Da Liu Ren Zhi Nan (大六壬指南)

明·陳公獻、程起鸞、莊公遠

This book is attributed to three authors: Chen Gongxian from Yangzhou in the Ming dynasty annotated and compiled the divination texts of "Xinyin Fu" and "Zhipang Fu", and participated in the compilation of divination examples; Cheng Qiluan from Xin'an assisted in the proofreading and publication; and Zhuang Gongyuan wrote another volume titled "Shensha Tuwei" which was included in the combined edition.

目錄：卷一註釋《心印賦》，卷二註釋《指掌賦》，卷三《六壬會纂》占驗指南，卷四《大六壬神煞指南》。

The entire book's table of contents: Volume One is an annotation of the "Heart Seal Treatise," Volume Two is an annotation of the "Treatise on the Palm," Volume Three is a categorized guide to divination examples in the "Six壬 Compilation," and Volume Four is a guide to the divine omens and their positions in the "Six壬 Divine Omens." "Six壬" is referred to together with "Taiyi" and "Qimen" as the "Three Systems." It is named so because among the ten heavenly stems, "Ren" is the first of water, and among the sixty jiazi, there are six that contain "Ren." When setting up a divination, the "month general" of the current month is placed on the time of the divination to form the Heaven Plate, then the "Four Lessons" and "Three Transmissions" are taken to determine fortune and misfortune. Note: The existing version of this text actually only includes the treatises and annotations from Volumes One and Two, while the divination examples in Volume Three and the divine omens diagram in Volume Four are not included.

余初習制舉業，先大人諭以八股，投時美技也。然而窺天人奧、存帝王師，非異書不為功。每有奇聞，輒欣賞之。以故閱九流陳言，間廢寢食。一日讀三式帙，知自九天玄女，為滅蚩尤授之軒轅，內六壬更饒繁劇，非九年面壁，莫竟其源。食精蘊可以養性全身，吐餘緒可以料敵知勝，上六千百年問，周有子牙，越有少伯，漢有子房，三國迄今，僅蜀孔明青田而已。豈尋常章句之士，隨處不立人哉！

I once studied for the imperial examinations, and my father taught me to write the eight-part essay, saying it was a useful skill in keeping up with the times. However, to understand the mysteries between heaven and humanity and to accumulate knowledge suitable for becoming a teacher to a king, one cannot achieve this without reading esoteric texts. Therefore, whenever I heard a strange story, I would delight in pondering it, and thus I read extensively through the old doctrines of the nine schools of thought, sometimes forgetting to eat and sleep. One day, while reading classical texts on the three systems of divination—namely, the Taiyi, Qimen, and Liu Nin systems—I learned that they originated from the Mysterious Lady of the Ninth Heaven, and were passed down to the Yellow Emperor to help him defeat Chiyou. Among the three systems, Liu Nin was the most intricate and had the most rigorous methods; without nine years of solitary study, one could not fully grasp its essence. Mastering its core could cultivate one's character and ensure personal safety; developing its remaining principles could enable one to predict and defeat enemies. Throughout the six thousand years of history, the Zhou Dynasty had Jiang Ziya, the State of Yue had Fan Li (also known as Shao Bo), the Han Dynasty had Zhang Liang (also known as Zi Fang). Since the Three Kingdoms period until today, only two people have achieved such mastery: Zhuge Kongming of the Shu Han state and Liu Qingtian (also known as Liu Bowen) of the early Ming Dynasty. Such individuals are not easily produced by ordinary scholars who merely memorize and recite classical texts.

崇禎甲申，督師史元輔羽檄徵餘，再及而應，置之禮賢前席，題授中州司理，取道淮陰，得逅陳子公獻。印證所學，相嘆伯樂不常有也。公獻以維揚將家子，自祖父及昆季，文苑武虎，著聲海內，又生而膂勇，耽習奇技，《太公》、《陰符》諸篇以及黃老之術，瞭然胸次。向請纓於大司馬王霽宇先生，出門上書屯田，見知受任，勞有成效。忽為讒阻，功志未竟，識者惜之。

In the year Jiashen of the Chongzhen era (1644), the commander-in-chief Shi Gong (a respectful title for a regent minister) summoned me by sending urgent messages with feathers attached. I was summoned for the second time before I accepted the call. He treated me with the courtesy of a man who values talent, inviting me to sit in the front row and requesting that I be appointed as a magistrate in the Central Plains region. On my way to take up my post, I passed through Huaiyin and happened to meet Mr. Chen Gongxian. We verified each other's learning and mutually lamented that true horsemen (those who recognize talent) are not common in the world. Mr. Chen was the son of a military family in Yangzhou. From his grandfather to his brothers, those with literary talent were skilled in literary pursuits, while those with martial talent were brave like tigers. Their reputation spread throughout the land. Mr. Chen himself had extraordinary physical strength and was deeply interested in studying unusual techniques. He was well-versed in books such as the "Tao Te Ching," the "Yin Fu Jing," and the strategies of the "Tao Gong Bing Fa." Previously, he had volunteered to serve under the Grand Marshal Wang Jiuyu, submitting a memorandum proposing the policy of屯田 (military屯田, a system of military farming). He was recognized and entrusted with a position, and his work was effective. However, he was suddenly obstructed by slanderous remarks, and his achievements and aspirations remained unfulfilled. People of discernment all felt sorry for him.

潛究六壬，寒暑不輟，訪學燕京，與塗松亭、何半鶴二公齊名。由是冠蓋問奇者，日無虛晷，縱口而談，無不翩翩奇中。好事者為嘉賞，分類纂編，摘計百數有奇，乞以盡事之概。外《心印賦》、《指掌賦》為之註解，更歷試諸經，成《會纂》一冊，並付剞劂，以廣其傳，加閱《心鏡》、《畢法》、《互變》、《中黃》，約而可徵，管而能遠，指南捷徑，無踰於此。此蓋迷津之筏，夜行之炬也。精而研之，理入牛毛，響應桴鼓。又奚必泛求諸篇。以滋惑也耶？特為首引。

After that, he devoted himself wholeheartedly to the study of Liuren (Six Changes), never ceasing from winter to summer. He also went to Yanjing to study and seek guidance from teachers, becoming well-known alongside two masters, Tu Songting and He Banhe. Thus, many officials and wealthy people came to consult him, and he had no time for rest. His predictions, made offhand, were always calm and elegant, and remarkably accurate. Those who appreciated him compiled his cases into categories, collecting over a hundred examples, and asked him to explain the main points of each category. In addition, he made annotations on the two essays, "Xinyin Fu" and "Zhipang Fu," and verified them with various classic texts, compiling them into a book called "Huizuan," which was then printed for wide distribution, in order to spread the knowledge further. He also referred to other works such as "Liuren Xinjing," "Bifa Fu," "Hubei," and "Zhonghuang," whose texts were concise yet verifiable, and though based on narrow sources, they reached far. There is no better guide for learning Liuren than this book. It is truly a boat across the perilous straits and a torch for night travelers. If one carefully studies it, the principles will be clear as fine hair, and the verification will be as quick as a drumbeat. Why then should one seek widely among various schools of thought, only to add confusion? Therefore, I have written this text to be placed at the beginning of the volume.

今上元仲夏穀旦，南州吾弟周元曙龍隨氏題於邗之甓湖社。

On a propitious day in the middle of summer of the year when the current emperor changed his era name, Zhou Yuanshu, a junior colleague of mine from the southern state, inscribed this at the Pi Lake Society in Hangzhou. "Gu Dan" refers to a clear and fine day, a common term used in old-style prefaces and colophons for dating.

世之談壬式者，靡不自矜神哲，口吐長河，膚徵其應驗，不能無相左焉！餘潛心此術幾二十載，恆嘆其奧妙難窮。雖占斷之後，頗有奇中，每以未獲異人指點為歉。凡君子至斯，未嘗不造庭相謁，叩其所長。

People who talk about the Six壬 method often boast of their wisdom and eloquence; yet when tested by superficial claims of accuracy, they inevitably contradict reality. I have devoted nearly twenty years to studying this method, often feeling its depth is boundless and hard to fully grasp. Although I have occasionally had accurate predictions, I always regret not having received guidance from a master. Therefore, whenever I meet a gentleman skilled in this art, I never fail to visit him and ask about his expertise.

庚寅仲春，因訪公獻陳君於邗上。公獻縱口而談，悉本於理，及考其事，應如左券。然洵當世之管郭，後起之李袁詹歟！因語之曰：與其藏之匱中，無寧懸之國門乎？公獻曰唯唯。爰簡占驗百餘條，與所作之分門會纂，播諸梨棗。其所增注先賢之《心印》、《指掌》二賦，易知簡能。及公遠莊君所著之《神煞圖位》，闢訛定誤，皆指南捷徑。仍因合併付梓，公諸同好，亦吉凶同患之遺意云爾。噫！斯道久湮，絕學難繼，神而明之，存乎其人矣。

In the year of Gengyin during the middle of spring, I went to Hangzhou to visit Master Chen Gongxian. He spoke casually, yet every sentence was based on principles and reason. When we checked the predictions against the actual events, they matched exactly like a contract verified on both sides. He truly deserves to be called a modern Guan Lu and Guo Pu, as well as a successor to Li Chunfeng and Yuan Tiangang. I then said to him: Why not hang these teachings on the national gate so that all people can see them? Chen Gongxian agreed repeatedly. So he selected over a hundred verified cases, together with his compiled work of classified compilations, and had them printed. The annotations he added to the ancient works "Heart Seal Treatise" and "Hand and Palm Treatise" were clear and practical. Combined with the "Diagram of Divine Influences" written by his friend Zhang Gongyuan, which corrected errors and set the record straight, they all serve as guides and shortcuts for those studying the Six壬 system. Therefore, these works were printed together to share with fellow scholars, which is in line with the meaning of the "Great Treatise" from the "Zhou Changes" that says "good fortune and misfortune are shared by the people." Alas! This discipline has been lost for a long time, and the rare art is hard to continue. Whether one can grasp it spiritually and clearly ultimately depends on the scholar himself.

順治壬辰陽月，新安程起鸞翔雲氏，題於白下之崇德堂。

In the sixth year of Shunzhi, Renchen (1652), in the tenth lunar month, Cheng Qiluan, a native of Xin'an (now part of Anhui Province), inscribed the inscription at the Chongde Hall in Baxia (Nanjing). "Yang month" is an alternative name for the tenth lunar month.

六壬如人，先明日辰。○六壬運式先以日辰為根本也。日尊故曰天干，辰卑故曰地支；亥子丑應於北方，寅卯辰應於東方，巳午未應於南方，申酉戌應於西方，即地盤也。天干者甲乙東方木，丙丁南方火，戊己中央土，庚辛西方金，壬癸北方水。入式之法：甲課在寅，乙課在辰，丙戊課在巳，丁己課在未，庚課在申，辛課在戌，壬課在亥，癸課在丑。而不居卯午酉子者，以正位不敢當，故陽干居祿神所在，而陰干居祿神前一位也。

Hexagram divination is like getting to know a person; first you need to determine who the "day branch" is. In the practice of Liu Neng divination, the day branch serves as the foundation. The day stem is considered superior, so it is called "heavenly stem"; the day branch is considered inferior, so it is called "earthly branch." The three branches Zi, Chou, and Yin belong to the north, the three branches Yin, Mao, and Chen belong to the east, the three branches Si, Wu, and Wei belong to the south, and the three branches Shen, You, and Xu belong to the west. These twelve branches are fixed in position at the bottom layer, forming the "earth plate." The five phases of the ten heavenly stems are as follows: Jia and Yi belong to the east and are wood, Bing and Ding belong to the south and are fire, Wu and Ji belong to the center and are earth, Geng and Xin belong to the west and are metal, and Ren and Gui belong to the north and are water. The heavenly stems do not have fixed positions on the plate; they must reside in one of the earthly branches, a process called "lodging palace" (in this book referred to as "entering the form" or "the lesson is located"). Jia resides in Yin, Yi in Chen, Bing and Wu in Si, Ding and Ji in Wei, Geng in Shen, Xin in Xu, Ren in Hai, and Gui in Chou. The reason they do not reside in the four cardinal positions of Mao, Wu, You, and Zi is because those are the official positions of the禄气 (lucky positions) of each stem. A minister does not dare to occupy the position of the sovereign. Therefore, yang stems reside in the branch where their禄神 (lucky god) is located (for example, Jia's禄 is in Yin, so it resides in Yin), while yin stems step back one position from the禄神 (for example, Yi's禄 is in Mao, so it resides in Chen).

以月將加占時之上。○月將即日宿太陽也。正月雨水後日躔娵訾之次入亥宮，乃登明將也；二月春分後日躔降婁之次入戌宮，乃河魁將也；三月穀雨後日躔大梁之次入酉宮，乃從魁將也；四月小滿後日躔實沈之次入申宮，乃傳送將也；五月夏至後日躔鶉首之次入未宮，乃小吉將也；六月大暑後日躔鶉火之次入午宮，乃勝光將也；七月處暑後日躔鶉尾之次入巳宮，乃太乙將也；八月秋分後日躔壽星之次入辰宮，乃天罡將也；九月霜降後日躔大火之次入卯宮，乃太沖將也；十月小雪後日躔析木之次入寅宮，乃功曹將也；十一月冬至後日躔星紀之次入丑宮，乃大吉將也；十二月大寒後日躔玄枵之次入子宮，乃神后將也。每以此值月之將而加來人所占之正時上順布十二宮辰，即天盤也。假令正月雨水後日躔娵訾乃亥將登明也，如午時則用亥加午，子加未，順行十二辰是也。

The method of casting a divination lesson involves placing the "Month General" on the occupied hour. The Month General is the star position where the sun is located in the current month, hence it is also called "the sun's dwelling place." After the rainwater in the first month, the sun moves to the娵訾 position, entering the亥 (Hai) palace, and the Month General is called "Dengming"; after the spring equinox in the second month, the sun moves to the降娄 position, entering the戌 (Xu) palace, and the Month General is called "Heqiu"; after the grain rain in the third month, the sun moves to the大梁 position, entering the酉 (You) palace, and the Month General is called "Congkuai"; after the small full in the fourth month, the sun moves to the实沈 position, entering the申 (Shen) palace, and the Month General is called "Chongsong"; after the summer solstice in the fifth month, the sun moves to the鹑首 position, entering the未 (Wei) palace, and the Month General is called "Xiaoji"; after the great heat in the sixth month, the sun moves to the鹑火 position, entering the午 (Wu) palace, and the Month General is called "Shengguang"; after the beginning of autumn in the seventh month, the sun moves to the鹑尾 position, entering the巳 (Si) palace, and the Month General is called "Taiyi"; after the autumn equinox in the eighth month, the sun moves to the寿星 position, entering the辰 (Chen) palace, and the Month General is called "Tian Gang"; after the frost descent in the ninth month, the sun moves to the大火 position, entering the卯 (Mao) palace, and the Month General is called "Taichong"; after the light snow in the tenth month, the sun moves to the析木 position, entering the寅 (Yin) palace, and the Month General is called "Gongcao"; after the winter solstice in the eleventh month, the sun moves to the星纪 position, entering the丑 (Chou) palace, and the Month General is called "Dají"; after the great cold in the twelfth month, the sun moves to the玄枵 position, entering the子 (Zi) palace, and the Month General is called "Shenhou." When casting a lesson, the Month General of the current month is placed on the occupied hour, and then the twelve palaces are arranged clockwise. This layer of rotating twelve deities is called the "Heaven Plate." For example: after the rainwater in the first month, the sun is in the娵訾 position, and the Month General is亥 (Hai) (Dengming); if the person seeking the divination is asking about the午 (Wu) hour, place亥 (Hai) on the地盘's午 (Wu) position, then子 (Zi) on未 (Wei),丑 (Chou) on申 (Shen), and so on in a clockwise direction, thus completing the Heaven Plate. It is important to note that the Month General changes according to the middle solar terms (rainwater, spring equinox, grain rain, etc.), not according to the first day of the month. Once the Month General is combined with the occupied hour, the entire lesson's structure is fixed, so this step is crucial in the Six壬 (Rén) divination method.

視陰陽為四課之分。○天干陽也，干上得者曰日，干上陽神為第一課，乃陽中之陽也；地支陰也，支上得者曰辰，支上陽神為第三課，乃陰中之陽也；干上陰神為第二課，乃陽中之陰也；支上陰神為第四課，乃陰中之陰也。夫月將加時則無極而太極也；加時而有天盤動而生陽，地盤靜而生陰，乃太極生兩儀也。至於干支分而四課布，非兩儀生四象乎！故曰：一陰一陽之謂道，陰陽不測之謂神。

Differentiating yin and yang leads to the formation of the Four Lessons. The heavenly stems belong to yang, and the spirits obtained on the stems are called "Day": the heavenly spirit riding on the Day Stem's Lodging Palace is the first lesson, belonging to yang within yang. The earthly branches belong to yin, and the spirits obtained on the branches are called "Chen": the heavenly spirit riding on the Day Branch's Lodging Palace is the third lesson, belonging to yin within yang. Then, taking the upper spirit of the first lesson as the Earth Plate, and obtaining the spirit riding on it, this becomes the second lesson, belonging to yang within yin; taking the upper spirit of the third lesson as the Earth Plate, and obtaining the spirit riding on it, this becomes the fourth lesson, belonging to yin within yin. The second and fourth lessons are collectively known as "yin spirits." Before the month general is added to the time, everything is undifferentiated, which is precisely "wuji er taiji." Once the month general is added to the time, the Heaven Plate moves and generates yang, while the Earth Plate remains still and generates yin. This is the Taiji generating the two principles (wuxing). As for the heavenly stems and earthly branches being separated and the Four Lessons arranged, is this not the two principles generating the four images (sijiang)? Therefore, the Zhouyi's Great Treatise says: "One yin and one yang is called the Dao; yin and yang that cannot be measured are called the divine."

賊克為初用之始，相因作中末之身。○四課即布則八卦生矣。四課陰陽既具，須求三傳以為發用，則以四課上下審之。若有一下克其上神者，雖有二三之上克下不論矣，名曰重審課；若四課中並無下克，唯一上神克下，取而用之名曰元首課。重審者重複審詳也，元首者別無下克而亭亭然有首出庶物之象也。俱以所得發用為初傳，以初傳地盤上所乘者為中傳，以中傳地盤上所乘者為末傳，故曰相因也。

"The贼克" refers to the starting point of the first transmission, while "相因" refers to the origin of the middle and final transmissions. Once the four lessons are arranged, the image of the eight trigrams naturally emerges. When the yin and yang of the four lessons are complete, the "three transmissions" must be determined as the initiating transmission. This is done by examining the upper and lower deities of the four lessons one by one. If one lesson has a lower deity that overcomes the upper deity (lower deity attacking upper deity), then even if there are one or two other lessons where the upper deity overcomes the lower deity, they are all disregarded, and only the deity that is being attacked by the lower deity is used as the initiating transmission, and the lesson is called "重审课" (Re-examination Lesson). If none of the four lessons have a lower deity attacking the upper deity, but one lesson has an upper deity that overcomes the lower deity, then that deity is used as the initiating transmission, and the lesson is called "元首课" (First Leader Lesson). "重审" means to re-examine thoroughly, while "元首" refers to being the first and distinct, with the appearance of the "first chapter" of the Zhou Changes (I Ching) "首出庶物" (emerging as the first among all things). Both cases take the identified deity as the "初传" (first transmission), then observe where the initial transmission falls on the earth plate, and the deity on top of it is the "中传" (middle transmission). Then observe where the middle transmission falls on the earth plate, and the deity on top of it is the "末传" (final transmission). This method of successive generation and connection is called "相因" (mutual generation and connection).

克多比用、涉害。○重審不過一下賊，若四課中有二三四下賊者非審矣；元首不過一上克，若四課中有二三四上克者非首矣。上克下曰克，下克上曰賊。今賊克紛紛，則以甲丙戊庚壬為陽日，而用一子寅辰午申戌之神陽與陽比，雖二三陰勿論也；若乙丁己辛癸為陰日，而用一丑卯巳未酉亥之神陰與陰比，雖二三陽勿論也，故曰比用也。

If there are too many instances of mutual overcoming, then the method of "comparison" or "involvement of harm" should be used. ○ In the case of a repeated review lesson, there should be only one instance of lower overcoming. If there are two, three, or four instances of lower overcoming in the four lessons, it is no longer considered a repeated review lesson. For the original head lesson, there should be only one instance of upper overcoming. If there are two, three, or four instances of upper overcoming in the four lessons, it is no longer considered an original head lesson. When the upper god overcomes the lower god, it is called "overcoming." When the lower god overcomes the upper god, it is called "stealing." Now, if there are many instances of stealing and overcoming, then we determine which one to use based on the yin and yang of the day stem. If the day stem is a yang stem, such as Jia, Bing, Wu, Geng, or Ren, we only use the yang branches, such as Zi, Yin, Chen, Wu, Shen, Xu, and Hai, to initiate the transmission. We compare yang with yang, and even if there are two or three instances of yin branches overcoming, they are all disregarded. If the day stem is a yin stem, such as Yi, Ding, Ji, Xin, or Gui, we only use the yin branches, such as Chou, Mao, Si, Wei, You, and Hai, to initiate the transmission. We compare yin with yin, and even if there are two or three instances of yang branches overcoming, they are all disregarded. This is called "comparison."

然又曰知一者何也？蓋陽知用一陽爻而不知有陰也，陰知用一陰爻而不知有陽也。若夫陰日只知用一陰，今而有二陰三陰四陰矣，陽日只用一陽，今而有二陽三陽四陽矣，則名之曰涉害課，先以寅申巳亥上乘之神為用，則涉之深而建名曰見機，蓋有害者不可不見機，明若保身之義也。若孟神上無克賊則以子午卯酉上乘之神為用，此涉之淺而又名曰察微，蓋見於明者不可不究其精微，履霜堅冰至之意也。其中末必如賊克之相因。

So why is the "Bi Yong Ke" also called "Zhi Yi"? Because on a Yang day, only one Yang line is recognized, and the Yin lines are ignored; on a Yin day, only one Yin line is recognized, and the Yang lines are ignored. It takes one and discards the rest, hence it is also called "Zhi Yi Ke." As for Yin days, they should only take one Yin branch, but now two or even more Yin branches appear at the same time to attack; similarly, on a Yang day, only one Yang branch should be taken, but now two or more Yang branches appear simultaneously to attack. There is nothing to compare, so this is called "She Hai Ke." In "She Hai Ke," when selecting the initiating transmission, first look at the gods riding on the four Meng (young) branches:寅, 申, 巳, 亥. The harm involved at the Meng position is the deepest, so taking the god at this position as the initiating transmission is called "Jian Ji." Since there is already harm, one must not fail to see the opportunity and act accordingly, which is the intention of being prudent and self-preservation. If there are no attacking forces on the four Meng branches, then take the gods riding on the four Zhong (middle) branches: 子, 午, 卯, 酉. The harm involved at the Zhong position is less severe, so this is called "Cha Wei." Since the matter is already evident, one must not fail to investigate its subtle aspects, which is the meaning of the "Zhou Yi" "Lu Shuang Jian Bing Zhi." The middle and final transmissions of "She Hai Ke" are still determined in the same way as "Zhe Ke," by following the earth plate and layering the effects step by step.

