Divination for burial and relocation of the grave.

補遺。 此時日合貴人、祿馬，合山頭神龍，生旺有氣為主。如某龍旺於某季，在春夏秋冬二十四氣之內，按陰陽二遁取用日時。合太陽照臨向坐，若太陰、太陽映照更美。其乙、丙、丁、六儀不臨墓絕之時，合於吉格，與亡命祭主山運分金，補洩得宜，水口相生相合，並門宮有奇，得死、景、生門到坐，餘門到向相生，乃萬全之吉也。

This is an addition to the supplementary section. When choosing a day and time for burial or relocation of a grave, one should consider whether the day aligns with the Nobleman, the禄神, and the Post Horse, and whether it harmonizes with the spirit of the mountain's dragon line and the vitality of the dragon qi. The specific method is: first determine in which season the dragon line is strong, and within the twenty-four solar terms of spring, summer, autumn, and winter, use the Yang Dun and Yin Dun systems to select an appropriate day and time. Next, check the direction of the sun shining on the mountain and its orientation; if both the sun and moon shine simultaneously, it is even more favorable. Additionally, the three Marvels (乙, 丙, 丁) and the Six Instruments must not fall in the墓绝 period; they should be paired to form auspicious combinations. They must also harmonize with the deceased's birth time, the祭主's destiny, and the mountain's golden measurement, with proper balance between supplementation and drainage. The water mouth should also harmonize and generate with these elements. Finally, check whether the gates and palaces include the three Marvels, and whether one of the three gates—Death Door, Jing Gate, or Life Gate—falls on the mountain's position, while the other gates fall on the direction and harmonize with it. When all these conditions are met, it is a completely secure and highly auspicious course.

飛符入於鬼鄉，看其休囚之類。 虎入門兮人散，雀帶刑兮吏追。 勾刑門兮宅禍，虎害干兮人災。 騰附蓬星為直戰，小口驚憂； 武會任宿而當權，□人邪孽。 六合天柱子女怨尤，太陰景英寵婢竊位。 九地庚辛為伏兩，若遇驚傷而帶刑害，暗中有損； 九天丙丁為飛牒，若乘甲乙而逢克戰，鬼怪須防。

This passage uses parallel couplets and rhyming verses to determine the fortune of a family dwelling. If the flying Chief Symbol falls into the palace that conquers me, known as the "Ghost's Country," one must check whether it is in a state of weakness and decline, for decline brings heavy calamity. If the White Tiger enters the door, family members will scatter; if the Vermilion Bird brings punishment, officials will come to demand debts. If the Gou Chen is near the Shang Men, the family dwelling will suffer misfortune; if the White Tiger harms the Day Stem, the person himself will suffer disaster. If the Teng She is attached to the Tian Peng star, it indicates a "direct confrontation," causing the family's children to be startled and worried; if the Xuan Wu combines with the Tian Ren star and takes control, it signifies that people will commit evil deeds. If the Liu He combines with the Tian Zhu star, it indicates that children will hold grudges; if the Tai Yin combines with the Jing Men and Tian Ying star, it suggests that a favored servant girl will usurp the master's position. If the Jiudi is beneath with the stems Geng and Xin, it is a type of "concealment," and if it also meets the Jing Men or Shang Men with punishment and harm, there will certainly be hidden losses; if the Jiu Tian is above with the odd numbers Bing and Ding, it indicates a "flying document," and if it is combined with Jia and Yi and meets a conflict, one must beware of ghosts and spirits.

朱雀再附丙丁，喧爭聒耳； 玄武更加壬癸，宵小跳梁。 庚辛白虎得地而凶勢愈張， 戊己勾陳刑沖而破敗立見。 燒身之虎，先凶後吉； 入土之蛇，蟄後須傷。 返首兮畫棟雕樑，跌穴兮藏龍聚氣。 九遁則知拱獲有情，得挾定然堂構森列。

The Vermilion Bird is reinforced by Bing and Ding fire, which strengthen the Bird's power, causing loud noises in the house; the Black Tortoise is further supported by Ren and Gui water, which enhance the Tortoise's authority, leading to disturbances by thieves and petty criminals. Geng and Xin metal combine with the White Tiger and gain strength and position, making the Tiger's malevolence even more prominent; Wu and Ji earth combine with Gou Chen but suffer punishment and clash, immediately revealing signs of decline. "Burned Tiger" refers to the White Tiger being controlled by fire, which although dangerous at first, eventually turns to good; "Snake Buried in Earth" refers to the腾蛇 entering its grave, which after being hidden will eventually suffer injury. If the "Azure Dragon Returning Its Head" pattern is formed, the house will have beautifully carved beams and columns, rich and splendid; if the "Flying Bird Falling into a Hole" pattern is formed, it can conceal the dragon pulse and gather life qi. If the Nine Evade pattern is achieved, it indicates that the house is surrounded by protection and care; if further supported by auxiliary forces, the hall, rooms, and towers will be arranged in layers, forming a solemn and orderly structure.

守門在家清吉，遊儀出外更良。 乙加辛門廊有損，辛加乙虎首房強。 癸加丁廚廁不利，丁加癸祟魅為殃。 伏干人宅俱不順，飛干基址招殃。 伏宮人宅皆妨害，飛宮禍起蕭牆。

The Duty Gate remains in its original palace without movement, indicating peace and auspiciousness at home; when the Six Instruments move out of their palace, it suggests better fortune for going out. If 乙 is added to 辛, it signifies the Azure Dragon fleeing, leading to damage in corridors and rooms. If 辛 is added to 乙, it indicates the White Tiger running rampant, making the room opposite the Tiger's head stronger. If 癸 is added to 丁, it means the Snake twisting and turning, causing misfortune in the kitchen and toilet. If 丁 is added to 癸, it signifies the Vermilion Bird falling into the river, resulting in supernatural disturbances. If 庚 is added to the Day Stem, it is called "Hidden Stem," causing discomfort for people and the house. If the Chief Symbol is added to 庚, it is called "Flying Stem," bringing disaster to the foundation and location. If 庚 is added to the Heavenly Ethical Officer, it is called "Hidden Palace," causing harm to people and the house; the opposite "Flying Palace" brings trouble from within the house, specifically from within the inner walls.

