喪門也。已往為膠，將來為後。後隔一位即由太歲起順行第三位是也。弔客：太歲膠二位是也。如子為太歲，前二位是戌，戌為弔客也。已往為前，曰前二位，即由太歲起逆行，逆至第三位是也。以“順、逆”二字代“前、後”二字，更明。病符：太歲前一位是也。如子為太歲，前一位是亥，為病符也。已往為前，曰前一位，即由太歲起逆行至第二位是也。

The methods for calculating theseInauspicious Spirit are as follows. Wangshen: on days of寅, 午, and 戌, it is in 巳; on days of巳, 酉, and 丑, it is in 申; on days of申, 子, and 辰, it is in 亥; on days of亥, 卯, and 未, it is in 寅. Bingfu: it is one position before the Tai sui. For example, if the Tai sui is 子, then one position before is 亥, and 亥 is Bingfu. The one that has already passed is called "before" (the original text mistakenly says "jiao"), and the one that is coming is called "after."the so-called "after one position" means counting from the Tai sui in a forward direction to the third position. Diao ke: it is two positions before the Tai sui. For example, if the Tai sui is 子, then two positions before is 戌, and 戌 is Diao ke. The one that has already passed is called "before," and "before two positions" means counting from the Tai sui in a backward direction to the third position. Using the terms "forward" and "backward" instead of "before" and "after" makes the meaning clearer.

日支天醫。日支：寅 卯 辰 巳 午 未 申 酉 戌 亥 子 丑。天醫：辰 巳 午 未 申 酉 戌 亥 子 丑 寅 卯。月家天醫。月家：正 二 三 四 五 六 七 八 九 十 十一 十二。天醫：戌 亥 子 丑 寅 卯 辰 巳 午 未 申 酉。日干日醫訣：甲與己兮卯作之，乙庚之日亥為師，丙辛在丑丁壬未，戊癸巳來是日醫。

There are three other methods to determine "Tianyi" for seeking medical advice. The first method starts from the day branch: the day branch寅 corresponds to Tianyi in辰, 卯 corresponds to巳, 辰 corresponds to午, 巳 corresponds to未, 午 corresponds to申, 未 corresponds to酉, 申 corresponds to戌, 酉 corresponds to亥, 戌 corresponds to子, 亥 corresponds to丑, 子 corresponds to寅, and 丑 corresponds to卯, all counting three steps forward from the day branch. The second method starts from the month: Tianyi is in戌 for the first month, 亥 for the second, 子 for the third, 丑 for the fourth, 寅 for the fifth, 卯 for the sixth, 辰 for the seventh, 巳 for the eighth, 午 for the ninth, 未 for the tenth, 申 for the eleventh, and 酉 for the twelfth. The third method starts from the day stem, with a mnemonic: for 甲 and 己 days, Tianyi is in卯; for 乙 and 庚 days, Tianyi is in亥; for 丙 and 辛 days, Tianyi is in丑; for 丁 and 壬 days, Tianyi is in未; and for 戊 and 癸 days, Tianyi is in巳. When illness is consulted and Tianyi appears in the chart, seeking medical treatment and taking medicine will be more effective.

一，三傳內初中空陷，末傳助，主先塞後通。一，日干逢生旺，主行陸路。一，日支無傷，主行水路。一，登明將加辰戌丑未，宜行水路。一，驛馬居夜，主待天明出行。一，干乘凶將而支乘吉神，主行有益。一，初傳囚死，末傳旺，主出行吉。一，馬加辰戌丑未，主奔走吉。一，三傳陽，宜動。

Divination for going out: If both the first and middle transmissions fall into empty and trapped positions while the final transmission comes to support, it indicates initial difficulties followed by eventual smooth progress. If the day stem is in a prosperous and strong state, it is suitable to travel by land. If the day branch is not harmed or restrained, it is suitable to travel by water. When the Moon General 'Dengming' (亥) is placed on the four墓 positions of Chen, Xu, Chou, and Wei, it is also suitable to travel by water. If the post-horse is in the position of the midnight hour, one should wait until daylight to depart. If the day stem is accompanied by a凶 general but the day branch is accompanied by a吉 spirit, the journey will be beneficial. If the first transmission is in a trapped or dying state but the final transmission is in a prosperous condition, the journey will be favorable. If the post-horse is placed on Chen, Xu, Chou, or Wei, the journey will be smooth. If all three transmissions are yang branches, it is better to move rather than stay still.