無克是以遙嗔。○若四課上下全不相剋賊，則以日干為主而與第二、三、四課上神相對較之。若有一上神剋日干者取以為用，名神遙剋日，曰蒿矢課，以彼能遙傷於我而似矢也。何以蒿矢名之？蓋上下相剋，力勇而有賊克之稱，斯遙遠力綿，雖克而猶蒿而已。若無剋日干者，則視日干遙克彼三上神矣。若有一上神被日干克者取以為用，名日遙克神，曰彈射課，以我能遙傷於彼而似射也。何以彈名之？蓋亦因其射遠力薄，取象於彈丸而已。如有二克或克二者，亦如比用之法。三傳相因亦如賊克之法。

If all four lessons are completely unclashing, then the movement is called "remote control." If there is no mutual control between the upper and lower lessons, take the day stem as the main reference, and compare it with the upper gods of the second, third, and fourth lessons. If one of the upper gods controls the day stem, take that one as the initiating transmission, called "god remote control of the day," and the lesson is called "Hao Shi Lesson" — because the other party can injure me from a distance, like an arrow shot from afar. Why is it called Hao Shi (arrow made of reed stalks)? Because when there is direct mutual control between upper and lower, the power is strong, and it is called贼克 (theft control); but when the control is from a distance, the power is weak, although it is still a form of control, it is only like a reed arrow. If none of the upper gods control the day stem, then look the other way and see if the day stem controls any of the upper gods. If one of the upper gods is controlled by the day stem, take that one as the initiating transmission, called "day remote control of the god," and the lesson is called "Tan She Lesson" — because I can injure the other party from a distance, like a slingshot. Why is it called "Tan" (slingshot)? It is also because the power is weak and the distance is far, so it is only compared to a small stone shot from a slingshot. If two upper gods control the day stem, or the day stem controls two upper gods, then use the same method of comparing yin and yang. The method of taking the three transmissions still follows the same rules as the贼克 lesson.

夫昴星當俯仰於酉上。○若四課既無克而復無遙，則為昴星矣。蓋遙克力輕，取象於蒿取象於彈，況無遙克而獨天地盤之酉金作用，其力尤輕之至，而應事則未免明之微矣，故以酉中之昴星為名，言其明之微，雖七星相聚，非至明之目不能辨也。陽日則取酉上所得之神為發用，有日將出而雞鳴仰首之義也；陰日則取酉下所得之神為發用，有日將墓而虎視俯首之意也。陰則日作中傳辰作末傳，陽則辰作中傳日作末傳。不唯陰陽迭遷，而終有返本之象也。

As for the "昴星 lesson," it requires distinguishing between looking up and looking down at the酉 position. If the four lessons have neither thieves nor remote attacks, then it is considered the昴星 lesson. The strength of remote attacks is already very weak, hence it is likened to a coarse arrow and a small stone. Moreover, since there are no remote attacks at all, and only the metal of酉 in the heaven and earth plates is in operation, the strength is extremely weak, leading to confusion and obscurity in its effects. Therefore, it is named after the "昴星" in the酉 mansion, symbolizing its extremely subtle brightness. Although Hairy Head mansion is a gathering of seven stars, it is not bright enough to be clearly discerned even by a keen eye. On a yang day, the god riding on the earth position of酉 is used as the initiating transmission, symbolizing the rising sun and a rooster stretching its neck upward. On a yin day, the god falling on the earth position from the heaven position of酉 is used as the initiating transmission, symbolizing the setting sun and a tiger lowering its head downward. On yin days, the god on the day stem serves as the middle transmission, and the god on the day branch serves as the final transmission. On yang days, the god on the day branch serves as the middle transmission, and the god on the day stem serves as the final transmission. This way, yin and yang alternate, and the final transmission ultimately returns to the day stem or day branch itself, symbolizing a return to its original position.

若別責取干支之合神。○假如四課有首尾相同為三課者，有二三相同而為三課者，名曰不備，言四課不全，不完備也。其不備課中無賊克無遙克，不可以昴星取例。四課昴星，三課別責也。若陽日得之以天干之合位上乘者取為用神。合者，甲己、乙庚、丙辛、丁壬、戊癸相合也。干陽尚有動用之機也。若陰日得之以地支之三合前一位用之，而不用乘神，靜之機也。三合前一位者，如巳酉丑、亥卯未，酉日用丑，丑日用巳，未日用亥是也。中末不問陰日陽日，並以干上所乘者為之。

If it is a "different responsibility" lesson, then the god that is combined with the heavenly stem or the earthly branch is used as the initiating transmission. If among the four lessons, the first and last lessons are the same, actually leaving only three lessons, or the second and third lessons are the same, actually leaving only three lessons, this is called "incomplete," meaning the four lessons are not complete. In such incomplete lessons, if there is neither a thief nor a remote attack, it is not appropriate to follow the example of the昴star lesson to determine the useful god: the昴star lesson is used only when the four lessons are complete, while lessons with only three lessons use "different responsibility." On a yang day with a different responsibility lesson, the god that is combined with the day stem is taken, and the god riding on the lodging palace of the heavenly stem that is combined with the day stem is used as the useful god. The combination refers to Jia and Ji combining, Yi and Geng combining, Bing and Xin combining, Ding and Ren combining, and Wu and Gui combining. A yang stem still has the opportunity to move and be used, so it takes the combined stem outward. On a yin day with a different responsibility lesson, the branch that is the first of the triple harmony in the triple harmony formation of the day branch is used, without taking the god riding on it, because this is a state of stillness and no movement. The first of the triple harmony refers to, for example, the metal triple harmony of Si-You-Chou, taking You on You day, taking Chou on Chou day, and taking Si on Wei day. The middle transmission and final transmission, regardless of whether it is a yang or yin day, use the god riding on the day stem as the useful god.

伏反以刑、沖為定。○若諸神歸於本位，如子加子、午加午之類，乃伏吟之象也。有克者取克，不過癸乙二干而已。無克者陽日自干上發傳，陰日自辰上發傳，迤邐三刑而為三傳也。若初傳值自刑則中傳陽日用支、陰日用干，仍取刑為末傳也。倘逢中傳自刑者，末傳以沖神為之矣。夫刑有三者：一字刑乃午刑午、辰刑辰、酉刑酉、亥刑亥，自刑也。二字刑乃卯刑子、子刑卯也。三字刑乃丑刑戌、戌刑未、未刑丑也；寅刑巳、巳刑申、申刑寅也。

The lesson patterns of "Hidden Chant" and "Reverse Chant" determine the three transmissions using punishment and opposition. If each of the twelve gods returns to its original position, such as Zi on Zi or Wu on Wu, this is the image of "Hidden Chant" (when the month general and the time of divination are the same, the heaven and earth plates coincide). In a "Hidden Chant" lesson, if there is a punishing relationship, take the punishing one. However, this situation only occurs on days with the day stem Gui or Yi. If there is no punishing relationship, on a yang day, start the transmission from the god above the day stem, and on a yin day, start from the god above the day branch, then sequentially use the branches that are mutually punishing to determine the three transmissions. If the first transmission happens to be a self-punishing branch, then on a yang day, change the middle transmission to the god above the day branch, and on a yin day, change it to the god above the day stem, while the final transmission still takes the branch that is being punished. If the middle transmission also falls into a self-punishing situation, then the final transmission should be changed to the opposing god. Punishment is divided into three types: single-character punishment includes Wu punishing Wu, Chen punishing Chen, You punishing You, and Hai punishing Hai, called "self-punishment"; double-character punishment includes Mao punishing Zi and Zi punishing Mao; triple-character punishment includes Chou punishing Xu, Xu punishing Wei, Wei punishing Chou, as well as Yin punishing Si, Si punishing Shen, and Shen punishing Yin.

反吟乃子加午、卯加酉，十二神各臨沖射之位也。克之少者重審、元首取之，多則知一涉害取之。三傳初末相同而沖乎中傳。若夫丁未、己未、辛未、丁丑、己丑、辛丑六課無克，乃名無依（無親、井欄），以支神之井欄沖射上所得之神以為初用，而日支所乘為中傳，日干所乘為末傳。夫井欄者，丑沖未、巳沖亥也。（日支之馬為用）

Reverse Chant occurs when a branch is placed on the position it conflicts with, such as Zi on Wu or Mao on You. Each of the twelve gods falls into the position that conflicts with their original position (if the Month General and the time of divination conflict, then both the Heaven and Earth plates are reversed). In Reverse Chant lessons, if there is little conflict, the method of using Re-examination and Original Head is applied; if there is much conflict, the method of Knowing One and Involving Harm is used. In such lessons, the first and third transmissions are often the same, and they conflict with the middle transmission. As for the days of Dingwei, Jiwei, Xingwei, Dingchou, Jichou, and Xinchou, when Reverse Chant occurs and there is no conflict among the four lessons, the lesson is called "No Dependence," also known as "No Kinship" or "Well Barrel." The initial transmission is taken from the position that is conflicted by the day branch (i.e., the so-called Well Barrel), the middle transmission is taken from the god riding on the day branch, and the final transmission is taken from the god riding on the day stem. The Well Barrel refers to the conflict between Chou and Wei, and between Si and Hai. (An alternative note from the original source says: the initiating transmission is taken from the驿马 of the day branch.)

八專以逆順為真。○若干支同處一位則四課中只得二課矣。有克仍從賊克、比用、涉害三法取用。無克不復取遙矣。蓋遙遠也，干支同位何遠耶？只用八專之法而用之。陽日則順從干上陽神得三而止；陰日則逆從支上陰神得三而止，是為發用也。中末二傳概用干上所乘神為之。

The "Eight Special Lessons" determine the true initiating transmission by counting forward or backward. If the day stem's lodging palace happens to be in the same position as the day branch (such as Jiayin, Gengshen, Dingwei, Jiwei, or Guichou), only two lessons can be arranged. If there is a conflict in such a lesson, it is still resolved using the methods of thief conflict, ratio use, and involvement of harm; if there is no conflict, the distant conflict is not considered—since "distant" means far, and if both the stem and branch are in the same position, how can there be distance? In such cases, the Eight Special method is used: on a yang day, start from the god on the day stem and count forward to the third position; on a yin day, start from the god on the day branch (i.e., the fourth lesson's yin god) and count backward to the third position. The position reached by counting is the initiating transmission. The middle transmission and final transmission are both filled with the god riding on the day stem.

天乙居中，後六前五。○天乙乃貴人也，此神居紫微垣之門，住持上帝征伐以行令於人間，應己丑之土，有止戈之武統馭十二神。在天門之前、地戶之後則順行；若居地戶之前、天門之後則逆行。其神后有六位，乃天空、白虎、太常、玄武、太陰、天后也；前有五位，乃騰蛇、朱雀、六合、勾陳、青龍也。

The "Heavenly Nobleman" occupies the central position among the Twelve Heavenly Generals, with six generals behind him and five in front. The Heavenly Nobleman is the same as the Nobleman, a deity residing at the gate of the Purple Micro Enclosure, who carries out the authority of the Heavenly Emperor to command affairs on earth. It corresponds to the Five Phases of Jichou earth and possesses the virtue of ceasing warfare and resolving disputes. It commands the other eleven Heavenly Generals. If the Nobleman is located before the Heaven Gate (亥) and after the Earth Gate (巳), the Twelve Heavenly Generals are arranged clockwise; if it is located before the Earth Gate and after the Heaven Gate, they are arranged counterclockwise. Behind the Nobleman come the six generals in order: Tian Kong, Bai Hu, Tai Chang, Xuan Wu, Tai Yin, and Tian Hou. In front of the Nobleman come the five generals in order: Teng She, Zhu Qu, Liu He, Gou Chen, and Qing Long. Together with the Nobleman, they make up the Twelve Heavenly Generals, which are the main reference for examining "class gods" in the Six壬 divination system.

解紛（子）必囑事於童僕，升堂（丑）宜投書於公府。憑几（寅）可謁見於家，登車（卯）宜訴詞於路。巳午受貢兮君喜臣歡，辰戌懷怒兮下憂上辱。移途（申）則有求干之榮，列席（未）則有酒筵之娛。還絳宮（亥）坦然安居，入私室（酉）不惶寧處。

The "Heavenly Nobleman" (Tianyi Guiren) when located on the twelve Earthly Branches has specific names, each governing a particular type of affair. When the Nobleman is on Zi, it is called "Resolving Disputes," and it is advisable to entrust matters to a servant. When on Chou, it is called "Entering the Hall," and it is suitable to submit documents to the authorities. When on Yin, it is called "Approaching the Door," and one should visit someone's home to seek an audience. When on Mao, it is called "Taking a Ride," and it is appropriate to file a complaint on the road. When on Si or Wu, it is called "Receiving a Tribute," indicating a harmonious relationship between the ruler and the subject, with mutual satisfaction. When on Chen or Xu, it is called "Carrying Anger"—Chen and Xu are the Heavenly Net and Earthly Net, and the Nobleman being here loses its position and is angry, indicating the lower party being anxious and the upper party suffering disgrace. When on Shen, it is called "Changing Route," suggesting an opportunity for success through active efforts. When on Wei, it is called "Sitting at the Table," indicating joy from banquets and feasts. When on Hai, it is called "Returning to the Red Palace," as Hai is the Heaven Gate and the Nobleman's native land, returning home brings natural peace and security. When on You, it is called "Entering the Private Chamber," retreating into private quarters leads to anxiety and unease.

但見騰蛇，驚疑擾亂。（不加戌亥）掩目（亥）則無憂無患，盤龜（丑）則禍消福善。生角（寅）露齒（酉）禍福兩途，乘霧（巳）飛空（午）休祥不辯。入林（未）兮鋒不可砍，墜水（子）兮從心無患。當門（卯）而懸劍（申）總是成災，入冢（戌）而象龍（辰）併為釋難。

Whenever the trigram 'Tengshe' (Turtle Snake) initiates the transmission, it indicates matters of alarm and confusion—except when it is positioned over You (酉) or Hai (亥), in which case this interpretation does not apply. When Tengshe is over Hai (亥), it is called 'Yanmu' (covering the eyes), meaning the snake's eyes are covered, resulting in no worries or troubles. When it is over Chou (丑), it is called 'Pan Gui' (coiling like a turtle), meaning the snake coils like a turtle, and misfortunes dissipate while blessings and good deeds arrive. When it is over Yin (寅), it is called 'Shengjiao' (growing horns), and when over You (酉), it is called 'Luchǐ' (showing teeth), both indicating ambiguous fortune and misfortune, with both good and bad outcomes possible. When it is over Si (巳), it is called 'Chengwu' (riding the mist), and when over Wu (午), it is called 'Fei Kong' (flying into the sky), meaning the snake gains strength from fire and leaps into the air, making it difficult to determine whether the outcome is favorable or unfavorable. When it is over Wei (未), it is called 'Rulin' (entering the forest), meaning the snake hides among grass and trees, and no blade can reach it. When it is over Zi (子), it is called 'Zhuishui' (falling into water), meaning the snake falls into water and cannot move freely, allowing it to act freely without worries. When it is over Mao (卯), it is called 'Dangmen' (at the gate), and when over Shen (申), it is called 'Xuanjian' (suspended sword), both indicating the potential for disaster. When it is over Xu (戌), it is called 'Ruzong' (entering the tomb), and when over Chen (辰), it is called 'Xianglong' (resembling a dragon), both indicating the ability to resolve difficulties.

朱雀南方文書可防。（不加酉戌亥子）損羽（子）也自傷難逃，掩面（丑）也動靜得昌。安巢（寅卯）兮遲滯沉溺，投網（辰戌）兮乖錯遺忘。厲嘴（申）銜符（午）怪異經官語訟，臨墳（未）入水（亥）悲哀且在雞窗。官災起蓋因夜噪（酉），音信至都緣晝翔（巳）。

The Vermilion Bird belongs to the southern direction and is associated with fire, governing documents and messages, but one should be cautious of disputes and slander. It is not suitable for document matters when it is in the positions of You, Xu, Hai, or Zi. When the Vermilion Bird is in Zi, it is called 'Damage to the Feathers,' indicating injury to oneself and difficulty in escaping. When it is in Chou, it is called 'Covering the Face,' meaning that whether moving or still, things will proceed smoothly. When it is in Yin or Mao, it is called 'Safe Nest,' indicating that the bird remains in its nest, and affairs will be delayed and stagnant. When it is in Chen or Xu, it is called 'Fall into the Net,' meaning being caught in a trap, leading to mistakes, forgetting, or losing things. When it is in Shen, it is called 'Sharpened Beak,' and when it is in Wu, it is called 'Carrying a Symbol,' indicating strange occurrences and legal disputes. When it is in Wei, it is called 'Approaching the Tomb,' and when it is in Hai, it is called 'Entering Water,' indicating sorrowful events, and matters often relate to the 'Chicken Window,' which refers to scholarly pursuits and academic achievements. Legal troubles arise because the Vermilion Bird in You is called 'Nocturnal Noise,' while messages arrive because the Vermilion Bird in Si is called 'Daytime Flight.'

粵有六合之神婚姻佳會。（不加申酉戌亥子）待命（亥）和同，不協（巳）驚悸。反目（子）兮無禮之事端，私竄（酉）兮不明之囚地。乘軒（寅）結髮（申）從媒妁而成歡，違禮（辰）亡羞（戌）因妄冒而加罪。升堂（午）入室（卯）併為已就之占，納采（未）妝嚴（丑）總是欲成之例。

Now speaking of the deity known as Liu He, who governs harmonious marriages and gatherings. He does not signify a good meeting when he is in the positions of Shen, You, Xu, Hai, or Zi. When Liu He is in Hai, it is called 'waiting for orders,' indicating harmony and unity. When he is in Si, it is called 'discord,' indicating anxiety and unease. When he is in Zi, it is called 'turning against each other,' signifying the beginning of improper conduct. When he is in You, it is called 'secret movement,' indicating a place of darkness and imprisonment. When he is in Yin, it is called 'riding in a carriage,' and when he is in Shen, it is called 'binding the hair,' indicating that the union is achieved through the mediation of a matchmaker. When he is in Chen, it is called 'violating propriety,' and when he is in Xu, it is called 'losing shame,' indicating that one incurs blame due to reckless actions. When he is in Wu, it is called 'entering the hall,' and when he is in Mao, it is called 'entering the room,' both indicating that matters have already been accomplished. When he is in Wei, it is called 'presenting gifts,' and when he is in Chou, it is called 'adorned for the occasion,' both indicating that the matter is intended but not yet completed.

或逢勾陳發用必然鬥訟爭官，更遇受越（丑）投機（子）被辱暗遭毒害。遭囚（寅）兮宜上書，捧印（巳）兮有封拜。臨門（卯）兮家不和，披刃（酉）兮身遭責。升堂（辰）有獄吏以勾連，反目（午）因他人而迷厲。入驛（未）下獄（戌）往來詞訟稽留，趨戶（申）褰裳（亥）反覆勾連改革。

If "Gou Chen" is used as the initiating transmission, there will certainly be disputes, lawsuits, and struggles for official positions. If "Gou Chen" is combined with "Chou," it is called "Shou Yue," indicating being humiliated by others and suffering harm secretly. If combined with "Zi," it is called "Tou Ji," suggesting being insulted. If combined with "Yin," it is called "Zao Qiu," implying being imprisoned, but it is favorable to submit official documents. If combined with "Si," it is called "Peng Yin," indicating receiving rewards and appointments. If combined with "Mao," it is called "Lin Men," suggesting domestic discord. If combined with "You," it is called "Pi Ren," indicating self-reproach and punishment. If combined with "Chen," it is called "Sheng Tang," meaning prison officials will come to investigate. If combined with "Wu," it is called "Fan Mu," indicating being misled and subjected to harsh treatment due to others. If combined with "Wei," it is called "Ru Yi," and if combined with "Xu," it is called "Xia Yu," suggesting constant movement and prolonged lawsuits. If combined with "Shen," it is called "Qu Hu," and if combined with "Hai," it is called "Qian Chang," indicating being repeatedly involved and the matter changing repeatedly.

青龍財喜雖主亨通，在陸（未）盤泥（丑）所謀未遂。登魁（戌）兮小人爭財，飛天（辰）兮君子欲動。乘雲（寅）驅雷（卯）利以經營，傷鱗（申）摧角（酉）宜乎安靜。燒身（巳）掩目（午）因財有不測之憂，入海（子）遊江（亥）因動有非常之慶。

The Azure Dragon is a deity associated with wealth and joy, though its overall influence is favorable, it still depends on which branch it occupies. When the Azure Dragon is in the branch of Wei, it is called "on land," and when in You, it is called "mired," indicating the dragon is trapped in mud and land, leading to unfulfilled endeavors. When in Xu, it is called "ascending the魁," suggesting petty people will compete for wealth; when in Chen, it is called "flying sky," indicating gentlemen will take action. When in Yin, it is called "riding clouds," and when in Mao, it is called "driving thunder," meaning the dragon gains assistance from clouds and thunder, which is favorable for business and profit. When in Shen, it is called "injuring scales," and when in You, it is called "breaking horns," indicating the dragon is harmed by metal energy, suggesting it is better to remain calm and conservative. When in Si, it is called "burning body," and when in Wu, it is called "covering eyes," indicating unforeseen troubles related to wealth. When in Zi, it is called "entering the sea," and when in Hai, it is called "wandering the river," meaning the dragon returns to water, indicating great joy and celebration from taking action.

後有天后之神蔽匿陰私之婦。守閨（子）治事（亥）動止多宜，倚戶（酉）臨門（卯）好淫未足。褰帷（戌）伏枕（午）非嘆息而呻吟，裸體（巳）毀妝（辰）不悲哭而羞辱。優遊閒暇蓋因理髮（寅）修容（申），悚懼驚惶緣為偷窺（丑）沐浴（未）。

The Nobleman is followed by the Heavenly Empress, a divine general who oversees hidden and private matters. Her character is akin to a woman. When the Heavenly Empress is in the position of Zi, it is called "Guarding the Chamber," and when in the position of Hai, it is called "Managing Affairs," representing both movement and stillness in harmony. When in You, it is called "Leaning on the Door," and when in Mao, it is called "Approaching the Door," indicating a tendency towards indulgence and insatiable desires. When in Xu, it is called "Lifting the Curtain," and when in Wu, it is called "Lying on the Pillow," suggesting either sighing heavily or lying sick and moaning. When in Si, it is called "Bare Body," and when in Chen, it is called "Destroying Makeup," implying either weeping bitterly or suffering disgrace. Therefore, one can enjoy leisure and ease because when the Heavenly Empress is in Yin, it is called "Haircut," and when in Shen, it is called "Beautifying Appearance." Therefore, one may feel alarmed and frightened because when the Heavenly Empress is in Chou, it is called "Secret Observation," and when in Wei, it is called "Bathing."

太陰所為蔽匿，禍福其來不明。垂簾（子）則妾婦相侮，入內（丑）則尊貴相蒙。被察（戌）兮當憂怪異，造庭（辰）兮宜備乖事。跣足（寅）脫巾（午）財物文書暗動，裸形（亥）伏枕（巳）盜竊口舌憂驚。閉戶（酉）觀書（未）雅稱士人之政，微行（卯）執政（申）偏宜君子之貞。

"Tai Yin" governs concealment and obscurity, so calamities and blessings come unclearly. When Tai Yin is at Zi, it is called "Chui Lian," indicating strife among concubines and wives. When at Chou, it is called "Ru Nei," suggesting being obscured by those of high status. When at Xu, it is called "Bei Cha," indicating worry over strange occurrences. When at Chen, it is called "Zao Ting," advising caution against discord. When at Yin, it is called "Xian Zu," and when at Wu, it is called "Tuo Jin," indicating secret changes in wealth and documents. When at Hai, it is called "Luo Xing," and when at Si, it is called "Fu Zhen," suggesting theft, disputes, and anxiety. When at You, it is called "Bi Hu," and when at Wei, it is called "Guan Shu," suitable for scholars' conduct. When at Mao, it is called "Wei Xing," and when at Shen, it is called "Zhi Cheng," favorable for gentlemen to uphold integrity.

