Volume Twelve of The Primal Numinous Classic of Qimen Dunjia

以天芮為病神，以生死二門看。再審病者本命年干落宮，得生門不死，死門難愈。若年干休囚廢沒，再有凶星、凶格，大凶。即得其餘六門，亦主纏綿。再以天芮廢沒之月為愈。斯如占父母病，或兒女同類病，得本月日干入墓者大凶。又凶星、凶門加病人地盤年庚無救神亦凶。若凶星加奇門，上下二干相救，可死中求活；或三奇、吉門、吉格，更上下二干有合，雖不服藥亦可愈。

When divining about illness, use the Tian Rui star as the sickness deity. Then examine the severity by looking at the Sheng Men (Life Gate) and Si Men (Death Door). Next, check the native's birth year stem and the palace it falls into. If the Sheng Men is in that palace, the person will not die. If the Si Men is in that palace, recovery is difficult. If the birth year stem falls into a weak and confined position with凶星 (malevolent stars) and凶格 (malevolent formations), it is extremely dangerous. Even if the illness falls into one of the other six gates besides Sheng and Si, the condition will persist. As for when the illness will be cured, take the month when the Tian Rui star falls into a position of decline and decay as the time of recovery. For example, if divining about the illness of parents or children and the day stem falls into the墓 (burial) position in that month, it is a major凶象 (dangerous omen). If凶星 (malevolent stars) and凶门 (malevolent gates) are added to the native's year stem on the Earth Plate and there is no saving deity, it is also ainauspicious sign. Conversely, if凶星 are present but there are the Three Marvels (San Qi) and auspicious gates nearby, with the upper and lower heavenly stems mutually supporting each other, there is a chance of recovery from death. If the Three Marvels, auspicious gates, and auspicious formations are present, and the upper and lower heavenly stems are in harmony, the person can recover even without taking medicine.

以離宮主之，離為目，看九宮得何吉星、吉格，則愈速；而凶則痊遲。若吉凶不分，則纏綿，亦不重。

To diagnose eye diseases, the method uses the Li trigram in the nine palace system. This is because the Li trigram represents the eye in the human body. The process involves checking which star is in the Li palace and what type of pattern it forms. If a beneficial star and a favorable pattern are present, the eye disease will heal quickly. If a harmful star and an unfavorable pattern are present, recovery will be slow. If both good and bad elements are equally present and it is difficult to determine which is stronger, the condition will be prolonged and lingering, but not severe.

凡占壽數修短，以天沖、死門決之。蓋天沖乃三宮之神，為生氣也；又五為死氣也。又以九十歲為率九宮，每宮十年，看天沖所落之宮遠近以定其數。如天沖帶旺相，一生無患；若休囚廢沒，一生常有坎坷。占者自天沖落宮數起，陽遁順行九宮，陰遁逆行九宮，數至死門落宮止。將自己經過壽數除訖，以所得餘歲論斷。如年至三旬而得四數，則除三十尚有十年之壽，餘仿此。

When determining the length of life, one uses the Tian Chong star and the Death Door to make a judgment. Tian Chong is the god of the third palace, and the third palace belongs to Life Qi; the fifth palace belongs to Death Qi, from which the Death Door originates. The method of calculation is to match ninety years with nine palaces, with each palace representing ten years. One then determines how far the palace where Tian Chong falls is from the palace where the Death Door falls. Based on this distance, the age is determined. If Tian Chong is in a prosperous and strong state, one will have no illness or misfortune throughout life; if it falls in a weak and confined state, one will often face difficulties. The specific calculation method is: starting from the palace where Tian Chong falls, count the number of palaces. For Yang Dun, count forward through the nine palaces; for Yin Dun, count backward through the nine palaces, until reaching the palace where the Death Door falls. The number of palaces counted represents decades. Subtract the years already lived from this number, and the remainder is the remaining years of life. For example, if four palaces are counted, representing forty years, and the person is already thirty years old, subtract thirty, leaving ten years of life remaining; other cases are calculated in the same way.

凡爭訟，有心中不平而先告人者，有被人告而求伸理者，須以開門為問官，值符為原告，天乙為被告，驚門為訟神。如開驚二門俱被克，被告敗；俱克，原告敗；一克原告，一克被告，則兩家俱敗。總以落宮決之。

Whenever there is a lawsuit, some cases arise from a person's sense of injustice, leading them to initiate the lawsuit, while others occur when someone sues them, and they need to defend themselves. In both situations, the same set of divine symbols is used: the Open Door represents the official handling the case, the Chief Symbol represents the plaintiff, Tianyi represents the defendant, and the Jing Door represents the deity of lawsuits. The method of judgment is as follows: if both the Open Door and the Jing Door are being overcome, the defendant loses; if both are overcoming others, the plaintiff loses; if one overcomes the plaintiff and the other overcomes the defendant, both parties lose. In all cases, the outcome is determined by the relationships of generation and overcoming among the divine symbols corresponding to each party.

又開門生原告，驚門克原告，或開克原告、驚生原告。如被告得生克者，亦然。以值符、天乙之旺相為勝，休囚為敗，亦以落宮決之。

Further细分: there is a case where the Open Door generates the plaintiff and the Jing Door restrains the plaintiff, and another case where the Open Door restrains the plaintiff and the Jing Door generates the plaintiff. One generates and one restrains; the outcome depends on which is stronger. The same judgment applies to the defendant's situation regarding generation and restraint. Additionally, there is a general rule: between the Chief Symbol and Tianyi, whoever is in a prosperous and strong state will win, and whoever is in a weak and confined state will lose; the determination of prosperity and decline is also based on the palace where they fall.