一，貴登天門，主出行大吉。一，三傳內中末傳是干支之刑沖剋害空墓絕，主出行凶。一，三傳內中末逢空而初不空，主遊人半路欲回蹤。一，天罡加子午卯酉，主道路阻塞。一，河魁加干支，不可往。一，太歲逢子中有虛宿，宜避之。一，干乘劫煞、玄武克命年，主陸路提防盜賊劫。

The Nobleman occupying the Heaven Gate (Hai position) indicates a favorable journey. If the Middle Transmission and Final Transmission among the Three Transmissions involve the Day Stem and Day Branch in a conflict, opposition, overcoming, or harm, or if they fall into the empty period, enter the tomb, or reach the end, the journey will be dangerous. If the Middle and Final Transmissions fall into the empty period but the First Transmission does not, it suggests that the traveler will intend to return halfway. When the Heavenly Gang (Chen) is placed above the four central positions of Zi, Wu, Mao, and You, it indicates obstacles on the road. If the River Chief (Xu) is placed on the Day Stem and Day Branch, the journey should be avoided. If the Tai Sui reaches the Zi position and coincides with the Emptiness Mansion, one should avoid going. If the Day Stem is accompanied by Jiesha and the Black Tortoise (Xuanwu) attacks the birth year's branch, one should be cautious of thieves and bandits when traveling by land.

一，白虎臨干克命年，主途中抱病。一，丑加酉，未加寅，主出行有風雨。一，羅網張時，宜急避。一，初傳旺相，末傳否，主出行不偶。一，三傳陰宜靜守。一，干支死絕臨，主路中死亡。一，干支值墓空亡，主出行雲霧遮。

The White Tiger is on the day stem and also overcomes the birth year branch, indicating illness on the way. When the Heaven Plate丑 is added to the Earth Plate酉, or the Heaven Plate未 is added to the Earth Plate寅, there will be rain and wind on the journey. If the lesson involves "Ruanwang" and it is the time for setting up the net, one should hurry to take shelter and avoid traveling. If the first transmission is prosperous and strong but the final transmission is weak, the time for traveling is not favorable and all matters will not go well. If all three transmissions are yin branches, it is advisable to stay at home and remain quiet. If the day stem and day branch are in the dead or绝 positions, there will be death of the guest on the way. If the day stem and day branch are both in the墓 position and also in the旬空, traveling will be like being obscured by fog, with the path ahead unclear.

一，支傳干上，並干傳支上，主人來。一，貴人入干支，主會行人。一，巳贏餘臨日支，主近日歸。一，行人年命支臨日支之二課，主歸期速。一，行人年命支臨日干之二課，主歸期遲。一，行人本命支加寅申巳亥，主歸期緩；加子午卯酉，主中途；加辰戌丑未，主歸期速。一，用神墓絕日主來，陽日尋墓絕之支來，陰日尋絕臨之支來。如甲陽日，墓在未。又如未臨地盤午位，則斷午日而來。餘可類推。

To determine if someone who is away will return, if the day branch transmits to the day stem and the day stem transmits back to the day branch, the person is expected to return. If the nobleman is present in the day stem or day branch, it indicates a meeting with the person away. If the 'Si' position, which is the surplus god, is present on the day branch, the person is expected to return soon. If the person's birth year branch falls on the day branch in the two lessons, their return is quick; if it falls on the day stem in the two lessons, their return is delayed. If the person's birth year branch is added to the four beginning positions of寅,申,巳,亥, their return is slow. If it is added to the four middle positions of子,午,卯,酉, the person is still on the way. If it is added to the four end positions of辰,戌,丑,未, their return is quick. The day when the useful god is buried or ends is the day the person returns home. On a yang day, find the branch where the useful god is buried or ends. On a yin day, find the branch where the ending god is present. For example, if the day is Jia (yang), Jia wood is buried in 'Wei'; then check where 'Wei' is located on the earth plate, which is 'Wu' position, so the person returns on 'Wu' day. The rest can be inferred similarly.