玄武遺亡陰賊走失。散發（子）有畏捕之心，升堂（丑）有干求之意。愛寅兮入林難尋，愁辰兮失路自制。窺戶（卯）也家有盜賊，反顧（巳）也虛獲驚悸。伏藏（亥）必隱於深邃之鄉，不成（未）必敗於酒食之地。劫路（午）拔劍（酉）賊懷惡攻之而反傷，折足（申）遭囚（戌）賊失勢擒之而可獲。

The Black Tortoise governs matters of loss, theft, and people going missing. It is the deity associated with lost items and capturing thieves. When the Black Tortoise is in the position of Zi, it is called 'Dispersing Hair,' indicating the thief is fearful of being caught. When it is in Chou, it is called 'Ascending the Hall,' meaning the thief intends to seek wealth. When it is in Yin, it is called 'Loving Yin,' suggesting the thief hides in the woods and is hard to find. When it is in Chen, it is called 'Worrying Chen,' meaning the thief is lost and becomes cautious. When it is in Mao, it is called 'Peering at the Door,' indicating there is a thief watching the house. When it is in Si, it is called 'Looking Back,' which is just a false alarm with no real loss. When it is in Hai, it is called 'Hidden,' meaning the thief is definitely hiding in a secluded place. When it is in Wei, it is called 'Not Completed,' meaning the thief will surely be exposed in places of feasting and drinking. When it is in Wu, it is called 'Robbery on the Road,' and when it is in You, it is called 'Drawing the Sword,' indicating the thief has evil intentions and will attack but end up being harmed. When it is in Shen, it is called 'Broken Legs,' and when it is in Xu, it is called 'Captured,' meaning the thief has lost power and can be captured easily.

太常筵會酒食相奉。遭枷（子）必值決罰，側目（寅）須遭讒佞。遺冠（卯）也財物遭傷，逆命（戌）也尊卑起訟。銜杯（申）受爵（丑）不轉職而遷官，鑄印（巳）捧觴（未）不徵召而喜慶。乘軒（午）有改拜之封，佩印（辰）有遷官之命。亥為徵召雖喜而必下憎，酉作券書雖順而防後競。

Tai Chang presides over banquets and gatherings, as well as the provision of food and drink, and is also a deity associated with military positions. When Tai Chang is in the position of Zi, it is called 'Zao Jia', indicating a certain judgment and punishment will occur. When in Yin, it is called 'Ce Mu', warning of potential harm from slanderous and petty people. When in Mao, it is called 'Wei Guan', indicating loss of property. When in Xu, it is called 'Nie Ming', suggesting disputes between superiors and subordinates. When in Shen, it is called 'Xian Bei', and when in Chou, it is called 'Shou Jue', both indicating promotion without the need for a change in position. When in Si, it is called 'Zhu Yin', and when in Wei, it is called 'Peng Shang', indicating good fortune without waiting for imperial summons. When in Wu, it is called 'Cheng Xuan', suggesting a new official appointment. When in Chen, it is called 'Pei Yin', indicating a promotion in rank. When in Hai, Tai Chang signifies being summoned, which is a good omen but will certainly provoke hatred from subordinates. When in You, it indicates contracts and documents, which may proceed smoothly but should be cautious of future disputes.

白虎道路官災病喪。溺水（子）音書不至，焚身（午）禍害反昌。臨門（卯酉）兮傷折人口，在野（丑未）兮損壞牛羊。登山（寅）掌生殺之權，落井（戌）脫桎梏之殃。銜牒（申）無凶主可持其喜信，齧人（辰）有害終不見乎休祥。

The White Tiger governs roads, legal disputes, illness, and death. When the White Tiger is in the position of Zi, it indicates drowning, with messages and letters not reaching their destination. When it is in Wu, it signifies burning, with misfortunes growing more intense. When it is in Mao or You, it indicates a situation at the gate, leading to injuries within the family. When it is in Chou or Wei, it indicates damage to cattle and livestock. When it is in Yin, it signifies climbing mountains, and it holds authority over life and death. When it is in Xu, it signifies falling into a well, and it can remove punishment and imprisonment. When it is in Shen, it signifies carrying documents; if no other Inauspicious Spirit are present, it brings good news. When it is in Chen, it signifies biting people, indicating harm, with no ultimate good fortune.

天空奏書之神，以天乙尊者無對。○天空，後六戊戌土神也，其神無形無影，由正對天乙至尊即空亡也，由無敢對至尊而虛其位，故曰天空。專主詐偽不實。曰奏書者，言唯執書以奏，則此片時可對至尊也。

"Sky Void" is a divine general in charge of presenting official documents, because it faces directly the Supreme Heaven Emperor, and no one dares to sit opposite the Supreme Emperor. "Sky Void" is the sixth position behind the Nobleman, belonging to the earth god of Wuxu; this deity is formless and invisible, precisely because it faces the Supreme Heaven Emperor directly, so itself is called "Void"; precisely because no one dares to sit opposite the Supreme Emperor, this position is left vacant, hence the name "Sky Void." It specializes in matters of deceit and falsehood. It is also called "Presenting Documents" because only at the moment of holding a memorial and presenting it can one face the Supreme Emperor directly.

神雖所主休徵，必察卦名之意。元首象天，重審法地。象天者先喜而後憂，法地者先迷而後利。○象天者，上位之動用也；法地者，下位之動用也。以其上克下故先喜後憂；以其下賊上故先迷後利。

The Heavenly Generals each preside over a particular type of auspicious or inauspicious omen, but one must also examine the meaning contained in the name of the Lesson Pattern. "Yuan Shou Ke" is modeled after Heaven, while "Chong Shen Ke" is based on Earth. The "Yuan Shou Ke" reflects the image of Heaven, which is first joyful then worried; the "Chong Shen Ke" follows the principle of Earth, which is first confused then advantageous.the so-called modeling Heaven means the superior deity initiates and takes action;the so-called following Earth means the inferior deity initiates and takes action. The "Yuan Shou Ke" is when the superior overcomes the inferior, and the superior first gains the advantage, hence first joy then worry; the "Chong Shen Ke" is when the inferior attacks the superior, and the inferior first offends the superior, hence first confusion then advantage.

知一則得一為宜，○比用卦又名知一卦。知一不知其它，唯一得則永得一也。見機則不俟終日。○涉害之深者曰見機。不俟終日，言機貴速時者，難密而易失也。遙克所卜難成，○遙克者，神遙剋日曰蒿矢卦；日遙克時曰彈射卦。二者皆力不雄也，故所卜難成，觀蒿與彈之意自明。別責所占岡濟。○四課不備而無遙曰別責，尤無力之甚也，故凡占岡濟，不過利守而已矣。

When you obtain the "know one lesson" (知一课), it is best to focus exclusively on that one. The "know one lesson" method is also called "know one lesson"; it means recognizing only this one and ignoring the rest, once chosen, it should be held firmly. When you obtain "see opportunity" (见机), you should not delay until the end of the day. In the "involving harm" (涉害) lesson, the most severe type of harm is called "see opportunity"; "not waiting until the end of the day" comes from the "Great Treatise" (系辞) of the "Zhou Changes" (周易), meaning that opportunity is valuable and should be seized promptly, as secrets are hard to keep and opportunities are easily missed. When you obtain "remote overcoming" (遥克), the matter being divined is difficult to achieve. There are two types of remote overcoming: when the upper god is far away and overcomes the day stem, it is called the "bamboo arrow" (蒿矢) lesson; when the day stem is far away and overcomes the upper god, it is called the "pellet" (弹射) lesson; both have weak power, so the matter being divined is difficult to achieve—understanding the imagery of "bamboo arrow" and "pellet" will make this clear. When you obtain "alternative responsibility" (别责), the matter being divined will be of no help. The "alternative responsibility" lesson is when the four lessons are not complete and there is no remote overcoming; it is the weakest type, so all divinations fail to accomplish anything, but it is only favorable for maintaining existing conditions.

冬蛇掩目，虛驚而終不傷人。○昴星卦有騰蛇發用曰冬蛇掩目卦。既曰掩目之蛇，則人得而害彼，彼不得而害人。不過虛凶不成實害也。虎視轉蓬，出外而稽留不起。○昴星卦有白虎發用曰虎視轉篷卦。既曰虎視則凶不可當，即猶轉篷而避之可也。出外必稽留不回。伏吟任信宜用靜，去盜非遙。○伏吟剛日自任卦，柔日自信卦。主靜也。逃去之人及盜賊失物俱不遠也，貴順支前一位尋之；貴逆支後一位尋之。反吟無依則復舊，往來不一。○反吟來去不定，故曰無依，無依倚也。凡事不定且主於遠。

The "Winter Snake Covers Its Eyes" divination lesson is merely a false alarm and will not actually harm anyone. The "昴 Star" lesson with the snake as the initiating element is called the "Winter Snake Covers Its Eyes" lesson; since it is a snake with its eyes covered, people can harm it, but it cannot harm people, so it is only a false appearance of danger and does not result in real harm. The "Tiger Looks at Drifting Tufts of Grass" lesson indicates that one will certainly be detained when going out and will not be able to proceed. The "昴 Star" lesson with the white tiger as the initiating element is called the "Tiger Looks at Drifting Tufts of Grass" lesson; since it is called "Tiger Looks," its danger cannot be resisted directly, and one should instead avoid it like drifting tufts of grass in the wind. When going out, one will certainly be detained and unable to return. The "Hidden Chant" lesson is suitable for stillness rather than movement; both fleeing and theft will occur nearby. The "Hidden Chant" lesson, on a yang day, is called the "Self-Responsibility" lesson, and on a yin day, it is called the "Self-Confidence" lesson, both indicating the need for stillness and vigilance; those who have fled and stolen items will be found nearby. For the nobleman moving in the same direction as the day branch, one should look for the item one position before the day branch; for the nobleman moving in the opposite direction, one should look for the item one position after the day branch. The "Reverse Chant" lesson is also known as "No Dependence," indicating that matters will revert to their original state and be unstable with constant back and forth. The "Reverse Chant" lesson is unstable and thus called "No Dependence," meaning there is no support or reliance; all matters cannot be settled and will occur in the distance.

八專之音不宜男子波波；帷簿之名不利婦人嘻嘻。○八專卦干支同位，內有怨女，外有曠夫，故曰帷簿不修之卦，多淫佚之意也。龍首累逢君命，恩賜頻加。○太歲、月建、月將、貴人同為發用曰龍首卦。君子則有恩命出自天子，常人利見大人。龍戰屢見改革，災禍不定。○卯酉日辰、行年，發用又值此者名龍戰卦，不問君子常人俱主更革，災禍不一。

The term "Eight Specials" is unfavorable for men traveling outside; it is also called "Disorder in the Curtains," which is not suitable for women to be frivolous and laugh lightly. The "Eight Specials" lesson has the day stem lodging in the same palace as the day branch, with internal grievances of unmarried women and external loneliness of single men, hence it is called a lesson of disorder in the curtains, often implying licentiousness. Those who receive the "Dragon Head Lesson" frequently receive royal orders, and rewards come repeatedly. If among the Tai Sui, month builder, month general, and nobleman, one exactly initiates transmission, it is called the Dragon Head Lesson; officials will receive imperial favor, and ordinary people will benefit from meeting important persons. Receiving the "Dragon Struggle Lesson" leads to frequent changes and disasters fluctuating unpredictably. On卯 or酉 days, or if the diviner's "yearly age" (the branch position derived from age) is in卯 or酉, and the initiating transmission also falls on卯 or酉, it is called the Dragon Struggle Lesson; regardless of whether one is a gentleman or an ordinary person, it indicates frequent changes and multiple disasters.

官爵改拜升遷，○驛馬發用曰官爵卦，主改拜升遷。常人得之反搖動不寧。富貴增財吉慶。○貴人發用主增財喜慶，君子常人皆吉。斫輪鑄印官職須遷，○卯加申發用曰斫輪卦；戌加巳發用曰鑄印卦。有官者必遷，無官者反不能當而有官非口舌。高蓋乘軒鼎席必至。○午卯子三傳曰高蓋乘軒卦，亦同斫輪鑄印斷。

The "Official Rank Lesson" indicates a change in position or promotion. The "Post-horse" (a moving spirit derived from the Triple Harmony of the day branch) initiating the transmission is called the "Official Rank Lesson," which signifies a change in position or promotion; for ordinary people, however, it may indicate instability. The "Prosperous Wealth Lesson" indicates an increase in wealth and good fortune. When the Nobleman initiates the transmission, it brings about increased wealth and good fortune, which is auspicious for both officials and ordinary people. The "Wheel Carving" and "Seal Casting" lessons indicate a certain change in official position. When the卯 (Mao) is placed on the申 (Shen) and initiates the transmission, it is called the "Wheel Carving Lesson" (wood is shaped by metal to make a wheel); when the戌 (Xu) is placed on the巳 (Si) and initiates the transmission, it is called the "Seal Casting Lesson" (metal is melted by fire to cast a seal). Those who already hold an official position will certainly be promoted, while those without an official position may find it difficult to bear the responsibility, potentially leading to legal troubles and disputes. The "High Cover Riding in a State Coach" lesson indicates that one will certainly attain a high official position. When the three transmissions are午 (Wu),卯 (Mao), and子 (Zi), it is called the "High Cover Riding in a State Coach" lesson (Wu is the Heavenly Horse, Mao is the Heavenly Cart, and Zi is Huagai). The method of interpretation is the same as for the Wheel Carving and Seal Casting lessons.

蕪淫主琴瑟不調，○夫，干也；妻，支也。上神互克干支名曰蕪淫卦，主夫妻異心。淫女必妒亂太甚。○初傳天后，末傳六合，更傳見卯酉曰淫女卦，主淫奔不止。是知三交為三匿，○子午卯酉仲神全見於三傳曰三交，主藏匿陰私不明之人。蓋此神皆無行之敗氣，主人昏晦，收留此人異日不利。九丑定災殃。○乙戊己辛壬日更得四仲相併而又大吉加仲上曰九丑卦，主占者家長有災。

The divination result is "Wu Yin Lesson," indicating marital discord and disharmony in the relationship. In the Six Rats system, the day stem represents the husband and the day branch represents the wife; when the heavenly stem and earthly branch are mutually controlling, it is called Wu Yin Lesson, indicating that both spouses have different intentions. If the "Yin Nu Lesson" is obtained, it means jealousy and licentiousness have reached their peak. When the first transmission is occupied by Tian Hou and the final transmission by Liu He, and the three transmissions include the卯 and酉, it is called Yin Nu Lesson, indicating continuous infidelity. From this, we can understand that "San Jiao Lesson" indicates three hidden matters. When the Zi, Wu, Mao, and You (four central directions) deities appear together in the three transmissions, it is called San Jiao Lesson, indicating that there is someone hidden in the family with secret and improper behavior; because the four central directions are all the decadent phases of the Five Elements, which can make people confused and unclear, and harboring such people will inevitably bring misfortune. The "Jiu Chou Lesson" determines there will be calamity. When the day stem is one of the five stems: Yi, Wu, Ji, Xin, or Ren, and the four central directions of the earthly branches are present, and the Great Auspicious (Chou) is placed above the central position, it is called Jiu Chou Lesson, indicating that the head of the household in the diviner's family will suffer misfortune.

斬關不利安居波波不定。○魁罡加干支，上更得六合、青龍名斬關卦，主不能安居而奔波不定。遊子不遑寧處碌碌無常。○辰戌丑未為四季，在三傳本靜，而丁神天馬入之曰遊子，主動而碌碌，奔波不免。天獄憂刑罪責。○凡用神囚死更天罡加日本之上曰天獄卦，主官非口舌、刑罰及身。天網囚繫傷災。○凡時與用神並克天干者曰天網卦，詞訟遭囚繫，常占多主凶病。

The "Cutting Gate Lesson" indicates unfavorable conditions for settling down, suggesting constant movement and instability. The "River Chief" (戌) and "Heavenly Gang" (辰) are placed over the day stem and day branch, with the "Liu He" (Six Harmonies) or "Azure Dragon" (Qing Long) on top, forming the "Cutting Gate Lesson," which indicates inability to settle and constant travel. The "Wandering Son Lesson" signifies no time for rest, with constant activity and unpredictability. The "Chen," "Xu," "Chou," and "Wei" are the four seasonal earths, which normally indicate stillness when appearing in the three transmissions. However, if the "Ding God" (the branch ruled by the Ding stem in the current ten-day cycle, indicating movement) or the "Heavenly Horse" (Tian Ma) enters among them, it becomes the "Wandering Son Lesson," indicating activity and busyness, with inevitable travel. The "Heavenly Prison Lesson" indicates worries about punishment and legal troubles. When the useful god falls into a restrained or dead state, and the "Heavenly Gang" (Chen) is placed over the day stem's lodging palace, it forms the "Heavenly Prison Lesson," indicating legal disputes, verbal conflicts, and physical punishment. The "Heavenly Net Lesson" indicates imprisonment and injury. When the time and the useful god both attack the day stem, it forms the "Heavenly Net Lesson," indicating legal troubles and imprisonment; in general inquiries, it often indicates serious illness.

玄胎主隱匿藏懷為胎孕。○寅申巳亥全在三傳曰玄胎卦，主隱匿藏懷或為胎孕。贅婿主伏潛屈辱或相將。○支辰加天干之上被克為用曰贅婿卦，主屈身於人，而支辰必依棲於人而相傍。無祿之名是上驕而下弱，○凡四上克下曰無祿卦。上皆得意故驕，下皆受制故弱，無祿猶無路，最凶之占也。絕嗣之意乃下逆而上傷。○凡四下克上曰絕嗣卦，下皆得志而逾逆，上皆受制而全傷，尤凶之甚也。

"The Xuantai lesson" indicates concealment and concealment, or it may relate to pregnancy. ○ When the four young months of寅, 申, 巳, and 亥 appear together in the three transmissions, it is called the Xuantai lesson, indicating that matters are concealed or hidden, or it may simply refer to pregnancy. "The Zuxu lesson" indicates hidden humiliation or dependence on others. ○ When the day branch is placed on the day stem's lodging palace and is then overcome by the day stem, and is taken as the initiating transmission, it is called the Zuxu lesson, indicating subordination to others; the day branch must necessarily depend on others for living. "The Wulü lesson" takes its name from the meaning of the superior being arrogant and the inferior weak. ○ When all four lessons are cases of the superior overcoming the inferior, it is called the Wulü lesson; those in superior positions are proud because they are successful, while those in inferior positions are weak because they are controlled. Wulü is like having no way out, and it is the most凶 lesson. "The Juesi lesson" refers to the inferior being rebellious and the superior being harmed. ○ When all four lessons are cases of the inferior attacking the superior, it is called the Juesi lesson; those in inferior positions become more rebellious as they gain power, while those in superior positions are harmed and suffer complete damage, making it even more凶.

又為勵德以動推為意，○貴人當卯酉之上曰勵德卦。貴人不自安而搖動也。亂首以悖逆為心。○日加辰而被克曰亂首卦，悖逆之象也。稼穡定自微而至著，○辰戌丑未全在三傳曰稼穡卦。土有生物之功，而日漸增長，故自微而至著。曲直必福善而禍淫。○三傳亥卯未曰曲直卦。為福者愈增其福，為禍者愈益其禍，乃木日漸長之象也。

There is also the "Lide Lesson," which signifies instability and uses movement as a means of deduction. The Nobleman is exactly positioned at the卯 or酉 position, called the Lide Lesson;卯 and酉 are the gates through which the sun and moon rise and set, and when the Nobleman arrives there, it cannot rest calmly and becomes restless. The "LanShou Lesson" signifies rebellious intent. When the Day Stem is placed in the Lodging Palace and is overcome by the Day Branch, it is called the LanShou Lesson, indicating a rebellious situation where the lower defies the upper. The "JiaSe Lesson" certainly progresses from minor to significant. When the four seasonal earths, 辰, 戌, 丑, and 未, all appear in the three transmissions, it is called the JiaSe Lesson; earth has the function of nurturing all things, and its power increases day by day, so matters develop from small to great. The "Qu Zhi Lesson" certainly brings blessings to the virtuous and misfortune to the licentious. When the three transmissions form the triple harmony of亥, 卯, and 未, which is the wood trinity, it is called the Qu Zhi Lesson; those who are originally fortunate will become even more so, and those who are originally unfortunate will become even more so, just like the gradual growth of grass and trees.

巳酉丑俱逢則傷情改革，○三傳巳酉丑全者曰從革卦，主革故鼎新之象，且金乃破物之神，主刑傷之凶也。寅午戌全見則意欲成親。○三傳寅午戌全者曰炎上卦。主氣焰薰天，上進之象，而急於進用，有相親傍之義焉。緣夫潤下之道，惟宜施惠於人。○三傳申子辰全者曰潤下卦。主恩澤下流，唯宜施惠於人，不可獨利而招憂。

Three transmissions of巳, 酉, and 丑 being complete indicate emotional injury and changes in affairs. The three transmissions of巳, 酉, and 丑 forming a metal trinity, known as the From-Revolution lesson, symbolize the renewal of old things and the creation of new ones; since metal is the spirit of broken objects, it also indicates calamity and injury. If the three transmissions of寅, 午, and 戌 are all present, it suggests a deliberate attempt to form close relationships with nearby people. The three transmissions of寅, 午, and 戌 forming a fire trinity, known as the Inflaming lesson, indicate a strong and upward-moving energy, suggesting ambition and striving for advancement; because of the eagerness to achieve and gain recognition, there is also an implication of seeking close relationships. As for the "Moistening-Down lesson," it is appropriate to show kindness to others. The three transmissions of申, 子, and 辰 forming a water trinity, known as the Moistening-Down lesson, indicate the flow of benevolence downward, which is suitable for giving benefits to others, but not for keeping the advantages to oneself, as this may bring about troubles.

凡斷吉凶，占從將意。大抵功曹為用，木器文書。○功曹寅也，寅乃木神，功曹乃奏書之神，故主文書。傳送加臨時行程消息。○傳送乃郵馬之象，故主信息行程。太沖盜賊及車船，從魁金銀與奴婢。辰為鬥訟兼主喪亡。○天罡主鬥爭詞訟，亦名天牢，又名天羅，主死亡。戌為欺詐或稱印綬。○河魁主欺詐，亦名地獄，又主印綬之神。

When judging fortune or misfortune, one should follow the direction of the Heavenly General and the Month General. Generally, when "Gongcao" is in action, it governs wooden objects and documents. Gongcao is寅, which belongs to the Wood deity, and Gongcao is also the deity in charge of submitting memorials, hence it governs documents. When "Chuansong" is present, it governs travel and messages. Chuansong is申, which symbolizes relay stations and horse messengers, hence it governs messages and travel. "Taichong" (卯) governs thieves and vehicles and boats, while "Conggui" (酉) governs gold and silver and servants. Chen governs disputes and lawsuits, and also governs death and loss. Chen is called Tian Gang, which governs disputes and lawsuits; it is also called Tian Luo and Tian Luo, which govern death. Xu governs deceit, or is called Yinshou. Xu is called Heqiu, which governs deceit; it is also called地狱, and is also the deity in charge of Yinshou.

登明徵召，太乙非災。勝光火怪絲棉，○午主光明怪異，又主絲棉布帛。神后陰私婦女。○子水天后之宮，主陰私不明，事干婦女。未為衣物筵賓，○小吉乃太常之宮也，主衣冠物帛、筵會賓客。正號田宅園囿。○大吉土神，主田宅園囿之事。

"Dengming" (Hai) governs summoning and recruitment. "Taiyi" (Si) governs unexpected calamities. "Shengguang" (Wu) governs fire, strange occurrences, and silk and cotton. Wu signifies brightness and strange occurrences, as well as silk and cloth. "Shenhou" (Zi) governs private matters and women. Zi belongs to water, being the palace of the Heavenly Empress, it governs private and obscure affairs, often relating to women. "Xiaoji" (Wei) governs clothing and banquets with guests. Wei is the palace of Tai Chang, governing clothing, hats, silk, and banquets with guests. Chou is precisely the one known to oversee fields, houses, gardens, and enclosures. "Daji" (Chou) is the earth god, governing matters of fields, houses, and gardens.