大格小格鄰家有沖射，刑格悖格眷屬不安康。 白入熒防有怪異，熒入白火燭驚惶。 五不遇兮人有損，網羅布兮事怪張。 六儀擊刑凶災疊見，三奇入墓暗室幽房。 返吟不吉，伏吟不祥。

Geng added to Gui is called "Da Ge," Geng added to Ren is called "Shang Ge," and they are treated similarly to Xiao Ge, indicating that there is a sharp corner of a house or a path from a neighboring house shooting towards it. Geng added to Ji is called "Xing Ge," and Bing approaching the day stem is called "Bei Ge," indicating that family members are not healthy. "Bai Ru Ying" refers to Geng added to Bing, and one should be cautious of strange occurrences. "Ying Ru Bai" refers to Bing added to Geng, and one should be careful of fire and candle disasters and panic. "Wu Bu Yu Shi" refers to the hour stem overcoming the day stem, indicating that there is injury to people. When the sky net is spread out four times and the net is dense, things become strange and spread out. "Liu Yi Ji Xing" refers to the six instruments falling into the palace that is in conflict with the original branch, indicating that misfortunes follow one after another. "San Qi Ru Mu" refers to Yi, Bing, and Ding falling into the grave, like a person being locked in a dark room, with aspirations unable to be realized. "Fan Yin" refers to the heaven and earth plates being opposite, indicating turmoil and instability, which is inauspicious. "Fu Yin" refers to the heaven and earth plates being the same, indicating stagnation and being unfavorable. These two patterns are the same as the previous bad patterns and are the most important to be mindful of when judging the household.

此時遇門生宮，上干生合下支，乙丙丁、六儀臨旺祿生宮，主宅舍清寧，人口平安，進益田產。如生門生宮有田產、布帛、五穀進益之利，如開門生宮有金玉、寶珍、財物貴人之益。詳入門生克，推之若凶星、門克宮，地盤臨衰墓而又受傷者，口舌、災厄、獄病、小人、憂驚不免。

When divining about a family residence, observe the time of the divination. If the door comes to generate the palace, and the upper heavenly stem combines with the lower earthly branch in a mutually generating or harmonious relationship, and the Three Marvels (Yi, Bing, Ding) and the Six Instruments are also present in a palace of strength, wealth, and growth, then the residence will be peaceful and quiet, the family members will be safe and sound, and the land and property will increase daily. Specifically, if the Life Gate generates the palace, there will be gains in fields, silk, and grain. If the Open Door generates the palace, there will be gains in gold and jade treasures, wealth, and assistance from noble persons. All these should be carefully analyzed according to the relationship of generation and conflict between the entering door and the palace. Conversely, if malevolent stars are present in the palace, the door conflicts with the palace, and the Earth Plate falls in a declining, burial, or injured position, then disputes, calamities, imprisonment, illness, malice from petty persons, worry, and fear are inevitable.

如陽星被傷則陽人災非，如陰星受克必陰口災病。如陰陽皆被克則生陰人男子之憂。如乾為父、坤為母、震為長男之例，若其人本命在墓絕之宮，又被沖剋，其災非病命絕，若有比和逢生為難中有救。

Divide the people in the house according to their fate: if a yang star is harmed, there will be misfortune or disputes among the male members of the family; if a yin star is weakened, the female members will surely suffer illness. If both yang and yin stars are harmed, all generations of men and women in the family will face worries. Each person's destiny is associated with a trigram according to the Later Heaven Trigrams. The Qian trigram represents the father, the Kun trigram represents the mother, the Zhen trigram represents the eldest son, and the rest follow the same pattern. If someone's native trigram falls in a grave or dead position and is also afflicted by a conflicting or weakening trigram, he will suffer either misfortune or serious illness, possibly even endangering his life. However, if that trigram has another trigram that is harmonious or supportive, there will still be some form of rescue in the midst of danger.

此時門生宮，合吉格，三奇六儀加臨祿旺、長生之宮，或日時遇貴人拱照，宅主與坐向相合，或天禽坐鎮中宮，或太陽照映坐向，乃為完全吉慶，發祿非常。若有諸家惡星反為我制，則為我之用神，百無忌也。

When divining for the construction of a new house, the time chosen should have the door generating the palace, forming a favorable pattern, with the Three Marvels and Six Instruments resting on the palace of official position, prosperity, and growth. Alternatively, if the day branch and hour have noblemen supporting from both sides, the occupant's birth chart and the house's orientation are compatible; or if the Tian Rui Star is stationed in the central five palace; or if the sun shines upon the facing mountain and direction. When these conditions are met, it is a completely auspicious lesson, bringing extraordinary blessings and official rank. As for the various evil stars avoided by diviners, if they are instead subdued by our side, they become useful gods and need not be avoided at all.

凡修宅，以生門為主，必得全吉日辰。地基上有又得生門為上，宜修造。如生門為天禽，此時在中宮，亦吉。若修方生門在其宮，忌宮門犯迫。陰宅同此。

When constructing or repairing a house, the Life Gate is the main Useful God, and one must select a completely auspicious Day Branch. If the Life Gate also falls exactly on the site of the foundation being built, that is the best, and most suitable for starting construction. If the Life Gate and the Tian Rui Star are in the same position, and at that time the Tian Rui Star is in the center five palace, it is also auspicious. If the construction is in a particular direction, one should check whether the Life Gate falls in that palace, and avoid the situation where the palace and the gate conflict, resulting in "door pressure." The method for selecting the day for repairing a tomb or other ancestral burial sites is the same.

以九星論之，以九宮分方向定可否。 看遷移方上一宮，有三奇、吉門再得天禽星，四季皆吉；天輔星春夏大吉；天心星秋冬大吉；其餘星皆不利。各以其來時占之，以定天乙也，即以所占時看何星為天乙定之亦同。

To determine the suitability of moving to a certain direction, one uses the nine stars and the nine palaces to assess. The method is: look at the palace preceding the direction to which one is moving. If that palace contains the Three Marvels, favorable gates, and the Tian Rui Star, then it is auspicious throughout the four seasons. If it contains the Wenqu Star, it is very favorable in spring and summer. If it contains the Tianxin Star, it is favorable in autumn and winter. Any other stars are considered unfavorable. For specific calculations, one should start the chart according to the time of the person's inquiry to determine the location of Tianyi. Alternatively, one can directly identify which star is Tianyi at the time of the inquiry. Both methods yield the same result.