一，游神加四孟寅申巳亥，主歸期遠；加子午卯酉，在中途；加辰戌丑未，主歸期速。一，二馬生日之加神主回程。一，末傳與日支會日干，主歸期在早晚之間。一，魁罡乘二馬總不入傳，亦主回。一，天罡加在日辰前，主千里亦回；加在日辰後，主咫尺不回。一，初克末兮主已還。一，朱雀天雞信神，課傳乘馬，主有音信。若逢空陷，主無音。倘剋日生合，主書必來。一，剛日伏吟逢馬，主人速來。柔日馬逢刑戰，路總遠而亦主還鄉。剛是陽日，柔日陰日。

The return time of a traveler is far off when the spirit is added to the four beginning branches of寅, 申, 巳, and 亥. When added to the four middle branches of 子, 午, 卯, and 酉, the traveler is on the way. When added to the four seasonal branches of 辰, 戌, 丑, and 未, the traveler will arrive soon. The days when the Heavenly Horse and the Post-horse are present are the days when the traveler departs or returns. When the final transmission combines with the day branch to harmonize with the day stem, the return time is either in the morning or the evening. If the River Chief and the Heavenly Gang are on the two horses and do not enter the three transmissions, the owner will also return. When the Heavenly Gang (辰) is placed before the day branch, the person can return from a thousand miles away; if it is placed after the day branch, the person cannot return even if they are within arm's reach. When the initial transmission overcomes the final transmission, the owner is already on the way back. The Vermilion Bird is the Heavenly Rooster and the messenger god. If it is on the transmission and also rides the Post-horse, there will be news arriving. If it falls in an empty or hidden position, there will be no news. If it overcomes the day stem but harmonizes with the day branch, the letter will definitely arrive. On a yang day (a strong day), if the divination forms a hidden chant and meets the Post-horse, the person will arrive soon. On a yin day (a gentle day), if the Post-horse meets a conflict or struggle, even though the journey is long, the person will eventually return home. A yang day is called a strong day, and a yin day is called a gentle day.

一，玄武臨辰戌丑未四季，宜將地盤三合六合，以用神合處斷歸期。遠用三合，近用六合。若玄加辰戌丑未入傳，更尋日支而可知也。一、初傳逢空陷，主行有阻。一、中傳空亡，主中途阻。一、天上行年遇空陷，主染患。天上行年，是以天盤之上神支論行人之年支也。一、行年加寅申巳亥，主他鄉吉；加子午卯酉、辰戌丑未主凶。一、行年居生旺比合，主喜；若刑剋墓絕，主悲哀。

When the Black Tortoise is placed over the four seasons (Chen, Xu, Chou, Wei), one should use the Triple Harmony and Liu He from the Earth Plate to calculate the return time. For distant journeys, use Triple Harmony; for nearby ones, use Liu He. If the Black Tortoise is placed over the four seasons and also enters the three transmissions, one should also refer to the Day Branch to determine the return time more clearly. If the first transmission falls on an empty or fallen position, the journey will be obstructed. If the middle transmission falls on a旬空 (ten-day void), it indicates obstruction halfway. If the heavenly year (行年) encounters an empty or fallen position in the sky, the person traveling will fall ill. The heavenly year refers to the branch under which the god from the Heaven Plate is placed, which indicates the person's birth year branch. If the heavenly year falls on寅 (Yin), 申 (Shen), 巳 (Si), or 亥 (Hai), the traveler will find it smooth to stay away from home. If it falls on 子 (Zi), 午 (Wu), 卯 (Mao), 酉 (You), or the four seasons, it indicates misfortune. If the heavenly year falls on something that nourishes, strengthens, or harmonizes with the person, it indicates joy and celebration. If it falls on something that harms, suppresses, or is in decline, it indicates sorrow and grief.