大吉小吉會勾陳，因田宅而爭訟。○丑未主田宅，見勾陳鬥訟之神，必因爭田宅而起訟。從魁河魁乘六合，為奴僕之逃亡，○酉主婢、戌主奴，六合為私門，乃奴僕逃亡之象。文宜青龍不戰，武欲太常無爭。○文看青龍為類神，武看太常為類神。旺相相生必吉，上下克戰則凶。

Great auspicious (Chou), minor auspicious (Wei), and Gou Chen meet, indicating disputes over property and land. Chou and Wei are associated with land and property, and encountering Gou Chen, the god of litigation, definitely indicates disputes over land and property leading to lawsuits. From Qiu (You) and He Kui (Xu) riding on Liu He, it indicates servants fleeing. You is associated with female servants, Xu with servants, and Liu He represents private matters, so together they indicate servants fleeing secretly. For matters concerning civil affairs, one should see Qinglong without being attacked or conflicting; for military affairs, one should see Tai Chang without disputes. For civil matters, Qinglong acts as the class god, which is the god representing the matter in question. For military matters, Tai Chang acts as the class god. If the class god is prosperous and strong and is generated by the day branch, it is auspicious; if there is conflict and struggle between them, it is inauspicious.

登科者祿馬扶會，○登科者祿神驛馬臨於干支之上，旺相相生主上吉。馬主前程遠大，祿乃臨官之神。不第者刑害俱並。○三刑六害並臨干支之上，刑主有缺，害主阻隔難成。投書宜虎勾無氣，○投書獻策，見上貴也，若白虎勾陳無氣，自然無阻也。捕賊欲玄武相侵。○捕賊以玄武為類神。若玄武臨克地，自然得捉也。

Those who can pass the imperial examination and achieve success are supported by the God of Official Rank and the Post-horse. The term "passing the examination" refers to the God of Official Rank and the Post-horse appearing on the day stem and day branch, and being prosperous and strong with mutual generation, which indicates the highest good fortune. The Post-horse signifies a far-reaching career, while the God of Official Rank is the deity of official position. Those who fail to pass are due to the simultaneous presence of punishments and harms. When the three punishments and six harms appear together on the day stem and day branch, punishment indicates deficiency, and harm indicates obstruction and difficulty in achieving success. When submitting documents, it is favorable if both the White Tiger and Gou Chen are weak. Submitting documents and presenting strategies is for visiting higher-ranking noblemen; if these two obstructing deities are weak and powerless, the path will naturally be unimpeded. When capturing thieves, the Black Tortoise should be subdued. The Black Tortoise is the deity associated with thieves; if the Black Tortoise is located in a position where it is subdued, it is natural to capture the thief.

若候風占雨，須看青龍白虎。○白虎主風，青龍主雨。有氣旺相有風有雨，囚死空亡風雨必微。若遷官進職，宜觀天吏天城。○寅為天吏，卯（申）為天城。若加年命相生必主變遷。動望行人，視二八卯酉之限。○占東南行人，以酉為中途，子上神為至期；若西北行人，以卯為中途，午上神為至期。迫逃亡盜，捕四六玄武之陰。○占捕盜賊看玄武之陰神上所得何神，便知其在何處，捕之必獲。

If one wishes to predict wind and rain, one should observe the Azure Dragon and White Tiger. The White Tiger governs wind, and the Azure Dragon governs rain; if both are strong and prosperous, there will be wind and rain. If they fall into captivity, death qi, or empty days, the wind and rain will be weak. If one wishes to predict promotion or advancement in official position, one should observe the Heavenly Official and Heavenly City. The寅 (Yin) is the Heavenly Official, and the卯 (Mao) or申 (Shen) is the Heavenly City; if they are placed over the person's age or birth year and are mutually generating, it indicates a change in position. To predict the return of a traveler, observe the卯 (Mao) and酉 (You) gates. For a traveler coming from the southeast, take酉 (You) as the place along the way, and the day corresponding to the god on the酉 (You) gate indicates the arrival date. For a traveler coming from the northwest, take卯 (Mao) as the place along the way, and the day corresponding to the god on the午 (Wu) gate indicates the arrival date. To hunt fugitives or thieves, observe the Black Tortoise (Black Tortoise) at the four and six positions. The four and six positions refer to the巳 (Si) in April and the未 (Wei) in June, which correspond to the二八 (second and eighth) mentioned earlier. To catch thieves, observe the hidden spirit above the Black Tortoise (Black Tortoise); knowing which god it is will reveal where the thief is hiding, and going to capture them will surely succeed.

失伴必詳勝光而可見，○勝光在日前則向前追必見，在日後則稍等立見矣。亡財則察玄武而可知。○失財物以玄武之陰神上見乃知方所，尋之必獲也。此皆略舉其綱要，在智者臨時而審情。

If a companion is lost, one must carefully examine the position of Shengguang (Wu) to find them. If Shengguang is before the Day Branch, one should go forward to search and will surely find them; if Shengguang is after the Day Branch, wait a while and they will be found naturally. For lost property, one should examine Xuanwu to determine its location. If one looks at the Yin spirit associated with Xuanwu, it will show the direction where the lost property is, and going there will certainly recover it. The above is only a brief summary; specific situations require wise people to examine the actual circumstances carefully.

若夫旺氣，求就官職；相氣，經營利祿；囚氣，囚繫呻吟；死氣，死亡悲哭；休氣，病疾淹延。詳在囚時日墓。○旺氣發用利求官，相氣發用利求財，囚氣發用訟則囚繫、呻吟，死氣發用病必死亡哭泣，休氣發用疾病淹纏，若日墓同之必凶。

As for the Five Phases' energies: if one has the 'prosperous energy', it is suitable to seek official positions; if one has the 'auxiliary energy', it is suitable to engage in business for profit; if one has the 'confined energy', it indicates being imprisoned and suffering; if one has the 'death energy', it indicates death and sorrow; if one has the 'rest energy', it indicates prolonged illness. The details depend on the time of the confined energy and whether the day stem is in its burial place. Prosperous energy initiating transmission is favorable for seeking official positions, auxiliary energy initiating transmission is favorable for seeking wealth, confined energy initiating transmission in a lawsuit indicates being imprisoned and suffering, death energy initiating transmission in illness indicates death and crying; rest energy initiating transmission indicates prolonged illness. If the day stem is also in its burial place, it will certainly be dangerous. (Prosperous, auxiliary, rest, confined, and death energies are the strengths and weaknesses of the Five Phases according to the four seasons: being in command is prosperous, what I generate is auxiliary, what generates me is rest, what restrains me is confined, and what I restrain is death.)

相加孟仲，萬事新鮮。季上逢之，互為故舊。○孟仲之神發用主新鮮事動，季神發用為舊事矣。歡欣在旺相之中，悲哀在死囚之處。○旺相發用皆主喜，休囚發用皆主憂。

When a god is added and placed on the four beginning (Yin, Shen, Si, Hai), all matters are new beginnings; when placed on the four middle (Zi, Wu, Mao, You), they are also new beginnings. When placed on the four seasons (Chen, Xu, Chou, Wei), they are all about revisiting old matters. Gods in the beginning and middle positions initiating transmission indicate recent events in motion; gods in the seasonal positions initiating transmission indicate the matter in question is old. Joyful responses occur in the prosperous and strong phase, while sorrowful responses occur in the dead or captive phase. The use of prosperous and strong energies indicates joy and celebration, while the use of resting and captive energies indicates worry and sorrow.

凡見火加水上，亡遺口舌非寧。○乃巳午火臨亥子水也。火乃朱雀，主口舌；水乃玄武，主亡遺。火入金鄉，淫逸奸邪未息。○火則騰蛇朱雀，金乃白虎太陰。淫佚奸邪皆為太陰為火所逼致也。水加土位逢財，若在火宮遷職。○水加土上受土之克則為財；水加火上克水則為官。

Whenever fire is placed over water, it indicates loss and disputes, leading to unrest. This refers to fire in the positions of巳 and 午 being placed over water in the positions of 亥 and 子. Fire corresponds to the Vermilion Bird, which governs disputes; water corresponds to the Black Tortoise, which governs loss. When fire enters the metal position, immoral and wicked affairs cannot be stopped. Here, fire refers to the two generals,Teng Snake and Vermilion Bird; metal refers to the two generals, White Tiger and Tai Yin; immoral and wicked affairs arise from Tai Yin being forced by fire. When water is placed over the earth position, it indicates gaining wealth; if placed over the fire position, it indicates a change of position. When water is placed over earth and is subdued by earth, it is considered as 'wife and wealth'; when water is placed over fire and forms a subduing relationship with fire, it is considered as 'officials and ghosts'.

木逢水則流落它鄉。○以木之少而見水之多，有木漂本之象，故曰。水遇土則人財兩散。○水加土上，水為財。而主散失者，亦水為玄武之位也。金居火上則疾病死亡。○金加火上，白虎入朱雀騰蛇之位，故主疾病死亡也。土臨木地則田宅訟起，○土加木乃勾陳受制之象，故主因田宅而興詞訟。

When wood meets water, the main trend is that the wood flows away from its original place. This is because there is little wood and much water, which creates an image of the wood being washed away by the water, thus not being stable. When water meets earth, it indicates that both people and wealth will be scattered. Water on top of earth is originally associated with wealth, but it leads to loss because water is the position of the Black Tortoise, which governs dispersal. When metal is placed on fire, it indicates illness and death. Metal on fire is equivalent to the White Tiger entering the position of the Vermilion Bird and the Serpent, hence indicating illness and death. When earth is placed on wood, it indicates disputes over property and land. Earth on wood represents the Gou Chen being restrained by wood, hence indicating disputes over property and land.

金加火位，中傳有水無妨。○若金加火為發用，而中末見水則有救矣。火入水鄉，末得鎮星復喜。○若火加水上為發用，而中末有土則不凶矣。

If gold is placed on the fire position, it is not a problem if the middle transmission has water. If gold is placed on fire and taken as the initiating transmission, and both the middle and final transmissions have water, water can control fire, thus providing relief. When fire enters the territory of water, if the final transmission has the 'Steadfast Star' (Saturn, representing the earth element of the辰, 戌, 丑, 未), it turns worry into joy. If fire is placed on water and taken as the initiating transmission, and both the middle and final transmissions have earth, earth can control water, thus avoiding calamity.

貴人順行，凶將少降禍殃。天乙逆行，吉將聊施恩惠。○天乙貴人順則凡事順，逆則凡事逆。順貴雖凶將降涸必輕；逆貴雖吉將賜福不重。連災遇惱，上下皆凶。招利求祥，始終俱吉。○三傳全無吉將吉神者災惱並見；三傳中全吉者主招財利，可求吉祥。凶神刑害，災害連綿。吉將相生，歡欣不已。○三傳中凶將更乘刑害災涸愈重；三傳中吉將更生助者喜慶愈多。

When the Nobleman moves in the correct direction, the misfortunes brought by evil generals are fewer; when the Heavenly Ethical Person moves in the opposite direction, the blessings bestowed by good generals are limited. When the Heavenly Ethical Person moves in the correct direction, all affairs proceed smoothly; when it moves in the opposite direction, all affairs become adverse. Even if an evil general is beneath a favorable Nobleman, the calamities he brings will be light; even if a good general is beneath an adverse Nobleman, the blessings he grants will be meager. If calamities and troubles follow one after another, it is because all four lessons are unfavorable; if benefits and auspiciousness are obtained throughout, it is because all three transmissions are favorable. If there are no good generals or auspicious deities in the three transmissions, calamities and troubles will arise together; if all three transmissions are favorable, it indicates the ability to attract wealth and achieve auspicious outcomes. If evil spirits are accompanied by punishment and harm, continuous misfortunes will occur; if good generals mutually generate and support each other, joy will be endless. If evil generals in the three transmissions are accompanied by punishment and harm, the calamities will be even more severe; if good generals in the three transmissions receive support and assistance, the joy will be even greater.

凶神合和，逢災不至深遠；吉將逢傷，賜福終非全美。○三傳中凶將見生合，雖凶不甚；三傳中吉將見傷，雖吉不甚。日辰有彼此之殊，神將有尊卑之異。○日干為己，支辰為他人；貴神在上尊，月將在下卑。辰來剋日諸事難成，日來克辰所謀皆遂。○支辰來剋日干乃我受人制也；日干去克支辰乃人聽命於我也。

If Inauspicious Spirit encounter harmony and concord, even if they meet misfortune, it will not be severe; if吉将 suffer damage, the blessings they bestow will not be complete. In the three transmissions, if Inauspicious General see a birth or a harmonious relationship, although they are凶, they are not extremely凶; if吉将 encounter being overcome or injured, although they are吉, they are not extremely吉. The day stem and the day branch have distinctions between self and other; the heavenly general and the month general have distinctions between respect and inferiority. The day stem represents oneself, while the day branch represents others; the noble spirits (Twelve Heavenly Generals) in the upper layer are respected, while the month general (lower layer twelve branch spirits) are inferior. If the day branch overcomes the day stem, things will be difficult to achieve; if the day stem overcomes the day branch, all endeavors will be fulfilled. If the day branch overcomes the day stem, it means I am restrained by others; if the day stem overcomes the day branch, it means others obey me.

男逢災厄須以日上推窮；女遇迍邅但向辰宮尋覓。○日干又曰天干，故看男子之災祥；支辰又曰地支，故看女子之禍福。先凶後吉終成喜慶之徵，始吉終凶終見悲哀之兆。○初傳凶末傳吉終於吉也；初傳吉末傳凶終於凶也。初刑末位災來果必無輕，末克初傳有禍須知亦小。

For a man encountering misfortune, one must investigate from the day stem; for a woman facing difficulties, one should seek within the day branch's position. The day stem is also called the heavenly stem, which belongs to yang, so it is used to determine the fortune or misfortune of a man. The day branch is also called the earthly branch, which belongs to yin, so it is used to determine the calamity or blessing of a woman. If the initial is凶 and the final is吉, the outcome will ultimately be auspicious; if the initial is吉 and the final is凶, the outcome will ultimately be inauspicious. If the initial transmission harms the final transmission, the calamity will certainly be severe. If the final transmission overcomes the initial transmission, even if there is misfortune, it will be minor.

先賢以時作先鋒，占萬事皆可以推。若乃披刑則侵欺詐偽，乘馬則搖動遷移。○時作支刑，子刑卯之類；乘馬主動搖也。沖支沖干彼己不惶寧處，同辰同日爾子蹇滯遲疑。○時沖干己不寧，時沖支彼不寧；同辰彼蹇，同日我蹇。時日相生迭為恩惠，生克其辰災祥居第。○時生日下報上，日生時上惠下；時生支宅吉，時克支宅災。

The elder regarded the time of divination as the "vanguard gate," meaning that in divining all matters, one may begin with it. If the time is afflicted by criminal energy, it indicates being robbed, deceived, or oppressed by others, and affairs will be fraudulent. If the time is accompanied by the post-horse, it suggests movement or change. When the time is in conflict with the day branch, such as Zi conflicting with Mao, it indicates instability. If the time is accompanied by the post-horse, it also suggests instability. If the time conflicts with the day stem or the day branch, both the self and the other will be disturbed. If the time is the same as the day stem or the day branch, both the self and the other will be obstructed and hesitant. When the time conflicts with the day stem, the self will be disturbed; when the time conflicts with the day branch, the other will be disturbed; when the time is the same as the day branch, the other will be obstructed; when the time is the same as the day stem, the self will be obstructed. When the time and the day mutually generate each other, it indicates mutual benefit. When the time generates or overcomes the day branch, it relates to the fortune or misfortune of the family. If the time generates the day stem, it indicates the lower supporting the higher; if the day stem generates the time, it indicates the higher benefiting the lower; if the time generates the day branch, the family is auspicious; if the time overcomes the day branch, the family faces misfortune.

所以遇子遇午若往若來，值卯值酉為門為戶。○子午天地之道路也，往來之象。更宜視以用及終傳，反可察其生及畏懼。大抵克多事繁，克少則事簡。○涉害比用主繁，元首重審事簡。克者，動也。鬼臨所畏當憂而不憂；財在鬼鄉聞喜而不喜。○因財變鬼而禍矣。

Therefore, when encountering Zi or Wu, there is a sense of movement and interaction; when encountering Mao or You, they should be considered as gateways. Zi and Wu are the great pathways in heaven and earth, so they symbolize movement and interaction. One should also observe the Initiating Transmission and the Final Transmission, and also look at what they generate and what they fear. Generally, if something is overcome more, the matter is complex; if it is overcome less, the matter is simple. The method of involved harm and the method of comparison are associated with complex matters, while the method of the original head and the method of re-examination are associated with simple matters. The term 'overcome' refers to 'movement'. When the official ghost is in the place it fears, it should be worrying, but in fact there is no need to worry; when the wife's wealth is in the territory of the official ghost, it should be a good omen, but in fact it is not a cause for joy. This is because the wealth hexagram has transformed into the ghost hexagram, which brings misfortune instead.

神將互克占及夫妻；同類來傷事因兄弟。○鬼乃夫也，鬼動事起夫；財乃妻也，財動事起妻；比肩爻動，事起同類朋友也。財遇天空兮產業須傷；鬼臨旬尾兮官災不起。○財爻空，求妻不得也。官爻空，有官非不妨也。吉神臨凶卦之中，無咎爭之道；惡煞臨吉卦之內，無歡欣之理。煞雖惡，生我則其喜終至；將雖良，克我則憂難不已。○如虎勾生我，其力尤雄；龍合克我，其凶亦至。

The Heavenly General and the Month General mutually control each other, and matters predicted often involve the husband and wife. If similar yao (lines) come to harm or control, the matter usually originates from brothers. The "Official Ghost" represents the husband; if the ghost yao moves, the matter originates from the husband. The "Wife's Wealth" represents the wife; if the wealth yao moves, the matter originates from the wife. If the "Companion" yao moves, the matter originates from peers and friends. If the wealth yao meets the Tian Kong, property will surely suffer damage. If the ghost yao is located at the end of the ten-day period or in the empty position, lawsuits and misfortunes will not arise. If the wealth yao is in an empty position, seeking a wife will be unsuccessful; if the official yao is in an empty position, even if there are legal troubles, they will not be a problem. If auspicious spirits are in an inauspicious hexagram, there is no reason to be free from blame or to resolve disputes. If evil spirits are in a favorable hexagram, there is no reason to be joyful. Although evil spirits are harmful, if they generate me, good fortune will eventually arrive. Although auspicious generals are favorable, if they control me, worries will not cease. For example, if the White Tiger or Gou Chen generate me, their assistance will be especially strong; if the Azure Dragon or Liu He control me, their misfortune will still occur.

凶神無吉也，合干則訟休；吉神無凶也，剋日則禍起。○與日合雖朱雀之口舌亦休。更若識其通變，舉一隅而不復三矣！

The Inauspicious Spirit originally has no auspicious aspects, but once it combines with the day stem, lawsuits will cease. The吉神 originally has no inauspicious aspects, but once it overcomes the day stem, misfortunes will still occur. If the Inauspicious General such as Vermilion Bird, which is associated with disputes, combines with the day stem, disputes will be resolved. If one can further understand flexibility and adaptability, then pointing out one corner is sufficient, and the other three corners need not be mentioned (this is from《论语·述而》: "If one does not infer the other three corners from one, I will not teach him again").

六壬通萬變之機，大為國而小為家。日辰定動靜之位，日為人而辰為事。變即窮變，通久之變機，發動所由也。家國要從地盤分野處看。若單論家宅則惟在支上看可也。

Six Rén (a divination method) integrates all kinds of changes, and can be used for major affairs such as state matters or minor affairs such as family matters. The day stem and the day branch determine the positions of movement and stillness: the day stem represents people, and the day branch represents affairs. The term "change" mentioned here refers to the "change" in the Great Treatise of the Zhou Changes, which means "when things reach an end, they change; when they change, they become unblocked; when they are unblocked, they can last long." This change is the origin of affairs coming into motion. When divining about the state or family, one should look at the directional divisions on the Earth Plate; but if only considering a single family's dwelling, one needs only to examine the heavenly stem on the day branch.

月將加時，局圖順節，日二課而辰二課。合成四象，生主和而克發用，義法三才。日上神為太陽，日陰為少陽；辰上神為太陰，辰陰為少陰。陰陽生合、比和處吉凶之端倪不露，惟於相剋處一逗殺機而遂爾見形。蓋不殺不成其為生，而取克正所以觀五行相生之妙也。

Place the Month General above the time of day, and the Heaven Plate is formed by turning in accordance with the solar term. The Day Stem appears in two lessons, and the Day Branch also appears in two lessons, making up the four images. Mutual generation indicates harmony, while mutual control is used to initiate the transmission. This principle follows the three principles of heaven, earth, and humanity. The heavenly spirit above the Day Stem is called "Sun," and the yin spirit of the Day Stem is called "Lesser Sun." The heavenly spirit above the Day Branch is called "Tai Yin," and the yin spirit of the Day Branch is called "Lesser Yin." In places where yin and yang mutually generate, combine, or harmonize, the signs of good or bad fortune are not apparent. Only when there is mutual control does a dangerous situation emerge, revealing the course of events. Because without killing and cutting, there can be no birth and nurturing; taking control is precisely to understand the subtle nature of the Five Phases' mutual generation.

上克為元首，理順成而百事咸宜。上天下地，天克地理勢皆順，故百事宜。下賊為重審，人事逆而謀為不利。地克天是下陵乎上，故主逆。二三克賊，知一總名。神將凶而禍不單行，神將吉而福祥雙至。如二三克賊，則看克處與本於有益無益而福禍之來可決矣。

When the upper god overcomes the lower god and is taken as the initiating transmission, it is called the "Original Head Lesson," indicating that things proceed smoothly and all affairs are suitable. The upper is heaven, the lower is earth; when heaven overcomes earth, it follows the natural order and trend, hence all matters are favorable. When the lower god overcomes the upper god and is taken as the initiating transmission, it is called the "Re-examination Lesson," indicating disorder in human affairs and unfavorable outcomes in planning and actions. When earth overcomes heaven, it signifies that the lower surpasses the upper, hence indicating disorder. If there are two or three instances of overcoming, they are generally called "Knowing One" (i.e., mutual use). In such cases, if the riding god and general are凶, misfortune will not be isolated; if they are吉, blessings will come in pairs. When encountering two or three instances of overcoming, one should examine whether these overcoming positions are beneficial or harmful to the person in question, thereby determining the direction of fortune and misfortune.

用孟名曰見機，當因時以致宜；仲季號為察微，事未萌而預計。克賊重重比涉害，用辰主外災害己，用日主我禍延人。蒿矢神遙剋日，二克主兩事而合為一事；彈射日遙克神，一克主一端而分作兩端。日止一日，克有二，是兩事合來作一事。一克互觀自見，二課若見金土二煞，為有鏃有丸，能傷人也。

The method of taking the initiating transmission from the first of each season is called "seeing opportunity," and it should be adapted to the time. Taking the initiating transmission from the middle of each season and the fourth season is called "observing subtle signs," meaning one should plan ahead even before the matter begins to show. When there are multiple instances of conflict, first use the method of comparison, then the method of involvement. Taking the initiating transmission from the heavenly stem on the day branch indicates that disaster comes from outside and affects oneself. Taking the initiating transmission from the heavenly stem on the day stem indicates that the trouble originates from oneself and affects others. "The lesson of the bow and arrow" is when the upper god is distant and conflicts with the day stem at two points, indicating that two separate matters become one. "The lesson of the dart and projectile" is when the day stem is distant and conflicts with the upper god at one point, indicating that one matter splits into two. Since the day stem is only one and there are two things that conflict with it, it means two matters combine into one; when there is only one conflict, the two are naturally distinguishable. If both of these lessons contain the elements of metal and earth, which are harmful, then the arrow has its tip and the dart has its projectile, and they can truly harm people.

昴星如虎對立，視俯仰以定遠近之憂危。俯視憂近仰憂遠。殺氣至酉而盛，故將曰太陰，俯仰皆以酉位言，陰陽無克乃從至陰處討出消息來也。正君子履霜之漸多憂懼之時也。

The "Mao Star Lesson" is like a tiger facing a person directly. We need to determine whether it is looking down or up to judge whether the worry is near or far. If it looks down, the worry is immediate; if it looks up, the worry is distant. The cold and severe energy reaches its peak at the You position, so the general at You is called Tai Yin. Whether looking down or up, it is always referring to the You position. Since there is no mutual control among the four lessons' yin and yang, we have to deduce the situation from the most yin aspect. This is precisely when a gentleman sees "footing on frost" and knows that solid ice is coming, thus feeling anxious and fearful.