以宮分支干照月定日期。 坎離兩宮為陰陽分位之始。自十一月至四月為陽，以坎艮震巽為內，離坤兌乾為外；自五月至十一月為陰，以乾兌離坤為內，以坎艮震巽為外。又以年為父母，月兄弟，日為己身，時為子息，按本局中支干推之。欲分兄弟，照日月支干看宮分內外。支干如在內外兩處，為分居；一處為不分居。欲分子息，看日時支干可類推也。再以旺相休囚定吉凶。

Divination for family division uses the branches of the heavenly stems assigned to the palace positions, comparing them with the month to determine the date. The palace of Kan (Water) and Li (Fire) are the starting points for the division of yin and yang. From November to April, which belongs to yang, the first half of the year has the four palaces Kan, Gen (Mountain), Zhen (Thunder), and Xun (Wind) as internal, and the four palaces Li (Fire), Kun (Earth), Dui (Lake), and Qian (Heaven) as external. From May to November, which belongs to yin, the second half of the year has the four palaces Qian, Dui, Li, and Kun as internal, and the four palaces Kan, Gen, Zhen, and Xun as external. The assignment of people is as follows: the year represents parents, the month represents brothers, the day represents oneself, and the hour represents children, all determined by the heavenly stems in the current chart. To divinate whether brothers will live apart, compare the heavenly stems of the day and month: if one is in an internal palace and the other in an external palace, they will live apart; if both are in the same palace, they will not. To divinate whether one will live apart from children, compare the heavenly stems of the day and hour, using the same method. Finally, determine the fortune or misfortune after division by the strength, prosperity, rest, and captivity of each palace.

若提學來臨本府，以官為客，諸生為主；若學道坐於所考地方，以官為主，諸生為客。此時如主克客，是諸生為主則名或無阻；若官為主克客者，求名有阻難成。如主客相生、比合干支同契而合吉格，求名易成，文章合機；若生生官，求名雖成，必先圖謀而利。若官克諸生合凶格，在於本命行年宮，或本命坐於死絕之宮，因求名招非災禍，或因名破財。

When divining about the imperial examination and official rank, one must first distinguish between the main and the guest. If the examiner comes to the local area to hold the examination, then the examiner is the guest and the candidates are the main; if the examiner sits in the place where the examination is held, then the examiner is the main and the candidates are the guest. After determining the main and guest, one should look at the relationship of generation and overcoming. If the main overcomes the guest, and the candidate is in the position of the main, then the official rank is likely to be unimpeded. If the examiner is in the position of the main and overcomes the guest, then there will be obstacles in seeking official rank and it will be difficult to achieve. If the main and guest mutually generate, the heavenly stems and earthly branches are harmonious and form a favorable pattern, then the official rank is easily obtained and the writings will be in harmony with the examiner's mind. If the candidate generates the examiner, then although the official rank may be achieved, there must be some prior planning and effort to make it easier. If the examiner overcomes the candidate and forms an unfavorable pattern, and this falls within the native's birth chart or the current year's chart, or if the native's birth chart is in a dead or critical position, then seeking official rank may bring about disputes and misfortunes, or result in financial loss due to the pursuit of official rank.

三奇、吉門、吉星加於本人年干之上，不可犯奇墓、門克、刑迫可得，反此不得。

This is a simplified method for divining academic success: only check whether the Three Marvels, auspicious gates, and auspicious stars are present in the palace corresponding to the person's natal heavenly stem. If all three are present and do not violate the prohibitions of "Three Marvels entering theirStorage," gate being overcome by the palace, criminal offenses, and gate pressure, then academic success can be achieved. If the opposite is true, with the Three Marvels and auspicious gates not present, and the prohibitions of墓,克, 刑, and 迫 being violated, then success will not be attained. The term "奇墓" refers to the Three Marvels (乙, 丙, 丁) falling into their respectiveStorage palaces, like a pearl buried in the earth, indicating talent that remains unrecognized.

凡占歲考等第高下，以天輔為文宗，日干為士子，六丁為文章。如六丁得旺方，兼天輔宮來生日干，又得三奇及開休生景四吉門，取為一等文章。旺，文宗生日干，不得三奇、吉門者，為二等文章。雖旺，而文宗不生日干，或文宗生日干而文章不旺，僅為三等文章。不旺，而文宗來克，幸有三奇、吉門者，為四等文章。不旺，文宗又來剋日干，又在休囚宮，又無三奇、吉門者，定為五等。得死門及諸凶格者，定為六等不吉。

When predicting the ranking of a candidate in an examination, three useful gods are considered: the Tianfu Star represents the examiner, known as the "Wen宗" (literary master); the day stem represents the examinee; and the six Ding represent the written essay. The ranking is divided into six levels. First class: the six Ding are in a strong position, the Tianfu Star's palace also generates the day stem, and there are three marvels along with the four auspicious gates of Kai, Xiu, Sheng, and Jing, making the essay qualify for first class. Second class: although the six Ding are strong, the Wen宗 also generates the day stem, but there are no three marvels or auspicious gates. Third class: the six Ding are strong but the Wen宗 does not generate the day stem, or the Wen宗 generates the day stem but the essay is not strong, missing one of these. Fourth class: the six Ding are not strong, the Wen宗 instead harms the day stem, but there are still three marvels and auspicious gates. Fifth class: the six Ding are not strong, the Wen宗 harms the day stem, the day stem is in a weak and confined position, and there are no three marvels or auspicious gates. Sixth class: if the death gate and variousInauspicious Pattern (malevolent patterns) are present, it is the lowest class, indicating an inauspicious outcome. In summary, determining the class depends on three factors: whether the star of the essay, the six Ding, is strong, whether the Wen宗 generates the day stem, and whether there are three marvels and auspicious gates. If all three are present, it is first class; if none are present and the death gate and malevolent patterns are also present, it is sixth class. The middle four classes are determined by the number of missing factors, descending in order.