一、寅申臨日支，主無歸期。一、玄劫、河魁臨干支，主禍事重。一、發用不臨日支而加他處，主未動。一、卯酉為隔，子午為關。若魁罡加臨，主未得還。一、末傳克初傳，主未得還。一、干支上乘羅網，主淹留他鄉。一、三傳月將逢三合、六合，主留戀他鄉。

When the branches of Yin or Shen appear on the day branch, the person's return date is uncertain. If the Black Tortoise is accompanied by Jiesha or the River Chief is added to the day stem and branch, it indicates many troubles outside. If the initiating transmission does not fall on the day branch but appears elsewhere, the person has not yet started the journey. The branches of Mao and You act as barriers, while Zi and Wu serve as gateways. If the River Chief and Heavenly Gang are added to these branches, the person cannot return. If the final transmission is in conflict with the first transmission, the person also cannot return. If the day stem and branch are covered by the Net, it indicates being detained in a foreign place and unable to return. If the month general appears in the three transmissions and also meets the Triple Harmony or Liu He, it suggests the traveler is reluctant to return and enjoys staying in a foreign land.

一、魁罡加臨，主青雲客。一、斗鬼臨干，主中魁。一、從魁生扶，主亞魁。一、辰未來臨，主解元。一、二貴拱夾，主榮名遂。一、德入天門，主高中。亥為天門，此亥是地盤也。一、四上生下，主高中無慮。一、墓神臨日，主文理差。一、河魁度亥，主失登庸。

Divination for academic examinations: If "River Chief" and "Heavenly Gang" are both approaching the day branch, the person will certainly rise swiftly to success. If the Dipper mansion deity and the official ghost are both approaching the day stem, the examinee will be the top scorer. If "Following Chief" (You) generates and supports the day stem, the examinee will be second place. If both "Chen" and "Wei" arrive together, the examinee will be the top scholar in the province. If two noblemen are positioned before and after the day branch, the examinee will achieve official rank and fulfill his wishes. If the day virtue enters the heavenly gate, the examinee will pass the exam successfully; the heavenly gate refers to the亥 position, which here refers to the earth plate's亥. If all four lessons are generated by the upper deities towards the lower ones, there is no need to worry about passing. If the tomb deity is approaching the day stem, the examinee's writings will lack depth. If "River Chief" (Xu) crosses over to the亥 position, the examinee will miss the appointment.

干德訣：甲己寅兮乙庚申，丙辛戊癸巳同群。丁壬二位何為德，亥也為名正可觀。支德：日支：子 丑 寅 卯 辰 巳 午 未 申 酉 戌 亥。支德：巳 午 未 申 酉 戌 亥 子 丑 寅 卯 辰。

The "de" mentioned above has two systems of reference. The song for the heavenly stems' de is as follows: for days of Jia and Ji, the de god is in寅; for days of Yi and Geng, the de god is in申; for days of Bing, Xin, Wu, and Gui, the de god is in巳. As for days of Ding and Ren, their de gods are in亥, which can be used directly. For the earthly branches' de, they correspond in sequence: the de of the branch Zi is in巳, Chou in午, Yin in未, Mao in申, Chen in酉, Si in戌, Wu in亥, Wei in子, Shen in丑, You in寅, Xu in卯, and Hai in辰. These are all the sixth positions counted in order from the original branch.

一、四課配四矢，若四課中有旺相休囚。如一課旺相，主一矢中，二課旺相主二矢中。若休囚則主不中，三四矢可推矣。一、子午卯酉為中垛，寅申巳亥為角花。

Divination for a military examination: use the four lessons to match with four arrows. Determine whether each lesson is in a prosperous and strong state or a weak and confined state. If one lesson is prosperous and strong, it indicates that one arrow hits the target. If two lessons are prosperous and strong, it indicates that two arrows hit the target. If a lesson is in a weak and confined state, the corresponding arrow does not hit. The third and fourth arrows are judged in the same way. As for where the arrows fall: the four central directions, Zi, Wu, Mao, and You, indicate hitting the center of the target. The four initial directions, Yin, Shen, Si, and Hai, indicate hitting the corners of the target.