以丁為狀，朱雀為訟師，丁為朱雀。如朱雀落陽干之宮，或落宮與天獄庚相沖，又乘景門，其訟必興。若朱雀落陰干之宮，其訟大起；臨囚休廢沒之宮，訟即結而不興。呈狀以開門為官，景門為文狀，開門宮生景門宮為吉，景門宮生開門宮不准，景克開準，克景不准。又景門落旺相宮則準，落休囚廢沒宮則不准。如旺相而生開門，可準；休囚廢沒克開門，不准。

To determine if a lawsuit will be filed, use Ding Qi to represent the lawsuit document and Zhu Que to represent the lawyer who drafts the lawsuit. Ding Qi and Zhu Que can substitute for each other in this context. The method of interpretation is as follows: if Zhu Que falls in a Yang Heavenly Stem palace or if the palace it falls in conflicts with Tian Yu Geng, and it is accompanied by Jing Gate, the lawsuit will definitely proceed. If Zhu Que falls in a Yin Heavenly Stem palace, the lawsuit will also be significant. If Zhu Que is in a palace of declining strength such as囚, 休, 废, or 没, the lawsuit will be resolved immediately and no litigation will arise. Regarding whether the lawsuit document will be accepted, use Kai Men to represent the official authority and Jing Gate to represent the lawsuit document. If Kai Men palace generates Jing Gate palace, it is favorable and the document will be accepted. If Jing Gate palace generates Kai Men palace in reverse, the document will not be accepted. If Jing Gate overcomes Kai Men, the document will be accepted. If Kai Men overcomes Jing Gate, the document will not be accepted. Additionally, if Jing Gate falls in a palace of prosperity and strength, the document will be accepted. If Jing Gate falls in a palace of weakness and decline, the document will not be accepted. In summary, if Jing Gate is in a prosperous and strong palace and generates Kai Men, the document will be accepted. If Jing Gate is in a weak and declining palace and overcomes Kai Men, the document will not be accepted.

值符為官長，六丁為公文，值使為公差。如值符宮克天乙宮，六丁臨於內地，其提緩。值符克天乙宮，值使臨於內地，其提急。再有擊刑則來意惡，有三奇則來意善。若相生則公差與官長見喜，相剋則見怒。又看六庚為天獄，落休廢易結；落旺相難結。一說六丁臨外地緩，值使臨外地急。

To determine the urgency of an official's summons for interrogation, use three useful gods: the chief symbol represents the official, the six dings represent official documents, and the duty gate represents the officers in charge of the case. The method of interpretation is as follows: if the chief symbol's palace overcomes the heavenly ethereal palace, and the six dings fall within the inner four palaces, the interrogation will come slowly; if the chief symbol overcomes the heavenly ethereal palace, and the duty gate falls within the inner four palaces, the interrogation will come quickly. If there is also an impact and punishment, it indicates that the person involved has ill intentions; if there are the three marvels, it suggests that the intention is relatively kind. If the officers and the official are in a mutual generation relationship, they will be harmonious; if they are in a mutual control relationship, they will be angry with each other. Additionally, one should also consider the six geng, which represent the heavenly prison: if they fall on the rest or waste phases, the case is likely to be resolved quickly; if they fall on the prosperous and strong phases, the case will be difficult to resolve. There is another view that is opposite to the above, considering that if the six dings fall in the outer four palaces, the summons will be slow, and if the duty gate falls in the outer four palaces, the summons will be quick. Both views coexist.

以本人年命與日干落宮，星旺、門吉有三奇吉格者，官員降調，庚人罪輕。星不旺相、有三奇、吉門者，或三奇吉門得星旺相併吉門、吉格者，俱主罪輕，法及本身。如有三奇吉格、不得吉門與星旺相者，或星旺相而不得吉門、三奇，俱主罪輕。若星不旺相、門不吉、無三奇、格局凶者，主大凶。與日干年命再犯擊刑者，有刑罰之苦。

To determine the severity of a legal case, examine the person's birth year and the day stem's position. If the star is prosperous and strong, the gate is favorable, and there are the Three Marvels and auspicious patterns, then the official will be demoted and transferred, while ordinary people will receive light punishment. If the star is not prosperous but there are the Three Marvels and favorable gates, or if the Three Marvels, favorable gates, and prosperous star are all present along with favorable patterns, the punishment will be light, affecting only the person involved and not involving others. If there are only the Three Marvels and favorable patterns but lack favorable gates and prosperous stars, or if there are only prosperous stars but no favorable gates or Three Marvels, the punishment will still be light. Conversely, if the star is not prosperous, the gate is unfavorable, there are no Three Marvels, and the pattern is凶, it indicates great misfortune. If the day stem and birth year also commit 'hit punishment,' then the person will inevitably suffer from punishment.

以開門為問官，以六辛為罪人，以六甲旬中六壬為天牢。如開門宮克地辛宮，辛上又有六壬臨之，防有牢獄之災；二者缺一，無害。再壬為天牢，甲辰旬中壬戌時，戌為天牢；甲子旬中壬申時，即申為天牢。餘仿此。若天盤上所克六壬之支，再得開生二門者吉。

To determine the severity of a crime, the Open Door represents the official handling the case, the six Xinheng represent the criminal, and the six Jia in each ten-day cycle with the six Ren represent the Heavenly Prison. The method of judgment is: the Open Door's palace goes to conquer the palace where the Earthly Branch of Xinheng is located, and if there is also a Ren on top of Xinheng, then there is a risk of imprisonment. If either of these conditions is missing, there is no major problem. To determine the Heavenly Prison, one must identify the Earthly Branch: Ren represents the Heavenly Prison. In the Jiachen ten-day cycle, during the Renshu hour, use Wu as the Heavenly Prison; in the Jiazi ten-day cycle, during the Renshen hour, use Shen as the Heavenly Prison; the rest of the ten-day cycles follow the same pattern. If there is a heavenly stem and earthly branch on the Heaven Plate that can conquer the earthly branch of Ren, and also the Open Door and the Life Gate, two auspicious gates, then it turns favorable, and the crime may be considered less severe.

以地盤六辛為罪人，看得星何干，旺不旺。如上乘吉星、吉門、吉格，或克開門落宮，與開門宮相生相合者，其開釋必速。不備者，少遲。若開門落宮克地六辛宮，再得休囚者，主牽纏又網低，則不開釋；網高則開釋。

To determine whether a criminal can be released, use the Earth Plate's sixth heavenly stem, Xin, to represent the criminal. Observe what star, heavenly stem, and its strength it is connected to. If Xin is supported by a favorable star, favorable gate, or favorable pattern, or if it can overcome the gate's palace, and also harmonizes with the palace of the gate, then release is certain and quick. If these conditions are not met, release will be delayed. Conversely, if the gate's palace overcomes the Xin's palace, and Xin is in a weak and confined state, the case is likely complicated. At this point, check the height of the heavenly net: if the net is low and covers the person, release is not possible; if the net is high, release is possible.

壬為牢獄，看所加地盤之干為罪人。必地盤之干克六壬所得之支，又得休開生三門者，即得出，以受克之支為日期。必得六丁時，或六丁落宮非罪人宮，干支又得三奇者，方出獄。

To determine the time of release from prison, use the heavenly stem Ren (壬) to represent the prison. The heavenly stem that is combined with Ren represents the criminal. For release to be possible, the earthly stem of the Earth Plate must be able to overcome the earthly branch paired with Ren, and also receive one of the three auspicious gates: Xiu Men (Rest Gate), Life Gate, or Open Door. The date of release is taken from the day corresponding to the branch that is overcome. Additionally, there is another condition: either the time must be when the heavenly stem Ding (丁) appears, or if the palace where Ding falls is not the same as the palace of the criminal, and the stem and branch also contain the Three Marvels, then true release is possible. Ding is associated with the Jade Maiden and is in charge of escaping secretly, so the gate of release particularly relies on Ding.