假如大暑中元陰遁一局，戊癸日辛酉時，天輔在二宮，六戊在八宮，星奇為文章在七宮乘旺氣又與日干比，定是二等。又如秋分中元陰遁一局，丁亥日乙巳時，天輔六丁俱在八宮，文宗剋日干，為三等。

Take two examples. The first: during the Major Heat period with Yin Dun one layout, on a Wu Gui day at Xinyou hour, the Wenqu Star is in the Kun two palace, the Six Wu is in the Gen eight palace, and the star representing literature, Ding, is in the Dui seven palace, riding on strong energy and harmonizing with the day stem. Although literature is strong and the day stem is supported, the lack of the literary master's birth stem leads to a second class judgment. The second: during the Autumn Equinox period with Yin Dun one layout, on a Dinghai day at Yisi hour, both the Wenqu Star and the Six Ding are in the Gen eight palace. Although they are in the same palace which is good, the literary master comes to harm the day stem, so it is only third class.

占文宗，按臨日斯以天輔為文宗。冬至自坎至巽為內，自離至乾為外；立夏自離至乾為內，自坎至巽為外。冬至後至四月為上半年，夏至後至十月為下半年。文星在內主上半年，在外主下半年。更以落的宮分並分野，以定日期，再詳時事，以十二支配八卦法決之。

This divination method is specifically used to predict the time when the emperor Wen宗 will take office, still considering the Wenqu Star as the representative of Wen宗. The division between inner and outer areas changes with the seasons: after the Winter Solstice, the four palaces from the Kan palace to the Xun palace are considered inner, and the four palaces from the Li palace to the Qian palace are outer; after the Beginning of Summer, this is reversed, with the four palaces from Li to Qian being inner and those from Kan to Xun being outer. From Winter Solstice to April is considered the first half of the year, and from Summer Solstice to October is the second half. If the Wen star falls within the four inner palaces, it indicates the arrival in the first half; if it falls in the four outer palaces, it indicates the arrival in the second half. Then, based on the palace where the star falls and its corresponding region, the specific date is determined. Finally, the actual situation at that time is considered, and the final decision is made by using the method of matching the twelve earthly branches with the eight trigrams.

值符宮剋日干宮坐主不取，小考同看。 凡科舉會試占，以日干（宮）為士子真才，值符（宮）為總裁，天乙為房師，六丁為文章。天乙宮剋日干宮，房師不薦；六丁宮剋日干宮，或日干宮克六丁宮，休囚廢沒，俱主題目大難，不能得意。如值符、天乙來生日干，六丁又得旺相，必中無疑，缺一不可。凡考童仝。

The general conclusion of this method is: if the palace of the chief symbol overcomes the palace of the day stem, the examiner will not select the candidate; the small examination for candidates is also judged in the same way. When predicting the imperial examination, four useful gods are used: the palace of the day stem represents the true ability of the candidate, the palace of the chief symbol represents the head examiner, the heavenly master represents the examiner of the room, and the six ding represents the written essay. If the palace of the heavenly master overcomes the palace of the day stem, the room examiner will not recommend the candidate; if the palace of the six ding overcomes the palace of the day stem, or if the palace of the day stem overcomes the palace of the six ding, and it falls in a weak or declining state, then the examination questions will be extremely difficult and the candidate will not achieve his wish. On the contrary, if the chief symbol and the heavenly master both support the palace of the day stem, and the six ding is in a prosperous and strong state, then the candidate will certainly pass the examination without doubt; these three conditions are essential and none can be missing. The method for examining candidates for the lower level is the same.

假如立秋上元陰遁二局，六庚日丙子時，日干在三宮，天蓬值符在四宮，與日干宮相比，六丁臨八宮得生氣，文章必不得意，座師雖受刑剋，必力薦中矣。

Take an example. On the first day of the autumn season, using the Yin Dun method with the second arrangement, on the sixth day of the庚 (Geng) cycle, at the Bingzi (Bing Zi) hour: the day stem falls into the third trigram Zhen (Thunder), and the Tianpeng (Heavenly Greedy Wolf Star) serves as the chief symbol in the fourth trigram Xun (Wind). The chief symbol's trigram and the day stem's trigram both belong to wood and are like and harmonious. The sixth Ding (Ding) falls into the eighth trigram Gen (Mountain), although it receives life qi, it does not provide support to the day stem. This situation makes the article itself unsatisfactory; however, although the examiner is subjected to punishment and conflict, he will still make an effort to recommend it, so in the end, it can pass. This example shows that the three useful gods do not necessarily all need to be entirely favorable. As long as the examiner is willing to recommend and the day stem receives support from a similar trigram, it can compensate for the inadequacy of the article.

凡占殿試，以太歲為主。太歲者，天子也。以月建為主考，日干為舉子，景門為策論。如景門落在旺相宮，又得三奇並太歲來生日干者，為鼎甲。景門不得三奇，而得太歲、月建來生日干者，為二甲。不生日干，又無三奇者，為三甲。

When divining the ranking in the palace examination, the heavenly stem (太岁) is the main factor, because the palace examination is personally conducted by the emperor, and the heavenly stem represents the Son of Heaven. The month builder (月建) represents the chief examiner, the day stem (日干) represents the examinee, and the jing gate (景门) represents the policy essay. The judgment is divided into three categories: if the jing gate falls in a prosperous and strong (旺相) palace, and also has the three marvels (三奇) in the palace, and the heavenly stem is born by the day stem, then the examinee can be ranked in the first class (top three,状元, 榜眼, 探花). If the jing gate does not have the three marvels, but the heavenly stem and the month builder are born by the day stem, then the examinee can be ranked in the second class. If neither the heavenly stem nor the month builder are born by the day stem, and there are no three marvels, then the examinee can only be ranked in the third class.