一、帝旺、臨官加干支，主爵祿崢嶸。一、課傳遞生，主聲名顯。一、德祿入天門，主名顯。一、鬼曜逢虎，號催官。一、貴人臨鬼戶，主蛇化龍。一、臨官、帝旺加日支上，主仕昌。一、武怕太常逢空，文怕青龍逢空。一、龍常克下，主吉；下克龍常主凶。

Divination for official positions shows good fortune when the positions of Officialdom and Prosperity are added to the Day Stem and Day Branch, indicating gradual promotion and increasing rank. When the Four Lessons and Three Transmissions are in successive mutual generation, it indicates rising fame. If the Day Virtue and Day禄 are in the Heaven Gate (亥), it signifies widespread recognition. If the official ghost is accompanied by the White Tiger, it is called "accelerated promotion," leading to rapid advancement. If the Nobleman is over the ghost's position, it is called "serpent transforming into a dragon," indicating rising from obscurity to prominence. If Officialdom and Prosperity are on the Day Branch, it indicates a flourishing career. Military officials fear the Tai Chang falling into the旬空, while civil officials fear the Azure Dragon falling into the旬空. If the Azure Dragon or Tai Chang overcome the lower gods, it is auspicious; if the lower gods overcome them, it is inauspicious.

一、傳神互克，妨諍章。一、祿神臨支，當替役。一、河魁度天門，主龍化蛇。一、羅網臨支，返遭遲。一、貴人臨卯酉，號蹉微。一、朱雀值鬼，防黜退。一、干支乘墓絕，主虧官爵。一、太常逢空，主武凶。一、青龍逢空，主文凶。一、遷期以干年支月推。龍常生日、比日、剋日遷在內，日生龍常、日克龍常遷在外。

Divination for official positions shows ill omens: if the three transmissions are in mutual conflict, one should beware of being impeached or involved in disputes. If the禄神 is present in the day branch, it indicates serving others in official duties. If「河魁」(戌) crosses the heavenly gate, it is called「dragon transforming into snake」, indicating a decline from prominence. If「罗网」is in the day branch, there will be constant delays. If the nobleman is in卯 or酉, it is called「stumbling」, indicating many obstacles in official career. If「朱雀」is associated with the official ghost, one should beware of dismissal or demotion. If the day stem and day branch are in their墓 or绝 positions, it indicates loss of official rank. If「太常」is empty, it is ominous for military positions; if「青龙」is empty, it is ominous for civil positions. As for the time of promotion, use the day stem paired with the year and the day branch paired with the month to determine: if「青龙」or「太常」nourish the day stem, or if they are harmonious or overcome the day stem, it indicates a transfer within the capital. If the day stem nourishes「青龙」or「太常」, or if the day stem overcomes them, it indicates being transferred to an external post.

一、日干受傳助，號還魂。一、末助初財，主暗助多。一、干支相加，彼我益。一、貴人坐生合，主求財吉。一、龍生值喜，主有收。一、財逢空墓，主求財。一、玄武加日，妨失脫事。一、昴星之課，主不成。一、成期宜將末傳合處的成期。如末傳是子，子與丑合，則丑日成期。

Divination for seeking wealth: If the day stem is supported by the three transmissions, it is called 'returning soul', meaning revival from a desperate situation. If the final transmission generates and supports the initial transmission's wealth, it indicates many people helping secretly. If the day stem and day branch mutually influence each other, both gain benefits. If the nobleman is seated in a place that generates and harmonises with the day stem, seeking wealth is auspicious. If the azure dragon is alive and coincides with heavenly joy, there will certainly be a harvest. If the wealth element falls into kongwang or enters the storage, although there is wealth, it requires further seeking. If the black tortoise influences the day stem, be cautious of theft or loss. If the course forms '昴星', seeking wealth will not succeed. The day for achieving success is determined by the branch that harmonises with the final transmission. For example, if the final transmission is 'zi', since 'zi' harmonises with 'chou', it is predicted that wealth will arrive on 'chou' day.