以本日日干為有事之人，以庚為天獄，以辛為天庭，以壬為天牢。本人日干以地盤為主，庚辛壬三凶煞以天盤定之。如犯一煞，與地盤日干同宮，定有牽連；再逢刑擊，定有刑罰。得天網，有枷鎖臨身，再有凶格等凶煞，連累甚重。若有三奇、吉門並吉格、吉星者，無礙，雖有牽連，不能成凶。若不犯庚辛壬，定不牽連。

To determine if a legal case will involve oneself, use the day stem as the representative of the involved person. If the day stem is in the same palace as any of the threeInauspicious Sha (Geng, Xin, Ren), which represent criminal matters, then involvement is certain. If there are also刑格 (criminal patterns) or击刑 (mutual punishment), then punishment is inevitable. If the person also has theGui (天网四张) pattern, they will be imprisoned. If otherInauspicious Pattern (bad patterns) orInauspicious Sha (bad stars) are present, the consequences will be severe. Conversely, if there are three marvels (三奇), good gates (吉门), or good patterns (吉格) and good stars (吉星) present, there will be no harm, even if involved, it will not lead to disaster. If none of the threeInauspicious Sha are involved, then there will be no involvement.

此時遇門生宮合吉格，或上干生下干，或干在於得令之宮而克上干，或宮克門，因非訟而得理，有官貴人扶，得財。若地盤奇儀臨衰墓宮，逢上干克下干，及門克宮而合凶格，則口非重，至財破憂驚。若逢心開生宮，貴人相扶。若逢英景生宮，有文書之力。若遇生死門生宮，田地房產之益。如前人門生宮，克宮之內推之。若諸星比和，或上生下、下生上，當宜和美。若逢死絕而被沖剋，因訟破家陷命。

When divining about disputes and legal matters, if the gate that comes at the time is able to generate the palace, forming a favorable combination, or if the upper heavenly stem generates the lower heavenly stem, or if the lower heavenly stem is in its season and instead goes on to overcome the upper heavenly stem, or if the palace overcomes the gate, then even though there are disputes and lawsuits, the person is likely to win the case, and also receive support from an official nobleman, possibly even gaining wealth. On the contrary, if the odd instrument on the earth plate falls into a declining or burial palace, and also encounters the upper heavenly stem overcoming the lower one, or the gate overcoming the palace, forming an unfavorable combination, then there will be serious disputes and conflicts, leading to financial loss and alarm. Looking further at the favorable signs: if the Tianxin star or the Open Gate generates the palace, it indicates support from a nobleman; if the Tianying star or the Jing Gate generates the palace, it indicates assistance from documents or legal matters; if the Shengmen or Simen generates the palace, it indicates benefits from land or property. These all follow the paths mentioned earlier regarding 'gate generating palace' and 'gate overcoming palace'. If the stars are harmonious with each other, or if the upper generates the lower or the lower generates the upper, the matter will naturally conclude in a harmonious way. If it falls into a dead or critical position and is further attacked or overcome, then this lawsuit may lead to the destruction of the family and even death.

凡官吏、土豪被訪，吉凶何如，單看本人年命日干本宮上有何星門臨之。如星旺門吉，並有三奇吉格者，官民無恙。如不旺相而有三奇吉門並諸吉格者，或無三奇吉格而得吉門、星旺相者，或無吉門而星旺相臨三奇、吉格者，官民俱主贓少罪輕。有三奇而門不吉、星不旺者，星旺而不得吉門、三奇及吉格者，或得三奇吉格而星不旺、門不吉者，罪重贓多，累及妻子。星不相、門不吉、格又凶、又無三奇，俱主傷門。若本命日干再犯擊刑，必受刑罰。

When judging the fortune of officials or local powerful individuals who are reported and investigated, one should look at the stars and gates affecting the person's year pillar and the day stem. The judgment is divided into four categories. The first category: if the star is prosperous and the gate is favorable, and there are also the Three Marvels, then regardless of being an official or a common person, there will be no trouble. The second category: even if the star is not prosperous, but there are the Three Marvels and favorable gates, or although there are no Three Marvels, but there are favorable gates and the star is prosperous, or although there are no favorable gates, but the star is prosperous and there are the Three Marvels — all these situations indicate a small amount of stolen property and lighter punishment. The third category: if there are the Three Marvels but the gate is unfavorable and the star is not prosperous, or the star is prosperous but there is no favorable gate or the Three Marvels, or there are the Three Marvels and favorable gates but the star is not prosperous — all these situations indicate a large amount of stolen property and heavier punishment, which may also involve the wife and children. The fourth category: if the star is not prosperous, the gate is unfavorable, the pattern is凶, and there are no Three Marvels, then it indicates severe damage and extreme danger. If the person's birth year and day stem also suffer from mutual punishment, they will definitely face punishment. It is clear that this method of judgment is based on the presence or absence of four factors: if all four are present, there will be no trouble; if one or two are missing, the punishment will be lighter; if three are missing, the punishment will be heavier; if all four are absent, it will be extremely dangerous. The logic is very clear and orderly.

以庚丙為兩家相構之人，以甲為主和之人，蓋以甲為天福又係十干之首，為兩家福星。又必以甲子戊始可算，餘甲不用。看甲所落宮，或同生兩家，或同克兩家，方為處事公平，則和成。若生一宮克一宮，必有偏向，不能和。又當看甲在旺相宮，而庚丙在休囚宮，彼亦不得不和。

Divination for resolving disputes involves using Geng and Bing to represent the two conflicting parties, and Jia to represent the mediator. Jia is considered the heavenly blessing deity and holds the first position among the heavenly stems, thus serving as a common blessing star for both parties. It is important to note that among the six Jia stems, only Jiazi and Wu can be used for calculation, while the other five Jia stems are not used. The method of interpretation involves examining the position of Jia: if it simultaneously generates both parties or simultaneously restrains both parties, it indicates that the mediator is impartial and reconciliation can be achieved. If Jia generates one party and restrains the other, it suggests partiality and reconciliation will not be possible. Additionally, one must consider the strength of the elements: if Jia is in a prosperous and strong position, while Geng and Bing are in weak and confined positions, the two parties will be weak and isolated, and they will have no choice but to comply and reconcile.