假如六戊年正月立春日丙辛乙未時，陽遁八局，天芮為值符加七宮，死門為值使加三宮。丙為日干在六宮，戊為太歲在四宮，月建甲戊為主考，但不生日干，在三甲後矣。 又如戊年正月雨水上元陽遁九局六己日丁卯時，景門到三宮為旺方，上得星奇。己日日干在一宮，月建在乙宮生日干，但太歲不來生，僅得二甲。

Take two examples. The first: in the sixth Wu year, during the first lunar month, on the day of the Start of Spring, on a day with the stem Bing and the stem Xin, at the Yiwei hour, using Yang Dun with eight arrays, the star Tian Rui is the chief symbol placed in the Dui seven palace, and the Death Door is the duty gate placed in the Zhen three palace. The day stem Bing is in the Qian six palace, the master of the year Wu is in the Xun four palace, the month builder is Jia Wu, but it does not generate the day stem — neither the master of the year nor the month builder generates the day stem, so the main ranking is placed after the third Jia. The second: in the fifth Wu year, during the first lunar month, on the upper beginning of the Rain Water festival, using Yang Dun with nine arrays, on the sixth Ji day at the Dingmao hour, the Jing Gate reaches the Zhen three palace, which is the flourishing direction, and there is also the star Ding above it; the day stem Ji is in the Kan one palace, the month builder is on the Yi position, which generates the day stem, but the master of the year does not generate the day stem, so it only gets the second Jia, and cannot reach the Ding Jia. Comparing these two examples, we can see that the master of the year generating the day stem is the key to reaching the Ding Jia, the month builder generating the day stem can only secure the second Jia, and if neither is present, it falls to the third Jia.

甲申庚落宮、甲午辛的宮，或相沖，為箭中的。再看景門，得旺相又與值符相生，中缺一不當。看武藝以值符為主考，時干為舉子，甲申庚為箭，甲午辛為的，景門為策論，專以甲可。

Divining a military examination, first check if the arrow hits the target: Jiashen (甲申庚) represents the arrow, Jiawu (甲午辛) represents the target. If both fall in the same palace or are in opposition, it is judged that the arrow hits the center of the target. Then look at the Jing Gate; if it is supported by prosperous and strong energy and is mutually generated with the Chief Symbol, then the examinee will pass. If any of these conditions are missing, the result is not successful. In summary, the key elements for divining military skills are: the Chief Symbol represents the examiner, the hour stem represents the examinee, Jiashen (甲申庚) represents the arrow, Jiawu (甲午辛) represents the target, and the Jing Gate represents the essay. When making a judgment, focus solely on the six Jia.

投兵應選以天沖為武士，以值符為帥主。值符宮生天沖宮，天沖宮生值符宮，一見即投合。彼此相剋，定不收錄。天沖即作值符，一去即得部長，後必大用。遇伏吟空回，返吟反覆不定。

To determine the selection of soldiers, use the Tian Chong star to represent the volunteer warriors and the Zhi Fu to represent the commander. If the Zhi Fu's palace generates the Tian Chong's palace, or the Tian Chong's palace generates the Zhi Fu's palace, they mutually generate each other, indicating a quick mutual understanding and certain appointment. If they mutually control each other, then they will certainly not be selected. If the Tian Chong star itself serves as the Zhi Fu, then the person will immediately become a subordinate officer and later receive important appointments. If the "Fu Yin" pattern appears, it indicates a wasted trip with nothing gained. If the "Fan Yin" pattern appears, the matter will be uncertain and changeable.

以甲子戊為部司職，六丁為文書，時干為求名之人。必要六丁旺相來生時干，甲子戊生六丁則成而速。如甲子戊克時干宮，部司不准；克六丁宮，文書遲滯；時干克甲子戊，亦不成；克六丁，犯朱雀投江，亦主文書遺失。宮、門、星格吉易成，凶不成。

Divination for seeking official rank through donations of grain and rice takes three useful gods: Jiaziwu represents the official bureau handling the matter, the six Dings represent the official documents issued, and the hour stem represents the person seeking official rank through donations. The six Dings must be in a prosperous and strong condition to generate the hour stem, and Jiaziwu must generate the six Dings, so that the matter can be accomplished quickly and successfully. Conversely, if Jiaziwu overcomes the hour stem's palace, the official bureau will not approve the matter; if Jiaziwu overcomes the six Dings' palace, the documents will be delayed. If the hour stem overcomes Jiaziwu, the matter will not be accomplished; if the hour stem overcomes the six Dings, it will result in the pattern of the Vermilion Bird falling into the river, indicating that the documents will be lost halfway. In addition, one must also examine the configuration of the palace, gate, and stars: favorable configurations make the matter easy to accomplish, while unfavorable configurations prevent it from being completed.

凡占升遷，以開門決之。因開門為官，掌法印也。又看太歲、月建相生，如開門加生旺宮，再有三奇得生合吉門、吉格，必定升轉。再遇太歲、月建乘吉神來相生，定然高擢帝庭。或有吉格而無旺相，有旺相而無吉格，或有旺相吉格而太歲、月建不來相生，亦不能升也。選亦同。

When predicting promotion or transfer in official positions, use the Open Door (开门) to make a decision, as Open Door represents official rank and controls laws and seals. Also, check whether the Tai Sui (太岁) and the Month Builder (月建) are in mutual generation with it. If Open Door is located in a palace of life qi (生气) and prosperous qi (旺气), and there are the Three Marvels (三奇) that are in mutual generation and harmony, combined with favorable gates and patterns (吉门吉格), promotion is certain. If further more, the Tai Sui and Month Builder arrive with auspicious deities (吉神) to support it, then one will be highly promoted to serve in the imperial court. Conversely, if there are favorable patterns but no prosperous and strong qi, or there is prosperous and strong qi but no favorable patterns, or both are present but the Tai Sui and Month Builder do not support them—these three situations will prevent promotion. The method for predicting appointments and filling vacancies is the same as for promotion.

假如六己年大寒上元陽遁三局丙申日乙未時，開門在七宮。開門本屬金，兌七亦屬金，同類助我為相，又上有奇日合之，又六己太歲乘天輔在離九宮來生兌七，主升無疑。又有看太歲落在何（原作卯）干，即以其干為所升之年月也。或以值符落宮占之，不用太歲者亦可。蓋銓部升宮為值符之神也。

Take an example. In the year of Ji Wei, during the first day of the winter solstice, using Yang Dun with the third layout, on the day of Bingshen, at the hour of Yiwei, the Open Door is located in the Dui seven palace. The Open Door itself belongs to metal, and the Dui seven palace also belongs to metal, so they support each other, which is called 'mutual assistance' or 'xiang' qi. Above this, there is also the day's oddity Yi, which harmonizes with it. Furthermore, the year's ruler Ji Wei is riding on the Wenqu star (Tian Fu) in the Li nine palace. Fire generates earth, and earth generates metal in the Dui palace, thus forming a chain of mutual generation. With three layers of support, promotion is certain. Additionally, there is another method: look at which heavenly stem the year's ruler falls on, and use that stem to determine the year and month of promotion. It is also possible to use only the location of the chief symbol, without considering the year's ruler, because the department responsible for appointments and promotions is governed by the chief symbol's deity.