天喜：月：正 二 三 四 五 六 七 八 九 十 十一 十二。喜：戌 亥 子 丑 寅 卯 辰 巳 午 未 申 酉。

The deity of Heavenly Joy mentioned above rotates according to the months: in the first month it is in Xu, in the second month in Hai, in the third month in Zi, in the fourth month in Chou, in the fifth month in Yin, in the sixth month in Mao, in the seventh month in Chen, in the eighth month in Si, in the ninth month in Wu, in the tenth month in Wei, in the eleventh month in Shen, and in the twelfth month in You. When Heavenly Joy enters the divination chart, it often indicates a response of joy and celebration.

一、初中空而末不空，要財德長生。一、病符遇長生，宜舊更新。一、兩貴拱夾，主生涯遂意。一、青龍生氣，主財迭迭。一、太常乘財官，主喜。一、天心、周遍之課，主財如意。一、財爻空絕，主財衰。

Divination for business transactions: If the first and middle transmissions fall into empty positions but the final transmission does not, it is still necessary for the wealth god and virtue god to be in the growth position for the business to succeed. When the disease symbol meets the growth position, it is suitable to renovate and change old businesses. When two noblemen flank the day branch, it indicates a life of smooth and satisfactory business. When the azure dragon rides the life qi, it signifies continuous wealth. When the tai chang rides the wealth爻 and official star, it indicates good fortune and income. If the divination forms the heaven heart or full coverage, it indicates success in seeking wealth. If the wealth爻 falls into an empty position and also meets the absolute position, it indicates a decline in wealth fortune.

一、占訟以日干為客，日支為主，先動為客，後應為主。一、日干上有鬼，主客不利。一、發用剋日干，主客輸。一、日干之上神受克，主客輸。一、朱雀剋日干，主莫訟；勾陳剋日，亦主莫訟。一、日支上有鬼，主不利。一、發用剋日支，主主輸。一、日支之上神受克，主主輸。一、日支之上神剋日支，主主輸。

Divination for legal cases: the day stem represents the plaintiff (the guest), and the day branch represents the defendant (the host). The guest initiates the case first, and the host responds afterwards. If the official ghost is on top of the day stem, it is unfavorable for the plaintiff. If the initiating transmission god overcomes the day stem, the plaintiff will lose. If the god on the day stem is overcome, the plaintiff will also lose. If the Vermilion Bird overcomes the day stem, it advises against pursuing the case. If the Gou Chen overcomes the day stem, it also advises against litigation. If the official ghost is on top of the day branch, it is unfavorable for the defendant. If the initiating transmission god overcomes the day branch, the defendant will lose. If the god on the day branch is overcome, the defendant will also lose. If the god on the day branch overcomes the day branch itself, the defendant will still lose.

一、末傳生初傳鬼，主凶。一、朱雀克太歲主凶。一、朱雀入勾陳主事情重大。即午火入辰土也。一、螣蛇夾墓，主小反大。一、勾陳、白虎同剋日，主犯法之人必遭刑戮。一、決罪以五行決之，如木主笞杖，火主流，金主刺刃，土主徒，水主流。一、卯干加戌，防弔拷。一、酉巳發用，定成徒。

The final transmission is able to generate the official ghost of the first transmission, indicating misfortune. When the Vermilion Bird is able to overcome the sovereign year, it indicates misfortune. When the Vermilion Bird enters the position of Gou Chen, it indicates a serious case, meaning that the fire of the hour is falling into the earth of the辰. When the Teng Snake is sandwiching the tomb god, a minor case may become serious. When Gou Chen and Bai Hu both overcome the day stem, the offender will certainly suffer punishment. The type of punishment is determined by the Five Phases: wood indicates caning or bastinado, fire indicates exile, metal indicates cutting or slashing, earth indicates imprisonment, and water also indicates exile. When the Heaven Plate卯 is placed on the Earth Plate戌, one should be cautious of being suspended and tortured. When the transmission starts with酉 or巳, the punishment is imprisonment.