別責如花待時，合日辰以定人事之巧拙。課名不倘，事屬有待時象可知矣。玩別責字言尊見端於此，而成就於彼之義也。八專士女懷春，一名不修幃箔。凡陰陽施化以別，而神令干支同位，陰陽不分，主客未辨，故取象若此。丁巳辛同丑未，井欄射主深災。井欄射亦主前途憂危。伏吟任信用刑而事主反覆。謂十二神名居沖位，無可依倚，主反覆不寧也。

"The 'Different Responsibility' lesson is like a flower waiting for the right time to bloom; it requires looking at the harmonious relationship between the day stem and day branch to determine the skill or clumsiness in human affairs. Since the name of the lesson is not auspicious, the matter is one that awaits the right opportunity, and its meaning can be understood. Considering the term 'Different Responsibility,' it suggests that the initial hint appears on one side, while the outcome is on the other. The 'Exclusive Focus' lesson primarily concerns the emotions of men and women, also known as 'Unrestrained Curtains'—a metaphor for disorder in the private quarters. Normally, yin and yang should be separate in their influence, but when the stem and branch share the same position, yin and yang become indistinct, making it difficult to distinguish between the main and the guest, hence the symbolic meaning. On days of Ding, Si, and Xin, with Chou and Wei in the same position, the 'Well Shaft Shooting' lesson indicates serious calamity. 'Well Shaft Shooting' also signifies future worries and dangers. The 'Hidden Chant' lesson (called 'Self-Responsibility' on yang days and 'Self-Confidence' on yin days) uses punishment to transmit the meaning, indicating that matters will be repeated. This refers to the twelve spirits each occupying the position opposite to each other, with no support, hence the instability and repetition."

凡上克則事起男子，或屬他人；若下賊則吉由女人，或因自己。大凡克處是動機，上克動在客在陽，故為男子為他人，下賊反觀可知。將克神為外戰，災自外來。神克將為內戰，禍由內起。將謂月將，神即貴神。將克神相戰於外，神克將相戰在內。災外來是因彼而有克也。禍內起以其克加於我也。

Whenever the upper overcomes the lower, the matter originates from a man or relates to an outsider. If the lower overcomes the upper, the good fortune comes from a woman or originates from oneself. Generally, the place of mutual control indicates the origin of the matter: when the upper overcomes the lower, the action is in the position of the guest and in the yang, so it belongs to a man or an outsider. When the lower overcomes the upper, looking at it in reverse, it belongs to a woman or oneself. When the month general overcomes the heavenly general, it is called 'external warfare', and disaster comes from outside. When the heavenly general overcomes the month general, it is called 'internal warfare', and the calamity originates from within. Here, 'general' refers to the lower month general (the god of the earthly branch), and 'god' refers to the upper noble god (the twelve heavenly generals). When the general overcomes the god, it is warfare outside; when the god overcomes the general, it is warfare inside. Disaster from outside is due to being overcome by others, while calamity from within is due to being overcome by oneself.

用在日前事情已過，用居日後事起將來。日辰發用應在今時，辰日刑沖事成恍惚。年月吉日發用，事應年月節旬。如甲課在寅則卯為後而丑為前。蓋前為已往，後為未來故也。日謂今日辰主於日，言日干發用事應在今時。凡日寄辰，辰仰於日，要合德祿比合相生乃為足貴。刑則人情不美，沖則反覆不寧，故多事恍惚也。年主一年，月主一月，節主半月，作氣字看。如立春為節，雨水為氣，節字論氣，無謂月也。

The Initiating Transmission falling before the Day Stem's Lodging Palace indicates that the matter has already occurred; if it falls after the Day Stem's Lodging Palace, the matter will happen in the future. If the Day Stem or Day Branch itself is the Initiating Transmission, the matter occurs in the present. If the Day Stem and Day Branch mutually suffer punishment and clash, the matter becomes uncertain. If the Initiating Transmission comes from the Sovereign Year, the Month Builder, or a Favorable Day, the matter will occur in that year, month, season, or ten-day period. For example, if the Jia Stem is lodged in the寅 branch, then the卯 branch is the 'after' and the丑 branch is the 'before'; because 'before' refers to the past and 'after' refers to the future. 'Day' refers to today, and the Day Branch is determined by the Day Stem, so if the Day Stem is the Initiating Transmission, the matter occurs in the present. Whenever the Day Stem resides in a branch, the branch must be supported by the stem. It is valuable if there is virtue, rank, companionship, harmony, or mutual generation; if there is mutual punishment or clash, then human relations become discordant and the matter becomes unstable and uncertain. The Sovereign Year governs a year, the Month Builder governs a month, and the season governs half a month. The term 'season' should be understood as the 'qi' of the solar term: for example, Start of Spring is the season, and Rain Water is the qi. Discussing the season is about the qi, not generally referring to a month.

此二句論克應之理，最為絕妙。方朔克應歌云：起歲年華問，逢蟾月裡尋，占旬旬裡應，值日日前辰，氣動蟾分體，候來旬折身，諸門從此起，萬類若通神。苗公云：七位克應訣，季神總用同，墓中見的實，吉凶取舍沖，陰陽分墓絕，七位應須通。又云：看發用是何季之神，如見寅卯則應在辰月辰日辰時，如見巳午則應在未月未日未時，故言與日同也。

The above two sentences explain the concept of "kè yìng" — that is, when an event will come to fruition — and it is the most refined principle. An old attributed work by Dongfang Shuo called "Kè Yìng Gē" states: if the person is affected by the Tai Suì, look for the year; if affected by the Yueling (Month Builder, referring to the moon), search within the month; if the divination falls on the beginning of a ten-day period, the event should occur within that ten-day period; if it falls on the day, the event should occur around that day. When the qi moves, calculate according to the month; when the waiting period arrives, calculate within the ten-day period. All methods of divination begin from this principle, and all things and categories will be fulfilled as if by divine power. Miao Gong said: the seven positions of kè yìng are the same in their application as the methods used by the seasonal deities; only when something enters its tomb (mù) can the exact time of fulfillment be seen; the distinction between good and bad fortune lies in the opposition (chōng); yin and yang are differentiated according to the tomb and the end (jué); the methods of the seven positions must be fully understood. He also said: to determine which seasonal deity is involved in the "fā yòng" (initiating transmission), for example, if one sees寅 and卯 (spring wood), the event should occur in the month, day, and hour of辰 (wood's tomb); if one sees巳 and午 (summer fire), the event should occur in the month, day, and hour of未 (fire's tomb); thus, the method of calculation is the same as that of the "day."

吉神旺相事皆吉，凶神旺相事必凶。旺氣求官吉，爭財相氣親，死言喪禍起，囚動見官刑，休來憂病患，五氣仔細尋。此皆以剋日論也。吉凶二神，謂三傳日干年命兼歲月建正時業方支辰上神，非搜盡此十一處也，須要視何處生我克我，還是生我者多，克我者多。助我生者多或助我克者多，生我者得地，還是克我者得地，宜詳察。

When auspicious deities are prosperous and strong, all matters will be favorable; when malevolent deities are prosperous and strong, affairs will certainly be adverse. Prosperous energy is suitable for seeking official positions, while strong energy is suitable for competing for wealth. Death Qi indicates the occurrence of funerals and misfortunes. Captive energy, once activated, leads to legal troubles, and resting energy brings worry about illness. One must carefully examine these five energies. All the above discussions are based on the relationship with the day stem. The mentioned auspicious and malevolent deities refer to the three transmissions, the day stem, the person's birth year, as well as the heavenly stem of the current year, the month builder, the exact hour, the direction of profession, and the day branch. It is not necessary to examine all these eleven aspects, but rather to determine which ones benefit me and which ones harm me, whether there are more beneficial or harmful influences, and whether the ones that benefit me are in a favorable position or the ones that harm me are in a favorable position. All these should be carefully examined.

已上九門定式，次觀附卦加臨。日臨辰而受克為亂首，主行悖逆之道。辰臨日而受克為贅婿，不能自立其身。如庚寅日寅加申，是辰臨日而日克之。夫日寄於辰，今反克辰，是自家竟無安頓處矣。

The nine gates are a fixed format. Next, we consider various additional patterns of influence. When the day stem is located in its lodgment palace and then influences the day branch, but is in turn overcome by the day branch, it is called "disordered beginning," indicating actions that are contrary and rebellious. When the day branch influences the day stem's lodgment palace but is in turn overcome by the day stem, it is called "dependent son-in-law," indicating an inability to establish independence. For example, on a Gengyin day, the寅 (Yin) influences the申 (Shen) which is the lodgment palace of Geng. This is when the day branch influences the day stem and is overcome by the day stem. The day stem originally resides in the day branch, but now turns to overcome the branch, which is like having no place to settle.

辰臨日而生日名自在，有恢宏之志。辰來生我可云安享。日臨辰而受生名俸就，有榮顯之機。我就他生一何榮顯。日臨辰而生辰名歷虛，主無稽之笑語。我去生他，他為脫氣。辰臨日而受生名歸寵，主福履之來崇。辰是我所履之境，加我之上而與我合體生辰，豈非福履之崇乎。同類相加培植和合。培植和合，言比肩之妙。日辰交生名為脫骨，主彼我舒情多實；日辰交克號曰無涉，主內外疑忌生猜。交生不認我而認人，故為脫骨，乃相信之誠也，交克反看。

The day branch approaches the day stem, which is in the lodging palace, and comes to be born of the day stem, called "Zai Zai," indicating a person with grand ambitions. When the day branch generates me, it can be considered as enjoying peace and comfort. When the day stem, in the lodging palace, approaches the day branch and is generated by the day branch, it is called "Feng Jiu," indicating an opportunity for honor and prominence. When I go to meet him and receive his generation, how glorious it is. When the day stem, in the lodging palace, approaches the day branch and instead generates the day branch, it is called "Li Xu," indicating the spreading of trivial and absurd talk. When I generate him, my side becomes depleted. When the day branch approaches the day stem and is generated by the day stem, it is called "Gui Cheng," indicating abundant blessings and prosperity. The day branch is the territory I stand on; now it comes to me and merges with me, being generated by me, is it not a sign of great fortune and prosperity? When similar deities are added together, it indicates cultivation and harmony. Cultivation and harmony refer to the wonderful support of "Bi Jian" (like-minded persons). When the day stem and day branch mutually generate each other, it is called "Tuo Gu," indicating mutual expression of feelings and many practical benefits; when the day stem and day branch mutually control each other, it is called "Wu She," indicating mutual suspicion and jealousy between inside and outside. Mutual generation is about not considering oneself but considering the other, hence called "Tuo Gu," which represents sincere mutual trust; mutual control is the opposite.

課傳皆在年月日時名天心，憂不成憂而喜中加喜。三傳不離四課名曰迴環，吉不全吉而凶不全凶。天地大化不離是在天之心了，名迴環，意不宜占訟散事。三傳所以變化四課不離殊少變動之意，故吉凶不全。

The four lessons and three transmissions all fall within the year stem, month builder, day branch, and the time of divination, which is called "Heaven's Heart Lesson." This indicates that worries cannot fully materialize and happiness is further enhanced. When the three transmissions do not go beyond the scope of the four lessons, it is called "Circular Lesson," meaning good fortune is not entirely good and misfortune is not entirely bad. The great changes in the universe do not exceed these areas, which is referred to as the heart of heaven. As for the circular lesson, it is not suitable for divination regarding lawsuits or concluding matters. The three transmissions are originally meant to transform the four lessons; now that they remain within the four lessons, it signifies very little change, hence neither good nor bad is complete.

三上克為幼度厄，腐繩維臣室之象；三下克為長度厄，越海無舟楫之形。凡長幼課看發用才官父子何如，是財則傷財，餘可例推。又看餘一課，或是上克必主上下不安爭鬥。若生日干則凶可解，上下相生凶亦稍解。四上克為無祿主孤單，得救神亦能免禍。四下賊為絕嗣主貧苦，雖吉將到底成空。救神如三傳年命有一處生干即是，若四下賊則是我所遇皆仇敵，吉將其奈我何。

Three Lessons where the upper element overpowers the lower one is called "You Du E", resembling the image of using a rotten rope to tie a heavy object, indicating imminent danger. Three Lessons where the lower element steals from the upper one is called "Chang Du E", like crossing the sea without a boat or raft. When encountering a lesson of either "You Du E" or "Chang Du E", one should examine the Initiating Transmission to see if it is the wife's wealth, official ghost, parent, or child. If it is the wealth element, it indicates loss of wealth; the rest are interpreted similarly. Then look at the remaining lesson. If it is also an upper overpowering lower situation, it indicates instability between upper and lower, leading to conflict. If it can nourish the Day Stem, the凶 (adverse) can be resolved; if upper and lower elements generate each other, the凶 is somewhat mitigated. If all four Lessons are upper overpowering lower, it is called "Wu Lu Ke", indicating loneliness; if the Saving God is present, misfortune can be avoided. If all four Lessons are lower stealing from upper, it is called "Jue Si Ke", indicating poverty; even with auspicious generals, the outcome remains empty. The Saving God refers to a place in the Three Transmissions or the person's own birth year where something nourishes the Day Stem. If all four are stealing, then one faces enemies on all sides, and even auspicious generals cannot help.

日辰見辰戌又發用為斬關，陽逃亡而陰主伏匿。辰戌動神，中傳更遇寅字為天梁，主萬里飛騰，故陽日為逃亡。陰日為伏匿，總無蹤跡可尋也。凡傳遇寅卯未午乘貴陰合為天地獨通，出行吉。貴人臨卯酉分前後為勵德，庶人吝而君子亨通。視干支陰神，如立貴人前是小人恃勢當強。如陽神立貴人後是君子謙沖當進。此勵德之卦。蓋日陰辰陰為卑，不合妄居於前。日陽辰陽為尊，不合退居於後也。

If the day stem and day branch show Chen or Xu, and these are also initiating transmissions, it is called "Zhang Guan Ke." On a yang day, the ruler is absent; on a yin day, the ruler is hidden. Chen and Xu are active deities, and if the middle transmission meets Yin (which is "Tian Liang"), it indicates great movement, so on a yang day it is interpreted as absence; on a yin day, it is interpreted as concealment, meaning the ruler's whereabouts are difficult to find. If among the three transmissions there are Yin, Mao, Wei, or Wu, and these are accompanied by the nobleman, Tai Yin, or Liu He, it is called "Tian Di Du Tong," indicating a very auspicious journey. If the nobleman is located at Mao or You, and the lesson pattern is either before or after the nobleman, it is called "Li De Ke." Common people who receive this are hindered and find it difficult to proceed, but gentlemen who receive it find it smooth and favorable. Observing the yin deity of the day stem and day branch: if the yin deity is located before the nobleman, it indicates small people relying on power and acting aggressively; if the yang deity is located after the nobleman, it indicates a gentleman being humble and retreating, yet should take initiative—this is the meaning of Li De Ke. This is because the yin deity of the day and Chen's yin deity are in low positions and should not be placed ahead recklessly; the yang deity of the day and Chen's yang deity are in high positions and should not retreat to the back.

天乙在卯酉立私門，名微服而名懷異志。天乙來臨主八門，日辰陰陽俱後，遇此即是為微服象，惟利陰私。貴後存謂居貴人後，卯酉為日月之門，陰私之象，惟利安居不利有為。夫婦若年神交相剋，作蕪淫主琴瑟不調。夫婦年若相剋，日神更與日辰互克乃乖戾之象。用卯為龍戰，用酉為虎斗，主恩改而憂疑不定。凡卯日發用，行年又在卯名龍戰卦，虎斗仿此。蓋卯日陽氣南出，陰氣北入；入酉日陽氣北入，陰氣南出，主刑殺。陽主德生，相戰於門，故名。主事疑惑，反覆不定。

The Heavenly Stem Jia and the Earthly Branch Yin are associated with the concept of "private gate" and are called "disguised attire" or "carrying secret intentions." When the Nobleman (Tianyi) arrives, it governs the eight gates. If the Yin spirits of the Day Stem and Day Branch both fall behind the Nobleman, this forms the "disguised attire" pattern, which is favorable only for secret actions. "Nobleman behind" refers to the Lesson Pattern being located behind the Nobleman. The卯 and酉 branches are the gates of the sun and moon's rising and setting, which naturally represent private and hidden matters, suitable only for quiet residence and not for active endeavors. If the spirits of the years of the husband and wife mutually control each other, it forms the "chaotic union" pattern, indicating discord between husband and wife. If the years of the husband and wife mutually control each other, and the spirits on the day also mutually control the Day Branch, it forms a discordant pattern. Taking the卯 as the initiating transmission is called "dragon battle," and taking the酉 as the initiating transmission is called "tiger struggle," indicating changes in affection and uncertainty. If the initiating transmission on the卯 day is also on the卯, and the person's year is also on the卯, it is called the "dragon battle" pattern; the "tiger struggle" pattern follows the same logic. Because on the卯 day, yang energy rises from the south and yin energy enters from the north; on the酉 day, yang energy enters from the north and yin energy rises from the south, indicating punishment and killing. Yang represents virtue and life, and the two energies fighting at the gates lead to this name, indicating matters of doubt and uncertainty.

六合為佚女，天后為狡童，主厭翳而男女有淫。卯為六合私門也，酉為太陰私戶也。凡卯酉作傳而前天后後見六合為陰往求陽，非佚女而何？前見六合後見天后為陽往求陰，非狡童而何？三傳四孟名曰玄胎，非懷孕則有移舊更新之意。四孟五行生地故曰胎；玄，水色黑，言方胎於中，男女未分，不可見也，主事有根蒂，日漸長進之意；如入胎於母腹，鑄成五官之象，所以說移舊。

Liu He should be regarded as "Yilnv" (a wanton woman), and Heavenly Empress as "Jiaotong" (a reckless youth), indicating that matters are obscured and there is licentiousness between men and women. The hour of Mao is the private door of Liu He, and the hour of You is the private door of Tai Yin. Whenever the hours of Mao and You enter the Three Transmissions, and Heavenly Empress appears before, with Liu He appearing after, it signifies that Yin is seeking Yang, so how can it not be Yilnv? If Liu He appears before and Heavenly Empress after, it signifies that Yang is seeking Yin, so how can it not be Jiaotong? If all three transmissions are the four Meng hours (Yin, Shen, Si, Hai), it is called "Xuaitai Ke," which does not merely mean pregnancy but also implies renewal and transformation. The four Meng hours are the places of growth for the Five Phases, hence called "Tai" (womb); "Xuan" refers to the black color of water, meaning that the matter is in the process of being conceived, with male and female not yet distinguishable and not yet visible, indicating that the matter has already taken root and is gradually developing. It is like the conception in the mother's womb, slowly forming the images of the five senses, hence it is said to be a transformation of the old into the new.

三傳四仲謂之三交，加日辰則主隱匿罪人之名。凡仲日四仲相加一交，有克發用二交，課傳又見陰合丁交卦也。子午卯酉所藏乃乙丁己辛癸五陰干，陰為刑偏陰為陽，故太公立課將五陰干移於四季，正謂此也。蓋四仲當陰干之旺，如乙祿到卯，丁巳祿居午，則極氣盛矣。而五陽干生於四孟者，以四仲為沐浴敗地，是仲位刑旺而德衰也。若課傳年命全逢乎此，諸事不吉，故武侯云：德氣在內，刑氣在外，之此不可出兵。

Three transmissions are all four central branches (Zi, Wu, Mao, You), called "Three Intersections Lesson"; if they also fall on the day stem and day branch, it indicates a hidden criminal in the family. Whenever a central branch combines with another central branch, it forms one intersection. If there is a conflict and the initiating transmission is involved, it forms two intersections. If the lesson and transmissions also contain Tai Yin, Liu He, and Ding Shen, it forms three intersections. The central branches Zi, Wu, Mao, and You conceal the five yin stems: Yi, Ding, Ji, Xin, and Gui. Yin represents punishment, and in places where yin is predominant, yang becomes more apparent. Therefore, Jiang Taigong moved the five yin stems to the four seasonal branches when establishing the lesson, explaining exactly this principle. The central branches are the strong positions for yin stems, such as Yi's strength at Mao, Ding and Ji's strength at Wu. Yin energy is at its peak. However, the five yang stems are born in the four initial branches, and the central branches are considered the place where yang stems are bathed and decline. This shows that the central position is where punishment energy is strong and virtue energy is weak. If the lesson, transmissions, and the person's birth year all coincide with the central branches, all affairs will be unfavorable. Therefore, Zhuge Liang said: virtue energy is internal, punishment energy is external; encountering this pattern is not suitable for military action.

四仲亦名二煩，主殺傷而更遭刑訟。凡太陽加仲，斗繫丑未為天煩；太陰加仲，斗繫丑未為地煩。是天地大小吉之氣俱為天罡所傷，而太陽加仲是德為刑也。月宿加仲刑氣大旺，故主殺傷獄訟之象。如斗罡繫丑未名杜傳，德在內刑在外，凡占利靜不利動。

The Four Middle (四仲) are also known as "Two Troubles" (二烦), and they indicate violence and the possibility of legal disputes. If the Sun (月将) is placed on the Four Middle and the Star and the Heavenly Gang are located on Chou or Wei, it is called "Heavenly Trouble" (天烦); if the Tai Yin is placed on the Four Middle and the Star and the Heavenly Gang are located on Chou or Wei, it is called "Earthly Trouble" (地烦). This is when the Tianyi and Da Ji (丑) and Xiao Ji (未) energies are harmed by the Heavenly Gang (辰). When the Sun is placed on the Four Middle, it transforms the virtue energy into punishment energy. When the Moon's position is on the Four Middle, the punishment energy becomes strong, thus indicating violence and legal disputes. If the Star and the Heavenly Gang are located on Chou or Wei, it is called "Du Zhuan." In this case, virtue energy is inside and punishment energy is outside, so all divinations favor stillness and are unfavorable for movement.

四季名為遊子，乘天馬而將欲遠行。四土是游行之地，天馬是游行之象，故名。於課不止遠行，凡事主游移不定，蹤跡無憑。用天馬而中卯末子名為高蓋，主公卿爵位。正月午為天馬，卯天車，子華蓋，蓋利見大人之象。

The three transmissions are all seasonal earth branches (Chen, Xu, Chou, and Wei), called "Woyi lesson"; if it is also accompanied by the Heavenly Horse, it indicates a journey away from home. The four earthly branches represent wandering places, and the Heavenly Horse symbolizes movement, hence the name. This lesson not only indicates traveling afar, but also signifies instability and uncertain traces in all matters. When the Heavenly Horse initiates the transmission, with the middle transmission being Mao and the final transmission being Zi, it is called "Gao Gai lesson," indicating noble rank and titles. In the first month, Wu is the Heavenly Horse, Mao is the Heavenly Cart, and Zi is Huagai; the presence of Huagai is favorable for meeting important officials.

卯發用而中戌末巳號曰斫輪，為印綬俱全。卯加庚辛木就金雕，中傳戌，又是辛之寄宮，末傳巳火煉辛金而金又斷卯木成器，且戌中辛金得巳火，又為鑄印，而戌又為印綬，所以說印綬俱全，爵祿崇高之旬象。

The trigram卯 initiates the transmission, with the middle transmission being戌 and the final transmission being巳, which is called the "Chopping Wheel" pattern. This indicates a complete presence of the official seal and its supporting elements. The trigram卯 is placed above庚 and辛, meaning the wood is subjected to the metal for shaping and carving; the middle transmission戌 is the lodging palace of辛 metal. The final transmission巳 fire can temper the辛 metal, while the metal can also cut through the卯 wood to shape it into a finished object. Moreover, the辛 metal hidden in戌 receives the fire from巳, which is exactly the process of "casting an official seal," and the戌 itself also represents the official seal. Therefore, the presence of both the official seal and its support indicates a high-ranking official position in the cycle of ten days.