又如立春中元陽五局乙庚日丁巳時，開門到九宮，火來克之，為囚於鬼也，定升遷，並值符在坤有生金之象，本宮不旺亦無益也。

Take another example. On the day of Li Chun, using Yang Dun five layouts, on a day with Bing and Geng, at the hour of Dingsi, the Open Door trigram moves to the Li nine palace. The Li palace belongs to fire, which overcomes the metal of the Open Door, this is called 'captured by the ghost,' meaning being held by the god that overcomes me. Although the chief symbol is in the Kun two palace, the earth of Kun can generate metal, which seems to help the Open Door. However, since the Open Door's own palace has already been overcome and is not strong, this slight assistance is of no help, and thus promotion will ultimately not succeed.

凡占上任後之吉凶，以上任之時所向之方為斷。如衙門坐西朝東，即看東方所得之宮神斷之；如向西即看西方所得之宮神斷之；南北亦然。總看所得向之吉格，得格吉終於升遷；如不成吉格而星旺，主降謫；若休囚及廢沒者，主罷黜。若有凶格者，主有拿問；如返吟、伏吟、五不遇時及入墓、悖格、飛伏等格，不看方向，而知其不吉也。

When predicting the fortune of an official after taking office, one should judge based on the direction the official's office is facing at the moment of taking office. For example, if the official's office faces east, one should examine the fortune of the eastern sector; if it faces west, then the western sector is considered. In general, one should check whether the direction facing can form a favorable pattern. If it forms a favorable pattern, the official will eventually be promoted. If it does not form a favorable pattern but the star in the current position is still strong, the official will be demoted or exiled. If the direction is in a state of weakness and decline, the official will be dismissed from office. If it forms a harmful pattern, the official will be arrested and punished. In addition, if the situation involves returning chant, hidden chant, five unfavorable times, or patterns such as entering the tomb, contradictory patterns, flying stem and hidden stem, then one does not need to consider the direction; it is immediately clear that the outcome is unfavorable. The meanings of these patterns vary: returning chant indicates instability and frequent changes, hidden chant indicates stagnation and lack of achievements, five unfavorable times indicate the stem of the hour overcoming the stem of the day, leading to conflicts between superiors and subordinates, entering the tomb indicates talents being buried, contradictory patterns indicate acting against proper conduct, and flying stem and hidden stem indicate conflict with metal, leading to constant opposition.

假如陽遁一局丁壬日丙午時上任，衙門坐北朝南，此局六癸加地盤九宮杜門，無吉格，主降調。 又如陽遁四局丁壬日癸卯時上任，衙門坐南朝北，天任加地盤丁合休門催官，白虎臨向，主升遷。

Take two examples. The first: using Yang Dun one layout, on a Ding Ren day at Bing Wu time, the office faces south with its back to north, looking at the southern Li nine palace; in this layout, the six Gui is placed on the Earth Plate nine palace, combined with Du Men, Gui is the heavenly net and Du Men indicates blockage, which does not form a favorable pattern, so it is judged as demotion and transfer. The second: using Yang Dun four layout, on a Ding Ren day at Gui Mao time, the office faces north with its back to south, looking at the northern Kan one palace; in this layout, Tian Ren star is placed on the Earth Plate Ding Qi, combining with Xiu Men to form an auspicious pattern for promotion, White Tiger is also present in the direction of facing, indicating both military strength and literary fortune, so it is judged as promotion.

當以天禽落宮為京師，其餘為外地，以各宮六儀、三奇為分野。若遇甲戊同宮，陽日用甲，陰日用戊。如天蓬落宮上有開門，主有賊盜；有六庚主兵亂；如主旱澇不犯者，平安。各以本邦分野無任所分野定遠近。

To determine the auspiciousness of a newly appointed official's position, use the Tian Qin star's position to represent the capital, and the other palaces to represent other regions. Then assign the six instruments and three marvels to each palace to correspond with the regions. If both Jia and Wu fall in the same palace, take Jia on a yang day and Wu on a yin day for interpretation. Specifically, if the Tian Peng star's palace has the Open Door trigram, it indicates the area may have bandits; if it has the sixth geng, it suggests military unrest; if neither is present, but there are droughts or floods, then the area is peaceful. Finally, compare the regional affiliations of the official's home and the new post to determine the distance of the journey.

以本宮年干地盤為主，看天盤星門得吉格者，榮歸；得吉格而別犯刑擊飛伏悖格及本干宮有劫煞喪門刑剋，主卒於官，不得善終。不成格而得奇星，主榮歸；無奇星，主罷黜；有凶格主拿問。

After completing a term of office, to determine one's future fate, one should take the earthly branch corresponding to the person's birth year's heavenly stem as the main reference. Then check whether the stars and gates on the heaven plate can form a favorable pattern. If a favorable pattern is formed, one can return home with honor. If a favorable pattern is formed but another unfavorable pattern such as criminal pattern, mutual punishment, flying stem overlying stem, or contradictory pattern is also present, or if the earthly branch corresponding to the person's birth year's heavenly stem carries robbery sha, funeral door, or conflicting relationships, then it indicates death in office and an untimely end. If no pattern is formed but one obtains the three marvels and auspicious stars, one still returns home with honor. If neither the three marvels nor auspicious stars are obtained, one is dismissed from office. If a harmful pattern is formed, one is arrested and charged with crimes.