一、太歲貴人作恩星，主解輕重罪。恩星，即太歲貴人生日也。一、初傳白虎，末傳螣蛇，主禍中不凶。一、子孫爻制鬼，主患中有救。一、父母爻化鬼，主禍中無傷。一、格凶以凶斷，課吉以吉推。一、結訟之期，在魁賊絕處定期。如火為官鬼，長生在寅，絕在亥，以亥日斷結訟之期也，餘可類推。一、散訟之期，在末傳沖處定期。如子為末傳，午是沖位，以午日斷散期也。餘可類推。

When the nobleman of the current year's sovereign transforms into an auspicious star, regardless of the severity of the crime, it can lead to a pardon. This auspicious star refers to the nobleman of the current year's sovereign appearing on the day's stem. If the first transmission is "White Tiger" and the final transmission is "Teng Snake," there will be no great misfortune among the troubles. When the son and grandson elements restrain the official ghost, there will be additional rescue during difficulties. When the parent element transforms into the official ghost, there will be no injury amidst misfortune. In summary, if the structure is凶 (evil), then it should be judged as凶 (evil); if the lesson pattern is吉 (auspicious), then it should be interpreted as吉 (auspicious). The day the case concludes is determined by the day when the official ghost's long life god reaches its end. For example, if fire is the official ghost, its long life is in寅 (Yin), and its end is in亥 (Hai), so the case is concluded on亥 (Hai) day. Other cases are similarly inferred. The day the case is dismissed is determined by the day that conflicts with the final transmission. For example, if the final transmission is子 (Zi), the day that conflicts with子 (Zi) is午 (Wu), so the case is dismissed on午 (Wu) day. Other cases are similarly inferred.

一、天赦、皇恩生干支，主解凶。天赦：春戊寅日，夏甲午日，秋戊申日，冬甲子日。皇恩：正七月未，二八月酉，三九月亥，四十月丑，五十一月卯，六十二朋丑也。

The deities "Heavenly Pardon" and "Imperial Grace" that generate and support the day stem and day branch indicate the resolution of calamities. The method to determine "Heavenly Pardon" is: in spring it is on the day of Wuyin, in summer on Jiawu, in autumn on Wushen, and in winter on Jiazi. The method to determine "Imperial Grace" is: in January and July it is in Wei, in February and August in You, in March and September in Hai, in April and October in Chou, in May and November in Mao, and in June and December in Si (the original text "sixty-two friends Chou" is likely a transcription error for "sixty-two months Si," as this is also stated elsewhere in the book as Si).

一、日干上之支神作子孫，總傳內有官鬼，主患中有救。一、虎鬼臨身，主急禍。一、暗鬼剋日，主災患。一、暗鬼剋日，主災患。一、明犬當門，主禍深。即天盤戌加地盤亥也。一、斬關、遊子，主天涯去。一、斷遠近看發用，旺相在近，休囚在遠。

Divination for avoiding calamity and hiding: If the branch god on the day stem is the son or grandson yao, even if the three transmissions contain officials or ghosts, it indicates that there is help in times of hardship. If the White Tiger is riding on the official ghost and it is present on the person, it indicates an immediate calamity. If the hidden ghost attacks the day stem, it indicates disaster (this sentence is repeated twice). The phrase "bright dog at the gate" indicates deep calamity, which refers to the heaven plate's戌 (Xu) being placed on the earth plate's亥 (Hai). If the divination involves "cutting the gate" or "wandering child," it indicates fleeing to a distant place to avoid calamity. To determine the nearness or distance of the hiding place, look at the initiating transmission god: if it is prosperous and strong, the hiding place is near; if it is weak and confined, the hiding place is far.