占行期，或有牽纏不能擺脫，或有節制不能自由，或本人猶豫不定，以時干為起行之人，日干為牽纏、節制之人，以開門為起行之期。如日干克時干，不能行；時干剋日干，即行；日干宮上下皆來剋日干，彼自受制無暇制我者，即行。若本人自猶豫不能決者，看時干宮在外為去，在內為不去。俱看開門落宮下得何干，以定其期。

To determine the date for moving, one must consider three situations: some are unable to leave due to being involved in matters, some are restricted by others and cannot act freely, and some hesitate on their own. The method of selecting the useful god is: the hour stem represents the person who is going to move, the day stem represents the one who is restricting or controlling him, and the opening door represents the date of departure. The method of interpretation is: if the day stem overcomes the hour stem, the person cannot leave; if the hour stem overcomes the day stem, he can leave immediately; if both the upper and lower layers of the palace where the day stem is located overcome the day stem, then the controller is restricted himself and cannot interfere, so he can leave immediately. If the person hesitates on his own, then look at whether the palace of the hour stem is in the outer four palaces or the inner four palaces: being in the outer palaces indicates going away, while being in the inner palaces indicates not going. As for the exact date of departure, always look at the heavenly stem paired with the palace where the opening door falls, and use that to determine.

以時干所落前一宮看之。如得天蓬為賊盜，乃時干所落宮前一宮，陽順陰逆。即得天蓬，為賊盜，如無者不遇。再看時干所加本宮，得生旺相併得三奇吉門吉格者不妨。

To determine the fortune or misfortune on the way, look at the previous palace of the hour stem's fallen palace. The previous palace is counted one step back from the hour stem's palace. In Yang Dun, count forward; in Yin Dun, count backward. If this palace has the Tianpeng star, which is also known as the Greedy Wolf Star, it indicates encountering thieves on the way. If there is no Tianpeng star, then there will be no such encounter. Then examine the palace where the hour stem is placed. If it receives the Life Qi, is prosperous and strong, and has the Three Marvels, good gates, and good structures, then even if the previous palace has Tianpeng, it will not cause any trouble.

凡途中遇人同伴，占以地盤時干為己身，看何星臨之。如得禽心沖輔任為善人，得蓬芮英柱為惡人，再得旺相，而時干又居廢沒之地，主有侵害。時干旺相，凶星廢沒，亦不能害。如凶星有害，時干而得生休開及三奇吉門吉格，主被害中有救。若時干旺相而得刑格並一切凶格，雖有侵害亦無妨。

When encountering people traveling together on the way, to determine whether they are good or bad, use the heavenly stem of the current hour as representing oneself, and check which star is over the heavenly stem. If the star is one of the five auspicious stars: Tian Qin, Tian Xin, Tian Chong, Tian Fu, or Tian Ren, then the companion is a good person. If the star is one of the four inauspicious stars: Tian Peng, Tian Rui, Tian Ying, or Tian Zhu, then the companion is a bad person. Then compare the qi numbers: if the inauspicious star is in a prosperous and strong state while the heavenly stem is in a wasted or declined state, the person is mainly harmful to me. If the heavenly stem is in a prosperous and strong state while the inauspicious star is in a wasted or declined state, then the person cannot harm me. If the inauspicious star indeed has a harmful trend, but the heavenly stem is in the Life Gate, the Rest Gate, or the Open Door, or has the Three Marvels auspicious gates and patterns, then even though there is harm, there is also rescue. If the heavenly stem is originally prosperous and strong, even if it meets a penal pattern or other inauspicious patterns, although there is harm, it will not cause any trouble.

看時干加宮所落之宮得何星宿以定善惡。 看時干，若遇蓬芮（二大凶）英柱（二小凶）凶星，俱主惡人；遇輔禽心沖任吉星，俱主善人。如落宮克時干，主有侵害。若時干落宮有三奇、吉門、吉格者，雖有惡亦不敢害。如無吉格，但乘旺相，亦無害。如時干得休廢沒並凶星格者，當有侵害。

To determine the goodness or badness of an innkeeper, one should look at the hour stem and see which palace it falls into, and what stars are present there. Based on this, one can judge the character of the innkeeper. Specifically, if the hour stem is accompanied by the two great凶 stars, Tianpeng and Tianrui, or the two minor凶 stars, Tianying and Tianzhu, then the innkeeper is considered evil. If the hour stem is accompanied by the good stars Tianfu, Tianqin, Tianxin, Tianchong, and Tianren, then the innkeeper is considered good. If the palace where the hour stem falls is overcome by its own palace, it indicates that the person is likely to be harmed. However, if the hour stem is in a palace with the Three Marvels, good gates, or good combinations, then even if the innkeeper is evil, he will not dare to act. Even if there are no good combinations, as long as the hour stem is in a prosperous and strong condition, there will be no harm. Only when the hour stem falls into the declining palaces of Xiu, Fei, and Mei, and is accompanied by凶 stars and凶 combinations, will there be real danger.

此時出行，欲得三奇六儀臨於旺祿之宮，或行年合吉格而上下相生本日時，官貴祿馬俱臨，此時而去，逢貴人接引，財帛廣進，求名亨達，且為皆順。如本命行年並此時合凶格，門克宮，必多虛驚。如開門克宮，為貴人見貴之類。如逢凶格相沖相干墓之鄉，出則不歸。若遇壬癸，恐有水厄之憂。如遇辰戌，慮有牢獄之苦。

When divining for traveling far, the best time is when both the Three Marvels and the Six Instruments are in the prosperous,禄 position. Alternatively, if the person's current year forms a favorable pattern, and the upper and lower layers of the divination are mutually generating with the day and hour, and the official star, nobleman,禄 god, and post horse are all in the same palace, then departing at this time will result in encountering noblemen who guide the way, wealth coming in abundantly, success in seeking fame, and everything going smoothly. Conversely, if the person's current year and the time of divination form an unfavorable pattern, and the gate is in conflict with the palace, there will be many unexpected troubles on the way. If the opening gate is in conflict with the palace, it is like meeting a nobleman but being harmed by him, so meeting him is of no benefit. If an unfavorable pattern occurs with mutual conflict and falls into the storage area, then one may not be able to return. If the heavenly stem is壬 or癸, there is a risk of drowning. If the earthly branch is辰 or戌, one should be cautious of imprisonment.