如開到鬼廢休囚之方，或帶擊刑、入墓、迫制，為大不利。逢太歲傷之事於朝廷；月建傷之事起僚屬；天乙傷之事諫臣；值使傷之事起御史；值符傷之事起撫鎮。遇天網定被鎖拿；天盤受下克，地盤受制，前後遇迫，定有按治。如得氣，僅罰降；失令恐傷命。

When divining about an official being demoted or punished for an offense, first examine the Open Door. If the Open Door reaches the direction of the ghost that controls me, or falls into a place of weakness and restriction, or carries a punishment, or falls into the storage area, or is constrained and controlled, it is very unfavorable. Then look at what is causing the harm: if harmed by the Supreme Year, the matter originates from the court; if harmed by the Month Builder, the matter comes from colleagues or subordinates; if harmed by the Heavenly Ethical Officer, the matter comes from a censor; if harmed by the Duty Gate, the matter comes from an imperial inspector's impeachment; if harmed by the Chief Symbol, the matter comes from a governor or military commander. If encountering the pattern of the Heavenly Net Spread Four, it is certain that he will be arrested and imprisoned. If the Heaven Plate is attacked by the Earth Plate below, and the Earth Plate is further controlled, and both the front and back encounter door constraints, then he will definitely be investigated and punished. Finally, examine the strength of the qi: if the star he is associated with still has a thriving and vigorous qi, he will only be demoted and fined; but if he loses his time and season, it is possible that even his life will be harmed.

凡山林隱逸及廢黜已久，欲求徵召者，太歲為皇恩，月建為銓部，日干為自己。要太歲、月建之星同生日干所乘之宮，又要日干所落之宮得好格局，主起官，反此不能。

All those who have retired to live in the mountains or have been dismissed from office for a long time and hope to be reappointed by the court should take three useful gods for divination. The heavenly stem of the current year represents the emperor's favor, the month builder represents the official department responsible for selecting officials, and the day stem represents the person himself. If the stars of the heavenly stem of the current year and the month builder both generate the palace where the day stem resides, and the palace where the day stem resides can form a good pattern, then it indicates the possibility of being reappointed to office. If this is not the case, then reappointment is not possible.

進衙門應差，以開門為官長，以值使為己身。如開門宮生值使宮，又得三奇及旺相星，大吉。與長官宮相剋，主凶。休囚亦為不吉。

Divination for entering a government office to serve officials uses "Opening Door" to represent the superior authority and "Duty Gate" to represent oneself. If the "Opening Door"宫 is born into the "Duty Gate"宫, and also receives the Three Marvels along with auspicious stars that are prosperous and strong, it is highly favorable, indicating smooth and successful service. If the "Duty Gate"宫 and the superior authority's宫 mutually control each other, it indicates misfortune and difficult service. If the "Duty Gate" falls into a state of weakness and decline, it is also unfavorable.

以值符為尊長，天乙為卑小。值符落宮克天乙宮，天乙宮生值符宮，俱不准。假如值符生天乙宮，天乙克值符宮，定準假。兩宮相比不准。

To determine if a leave request will be approved, the Chief Symbol represents the superior or elder, and the Heavenly Ethical Symbol represents the subordinate or younger person making the request. If the Chief Symbol's palace goes to attack the palace of the Heavenly Ethical Symbol, or if the Heavenly Ethical Symbol's palace goes to generate the Chief Symbol's palace, neither situation will result in approval. Conversely, if the Chief Symbol generates the Heavenly Ethical Symbol's palace, or if the Heavenly Ethical Symbol's palace attacks the Chief Symbol's palace, the leave will definitely be approved. If the two palaces are merely harmonious and of the same nature without any generation or attack, the leave will not be approved.

以六丁與值使宮相生則速，如相剋則遲。又看六丁在何宮相生，即以本宮支干定其日期。

Divination for the speed of receiving official documents uses the Six Ding to represent documents and the Duty Gate to represent the officer handling the task. If the Six Ding and the Duty Gate are in a mutual generation relationship, the documents will arrive quickly; if they are in a mutual control relationship, the documents will be delayed. To determine the exact time the documents can be received, look at which palace the Six Ding falls into and which palace it mutually generates with. Then use the heavenly stem and earthly branch of that palace to determine the date.

凡占婚姻，以乙為女，以庚為夫。如二家落宮相生合，說之則成；相刑剋，則不成矣。又以頂盤六合為媒人。六合宮生乙宮，向女家；生庚宮，向男家。庚宮克乙宮，女家畏而不嫁；乙宮克庚宮，男家嫌而不娶；乙宮帶擊刑，主女性凶惡者；生合，主女性溫良。庚宮帶凶神，主夫性暴烈；帶生合，主夫性溫良。

When divining about marriage, use Yi to represent the woman and Geng to represent the man. If the two families' positions fall into trigrams that are mutually generating or harmonious, as long as someone mediates, the marriage can succeed. If they are mutually controlling or conflicting, the marriage will not succeed. Additionally, the六合 (Liu He) in the upper disk represents the媒人 (mediator). If the六合 position generates the Yi position, it indicates the mediator favors the woman's side; if it generates the Geng position, it indicates the mediator favors the man's side. Also examine the strength and temperament of both sides: if the Geng position controls the Yi position, the woman's side is fearful and unwilling to marry; if the Yi position controls the Geng position, the man's side is嫌弃 (displeased) and unwilling to marry. If the Yi position carries '击刑' (mutual attack), it indicates the woman has a fierce temper; if the Yi position is generated or harmonious, it indicates the woman has a gentle temper. If the Geng position carriesInauspicious Spirit (malevolent spirits), it indicates the husband has a fierce temper; if the Geng position is generated or harmonious, it indicates the husband has a gentle temper.

如男家問婚姻，此時即以地盤諸星為男家。逢門生宮，或上干生下干合吉格，而干支日時逢生合，其婚必成。若門克宮，或上干克下干，或門迫相沖，必不能成。又如比和相，善言之即成。凡九星、六儀、三奇、八門在旺祿之時，主富貴之家；若衰墓逢生為漸發之家；旺而受克為時退之家。若論女相貌、人品，以八門、九星、地將推之。若逢生主人品清奇；逢克為不正或醮婦殘婚之類。若女家問就以女為主，照前法反而推之。

This is another method for divining marriage, focusing on the family status and character of both parties. If the male side is asking, then the stars on the Earth Plate at the time of the divination represent the male family. If the gate comes to generate the palace, or if the upper heavenly stem generates the lower heavenly stem forming a favorable pattern, and the day and hour stems and branches also meet the condition of generating and harmonizing, then the marriage will certainly succeed. If the gate goes to conquer the palace, or if the upper heavenly stem conquers the lower heavenly stem, or if there is a conflict between the gate and the palace, or if there is mutual conflict, then the marriage will certainly fail. If both sides are like and harmonious, then with good persuasion, the marriage can be arranged. If all the nine stars, six instruments, three marvels, and eight gates are in a prosperous, lucky position, then the family is wealthy and noble. If they fall into a declining or burial position but still meet the condition of generating, then the family is gradually becoming prosperous. If the original position is prosperous but is conquered, then the family is currently declining. As for the woman's appearance and character, use the eight gates, nine stars, and the Earth Plate's commanding spirits to determine: if they generate, the woman is elegant and outstanding; if they conquer, the woman is improper in behavior, or perhaps a woman who has been remarried, or a marriage with defects. If the female side is asking, then take the female side as the main focus and apply the above method in reverse.