若逢真破，得罪於帝王之象；害氣交加，遠涉有江湖之患。凡刑沖破壞皆謂之破，於仕宦則為得罪，於賈人則為江湖之患，為盤車故也。

If the "Pò" (Break) actually occurs, it indicates being in trouble with the emperor; if the six harmful influences converge, traveling far may bring dangers on the rivers and lakes. All cases of punishment, collision, break, and destruction are collectively called "Pò." If it falls on someone in official position, it signifies being punished by the emperor; if it falls on a merchant, it indicates dangers on the rivers and lakes, because "Pò" signifies obstacles and accidents involving vehicles.

時逢太歲作貴人兼發用而乘月將，名時泰有賜寶升官之象。日時月建會青龍而用歲氣作初傳，名富貴主利見大人之徵。天乙發用，又日辰月建名青龍，歲支作天乙是為用歲氣，言一時而諸吉臻合也。

The time of divination coincides with the Tai Su, which also acts as the Nobleman, and the Initiating Transmission is accompanied by the Month General, called "Time of Prosperity," indicating signs of receiving treasures and promotion in rank. The Day Branch, the time of divination, and the Month Builder converge with the Azure Dragon, and the initial Transmission is taken from the Tai Su's stem, called "Prosperous Wealth," indicating favorable omens for meeting important officials. When the Heavenly Stem Tian Yi is used as the Initiating Transmission, and the Day Branch and Month Builder are also Azure Dragon, with the Tai Su's branch exactly matching Tian Yi, this is referred to as "Using the Tai Su's Qi"—meaning all auspicious signs converge at the same time.

四離前一日為天寇，利居家而不利遠行。四絕前一日為天禍，事體絕而又復重興。分至前一日為四離，已非遠行吉象，那堪月宿極陰，玄武陰私重加故主遇盜賊。四立前一日為四絕，乃陰陽交接之日那堪立絕互交，是乘權卸肩而兩不得力，所以事休絕而復興。

The day before the four "Lì" days is called "Tiankou," which is favorable for staying at home but not for traveling far. The day before the four "Jue" days is called "Tianhuo," meaning that after things have come to an end, they will once again revive. The day before the two "Fen" days (Spring Equinox and Autumn Equinox) and the two "Zhi" days (Summer Solstice and Winter Solstice) is called "Sì Lì." Originally, these days are not auspicious for long journeys, and since the moon's position is extremely yin, the yin and secretive energy of the Black Tortoise further intensifies, leading to the possibility of encountering thieves on the road. The day before the four "Li" days (Beginning of Spring, Beginning of Summer, Beginning of Autumn, Beginning of Winter) is called "Sì Jue." These are days when yin and yang transition; when the "Li" and "Jue" coincide, it signifies that one force is in full power while the other is just stepping down, leaving neither able to exert influence effectively. Thus, things may cease but will later revive again.

四時前孤後寡，或遇空苦楚無依，閉口旬尾，如乘玄發用病危不失。如寅卯日當春之時則巳為孤丑為寡，若無別吉象，則為孤寡課。閉口有二格，如玄武加天地盤，六甲合此成兩般；病逢閉口則不進飲食，訟逢閉口則枉屈難伸。

Each season has its own Guchen in front and Guasu behind. If it also meets the Xun Kong, then there will be great suffering with no support. If the "Bikou" falls at the end of the ten-day period and is combined with the Black Tortoise as the initiating transmission, then the divination about illness will definitely be dangerous, without exception. For example, on the day of Yin or Mao, which is in spring, then Si is Guchen and Chou is Guasu. If there are no other auspicious signs, it becomes the Guchen and Guasu lesson. Bikou has two patterns. If the Black Tortoise is placed on top of the Heaven Plate and Earth Plate, then with each of the six甲 periods, it forms two different patterns. If illness is divined and Bikou appears, it indicates the person will not eat; if litigation is divined and Bikou appears, it indicates the person will be unable to clear their injustice.

時剋日而用又助之名曰天網，有死喪之危。用死因而斗加日本名曰天獄，主囚繫之災。時用剋日為天網，如春占甲干用土金死囚神而有辰復加日本亥，則木之根本受傷，運用不旺，囚繫可知。

When the time of divination is in conflict with the day stem, and the initiating transmission also supports it, it is called "Heavenly Net," indicating danger of death or loss. If the initiating transmission falls in the Death Qi position, and the "Dǒu" (Heavenly Gang) is added to the original position of the day stem, it is called "Heavenly Prison," indicating disaster of imprisonment. When both the time of divination and the initiating transmission conflict with the day stem, it is called "Heavenly Net." For example, if the divination is done in spring and the day stem is Jia (wood), and the initiating transmission takes the elements of earth or metal, which are the dead or imprisoned elements, and the "Chén" (the Heavenly Gang position) is also added to the original position of the day stem (the亥 position, where Jia wood is born), then the root of the wood is injured, its strength is weak, and the result of being imprisoned is inevitable.

上下旺相為三光，始終迪吉。神將順布為三陽，作事皆成。用旺相一光，吉神臨用二光，日辰旺相當令三光；用旺相一陽，日在天乙前二陽，貴順布三陽，忌克破刑沖害。

When both the upper and lower elements are prosperous and strong, it is called "San Guang Ke," which is entirely favorable from beginning to end. When the order of the divine generals is arranged, it is called "San Yang Ke," and all affairs can be accomplished. The first light is when the initiating transmission is prosperous and strong, the second light is when a favorable deity is present at the initiating transmission, and the third light is when the day branch is prosperous and strong and in its proper season. The first yang is when the initiating transmission is prosperous and strong, the second yang is when the day stem is positioned before Tianyi Guiren, and the third yang is when the nobleman is arranged in a favorable sequence. Both types of lessons are to be avoided if there are conflicts, destruction, punishments, opposition, or harm.

傳見六儀病將瘥而獄囚出，三奇發用疑惑解而喜氣生。旬首發用為六儀，子戌旬奇在丑，申午旬奇在子，辰寅旬中奇在亥，丑為玉堂，雞鳴於丑而日精備；子為明堂，鶴鳴於子而月精備；亥為絳宮，斗轉於亥而星精倘。

In the Three Transmissions, encountering the Six Instruments indicates that the patient will recover and the imprisoned person will be released. When the Three Marvels are used, doubts will be resolved and joy will arise suddenly. The first day of the ten-day period initiates with the Six Instruments. The positions of the Three Marvels are as follows: in the Jiazi and Jiaxu decades, the Marvel is in Chou; in the Jiashen and Jiawu decades, the Marvel is in Zi; in the Jiachen and Jiayin decades, the Marvel is in Hai. Chou is the Jade Hall, and the chicken crows at Chou time, completing the day's vital energy; Zi is the Bright Hall, and the crane cries at Zi time, completing the month's vital energy; Hai is the Red Palace, and the Big Dipper turns at Hai position, completing the star's vital energy.

用起天魁為伏殃有殺傷之厄，傳虎死神為魄化有死喪之憂。用乘喪魄健者衰而病者死，傳起飛魂家有咎而人有災。天魁在酉逆，因仲非河魁也。死神正巳順十二，是虎乘死神加日主死，加辰主喪，有吉可解。喪魄正未逆四季，飛魂正亥逆十二。

The initiating transmission starts from "Heavenly Chief" and is called "Hidden Harm," indicating a danger of injury or harm; in the three transmissions, the White Tiger rides upon "Death Deity," called "Soul Transformation," indicating worry of death or loss. If the initiating transmission rides upon "Soul Departure," even strong people will decline, and the sick will die; if the three transmissions start from "Flying Soul," there will be misfortune in the family and disaster upon the person. The Heavenly Chief starts from酉 and moves backward, calculated according to the four cardinal points, not the usual River Chief at戌. The Death Deity starts from巳 in the first month and moves forward through the twelve branches each month; when the White Tiger rides upon the Death Deity and is added to the day stem, it indicates the death of the person, and when added to the day branch, it indicates family mourning. If there is a favorable deity, it can resolve the issue. The Soul Departure starts from未 in the first month and moves backward through the four seasonal branches; the Flying Soul starts from亥 in the first month and moves backward through the twelve branches each month.

卦曰始終視神將玩克戰以方知，課名新故用剛柔察死生以方見。始終要兼旺相休凶，細細推尋，然亦就三傳說，三傳原該本事始終，或始克終生，或始生終克，或始生終墓，或始墓終生，皆始終之義。視神將者，神將以生我為吉，不生則雖吉亦減力。凡陽干發用得陰為故，得陽為新；陰干發用得陽為故，得陰為新。陽生主事之方生而艾也，陰主死事之已去而不乘權也。死生即得令不得令義。

The lesson pattern discusses "beginning and end," which requires examining the gods and generals, and considering the relationships of overcoming and conflict to understand it. The lesson name distinguishes between "new" and "old," which depends on whether the day is a strong day or a weak day, and examining whether the element is dead or alive to discern it.the so-called beginning and end refers to considering the states of strength, prosperity, decline, and captivity, and carefully analyzing them; however, this is still based on the three transmissions—since the three transmissions inherently cover the beginning and end of an event: either the first transmission overcomes and the final transmission generates, or the first transmission generates and the final transmission overcomes, or the first transmission generates but the final transmission enters captivity, or the first transmission enters captivity but the final transmission generates, all of which fall under the meaning of beginning and end.the so-called examining the gods and generals means that a god or general that generates me is auspicious; if it does not generate me, even if it is a favorable general, its power is reduced. On a yang day, if the initiating transmission uses a yin branch, it is called "old"; if it uses a yang branch, it is called "new." On a yin day, if the initiating transmission uses a yang branch, it is called "old"; if it uses a yin branch, it is called "new." Yang represents birth, meaning the matter is just beginning and flourishing; yin represents death, meaning the matter has already passed and is no longer in power. Here, death and birth refer to being in command or not being in command.

八迍立見憂危將至，五福必主福祿駢臻。八迍五福不是定然八件五件，八是陰數，一切惡神凶將克賊日兼帶刑害者，是陰慘至極，故名。五乃天之中數，極陽明之象，如傳逢生旺貴人日德，即有凶亦解救矣。

Meeting "Eight Obstacles" indicates that immediate worries and dangers are approaching; meeting "Five Blessings" certainly signifies that blessings and honors will come in pairs. "Eight Obstacles" and "Five Blessings" do not necessarily require eight or five specific items: "Eight" is a yin number, referring to any situation where evil spirits and凶 stars come to afflict the day stem, combined with punishments and harms, reaching the extreme of阴 darkness, hence called "Eight Obstacles." "Five" is a heavenly number, representing the most yang and bright appearance; if the three transmissions encounter life qi, vigorous qi, noblemen, and day virtue, then even if there are dangers, they can be resolved.

若順相加之卦傳列巳申亥寅，春玄胎者生意已萌於中，夏勵陽者機關略見於外，秋占四牡驅馳不息，冬占全福行止亨通。凡三傳順加，以巳上加申起，四孟是五行長生之地，順加則水木金各就所生，是四生之神復各居長生之位也。如春令寅木乘權，勾萌甲坼，生意正蒙，乃生生之始也，曰胎。四孟至於夏則生氣日長日盛，曰勵陽者，謂陽氣盛中伏衰，君子當勉勵勿縱，猶退藏意。秋時生氣漸微，殺氣漸盛，且言申位何為傳送，天地之化至七月是生殺之轉關，是送往迎來之會也。蓋巳為海角，巳酉丑三合為寬大坤為馬，即四牡即傳送也。申加巳行寬大之地，正驅馳不息意。至於冬萬物歸根，四生各歸生處，是全福而無害，行止有不亨快乎？

If the divination is calculated by adding in sequence, and the three transmissions are arranged as巳, 申, 亥, 寅: in spring it is called "Xuanyai" (womb), indicating the vital energy is beginning to stir within; in summer it is called "Liyang" (encouraging yang), showing the mechanism is slightly revealed externally; in autumn it is called "Simo" (four stallions), indicating continuous movement; in winter it is called "Quanfu" (full blessing), meaning both movement and stillness are smooth. Whenever the three transmissions are added in sequence, the calculation starts with巳 on 申. The four beginning months are the places of birth for the five phases. Adding in sequence allows water, wood, and metal to return to their places of birth, meaning the four birth deities return to their birth positions. For example, in spring, the wood of寅 is dominant, with grass sprouting in a curved manner and seed shells splitting open, indicating the beginning of life, which is the start of generation, hence called "womb." In summer, the vital energy grows stronger day by day; called "Liyang" because in the height of yang energy, the decline is already hidden, and the gentleman should encourage himself and not be indulgent, implying retreat. In autumn, the vital energy gradually weakens while killing energy increases; as for why 申 is called "Chuansong" (transmission), it is because the transformation of heaven and earth in July is the turning point between life and death, a meeting of departure and arrival.巳 is the sea corner, and the triple harmony of巳, 酉, and 丑 forms a broad structure. The坤 hexagram symbolizes a horse, hence "Simo" refers to transmission. When 申 is placed on巳, moving through a broad area, it signifies continuous running. As for winter, all things return to their roots, and the four birth deities return to their birth places, which is when blessings are complete and unimpeded, so movement or stillness is both smooth, how could there not be ease?

四仲相加子午卯酉，春占關隔若羝羊之觸藩，夏占觀瀾似游魚之吞餌，秋占四季，日逢望弦晦朔名曰三光不仁，冬占匿陽，時遇日月辰戌號為四門俱閉。四仲乃四敗之地，以卯加子算，四仲相加在卯為陰不備，以日出於卯離太陰也，在酉為陽不備，以日入於酉離太陽也。在子一陽初復，陽氣不壯，在午一陰始生，陰氣不壯。玩課體名義，重陰互換知無一吉占矣。春曰觸藩言為陰所縛，進退不得自如。觀瀾意同，蓋午生於寅，敗於卯，前見辰是水庫，乃觀瀾而不敢進意。弦月漸進，望月已滿，晦月既盡，朔月初生，重陰相加，又逢弦望晦朔，更加四仲天官如六合太陰，陰總是陰翳之象，故曰三光不仁。日月卯酉也，四仲相加更卯酉上見辰戌總是陰陽閉寒意。又子乃一陽初生，今加於酉方，向閉塞之路，那見生機，故云匿陽。

The four cardinal directions of the middle (four Zhong) are the positions of the four failures in the Five Phases. Adding the four Zhong directions of Zi, Wei, Mao, and You: in spring, it is called "Guan Ge" (obstruction), like a male sheep's horn hanging on a fence, unable to advance or retreat; in summer, it is called "Guan Lan" (observing the waves), like a fish about to take a bait; in autumn, if the four seasons' deities meet with the waxing, full, waning, and new moon phases, it is called "San Guang Bu Ren" (three lights without compassion); in winter, it is called "Ni Yang" (concealing yang), and if the time of divination coincides with the gates of the sun and moon (Mao and You) and the hours of Chen and Xu, it is called "Si Men Ju Bi" (all four gates closed). The four Zhong are the four failure points of the Five Phases. Starting from Mao added to Zi: when the four Zhong are added, at Mao it is called "Yin Bu Bei" (incomplete yin), because the sun rises from Mao and leaves Tai Yin; at You it is called "Yang Bu Bei" (incomplete yang), because the sun enters You and leaves the sun; at Zi it is called "Yi Yang Chu Fu" (the first return of yang), as yang energy is still weak; at Wu it is called "Yi Yin Shi Sheng" (the first birth of yin), as yin energy is also weak. Considering the meaning of the lesson pattern, when heavy yin exchanges, nothing is auspicious. In spring, called "Chu Fan" (touching the fence), it refers to being bound by yin energy, unable to advance or retreat; the meaning of "Guan Lan" is similar—Wu is the birthplace of yang, and Mao is the place of decline, with Chen, another water reservoir, appearing ahead, which is like observing the waves by the water but not daring to move forward. The waxing moon gradually fills, the full moon is complete, the waning moon is about to end, and the new moon is just beginning; when heavy yin is added, meeting with the waxing, full, waning, and new moon phases, and combined with the four Zhong heavenly officials such as Liu He and Tai Yin, yin is added upon yin, forming a gloomy image, hence called "San Guang Bu Ren"—the three lights (sun, moon, and stars) all lose their grace. The sun and moon are represented by Mao and You; when the four Zhong are added, Mao and You are combined with Chen and Xu, which indicates a blockage of yin and yang. Moreover, Zi is the first birth of yang, but now added to You, leading to a path of closure, where can one see vitality? Hence it is called "Ni Yang" (concealing yang).

四季相傳丑辰未戌，春稼穡而生長以時，夏遊子而漂流不定，秋地角據一隅而忘天下，冬五墓舍朝市而守丘墟。稼穡者，以辰加丑起算為順，土生萬物故在春為稼穡，且辰加於丑，土氣乍開，生生之思初動。又土盛於夏，乘巳午之生，有千里之勢，故曰遊子。至秋則土氣漸衰，生物之功滅去矣，曰據一隅而忘天下，便與夏之通達不同，四土皆庫獨以冬為墓者，休囚故也。

The deities of the four seasons, Chou, Chen, Wei, and Xu, pass on their influence in succession. In spring, the term used is "Jia Se" (cultivating and harvesting), which signifies timely growth; in summer, it is "You Zi" (wandering child), indicating instability and drifting; in autumn, it is "Di Jiao" (corner of the earth), meaning occupying a small area and forgetting the world; and in winter, it is "Wu Mu" (Five Tombs), indicating abandoning the city and remaining alone in a desolate place. The term "Jia Se" starts with Chen added to Chou and proceeds in order. Earth can nurture all things, so in spring it is called "Jia Se." Moreover, when Chen is placed on Chou, the earth energy is just beginning to move, and the initial signs of growth appear. Earth is strong in summer, supported by the fire of Si and Wu, giving a momentum of traveling thousands of miles, hence called "You Zi." In autumn, the earth energy gradually declines, and its nurturing function has diminished, so it is said to occupy a small area and forget the world, differing greatly from the openness of summer. The four earths are originally all repositories, but in winter they are called "Mu" (tombs) because the earth is in a state of weakness and confinement.

若逆相加，勢情為悖，三傳亥申巳寅，六合一名六害。春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含義而無中生有，冬待慶而暗事將明。逆相加謂以亥上加申起算，六合六害在加處見寅盛於春巳毓矣。又值亥生則毓之太過，故曰亢毓，且亥加於寅為休氣用事，故云始勤終怠。寅加於巳，木火通明，是為洪鈞，巳加於申，正火旺於夏，亨嘉之會，謂之中正權衡，固宜申金制約為義。巳加申是金生於巳，含章之意，故曰無中生有。申加於亥，天乙生水，得申金之光相湧相生是為將明，從此而春而夏而秋，生長萬物之慶皆為有待。

If the sequence is reversed, the situation becomes contradictory: the three transmissions are arranged as亥, 申, 巳, 寅, and this pattern is called "Liu He," also known as "Liu Hai." In spring divination, it is called "Kang Yu," indicating a beginning of vigorous activity and a later slackness; in summer divination, it is called "Hong Jun," showing a state of upholding righteousness and impartial judgment; in autumn divination, it is called "Hán Yì," indicating the emergence of something from nothing; in winter divination, it is called "Dai Qing," indicating that hidden matters will soon become evident. The term "reverse addition" refers to starting with亥 added to申. The patterns of Liu He and Liu Hai appear in the positions where the addition occurs. In spring, 寅 is most vigorous, already well-developed, and with亥 water coming to nourish it, it becomes overdeveloped, hence called "Kang Yu." Moreover, when亥 is added to寅, it is a time of rest, hence the beginning is diligent and the end is slack. When寅 is added to巳, wood and fire are in harmony, hence "Hong Jun." When巳 is added to申, fire is at its peak in summer, a time of prosperity and favorable meetings, called "upholding righteousness and impartial judgment," which by nature should be restrained by申 metal. The addition of巳 to申 is when metal is born in巳, implying the emergence of something from nothing, hence called "Hán Yì." When申 is added to亥, heaven generates water, and with the brilliance of申 metal, it is a mutual generation, hence the emergence of clarity. From this through spring, summer, and autumn, the joy of nurturing all things still awaits realization.

四仲逆傳子酉午卯，春占井陷如鳥投籠，夏占正煩若牛受刃，秋失友既散離而復合，冬出漸名陰極而陽生。四仲以酉加子起算，則皆相逆，為五行死地，如金庫於丑，則酉死於子，餘可類推，投籠正表其象。正煩或作二煩以日宿月宿加四仲分曰受刃則生氣盡矣，金土殺酉加於子為洩殺氣，氣既衰故為失友。酉未為離隔之神，加於一陽初生之地，為陰靜而陽復，故居離而復合之象。

Four Middle Directions in reverse transmission, with the three transmissions arranged as Zi, You, Wu, Mao: in spring, it is called "Well Collapse," like a bird flying into a cage; in summer, it is called "True Distress," like an ox being cut by a blade; in autumn, it is called "Losing a Friend," first separating then reuniting; in winter, it is called "Gradual Departure," indicating the extreme yin giving way to yang. The four middle directions start with You added to Zi and proceed in reverse, all falling into the dead positions of the Five Phases. For example, the repository of metal is in Chou, so You dies in Zi, and the rest can be similarly inferred. "Flying into a cage" clearly represents this image. "True Distress" is sometimes written as "Double Distress," determined by the daily and monthly stars added to the four middle directions. Saying "suffering a blade" means the life qi has been exhausted. The killing qi of metal and earth, when You is placed on Zi, dissipates the killing qi; since the qi has declined, it is called "Losing a Friend." You and Wei are separated spirits, placed on the beginning of yang, indicating yin stillness and yang returning, hence the image of first separating then reuniting.

逆傳四季丑戌未辰，春占越庫，散財不以其道；夏曰轉魁，委任不得其人；秋殺墓勢將興而將起，冬伏陰機漸收而漸藏。四季以辰加未起算，春季辰土受未中乙木之克，是發越庫財已散矣，曰不以其道者，順則合，道逆則不以其道也。戌為天魁，中藏辛金，夏季未土木庫加戌，而為戌中辛金所克，又戌為火庫洩木之氣，是木轉魁上為委託非人也。戌火庫丑金庫，火加金則殺金，陰象原伏而不動，遇火煉之交有發越之勢。丑金庫，辰水庫，丑加辰則金水相涵象重陰，又子見母，故曰收藏。

In the reverse transmission of the four seasons, the three transmissions are arranged as Chou, Xu, Wei, and Chen. In spring, it is called "Yue Ku," indicating the dispersal of wealth and not following the proper path. In summer, it is called "Zhuan Kuai," indicating entrusting matters to inappropriate people. In autumn, it is called "Sha Mu," indicating the rise of momentum. In winter, it is called "Fu Yin," indicating the gradual concealment of affairs. The four seasons are calculated starting with Chen added to Wei. In spring, the earth (Chen) is overcome by the hidden Yi wood in Wei, indicating the dispersal of wealth from the treasury. It is said "not in the proper way" because proceeding in the correct order follows the proper path, but reversing the order does not. Xu is the Tian Kuai, containing Xin metal; in summer, Wei earth is the wood treasury, placed on Xu, which is overcome by Xin metal in Xu, and since Xu is the fire treasury, it also releases the wood's energy, thus the wood moves to the Kuai position, resulting in entrusting to inappropriate people. Xu is the fire treasury, and Chou is the metal treasury; fire added to metal kills metal. The Yin aspect is originally hidden and inactive, but when met with fire, it becomes active and vigorous. Chou is the metal treasury, and Chen is the water treasury; Chou added to Chen results in metal and water blending, symbolizing heavy Yin; it is also like a child meeting its mother, hence called collection. The four names of reverse transmission in the four seasons all begin by examining the mutual generation and overcoming between the heavenly stems and earthly branches hidden in the two earth treasuries, then matching with the current season, to determine the outcomes of dispersal, transfer, rising, and concealment.