看天蓬星落宮。如陽局，天蓬在內四宮，上半年回；在外四宮，下半年回。陰局亦然。冬至後自坎至巽為內，自離至乾為外；陰遁夏至後自離至乾為內，自坎至巽為外。又看所落何宮，即以本宮所得十二支位以定其期。

Before a person has even set out, one can predict when they will return by determining where the Tianpeng Star falls. If using the Yang method, if Tianpeng falls in the inner four palaces, the person will return in the first half of the year; if it falls in the outer four palaces, they will return in the second half. The method for Yin is the same. The division between inner and outer palaces varies with the solar terms: after the Winter Solstice, from the Kan Palace to the Xun Palace is considered inner, and from the Li Palace to the Qian Palace is outer; after the Summer Solstice, when using Yin Dun, from the Li Palace to the Qian Palace is inner, and from the Kan Palace to the Xun Palace is outer. After determining the first and second half of the year, one then checks where Tianpeng falls. The exact return date is determined by the position of the twelve earthly branches corresponding to that palace.

以震三宮為船，以天盤所得之星為船戶之善惡，得輔禽心三星上吉，任沖二星為中吉，芮英柱蓬為大凶，其船不可登。凡占水，看休門之下，見申酉為江河，見小吉為井，太沖為池塘。

Divination for boat travel uses the third trigram Zhen (Thunder) to represent the boat, since Zhen is associated with wood, and wood can float on water. The stars obtained from the Heaven Plate in the Zhen trigram are used to judge the goodness or badness of the boatman. If the stars are Tian Fu, Tian Qin, or Tian Xin, it is highly auspicious. If the stars are Tian Ren or Tian Chong, it is moderately auspicious. If the stars are Tian Rui, Tian Ying, Tian Zhu, or Tian Peng, it is extremely inauspicious, and the boat should not be taken. For all divinations involving water, look at the branch under Xiu Men (Rest Gate). If it is Shen or You, it indicates a river or stream. If it is Wei (Small Good), it indicates a well. If it is Mao (Too Much), it indicates a pond. This determines the type of water involved.

以值使定之，不取坤宮者，死門也。 以坎為水路，艮為陸路，看值使落宮。如水陸二路有一生則吉，被克則不吉。又看休生二門所落之方，亦可出行。 如驚蜇中元陽七局甲己日丁卯時，驚門值使加坎宮，休門到震，生門到巽，為水木相生。

To determine whether to take a water route or a land route, use the Duty Gate (值使). The reason the second palace of the Earthly Branch (坤二宫) is not chosen is that the坤 palace is paired with the Death Door (死门), which is inauspicious and should not be used. The symbolic representation is: the first palace of the Water Trigram (坎一宫) represents a water route, and the eighth palace of the Earth Trigram (艮八宫) represents a land route. Check which palace the Duty Gate falls into. Among the water and land routes, the one that is in harmony with the Duty Gate is auspicious, while the one that is overcome by the Duty Gate is inauspicious. Additionally, one should also consider the positions of the Xiu Men (休门) and the Life Gate (生门), which are both auspicious gates. Traveling from the directions where these gates fall is also advisable. For example, during the middle of惊蛰 (Jingzhe) with Yang Dun (阳遁) seven layouts, on the day of Jia and Ji with the time of Dingmao, the Jing Door (惊门) serves as the Duty Gate and is placed in the first palace of the Water Trigram (坎一宫). The Xiu Men (休门) is in the third palace of the Thunder Trigram (震三宫), and the Life Gate (生门) is in the fourth palace of the Wind Trigram (巽四宫). The water of the坎 palace generates the wood of the震 and巽 palaces, forming the image of water and wood mutually generating. Therefore, it is advisable to take the water route at this time.

以行人年命，看合當時局中干支為行人，以支宮為宅舍，以左右宮為來之遲速。如占東方之人，得西方即來，得北方不來，得南方在路。其歸期以地方遠近、旺相決之。如行人是甲子生，往南方，若遇以坎，即歸；遇坤、兌、乾三方，將至；遇艮、震、巽三方，又向他方去了。遇克我之卦，必半路有阻，再看吉凶神煞、克我之宮以定安危。餘類推。

To determine when a person who has gone away will return, take his birth year and see which group of heavenly stems and earthly branches matches the current situation. Use that group to represent the traveler. Use the earthly branch's position to represent the home. Use the two adjacent positions of the traveler's position to determine how fast or slow he will return. For example, if the person is in the east and his position falls in the west, he will return; if it falls in the north, he will not return; if it falls in the south, he is on the way. The time of return depends on the distance of the journey and the strength of theprosperous and strong energy. Another example: if the traveler was born in the year Jiazi and went to the south, and his position falls in the Kan position, he will return immediately; if it falls in the Kun, Dui, or Qian positions, he is close to returning; if it falls in the Gen, Zhen, or Xun positions, he has turned to another place. If he encounters a卦 that克 him, there will be obstacles on the way. At this time, look at the auspicious and inauspicious deities and the position that克 him to determine whether his journey is safe. Other situations are judged in the same way.

又天蓬、天芮二星俱主行人，千里外者看天蓬，千里內者看天芮。得蓬芮者為來。又以時干為來期，伏吟不來，返吟為來。三奇合吉門於行人本命年干之上，即到。凶星凶門，其人必有妨礙。又年格年來，月格月來，日格日來，時格時來。一雲各以落宮干支定其來期，又格則不來。

There is another method: the stars Tianpeng and Tianrui both govern people returning. If someone is traveling more than a thousand li away, one should look at Tianpeng; if within a thousand li, one should look at Tianrui. If these two stars are in the palace, the person is mainly expected to return. The date of return is determined by the heavenly stem of the hour. If there is a "Fuyin," the person does not return; if there is a "Fan Yin," the person will return. If the Three Marvels are combined with a favorable gate and are in the person's birth stem, the person will arrive immediately. If they are combined with凶 stars and凶 gates, the person will encounter obstacles on the way. Additionally, there is another method based on patterns: if it is a year pattern, the person returns that year; if a month pattern, that month; if a day pattern, that day; if an hour pattern, that hour. Another view suggests that the return date should be determined by the stem and branch of the palace where the star falls. However, once a pattern is formed, it actually indicates that the person will not return. These two methods are both provided for reference.