看合星，專以乙庚論之。如女求夫，謂之坐山招夫，當用天盤六庚宮來生地盤六乙宮。庚上得吉星，主夫性溫良；得凶星主欺騙財物，或心性□險。如男求女，謂之到踏門，宜地盤六乙宮生天盤六庚宮，亦主成。

Divination for a bride's husband entering the family is based on the compatibility between the two families, still primarily using the stars 乙 (Yi) and 庚 (Geng) for interpretation. If the woman is seeking a husband, it is called "sitting mountain to attract a husband." In this case, the Heaven Plate's six Geng palace should generate the Earth Plate's six Yi palace, indicating a successful outcome. If the Geng palace has a favorable star, it suggests the husband is gentle and kind; if it has an unfavorable star, it indicates he may be seeking wealth or has a deceitful and dangerous nature (the original text has a missing character here, likely meaning "deceitful and dangerous"). If the man is seeking a wife, it is called "going to the door," and it is appropriate for the Earth Plate's six Yi palace to generate the Heaven Plate's six Geng palace, which also indicates success. The direction taken is opposite in the two cases, and the key is to clearly determine who is visiting and who is the host family.

以坤宮為孕母，以宮上所得之門為胎，坤宮之天盤為產室。如天盤克門，子不存；坤宮克門，胎不安；門克坤宮，孕母長病；天盤克地盤，孕母不安。門屬陽，男胎；屬陰女胎。逢伏吟，子戀母腹，胎雖穩而難生。見白虎為血光神，其產應速。如傷杜門到宮，為入墓，必是死胎。或天盤為門宮二者之墓，不吉；為坤宮之墓，不利母；為門之墓，不利子。若有三奇，必得好子。

Divination for pregnancy uses the second palace of Kun to represent the pregnant woman, since Kun represents the mother. The gate obtained in the Kun palace represents the fetus. The Heaven Plate of the Kun palace represents the delivery room. The method of determining the outcome is as follows: if the Heaven Plate overcomes the gate, the fetus will not survive. If the Kun palace overcomes the gate, the fetus will be unstable. If the gate overcomes the Kun palace, the pregnant woman will suffer from a long-term illness. If the Heaven Plate overcomes the Earth Plate, the pregnant woman will not have peace. To determine the gender, look at the yin and yang of the gate: if the gate is yang, it is a male fetus; if the gate is yin, it is a female fetus. If the "Hidden Chant" pattern appears, the fetus will cling to the mother's womb and refuse to be born, resulting in a safe but difficult delivery. If the White Tiger appears, it is the god of blood and wounds, indicating a quick delivery. If the Shang Men or Du Men arrive at the Kun palace, it is the "buried" pattern, which indicates a stillbirth. To distinguish the burial: if the Heaven Plate is simultaneously the burial of both the gate and the palace, it is the most inauspicious. If it is only the burial of the Kun palace, it is unfavorable for the mother. If it is only the burial of the gate, it is unfavorable for the child. If the Three Marvels are present in the palace, it is certain that a healthy child will be born.

此時以宮奇儀為母，以天盤奇儀入門為子。天盤地干支臨旺祿之宮，逢生者，子母全安。若上干及門克地盤奇儀，慮其子母有所虧。若地盤奇儀在得令之宮，雖則受克，亦且無害。如母克子，其產容易；子克母，產難。若子母無氣而又受傷者，則子母難全。若子母比和，易產平安。若合吉格，產子極貴壽長；合凶格，壽夭難養。

Divination for predicting childbirth uses the Earth Plate's odd and ritual symbols to represent the mother, and the Heaven Plate's odd and ritual symbols combined with the entered gate to represent the child. If the Heaven and Earth Plate's stem and branch fall in a prosperous and auspicious position, and they mutually generate, both mother and child will be safe. However, if the upper Heaven stem and gate克制 the Earth Plate's odd and ritual symbols, there will be concern for loss to both mother and child. But if the Earth Plate's odd and ritual symbol is in a timely and favorable position, even if it is beingrestrain, there will be little harm. Then examine the mutualrestrain between mother and child: if the mother克 the child, delivery will be easy; if the child克 the mother, it will be difficult. If both mother and child lack life qi and are injured, it will be difficult to save both. If mother and child are like and harmonious, delivery will be easy and safe. Finally, examine the pattern: if paired with a favorable pattern, the child will be highly esteemed and long-lived; if paired with an unfavorable pattern, the child will have a short life and be difficult to raise.

要知何日將產，即看相沖生旺日時決之。陽星多產男，陰星眾生女；陰陽相併而當雙生。天下生人，同此一時，貴□不同，詳此時吉格、奇門在方向，宜對吉凶之格，則生此子貴□可知，或再加父年庚多少，共算當生日時，遁演奇門，則知富貴修短矣。

To determine the day of childbirth, one should look at the day and time that either conflicts with or supports the Useful God. If there are more yang stars on the board, more male children are likely; if there are more yin stars, more female children are likely. If the numbers of yang and yin stars are roughly equal, then twins are likely. Although many people are born at the same hour, their status varies greatly, so one must carefully examine the auspicious patterns and where the Three Marvels and Eight Doors are positioned. By comparing these directions with the auspicious and inauspicious patterns, one can determine the child's future status. If one also includes the father's birth year and age, and calculates the appropriate day and time, using the Dun Jia method to create a unique door disc, then one can also predict the child's future fortune, poverty or wealth, and lifespan.