若順相合理勢自然，申子辰為潤下以和順為義，寅午戌為炎上以發達為名，亥卯未為曲直當舉直錯枉，巳酉丑為從革宜革故鼎新，三傳稼穡田土稽留。子為水，申為生地，辰水庫，自申而子而辰理勢自然，有不和順者乎？甲乙日為生氣。炎上順其次序，自然烈焰彌天，與和順同解。更得驛馬為倚權，利奏對也。凡木之生死曲與直，舉直錯枉，正去徇向直意。金有革故之義，才言革故自有鼎新之勢。凡占得四土，雖當作稼穡，須玩順逆玩四時，上文備矣。

If the triple harmony is matched in order, the situation and circumstances will naturally follow: Shen Zi Chen (Monkey, Rat, Dragon) belong to 'Run Xia' (flowing down), meaning harmony and smoothness; Yin Wu Xu (Rabbit, Snake, Dog) belong to 'Yan Shang' (rising upwards), meaning prosperity; Hai Mao Wei (Horse, Ox, Sheep) belong to 'Qu Zhi' (curved and straight), which should use the upright and discard the crooked; Si You Chou (Snake, Rooster, Ox) belong to 'Cong Ge' (transformation), which is suitable for renewing old things. If the three transmissions form 'Jia Se' (cultivation and harvest), it indicates delays in matters concerning land and fields. Zi belongs to water, Shen is the place where water is born, and Chen is the water reservoir; from Shen to Zi to Chen, the situation and circumstances naturally follow, how could they not be harmonious? On days of Jia and Yi, there is more vitality. 'Yan Shang' follows in order, naturally leading to a great fire, which is interpreted the same way as harmony. If it is further supported by the post-horse, it is favorable for presenting matters to the sovereign. For all matters concerning wood, life and death depend on whether they are curved or straight; the phrase 'Ji Zhi Cuo Wang' comes from the 'Analects of Confucius · Wei Zheng', meaning to remove partiality and move towards uprightness. Metal has the meaning of removing old things, which is one interpretation of transformation, naturally leading to a new beginning. Whenever the four earths are involved, although they should be considered as cultivation and harvest, one must still consider the direction of the flow and the four seasons, which has already been explained thoroughly above.

子辰申為出奇自新改過，午戌寅為間魁舍室從庭，卯未亥為合從彼我咎懷其忿，酉丑巳為獻刃遠近俱被其傷，辰申子為呈斗玩陰陽於天象，戌寅午為頂墓會消息於方與，丑酉巳為藏金因事而韜，未亥卯為從吉待時而動。若逆三合事主乖違，辰子申為特順貴勿躐等，戌午寅為就燥行合中庸，未卯亥為正陽遵發生之意，丑酉巳為法罡防肅殺之威，四土逆行尚宜守正。水局逆行言勿躐等者，欲其以順正也。火不順則燥，故正以中庸。玩遵之一字，言當依本生生之理而無毗乎陽也。罡殺氣，金逆而殺氣愈盛，故肅殺宜防。土能生金，若逆生恐猶未出於正，故特用戒之。

The Triple Harmony combinations can start from different points, each with its own name: Zi, Chen, and Shen are called "Chu Qi," indicating self-renewal and reform; Wu, Xu, and Yin are called "Jian Kuai," indicating abandoning inner chambers for outer courts; Mao, Wei, and Hai are called "He Cong," indicating mutual resentment; You, Chou, and Si are called "Xian Ren," indicating harm to people near and far; Chen, Shen, and Zi are called "Cheng Dou," indicating contemplation of yin and yang in heavenly phenomena; Xu, Yin, and Wu are called "Ding Mu," indicating convergence of information in directions; Chou, You, and Si are called "Cang Jin," indicating concealment and cultivation; Wei, Hai, and Mao are called "Cong Ji," indicating waiting for the right time before acting. If the Triple Harmony is reversed, things tend to go awry: Chen, Zi, and Shen are called "Te Shun," emphasizing the importance of not rushing ahead; Xu, Wu, and Yin are called "Jiu Zao," advising moderation in actions; Wei, Mao, and Hai are called "Zheng Yang," suggesting following the principle of growth; Chou, You, and Si are called "Fa Gang," warning against the harsh power of the罡. For the four earth elements in reverse, it is still advisable to hold fast to the right path. When water is reversed and said to "not rush ahead," it is a wish for smoothness as the norm. When fire is not in order, it becomes dry and hot, so moderation is used to correct it. The word "zun" (follow) suggests that one should follow the natural principle of generation, without leaning too much toward yang. The Gang represents killing energy; when metal is reversed, the killing energy becomes stronger, so one should be cautious of the harsh power. Earth generates metal; if the generation is reversed, it may not yet be on the right path, so it is specially warned against.

子申辰為仰玄，守凝寒之困；午寅戌為正義，顯朱夏之形，卯亥未為先春，未萌先動非時過；酉巳丑為操會，已過受時豈失宜，申辰子為間斗，聚秀氣於懷中；寅戌午為華明，彰精光於天表，亥未卯為轉輪，因顛蹶而自反，巳丑酉為反射，懷殺伐以酬恩。天罡加四仲為關隔，人事睽遲；登明脫日辰為萃如，事情和美。卯酉日月門也，子午為日月之門，辰戌為網羅之煞，辰加四仲為門被阻隔，人事何由通快？子午為關，卯酉為隔，既為日出而作，日沒而息之門戶，子午既為陰死陽生陽死陰生之地，則人事一動一靜，能離此門戶乎？今被網羅煞阻隔，人事豈得亨快？亥為乾位，加日辰是統天之德聚於日辰也，天德昭臨人情自然和美矣。

There are also several other terms: Zi, Shen, and Chen are called 「Yangxuan」, indicating being confined in cold and stillness; Wu, Yin, and Xu are called 「Zhengyi」, indicating the appearance of the flourishing summer; Mao, Hai, and Wei are called 「Xianchun」, indicating movement before things have begun, which may be out of season; You, Si, and Chou are called 「Caohui」, indicating the ability to still benefit even after the opportunity has passed, so it is not inappropriate; Shen, Chen, and Zi are called 「Jiandou」, indicating gathering of refined energy within; Yin, Xu, and Wu are called 「Huaming」, indicating the radiance shining clearly in the sky; Hai, Wei, and Mao are called 「Zhuannüe」, indicating falling and then turning back to self-reflection; Si, Chou, and You are called 「Shefang」, indicating a heart full of aggression but used for repaying kindness. When Tian Gang (Chen) is added to the four central days, it is called 「Gangu」, indicating human affairs being discordant and delayed; when Dengming (Hai) departs from the day branch, it is called 「Ciru」, indicating things being harmonious. Mao and You are the gates of the sun and moon rising and setting, and Zi and Wu are also the gates of the sun and moon; Chen and Xu are the evil stars of the heavenly net and earthly trap. When Chen is added to the four central days, it is like the gate being blocked, so how can human affairs be smooth? Zi and Wu are gates, Mao and You are barriers. Since they are the gates for rising and setting of the sun and moon, and Zi and Wu are also the places where yin dies and yang is born, and yang dies and yin is born, how can human activities of movement and stillness be separated from these two gates? Now, with the evil stars of the heavenly net and earthly trap blocking the way, how can human affairs still be smooth and prosperous? Hai is the position of Qian Trigram, when it is added to the day branch, it is the gathering of the virtue of heaven into the day branch; when Heavenly Virtue shines clearly, human feelings naturally become harmonious.

用為發端之門，中為移易之府，末為歸計之宮。太公立三傳極重在發端，歸結在末傳。孟為神之在室，仲為神之在門，季乃在外之應。孟仲季乃泛論，其理不在傳之例。孟為生地，仲為旺地，季為結果之地，此正由微至著，由小而大意。

The first transmission (initial transmission) is the gateway where an affair begins, the middle transmission is the repository where the affair changes and transforms, and the final transmission is the chamber where the affair concludes. Jiang Taigong established the three transmissions, placing the greatest emphasis on the initial transmission, and concluding the matter in the final transmission. The four beginning months are like the deity still inside the house, the four middle months are like the deity walking towards the door, and the four final months are like the deity should be outside the door. The terms of beginning, middle, and final are general terms, and their principles are not exclusive to the three transmissions: beginning corresponds to the place of growth, middle corresponds to the place of prosperity, and final corresponds to the place of conclusion. This reflects the meaning of moving from subtle to evident, from small to great.

初生中，中生末，名遺失而事久陵夷；末生中，中生用，名榮盛而多人推薦。用克中中克末為迭噬，而受眾輩之欺，末克中中克用為僣亡，而致外人之侮。畢法云：三傳遞生人舉薦，重下生上不重上生下，大凡發用之氣要無所分折，一心聚於干上方好。若初生中末則益我之氣薄矣，所以事久陵夷。惟末生上傳，專益於我，故榮盛耳。又上克下為迭噬，下賊上為偕亡，從輩侵欺。

The first transmission generates the middle transmission, and the middle transmission generates the final transmission, which is called "loss," indicating that matters will gradually decline over time. If the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it is called "prosperity," indicating that one will receive much recommendation from others. If the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission, it is called "successive devouring," indicating that one will be bullied by many people. If the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission, it is called "false loss," indicating that one will be bullied by outsiders. The *Bi Fa Fu* says that when the three transmissions mutually generate each other, it indicates that someone will recommend one, but it values the lower generating the upper, not the upper generating the lower. Generally, the energy of the initiating transmission should not be scattered or damaged, and should be focused entirely on the day stem. If the first transmission generates the middle transmission, and the middle transmission generates the final transmission, then the beneficial energy to oneself is weak, so matters will gradually decline. Only when the final transmission turns back to generate the upper transmission does it specifically benefit oneself, hence prosperity. In addition, when the upper overcomes the lower, it is called "successive devouring," and when the lower steals from the upper, it is called "false loss," both indicating that peers will come to invade and bully one.

三傳生日百事宜，日生三傳財源耗。日克三傳求財可羨，三傳剋日眾鬼難堪。初傳克末事成空，末傳初傳事可成。傳見妻財利益多，傳見父母饒生意，傳見兄弟口舌生，傳見子孫福祿滿，傳見官鬼有兩途，病訟畏兮官位顯。子傳父兮逆且疑，母傳子兮順且便。

The Three Transmissions relate to the Day Stem; if the Day Stem generates the Three Transmissions, all matters will be suitable. If the Day Stem is overcome by the Three Transmissions, the source of wealth will be depleted. If the Day Stem overcomes the Three Transmissions, seeking wealth will bring great profit. If the Three Transmissions overcome the Day Stem, many ghosts will come, making it very difficult. If the First Transmission overcomes the Final Transmission, the matter will be in vain. If the Final Transmission overcomes the First Transmission, the matter can succeed. If the Three Transmissions include "Wife and Wealth," there will be much gain; if they include "Parents," business will flourish; if they include "Brothers," there will be much quarrel; if they include "Children," there will be abundant blessings and honors; if they include "Officials and Ghosts," there are two possibilities—when divining about illness or lawsuits, it is dangerous, but when divining about official positions, it indicates success. If the Son爻 transmits to the Parent爻, it is against the natural order and suspicious; if the Parent爻 transmits to the Son爻, it is in the natural order and convenient.

干支吉三傳凶兮謀事不成終不喜，三傳吉兮干支凶事吉而成無少憚。支若傳干人求我，干若傳支我求人。課連茹傳逆速而順則遲，越三間向陽明而向陰暗。

The day stem and day branch are favorable, but the three transmissions are unfavorable, leading to failed endeavors and ultimately no joy; if the three transmissions are favorable while the day stem and day branch are unfavorable, the matter can still proceed smoothly and there is nothing to fear. If the transmission flows from the day branch to the day stem, it indicates that others are seeking me; if it flows from the day stem to the day branch, it means I am seeking others. In the 'Lian Ru' divination, when the three transmissions go in reverse, the outcome is swift; when they proceed in the usual order, it is slow. In the 'Yue San Jian' divination, if the three transmissions face the direction of the bright Yang, it is clear; if they face the direction of the dark Yin, it is obscure.

故順三間之課，亥丑卯為溟濛而事多闇昧，子寅辰向三陽而漸望光明，丑卯巳為出戶春雷震蟄，寅辰午出三陽金鯉波中，卯巳未迎陽者鳴高岡之鸞鳳，辰午申登三天得雲雨之蛟龍，亥未酉變盈者名秋聲之稼，午申戌出三天似鳴鶴之在陰，未酉亥為人局主心勞而日拙，申戌子涉三淵當隱於山林，酉亥丑乃凝陰而憂不可解，戌子寅入三淵而枉不能伸。

Therefore, the "Three Intervals" (三间课) in the sequential method, taking one step apart, consists of twelve sections: Hai Chou Mao is called "Ming Meng" (溟蒙), indicating matters are often obscure and unclear; Zi Yin Chen indicates the approach of the three yang forces, gradually leading to brightness; Chou Mao Si is called "Chu Hu" (出户), like spring thunder awakening hibernating creatures; Yin Chen Wu is called "Chu San Yang" (出三阳), like golden fish leaping in the waves; Mao Si Wei is called "Ying Yang" (迎阳), like phoenixes singing on high hills; Chen Wu Shen is called "Deng San Tian" (登三天), like dragons receiving clouds and rain; Hai Wei You is called "Bian Ying" (变盈), like mature crops in autumn; Wu Shen Xu is called "Chu San Tian" (出三天), like cranes calling in dark places; Wei You Hai is called "Ren Ju" (人局), indicating mental exertion and gradual dullness; Shen Xu Zi is called "She San Yuan" (涉三渊), suggesting the need for seclusion in mountains and forests; You Hai Chou represents accumulated yin energy, with worries that cannot be resolved; Xu Zi Yin is called "Ru San Yuan" (入三渊), indicating grievances that cannot be expressed.

天地之氣東南為陽，西北為陰，自寅到酉為日，自酉到丑為夜。凡人日出而作，與陽俱開，故向陽則明。日入而息與陰俱閉，故向陰則暗。凡人逆則歸，歸則速；順則遊，遊則遠，自然之理也。若三傳俱在夜方，豈不闇昧？寅為三陽而傳之前後拱向之豈不光明？卯為門戶，出門向陽正如雷之震蟄，陽則下也。寅三陽之地，出乎此一路向東南，辰午之旺氣，可知亨快，魚得水之象。午為陽而卯巳者迎之，正高岡鳴鶴之象，占事宜帶就，少遲則無氣矣。午申在南先天乾位，固曰天，而辰在東南亦是陽明之位，合之曰三天，登之故有蛟龍雲雨之象。只一巳字在午之前，而未酉向西去矣，陽終陰始肅進萬寶告成，故曰登三稼。午當陽極而申戌巳流於酉矣，在陰子和言聞其聲不見其形也。未酉亥陰氣盛矣，凡人心勞不休皆屬於陰。書云：為善心安，日休為惡，日勞日拙，善惡之際，陰陽之別也。申子水局有林之象，戌土山象，言人夜方似幽人之守正也。酉亥丑皆在夜位，陰氣所凝，休憂如之？戌寅火局，而子水居北乘旺為淵，則火亦化而為矣，故曰入三淵，屈不能伸，無非幽暗之意。

The energies of heaven and earth belong to yang in the southeast and to yin in the northwest. From Yin to You is considered day, and from You to Chou is night. People work when the sun rises and together with yang energy, so facing the sun brings brightness; they rest when the sun sets and together with yin energy, so facing yin brings darkness. If a person goes against the natural order, it is returning, and returning is quick; if he follows the natural order, it is going out, and going out is distant—this is the natural principle. If all three transmissions fall in the night direction, how could it not be dark? Yin is the place of three yangs, and if the three transmissions all converge towards it, how could it not be bright? Mao is the gate, facing the sun when leaving, just like spring thunder awakening hibernating insects, yang energy flows down from above. Yin is the place of three yangs, starting from here and moving southeast, connecting with the strong energy of Chen and Wu, showing smoothness and ease, which is like a fish in water. Wu belongs to yang, and Mao and Si come before and after to welcome it, which is like a high hill with a bell's call; matters should be handled promptly and nearby, any delay loses momentum. Wu and Shen are in the southern position of the Earlier Heaven Qian (Hex 1) hexagram, which is called heaven; Chen in the southeast is also a yang bright position, together they form three heavens, climbing up to it brings the image of a dragon getting clouds and rain. Only one Si separates Wu, but Wei and You have already moved west, yang energy ends and yin begins, the cold and killing energy advances and all things are completed, so it is called climbing three crops. Wu is at the peak of yang, while Shen, Xu, and Si all flow towards You, falling into yin and harmonizing, which is called hearing the sound but not seeing the form. Wei, You, and Hai have strong yin energy; all people who exert themselves without rest belong to yin. Ancient books say: doing good brings peace of mind and increasing ease, doing evil brings mental strain and increasing clumsiness—the distinction between good and evil is also the distinction between yin and yang. Shen and Zi form a water pattern with the image of forests, Xu belongs to earth with the image of mountains, meaning people in the night direction are like recluses keeping to the right path. You, Hai, and Chou are all in the night position, yin energy condenses, how can worries be dispelled? Xu and Yin form a fire pattern, and Zi water is in the north at its peak as a deep abyss, fire is thus transformed, so it is called entering three abysses, bending but not extending, which is simply the meaning of darkness. In summary, the term 'following the three intervals' refers to the three transmissions being counted in order of the twelve branches, each time skipping one, such as Hai, Chou, Mao, etc. To judge their fortune and misfortune, first look whether the three transmissions fall in the day or night direction, second whether they can converge towards yang bright places like Yin or Wu, and third whether there is an intervening character that breaks the triple harmony.

至若逆三間之課，亥酉未為時遁無出潛之意。戌申午曰迅戾有追悔之心。酉未巳勵明者出入從起所便，申午辰凝陽者動止罔戾於心。未巳卯為回明而利有悠往，午辰寅為顧祖而喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉疑入禍福雙關之道。卯丑亥名斷澗主利分明，寅子戌為冥陽善人是寶。丑亥酉為極陰如月隱西山，子戌申名偃蹇似馬馳棧道。

As for the "Three Intervals" divination method where the retrograde is taken with a gap of one position, there are also twelve categories: Hai You Wei is called "Shi Dun," without the meaning of emerging from concealment or becoming evident; Xu Shen Wu is called "Xun Li," with a mind of regret and remorse; You Wei Si is called "Li Ming," with movements and actions following convenience; Shen Wu Chen is called "Ning Yang," with actions and demeanor not deviating from one's true self; Wei Si Mao is called "Hui Ming," favorable for moving forward; Wu Chen Yin is called "Gu Zu," with a peaceful and harmonious atmosphere; Si Mao Chou is called "Zhuan Bei," in a state of uncertainty between good and bad; Chen Yin Zi is called "She Yi," entering a situation where both fortune and misfortune are intertwined; Mao Chou Hai is called "Duan Jian," indicating clear distinctions between benefit and harm; Yin Zi Xu is called "Ming Yang," with only the virtuous being valued; Chou Hai You is called "Ji Yin," like the moon disappearing behind the western mountain; Zi Xu Shen is called "Yan Jian," like a horse galloping on a narrow path.

亥酉未逆傳，亥遁於酉，酉遁於未，有退而歸隱之意。戌午火局中間一申反成克象，不和同矣，故曰悖戾。酉至未，酉有背暗投明之象，曰勵明者，言策勵以從明也。申午辰俱東南陽位，故曰凝聚於陽，所以行止如意。午為明，未巳卯迴繞而向之，故利有悠往。午火生於寅，三傳午辰寅，有顧母之意。和平者，謂得所生而巡也。巳丑酉金局為殺機之悖令，中傳不用酉而用卯，是悖之轉，轉則吉。然猶未離於殺也，亦主凶，故為二者之間。辰子水局，中傳見寅，雖涉於凝而不沉於淵，但兩局不純，故曰禍福雙關。經曰：斷澗如何涉，失前忘後時。君子宜退位，小人須有悲。蓋亥為水，丑卯有橋樑意，言難進也。高高下下我利豈不分明？寅戌火局，中傳見子，陽入於溟，乃懷寶不出意，丑亥酉皆是夜方，不見光明。子申辰水局，間一成土在中，坎水見險，豈是坦途？

The trigrams亥, 酉, 未 form a reverse transmission:亥 retreats into酉, and酉 retreats into未, indicating a retreat and withdrawal.戌 and 午 could form a fire trigram, but the presence of申 in between creates a conflicting relationship, so it is not harmonious, hence called a perverse situation. From酉 to未,酉 shows a turning from darkness to light, called励明, meaning to strive to follow the light.申, 午, 辰 are all in the southeast yang position, so they are said to gather in yang, and their movement and rest can be smooth.午 is the position of light, and未, 巳, 卯 surround it, so it is favorable to move forward.午 fire is born in寅, and the three transmissions午, 辰, 寅 contain the meaning of looking back to the mother; saying "peace" refers to receiving the support of the one who generates me and proceeding in order.巳, 丑, 酉 are originally a metal trigram, but during a time of disorder and chaos, the middle transmission does not take酉 but takes卯, turning the disorder into good fortune; however, it has not completely escaped the killing energy, so it still indicates misfortune, hence it is called between good and bad fortune.辰 and 子 are originally a water trigram, but the middle transmission sees寅, though it involves stagnation, it does not reach the depths; however, both trigrams are not pure, hence called a double-edged situation. The text says: How can one cross a ravine? It is precisely a time when both ends are lost. The gentleman should retreat, while the petty person will surely suffer. Since亥 belongs to water, and丑 and 卯 have the meaning of a bridge, it indicates difficulty in advancing. High remains high, low remains low, how clear are my gains and losses?寅 and 戌 form a fire trigram, but the middle transmission sees子, which is yang energy falling into the dark, exactly the meaning of possessing treasure but not revealing it.丑,亥, 酉 are all in the night direction, unable to see the light.子, 申, 辰 are originally a water trigram, but there is a earth in between, and the kan water meets obstacles, where is the smooth path? This passage reverts the above twelve categories back into the principles of the five elements and the seasons: first look whether the three transmissions form a trigram and what character interrupts it, then observe the direction it occupies, whether it is day or night. Although the names are varied, the method of analysis is only these two.

若順連茹亥將順行，亥子丑為龍潛，陽光在下空懷寶以迷邦；子丑寅為含春，和氣積中莫炫玉而求售。丑寅卯為將泰，有聲名而未蒙實惠；寅卯辰為正和，展將略而果沐恩光。卯辰巳名離漸，利用賓于王家；辰巳午為升階，親觀光於上國。巳午未為近陽，名實相須；午未申為麗名，威權獨盛。未申酉為回春，若午夜殘燈；申酉戌曰流金，似霜橋走馬。酉戌亥革故從新，小人進而君子退；戌亥子隱明就暗，私事吉而公事凶。

If the divination is in the order of proceeding sequentially through the connected branches, starting from Hai: Hai, Zi, Chou is called "Dragon Concealment," with the sun still below, holding a precious jade but causing confusion in the state; Zi, Chou, Yin is called "Containing Spring," with harmonious energy accumulating internally, not displaying the precious jade for sale. Chou, Yin, Mao is called "Approaching Greatness," with fame but not yet actual benefits; Yin, Mao, Chen is called "True Harmony," successfully employing the strategies of generals and indeed receiving favor. Mao, Chen, Si is called "Departing from Fire," favorable for serving as a guest of the royal court (as stated in The Zhou Changes, "Suitable for serving as a guest of the king"); Chen, Si, Wu is called "Ascending the Steps," capable of personally visiting the superior state. Si, Wu, Wei is called "Near the Sun," with name and reality mutually supporting each other; Wu, Wei, Shen is called "Lustrous Fame," with supreme authority. Wei, Shen, You is called "Reviving Spring," like a dying lamp at midnight; Shen, You, Xu is called "Flowing Metal," like galloping on a frost-covered bridge. You, Xu, Hai signifies replacing the old with the new, with small people being promoted and the virtuous retreating; Xu, Hai, Zi indicates concealing brightness and moving toward darkness, private matters are favorable while public affairs are unfavorable.