此時伏吟，行人身未動；返吟而且來速。若上干克下干，或門生宮克宮或庚加日干，行人即至。若上被克，或宮克門，行人不來。若日干加庚，行人不來。如上干在墓、衰宮，或門宮相剋，行人來遲緩。若上干遇壬癸，臨旺祿宮，又逢日時相生合吉之格，主有酒席相阻，或隔住無舟，或船水虛驚，或口舌、喜悅相阻。或上干在死絕之宮，或被剋制及日時相犯，永為不來。切忌干支相沖在行人之行年干上者，或則死亡，或則囚禁。

This is another method for divining the movement of a person. If the time of divination encounters "Hidden Chant," the person has not yet moved. If it encounters "Return Chant," the person not only returns but does so quickly. If the upper Heavenly Stem controls the lower Heavenly Stem, or if the gate is born into the palace, or if the庚 is placed above the day stem, the person will arrive immediately. If the upper stem is controlled by the lower, or if the palace controls the gate, the person will not come. If the day stem is placed above the庚, the person will not come either. If the upper stem is in a tomb or declining palace, or if the gate and palace are in mutual control, the person will return slowly. If the upper stem meets the壬 or癸 and is in a flourishing or prosperous palace, and also coincides with the day and hour stem in mutual generation, forming a favorable pattern, then the person is detained by a banquet, or blocked by water without a boat, or experiences a false alarm on the water, or is entangled by words and detained by joyful events. If the upper stem is in a dead or critical palace, or is controlled or restricted and conflicts with the day and hour, then the person will never return. The most important taboo is: if the stem and branch are in mutual conflict and the conflict is on the person's current year Heavenly Stem, then the person is either already dead or imprisoned.

以六丁落宮為信，以時干落宮分內外來信之遲速。臨內信速，外遲。六丁受制、休囚，輕則信遲，重則無信。夭矯信速，投江無信。六丁帶三奇合得有喜信，帶擊刑有凶信。庚格無信，投江在內亦無信。又景門臨於木人所居之地信來甚速。如人在北方，占南方之信，一宮得景門，信即到。如人在南方，占北方之信，九宮得景門，信即到。餘仿此。

To divinate about a letter from afar, use the six Ding (丁) to represent the letter and determine whether it is from inside or outside by the heavenly stem of the time. If the six Ding fall within the inner four palaces, the letter comes quickly; if they fall in the outer four palaces, the letter comes slowly. If the six Ding are restricted or fall in a weak and confined state, the letter will be delayed lightly, and if severe, there will be no letter at all. If the configuration forms the "Teng She Yao Jiao" pattern, the letter comes quickly; if it forms the "Zhu Que Tou Jiang" pattern, there will be no news at all. If the six Ding are accompanied by the Three Marvels (三奇) and are in harmony, the letter is good news; if accompanied by a hit (击刑), the letter is bad news. If it forms the Geng pattern, there will be no letter; if it forms the Zhu Que Tou Jiang pattern and falls in the inner four palaces, there will also be no letter. Additionally, if the Jing Gate (景门) falls in the palace corresponding to the person asking about the letter, the letter arrives very quickly. For example, if a person is in the north and divines about a letter from the south, as long as the first palace of Kan (坎) has the Jing Gate, the letter arrives immediately; if a person is in the south and divines about a letter from the north, as long as the ninth palace of Li (离) has the Jing Gate, the letter arrives immediately; other directions are judged in the same way.

以日干為主，日干長生為處家。如甲日干則甲木長生在亥，亥寄於乾，看乾宮地盤中無凶星、凶格，主家中平安；有凶星、凶門、凶格者，主凶。須看克宮是何干，以日干六親決之。年為父母，月為兄弟，時為妻子，即各以本宮所得論之。

When someone is away from home and divines about the safety of their family, the day stem is the main focus. The position of the day stem's growth represents the family residence. For example, if the day stem is Jia Wood, its growth is in Hai. Hai is located in the Qian hexagram's sector. Then we look at the Earth Plate of the Qian sector. If there are no凶 stars,凶 formations, it indicates the family is safe. If there are凶 stars,凶 gates, or凶 formations, it indicates danger. If there are indeed凶 signs, we need to check which heavenly stem is attacking this sector, and then use the Six Relations of the day stem to determine who is affected: the year represents parents, the month represents brothers, the hour represents wife and children, and each is judged according to the star and gate formations in their respective sectors.

先定方向，看其上下盤。得有三奇、吉門及諸吉格，外人平安。反此不安。

To determine if a person in another place is safe, first determine the direction where the person is located, then examine the combination of the upper and lower layers of the disk in that direction. If the upper and lower layers contain the Three Marvels, auspicious gates, and various favorable combinations, the person is safe. If instead, there are no Three Marvels or auspicious gates, and instead unfavorable combinations are formed, the person is not secure. This method complements the previous one: the previous one was for divining a family from outside, while this one is for divining outside from within. The method used here is based on the Day Stem's Growth palace and the actual direction where the person is located.

凡人久在他鄉，難回故里。占人本以天盤年命落宮，看其在內在外定之。如己在內界，即主回；落在外界，雖迴心終得牽纏。如得吉星、吉門，回家平安；得凶星、凶門，回家有事。以地盤年命支干定其日期。

For those who have lived away from their hometown for a long time and find it difficult to return, to predict whether they can go back, use the Heaven Plate and check the palace where their birth year stem falls. If it falls within the inner four palaces, it indicates they can return. If it falls within the outer four palaces, although they may have the desire to return, they will ultimately be detained by matters. Then examine the stars and gates for good or bad fortune: if they meet auspicious stars and gates, the journey home will be safe. If they meet inauspicious stars and gates, there may be incidents after returning home. As for the date of returning home, determine it by the stem and branch paired with the birth year on the Earth Plate.

凡占求財，其說不一。分體用以生門主之，以生門所落之宮向為體，以生門天盤所乘之星為用。用生體則吉，體生用則不吉。用旺體衰，體難克用，不為大吉。體旺用衰，用難克體，亦無大害。大抵專看生門所落之宮，分再看上下二盤格局吉凶何如，吉格吉星，所求如意，有一不吉，所求僅半。休囚不吉，所求全無。

When divining about seeking wealth, different schools have different interpretations. This book adopts a method of distinguishing between body and use, always taking the Life Gate as the gate of wealth: the direction of the palace where the Life Gate falls is considered the 'body', that is, the self seeking wealth; the star riding on the Heaven Plate of the Life Gate is considered the 'use', that is, the wealth being sought. If the use supports the body, it is auspicious; if the body turns to support the use, it is inauspicious. If the use is strong but the body is weak, the body will find it difficult to overcome the use, and it cannot be considered very auspicious; if the body is strong but the use is weak, the use will find it difficult to overcome the body, and there will be no great harm. In general, focus on the palace where the Life Gate falls, distinguish between body and use, and then examine the patterns formed by the upper and lower plates to determine if they are auspicious or inauspicious: if they form auspicious patterns and are supported by auspicious stars, the desired outcome will be achieved smoothly; if any of the four aspects is inauspicious, the desired outcome will only be half achieved; if the Life Gate falls into a state of weakness, confinement, or decline and is also inauspicious, then nothing will be obtained.

假如驚蜇中元陽七局丁壬日壬寅時，生門到坤二宮，屬土為體；天蓬星亦到坤二，屬水為用。體來克用，宜乎得財。但臥在驚蜇，坤二宮為囚，且坤宮中六辛加壬為蛇入刑獄格，安得為吉乎？雖休克所得亦微。

Take an example. During the time of Jingzhe, using Yang Dun seven, on a Ding Ren day at the Renyin hour: the Life Gate arrives at the second K'un palace, and K'un belongs to earth, which is the 'body'; the Tianpeng star also arrives at the second K'un palace, and Tianpeng belongs to water, which is the 'use'. Earth can control water, so body controls use, which according to principle should bring wealth. However, at this time, it is the Jingzhe season, when wood is strong and earth is weak, and the second K'un palace is in a 'captured' state of decline; also, in the K'un palace, the sixth Xin is added to Ren, forming the凶格 'snake entering prison' — so how can this still be considered auspicious? Therefore, even though the body controls the use, the gain is very slight. This example shows that the relationship between body and use is only the first level, while the seasonal strength and the pattern of fortune and misfortune are the key to success or failure.

得財之說是我所本有之財，或應有之財，但未知何日到手。占法須分內外，以時干在地盤者為主，以甲子戊為財星，蓋甲為青龍，青龍為財星焉。時干在內地，甲子戊亦在內地，此為財將到手之期甚速，又以本宮所得何支定其日月之期。若時干、青龍俱在外，半年得。返吟、伏吟主反覆不得。如甲子戊、時干俱合吉門，得財甚速。又如立秋上元陰遁二局甲己日壬申時，時干在地盤七宮，為內。甲子戊青龍、生門亦在七宮，又七宮為兌，干支為酉子月，為八，主八月到手也，甚驗甚速。

Here the term "getting wealth" refers to money that originally belongs to me or money that should rightfully be mine, but I do not know on which day I will receive it. When divining about such wealth, it should be divided into internal and external categories. The main consideration is the position of the heavenly stem in the hour, with the Jiazi Wu (甲子戊) as the wealth star, since Jia is the Azure Dragon, and the Azure Dragon represents the wealth god. If the heavenly stem in the hour is located within the four internal palaces, and the Jiazi Wu is also within the four internal palaces, then the wealth is about to arrive and will come quickly; the specific month and day can be determined by the paired earthly branch of the palace. If both the heavenly stem in the hour and the Azure Dragon are located in the four external palaces, then the wealth will be obtained after half a year. If there is a return chant or hidden chant, the situation will be unstable and ultimately the wealth will not be obtained. If the Jiazi Wu and the heavenly stem in the hour are paired with auspicious gates, then the wealth will be obtained very quickly. For example, during the first period of the beginning of autumn using the Yin Dun two arrangement, on a Jia or Ji day, at the Renshen hour, the heavenly stem in the hour falls in the Dui palace on the earth plate, which is one of the internal palaces; the Jiazi Wu and the Life Gate are also in the seventh palace. The seventh palace is Dui, paired with the earthly branch You. Counting from the Zi month, it is the eighth month, so it is concluded that the wealth will be obtained in the eighth month. Later, it proved to be very accurate and arrived quickly. To summarize the method of using this: the relationship of the body and the use, and the generation and overcoming determine whether the wealth is obtained or not. The internal or external position of the heavenly stem in the hour determines the speed of obtaining the wealth. The earthly branch of the palace determines the exact month. Only by considering all three factors together can both the success or failure and the time of occurrence be determined.

此時遇奇儀門生宮合吉格，或干相合、比和者，求謀得意，一切無阻。如門克宮，下克上，合凶格，凡求不遇，或因求謀破財。如主星在衰墓宮，又逢上干克下干，或門克宮，因求謀招非。 又占謀望須看三奇、吉門、吉星加於本人年干之上，不犯奇墓門迫及五不遇，可成。

When divining for matters of seeking wealth and planning affairs, if at the time of divination the strange symbols, the ritual instruments, and the gates all generate beneficial influences towards the palace, forming auspicious combinations, or if the upper heavenly stems harmonize with each other, are like and harmonious, then the affairs will proceed smoothly and without obstruction. However, if the gate overcomes the palace, the lower overcomes the upper, and forms an inauspicious combination, then all endeavors will miss their opportunities, and even result in financial loss due to these plans. If the main star governing the matter is in a declining or buried palace, and is further afflicted by the upper heavenly stem overcoming the lower, or if the gate overcomes the palace, then seeking affairs will bring about disputes and troubles. Another general rule: when divining for matters of planning, one should check whether the Three Marvels, auspicious gates, and auspicious stars are added upon the person's heavenly stem of birth year. As long as it does not violate the three taboos: 'Three Marvels buried', gate pressure, and 'Five Unfavorable Times', the matter will succeed.

以天乙為取財之人，以值符為財主，以生門為財神，各以生克旺相論。如值符宮克天乙宮為吉，天乙宮克值符宮為凶。天乙宮生值符宮為吉，反是為凶。如生門宮與天乙宮同克值符宮，其財盡失；同生值符宮，子母俱全。或生門與天乙有一生一克，本利不全而遲。如天乙、生門得休囚氣，雖生值符，終不能全得，且必遲滯。天乙者，乃天盤上一宮。

When divining about lending money, the Heavenly Ethical Person (天乙) represents the borrower, the Chief Symbol (值符) represents the lender, and the Life Gate (生门) represents the money itself. The judgment is based on the relationships of generation and destruction among them, as well as their prosperity and strength. If the Chief Symbol's palace destroys the Heavenly Ethical Person's palace, it is favorable. If the Heavenly Ethical Person's palace destroys the Chief Symbol's palace, it is unfavorable. If the Heavenly Ethical Person's palace generates the Chief Symbol's palace, it is favorable. If the Chief Symbol generates the Heavenly Ethical Person's palace, it is unfavorable. If the Life Gate's palace and the Heavenly Ethical Person's palace both destroy the Chief Symbol's palace, then the entire principal will be lost. If both the Life Gate and the Heavenly Ethical Person's palace generate the Chief Symbol's palace, then both principal and interest will be fully recovered. If one of the Life Gate and the Heavenly Ethical Person's palace generates and the other destroys the Chief Symbol's palace, then neither the principal nor the interest can be fully recovered, and there will be delays. If both the Heavenly Ethical Person and the Life Gate fall into weak and confined conditions, even if they generate the Chief Symbol's palace, they will still not be able to recover the full amount, and there will certainly be delays. The Heavenly Ethical Person mentioned here refers to the palace on the Heaven Plate.

以傷門為索債人，如傷門宮克天乙宮，去人必實心去索；天乙宮克傷門宮，彼必爭鬧不服；傷門與天乙同來生值符宮，子母全獲；全克值符宮，不還。傷門、值符宮克天乙，必還；生天乙，克值符，不還。天乙旺相剋傷門，雖有錢不還；天乙休囚生傷門，有心無力，不全或遲，終必還。若天乙乘庚辛來克值符，必有經官之事，或值符克天乙乘六丁。或景門加三四宮，亦有經官之事。如甲子戊符會開門加內地時干，其還速至。經官獲利與否，乃以傷門、天乙、值符之生克斷之。

Divination for collecting debts uses the Shang Men to represent the person collecting the debt. The Useful God is the same as before. Tian Yi represents the debtor, and the Chief Symbol represents the creditor. The method of interpretation is: if the Shang Men's palace overcomes Tian Yi's palace, the person collecting the debt is sincere and determined. If Tian Yi's palace overcomes the Shang Men's palace, the debtor will argue and deny the debt. If both Shang Men and Tian Yi support the Chief Symbol's palace, both principal and interest will be recovered. If both Shang Men and Tian Yi overcome the Chief Symbol's palace, nothing will be repaid. If both Shang Men and the Chief Symbol overcome Tian Yi, the money will definitely be repaid. If they support Tian Yi and overcome the Chief Symbol, nothing will be repaid. If Tian Yi is in a prosperous and strong state and overcomes Shang Men, the debtor has money but will not repay. If Tian Yi is in a weak and confined state and supports Shang Men, the debtor has the intention to repay but lacks the ability, or repays partially or late, but will eventually repay. If Tian Yi is accompanied by Geng or Xin and overcomes the Chief Symbol, there will be disputes with the authorities. Or if the Chief Symbol overcomes Tian Yi and Tian Yi is accompanied by Liudin, or if Jing Men is placed in the third or fourth palace, there will also be disputes with the authorities. If Jiazi Wu combines with the Chief Symbol and opens the door, and is placed on the internal fourth palace's heavenly stem, the money will be repaid quickly. As for whether a lawsuit will result in a favorable outcome, it is still judged by the mutual generation and overcoming between Shang Men, Tian Yi, and the Chief Symbol.

以值符為物主，以天乙為往借之人，各以所落宮分生克論之。值符生天乙，天乙克值符，借貸必遂。如值符克天乙，天乙生值符，借貸不遂。

When divining about borrowing money or goods from someone, the Chief Symbol represents the owner of the goods, and Tianyi represents the person going to borrow. The relationship between them is judged based on the generation and overcoming relationships of the hexagrams they fall into. If the Chief Symbol generates Tianyi, it indicates the owner is willing to give; if Tianyi overcomes the Chief Symbol, it suggests the borrower can overpower the owner—both situations result in successful borrowing. Conversely, if the Chief Symbol overcomes Tianyi, it means the owner is unwilling to give; if Tianyi is generated by the Chief Symbol, it indicates the borrower is overly submissive and may be taken advantage of—both situations result in unsuccessful borrowing. This method is similar to the practice in the art of lending, but with opposite perspectives. When reading, one must be careful to identify who is the lender and who is the borrower.

亦以值符為物主，天乙為取物之人，各看所落之宮。相生則得，相剋則不得，相比亦不得。

Divination for borrowing goods on credit: whether the other party will agree depends on the Chief Symbol representing the owner and Tianyi representing the person taking the goods. Examine the two sectors where these symbols fall. If the two sectors mutually generate, the credit can be obtained; if they mutually control, it cannot be obtained. Even if they are like and harmonious with each other, without generation or control, it still cannot be obtained. This shows that borrowing on credit entirely depends on sentiment. It must have the meaning of mutual generation. Even like and harmonious without sentiment is insufficient, let alone mutual control.

以天乙宮為求托之人，值符為所求之人，值使為受託之人。如值符生值使，其言必信；值符克值使，不信其言。值使克值符，彼必不悅；值符克值使而生天乙，雖踐其言，不甚快利；值使生值符而克天乙，彼不肯盡力。必值使、值符俱生天乙，或俱克天乙，所生其事方有濟，有一不生亦不濟，各以所落宮分定之。

When someone entrusts another to handle a matter, three useful gods are used: the heavenly virtue's palace represents the person who makes the request, the chief symbol represents the main person in charge, and the duty gate represents the intermediary who relays the message. The method of interpretation is as follows: if the chief symbol generates the duty gate, the person in charge trusts the intermediary's words. If the chief symbol overcomes the duty gate, the person in charge does not trust the intermediary. If the duty gate overcomes the chief symbol, the person in charge is displeased. If the chief symbol overcomes the duty gate but generates the heavenly virtue, although the matter is done, it is not done smoothly. If the duty gate generates the chief symbol but overcomes the heavenly virtue, the intermediary is unwilling to exert effort. Only when both the duty gate and the chief symbol generate the heavenly virtue, or both overcome the heavenly virtue, will the matter be settled. If either one does not generate, the matter will not be completed. All these are determined by the generative and overcoming relationships among the three in their respective palaces.

凡人來求我，以他為客，我為主；如我去求他，以我為客，他為主。宜主客相生、比和，求而自成；星、儀、門迫，求而難成，費力。若主客相傷，合凶格，因求事而生非，或反耗財物。只宜他生我為順，易圖；我生他為逆，難圖。

When predicting the success of a matter, first distinguish between the main and the guest. If someone comes to ask me, he is the guest and I am the main; if I go to ask someone else, I am the guest and he is the main. Ideally, the main and the guest should be mutually generating or harmonious, so that the matter can succeed naturally without much effort. If the stars and instruments conflict with the gates and are restricted, the matter will be difficult to achieve and require extra effort. If the main and the guest mutually harm and overcome each other, forming aInauspicious Pattern (evil pattern), then seeking this matter may lead to disputes and even result in loss of property. In summary, it is best if the other party generates me, which is in harmony with the trend and easy to accomplish; if I generate the other party, it is against the trend and difficult to achieve.