亥子丑俱在夜方，全無陽氣，故云，即易乾龍勿用意。子丑寅得陽氣而未暢，仍宜韜養勿用。寅為三陽開泰，此時從丑初履之，雖有將興之譽而功業仍未成就。寅卯辰為日之始，正君子嚮明求治之會。卯辰己逼近離火，是君子作賓于王朝也。午正陽有泰階之象，從辰巳升之豈非觀光乎？午陽明君位，巳未近之，君臣合德，功成名就之象。午未申是聖主當陽攬權御下之象。未申酉東南之氣滅矣，是以比之殘燈勵之也。申酉戌乃金地肅殺，何險如之？曰霜橋走馬危之也。酉戌亥純是夜方，乃小人道長，君子道消之時。戌亥子以公私分明暗，若占逃亡盜賊，又當用夜方也。

The branches Hai, Zi, and Chou all belong to the night time, with no yang energy, hence the above statement, which corresponds to the meaning of the line "The hidden dragon should not be used" from the "Qian Hexagram" in the Zhou Yi. Zi, Chou, and Yin have begun to receive yang energy but it is still not fully expressed, so it is still appropriate to remain hidden and cultivate oneself, and not to act yet. Yin represents the beginning of the three yangs, and at this point, although there is a name that is about to rise, achievements have not yet been made. Yin, Mao, and Chen mark the beginning of the day, which is exactly the time for a gentleman to seek governance in the light. Mao, Chen, and Si approach the fire position, which is the time for a gentleman to serve as a guest in the royal court. Wu is the peak of yang, symbolizing the Three Terraces and the Grand Staircase, ascending step by step from Chen and Si, is not it like visiting the capital? Wu is the position of the yang ruler, with Si and Wei adjacent to it, symbolizing the harmony between ruler and minister, which is the image of achieving success and renown. Wu, Wei, and Shen represent the image of a sage ruler facing south, holding power and governing below. Wei, Shen, and You have the southeast energy extinguished, so it is compared to a dim lamp, encouraging it. Shen, You, and Xu represent the metal territory with its severe and killing nature, is there anything more dangerous than this? Therefore, the phrase "frost bridge galloping" describes its danger. You, Xu, and Hai are entirely night time, which is the time when villains gain power and gentlemen retreat. Xu, Hai, and Zi distinguish between public and private matters; if one is divining about fleeing or thieves, it is actually appropriate to use the night time. Observing these twelve sections, when the three transmissions follow the order of the twelve branches in sequence, it is like a person gradually moving from night to day and then back to night. Judging its fortune or misfortune depends entirely on where these three steps fall in the cycle of day and night.

若逆連茹亥位逆推，亥戌酉曰回陰心懷闇昧之私，酉戌申為返駕主行肅殺之道。酉申未名出獄，主離丑出群，疏者親而親者疏，申未午名陵陰，名行險僥倖，安者危而危者安。未午巳為漸烯，脫凡俗而漸入高明；午巳胡名登庸；舍井蛙而旋登月闕。巳辰卯名正己人物咸亨，辰卯寅為返照行藏攸利。卯寅丑聯芳悔吝，須知否極泰來；寅丑子游魂乘凶，坐見事成立敗。丑子亥為入墓有收藏之態仕進無心；子亥戌為重陰安嘉遁之形寧甘沒齒。

If the divination is in reverse sequence of the connected roots, starting from the Hai position and moving backward: Hai Xu You is called "returning to the dark," indicating hidden and obscure thoughts; You Xu Shen is called "returning to the carriage," indicating the path of severity and suppression. You Shen Wei is called "leaving prison," indicating escaping from the wicked and separating from the petty, with the distant becoming close and the close becoming distant; Shen Wei Wu is called "ascending to the dark," indicating taking risks forby chance, turning stability into danger and danger into stability. Wei Wu Si is called "gradually ascending," indicating leaving the mundane and gradually entering higher realms; Wu Si Chen (the character "辰" is used instead of "胡") is called "ascending to the court," indicating abandoning narrow-mindedness and ascending to the moon palace. Si Chen Mao is called "correcting oneself," indicating that both people and things are prosperous; Chen Mao Yin is called "returning to light," indicating that both entering officialdom and retreating from it are beneficial. Mao Yin Chou is called "blossoming together," indicating some regret and hardship, but knowing that extreme darkness leads to extreme brightness; Yin Chou Zi is called "wandering soul," indicating acting with malevolence, watching events just as they turn from success to failure. Chou Zi Hai is called "entering the tomb," indicating a state of concealment and concealment, with no desire for officialdom; Zi Hai Xu is called "heavy darkness," indicating contentment with a life of seclusion, preferring to remain out all one's life.

自亥回戌，自戌回酉，一團陰氣用事，可以卜其心之所藏矣。戌酉申為肅殺之地，昔孫臏占之不滿期刖足而返，故名，戌為牢獄之地，酉不向戌而向申是為出獄不與戌之群丑為伍，而往西南是平昔之親類反疏而疏類反親矣。壬申為陰而未午凌之，陰陽交接，安危之機也。烯指午未漸而入之是脫凡境入高明意。午巳胡逆轉，又未中有井宿，午逆向巳，巳中有蟾，月闕是也，巳寬大有正己之象。從巳至辰卯正己而正物，人物皆歸於通達。寅中有生火，辰卯返而從之，是返照也。陽明相比，行藏自利，發洩太過，中藏烏有，反為吝象。今歸寅卯於丑，披枝歸根，方是泰來之象，寅之陽氣正好發舒，反入於丑陰極之位，諸事不利。魂陽魄陰，嚮晦宴息，百事收藏，占者寧矢志沒齒，靜俟不敢進也。

From亥 retreat to戌, from戌 retreat to酉, a mass of Yin Qi is in charge, thus one can foresee what he hides in his heart.戌,酉, and申 are places of strictness and severity; previously Sun Bin divined this position, and was castrated before the time limit and returned, thus this name was taken.戌 is the place of prison, and酉 does not face戌 but faces申, which means being released from prison, not joining the group of丑, but going towards the southwest, thus those who were usually close become distant, and those who were distant become close. Renshen belongs to Yin, while the Wei and Wu are above it, the interaction of Yin and Yang is the critical turning point of safety and danger. "Xin" refers to the Qi of Wu and Wei gradually entering, which signifies leaving the ordinary realm and entering a higher and more refined state. Wu, Si, and Chen are turning in reverse; and Wei contains the Well mansion, Wu turns towards Si, and Si contains the toad, which is called the moon's crescent. The position of Si is spacious, showing the image of self-correction. From Si to Chen to Mao, first correct oneself, then correct things, and both people and things become accessible. Yin contains the fire that can generate life, and Chen and Mao return to follow it, which is returning to illuminate. The Qi of Yangming is adjacent to each other, so both entering officialdom and retreating from it are beneficial; but if it is over-expressed, the inner part becomes empty and empty, resulting in the image of being stingy. Now, summarizing寅 and卯 to丑, is to remove branches and return to the root, which is the image of Tai coming. The Yang Qi of寅 should originally be expanded, but instead retreats to the position of丑, which is the extreme Yin position, and all things are not favorable. The soul belongs to Yang, the body belongs to Yin; when the sky turns dark, rest is needed, and all things should be collected; those who divined this position should rather determine to never step out, quietly waiting and not daring to advance.

局有進退之意，氣有旺絕之殊，衰墓總同退斷，胎生進氣無虞。退氣則吉事成凶，凶事反吉；進氣則安者益安，危者益危。

In divination, there is a distinction between advancing and retreating energies, and the Five Phases have strong and extinct energies. Declining and burial energies are all treated as retreating energies. Fetal and life energies are considered advancing energies, and there is no need for worry. Under retreating energies, good events turn bad and bad events turn good. Under advancing energies, stability becomes more stable and danger becomes more dangerous.

長生之十二位所以象人之始終也，要從胎處說起，蓋胎在母腹中，養在始生之時，長生則從始生，漸漸長矣，宜竟接冠帶，何為有沐浴？蓋五行之氣，不鬱不舒，不凝聚不發散，正復卦安靜以養微陽之意。這一點生意不得沐浴處一番閉藏，如何得冠帶而臨官而帝旺也？到帝旺處一生事業盡矣，衰病死理勢必然。至墓之後胎可言矣，又加一絕，不生不有，十月之純陰何以得一陽之生，絕正死生互換之交，人鬼轉關之路也。課義雖言五行，實字字切著人事，細玩相見進退二字，全在旺相休囚死五字中分別。大抵吉氣進則聚，散則吉者不吉矣。氣退則散，散則凶者不凶矣。

The twelve positions of Longsheng symbolize the entire course of a person's life, beginning with the "tai" (womb). "Yang" refers to the initial stage of birth, and "Longsheng" begins at birth, gradually growing. Logically, it should directly follow "Guandai," but why is "Muyu" in between? Because the five elements' energies cannot expand without first being restrained, nor can they disperse without first being concentrated. This is the intention of the Zhouyi's Fu hexagram, which maintains quietness to nurture the subtle yang energy. If this vital energy does not first retreat and conceal itself in Muyu, how could it reach Guandai, Lin'guan, and Diwang? When one reaches Diwang, the peak of one's career is reached, and the subsequent decline, illness, and death are inevitable. After reaching Mu, one might say the cycle has begun again with Tai, but an additional "Jue" is added—neither birth nor existence. In the tenth month of pure yin, if there were no Jue, how could one yang be generated? Jue is the boundary where death and birth exchange, the turning point between the living and the dead. Although the meaning of the lesson is about the five elements, each word relates to human affairs. Carefully considering the words "advance" and "retreat," they are distinguished among the five terms: prosperity, strength, rest, captivity, and death. Generally, good energy advancing means it is gathering, and when it disperses, what was good becomes not good. When energy retreats, it disperses, and when it disperses, what was bad becomes not bad.

順連茹空，名曰聲傳空谷，退吉而進則不宜。逆連茹空，名曰踏腳空亡，時宜進而退不可。三間之課，亦有緣由，課傳六陽利於公干，課傳六陰利用陰謀。半陰半陽原情審勢，陰多陽少以理推求。陽為德而陰為刑，陰從夫而陽自處；癸為陰而丁主動，閉為死而動主生。

When the connected sequence falls into the旬空, it is called "sound echoing through an empty valley," which is suitable for retreating rather than advancing; when the connected sequence is reversed and falls into the旬空, it is called "stepping on empty Kongwang," which is suitable for advancing rather than retreating. Each type of three-interval lesson has its own reason: if all six transmissions in the lesson are yang branches, it is favorable for handling official matters; if all six transmissions are yin branches, it is favorable for using covert strategies. For those with a mix of yin and yang, one should investigate the actual situation and assess the circumstances; for those with more yin and less yang, one should deduce based on reason and logic. Yang represents virtue and yin represents punishment; yin should follow the husband and yang can act independently.癸 is yin and丁 is active; closing the mouth signifies death while wavering signifies life. The connected sequence in the textbook refers to a sequence that follows in order; once the middle part falls into the旬空, the chain is broken: for the forward sequence, the break occurs at the front, so it is only suitable for retreating; for the reverse sequence, the break occurs at the feet, so it is only suitable for advancing.

子午卯酉多是五陰所寄，而曰德從於陽，干在四孟位上，如甲祿在寅，乙祿在卯，甲與己合，而以寅為德祿，乙則合庚而從庚之申以為德。餘例同。癸水潤下之性於逢旬尾曰閉口者，言水氣在上不能開口也。假如人在水中一閉口便不能生矣。丁火之性主陽主動，是生之象，正與癸相反。

The branches Zi, Wu, Mao, and You are mostly the places where the five yin stems are lodged. The phrase "de follows the yang" is because the stem's virtue falls on the first quarters of the branches. For example, Jia's luck is in Yin, and Yi's luck is in Mao. Since Jia combines with Ji, its virtue and luck are in Yin. Yi combines with Geng, so it follows Geng's lodging palace Shen and takes Shen as its virtue. The rest follow the same pattern. The water of Gui is naturally moistening and descending. When it meets the end of the ten-day cycle, it is called "closed mouth," meaning the water vapor is blocked above and cannot flow out. It is like a person in water who closes his mouth and cannot survive. The fire of Ding is yang and active, representing the image of birth, which is opposite to Gui. Therefore, in the transmission of the lesson, if Gui water falls at the end of the ten-day cycle, it is judged as "closed" and death; if Ding spirit appears, it is judged as "movement" and birth. This pair of opposite images should be considered together.

空亡乃耗散之神，初斬首、中折腰、末刖足。辰戌為網羅之煞，辰覆巢、日毀卵、而用逵。空亡乃天中煞，人只知旬空為十干不到處，不知惟虛能起化，此正天之中也，故曰天中煞。數中凡遇空亡不可使說不好，要細察始見端的。天罡之氣鼓萬物而出，天魁之氣收萬物而入，四時網羅之殺，言一網無餘也。在日辰上是靜位，所以為覆巢為毀卵，在用上是動機所以為置逵，言一往便留礙也。

Kongwang is the spirit of dispersion: when it falls in the first transmission it is called 'cutting off the head,' when it falls in the middle transmission it is called 'breaking the waist,' and when it falls in the final transmission it is called 'amputating the foot.' The hours of Chen and Xu are the deadly traps of heaven and earth: when they fall on the day branch it is called 'covering the nest,' when they fall on the day stem it is called 'destroying the egg,' and when they fall on the initiating transmission it becomes an obstacle at a crossroad. Kongwang is also called 'the heavenly central evil.' People only know that the ten stems are in the empty position when they are not present, but they do not know that only emptiness can bring about change, which is exactly the center of heaven, hence called the heavenly central evil. In divination, whenever Kongwang appears, it should not be universally considered as bad; instead, it should be carefully examined to reveal the truth. The qi of Tian Gang (Chen) moves all things outward, while the qi of Tian Gui (Xu) gathers all things inward, forming the deadly net of the four seasons, meaning to capture everything without missing anything. When it falls on the day branch, it is in a stationary position, hence called 'covering the nest' or 'destroying the egg'; when it falls on the initiating transmission, it is in the initial movement, hence called being placed at a crossroad, meaning that once movement begins, there will be obstruction.

年命若立魁罡動者靜而靜者動，日辰加臨卯酉離者合而合者離。立是年命所乘神，立於地盤辰戌之上非辰戌作年命也。

When the River Chief (Xu) and Heavenly Gang (Chen) are placed upon the person's birth stem, what should be active becomes inactive, and what should be inactive becomes active. If the day stem and day branch are combined with You (Metal) and Mao (Wood), what should be separated becomes united, and what should be united becomes separated. Here, the term 'stand' refers to the god governing the person's birth stem standing on the Earth Plate at the Chen or Xu position, not that Chen or Xu themselves are the person's birth stem.

三傳純子孫不求財而財自至，三傳純父母勿憂身而身自安，三傳純妻財而父母克害，三傳純官鬼而兄弟成災。《畢法》云；六爻現卦防其克即此意也。

The Three Transmissions are all about the Ghosts of Descendants; there is no need to seek wealth, and wealth will naturally come, because the Ghosts of Descendants generate wealth. The Three Transmissions are all about the Ghosts of Parents; there is no need to worry about oneself, and one will naturally be safe, because the Ghosts of Parents are protected. The Three Transmissions are all about the Ghosts of Wealth; the Ghosts of Parents will then be harmed, because wealth overcomes the Ghosts of Parents. The Three Transmissions are all about the Ghosts of Officials; the Ghosts of Brothers will then suffer misfortune, because the Ghosts of Officials overcome the Ghosts of Brothers. The "Bi Fa Fu" says "Six lines showing the hexagram warn of being overcome," which is exactly this meaning.

見克不克從其鬼賊，崖岸迫而勒馬收韁；見生不生不若無生，鳥兔盡而藏弓烹犬，見救不救災須自受，當如燕雀處堂；見盜不盜本根無耗，須識荊棘巢鳳。凡見克神要細他立處，若是生地，它自戀生不來克我；若是他之克處，他自受克不能克我矣。下三句俱如此看，如人之臨於危崖尚可收韁危而不危也。鳥兔盡言人之施恩於我者，今已盡矣。燕雀處堂而不知危機將至，救神無力也。荊棘解盜字，巢鳳則盜而不盜之意。

Seeing a god that is supposed to overcome me but fails to do so, I regard it as a ghost thief, just as a horse and rider forced to the edge of a cliff can still pull back the reins in time. Seeing a god that is supposed to nourish me but fails to do so, it is better not to have it at all, just as after capturing a bird and a rabbit, one hides the bow and cooks the dog. Seeing a god that is supposed to save me but fails to do so, I must bear the calamity myself, just as a sparrow builds a nest in the hall without knowing a great fire is coming. Seeing a god that is supposed to steal from me but fails to do so, there is no actual loss, for it is like a phoenix resting on thorns. Whenever I see a god that overcomes me, I must carefully examine its position: if it stands in my place of growth, it will be greedy for life and not overcome me; if it stands in the place where I am overcome, it itself is overcome and thus cannot overcome me. The following three lines are all to be examined in this way. Just as a person walking to the edge of a cliff can still pull back the reins, it is dangerous but not truly dangerous. "Bird and rabbit exhausted" means that those who once showed me kindness have now been used up. "Sparrow in the hall without knowing the coming danger" means the saving god is powerless. "Thorns" is used to explain the word "theft," and "nesting phoenix" means that the theft does not actually take place.

合中帶煞蜜裡藏砒，煞遇空亡飢食甘李。交車入長生之位，苦盡甘來；交車坐刑害之宮，幸中不幸。吉中凶凶中吉須詳之干支門路，止在上下照射處，故曰交車。此處刑沖剋害極有關係，蓋交車二句似指交車立地盤長生刑害也，玩位字宮字自見，不然與下節重複矣。

In the midst of harmony there is an Inauspicious Sha, like sweet honey containing arsenic; when Inauspicious Sha meets Kongwang, it is like eating sweet plums when hungry. "Interchange of vehicles" - the heavenly stems above the day stem and the heavenly stems above the day branch interact with each other - if they fall in the position of Growth, it indicates hardship ending and happiness coming; if they fall in the position ofpunishment and harm, it indicatesby chance with still some misfortune. The凶 within the吉 and the吉 within the凶 must be carefully examined through the relationship between the day stem and the day branch, only in the places where upper and lower interact, hence called interchange of vehicles. The relationships of刑, 冲, 克, and 害 are very significant. These two sentences about interchange of vehicles seem to refer to the gods of interchange of vehicles standing on the Growth position or thepunishment and harm position on the Earth Plate - pondering the words "position" and "宫" naturally becomes clear, otherwise it would repeat the next section.

先生後克樂極生悲，劫煞入辰蕭牆禍起。樂極生悲即《畢法》樂里悲意，劫煞如亥卯未在申，其應極速，蕭牆應辰之一字。日辰神將交會龍虎聚良明之會，日辰神將交克猿鶴爭風月之巢。龍虎是合氣的狀，猿鶴是不合氣的狀，交生交克可謂極切。

First there is mutual generation, then mutual control, which is the meaning of "joy reaching its peak leads to sorrow" from the "Bi Fa Fu"; when Jiesha falls into the day branch, misfortune arises within the family. "Joy reaching its peak leads to sorrow" corresponds to the phrase "joy within sorrow" in the "Bi Fa Fu"; Jiesha such as that in the metal position when the wood trine of Hai, Mao, and Wei is present, manifests very quickly. "Xiaocuang" precisely refers to the day branch, meaning misfortune arises within the family. When the day branch combines with the divine generals, it signifies the meeting of dragon and tiger, a gathering of virtuous friends and esteemed scholars; when the day branch interacts with the divine generals through mutual control, it represents a struggle between a monkey and a crane for a nest. Dragon and tiger represent harmonious energies, while monkey and crane represent disharmonious energies, and these terms are extremely appropriate for describing mutual generation and mutual control.

交車入墓喑啞雙盲，交車沖刑風癱痴隔。喑盲俱切墓字，風癱切刑沖字，可見凡斷當各從其類。

The god of the meeting of the heavenly stems and earthly branches enters the墓 (grave), leading to speechlessness and blindness; when the god of the meeting encounters a clash and punishment, it results in stroke, paralysis, and dementia. Speechlessness and blindness fit the concept of "墓" (grave), which signifies blockage and obstruction; stroke and paralysis correspond to "刑冲" (punishment and clash), which implies breaking and disorder. Therefore, in divination, one should take the appropriate symbols according to their respective categories.

乙戊己辛壬同四仲名曰九丑，天地歸殃；死絕休囚氣加日辰號為二難，夫妻反目。凡戊子戊午壬子壬午乙卯乙酉己卯己酉辛卯辛酉日，而大吉又臨日辰子午卯酉上者，為真九丑卦也。蓋乙是雷電始動之日，震而不安之位；戊己是諸神下位之日，戊己為坤諸神清虛之氣合德於乾，轉入坤維，曰下位是也。壬是三光不照之位，壬祿在亥，六陰俱足，日月之光至此損照。辛是西方殺物之位，如何又居在四仲極陰位上。大吉是十二宮神之主，為貴人本家，所以為星紀，諸星朝會於斗也，今又臨四仲極陰之位，為九丑。九，陽數，丑，言陽之丑也。一給正配夫妻兩字。

The five Heavenly Stems 乙, 戊, 己, 辛, and 壬 combined with the four central Earthly Branches form the "Nine Disgraces," indicating calamity from both Heaven and Earth. When the energies of death, decay, rest, and confinement are added to the Day Branch, it is called "Two Difficulties," which signify discord between husband and wife. Only on the days of Wuzi, Wuwu, Renzi, Renwu, Yimao, Yiyou, Jimao, Jiyou, Xinmao, and Xinyou, when the Great Favor (丑) is also present on the Day Branch's position of 子, 午, 卯, or 酉, does it truly become the Nine Disgraces. 乙 is the day of initial thunder and lightning, located in an unstable position. 戊 and 己 are days when the deities descend to lower positions—戊 and 己 belong to the Earth (坤), and the clear and empty energy of the deities originally harmonizes with Heaven (乾), but when it moves to the Earthly position, it is considered descending. 壬 is the position where the three luminaries fail to shine, as 壬's fortune is in 亥, where all six yin forces are complete, and the light of the sun and moon is diminished here. 辛 is the position of western killing, and it is even more so when it is located at the extreme yin position of the four central branches. Great Favor (丑) is the master of the twelve palace deities and is the original family of the Nobleman, hence it is called the Star Record, with all stars converging toward the Big Dipper. Now, when it appears at the extreme yin position of the four central branches, it becomes the Nine Disgraces. Nine is the number of yang, and 丑 refers to yang being disgraced. This section perfectly matches the term "husband and wife." Clearly, the Nine Disgraces are凶 because yin energy is extremely strong and yang is disgraced; the Two Difficulties lead to discord between husband and wife because the energies of death, decay, rest, and confinement are pressing on the Day Branch. The Day Branch represents the husband and the Hour Branch represents the wife; both lose their life energy, naturally leading to mutual dislike.

上下六合主客合同，上下刑害冤仇相見。引從日辰名曰用媒，家必興而人必旺；干首支尾名曰迴環，成事吉而散事凶。男年支而女年干合後成婚，辰加羅而日加網巧中反拙。太陽照武宜擒賊盜，月將加辰宅舍光輝。魁度天門行多阻隔，罡填鬼戶事任謀為。

The two upper and lower deities form Liu He, indicating that the host and guest are in harmony and agreement; if the two upper and lower deities are in conflict or harm, it suggests the meeting of enemies or rivals. The three transmissions leading from the day branch are called "using a matchmaker," which signifies that the family will flourish and the population will increase. When the day stem is the beginning and the day branch is the end, it is called "returning in a circle," which is auspicious for accomplishing tasks and inauspicious for concluding matters. The man's age is located in the day branch, and the woman's age is located in the day stem; after they are in harmony, marriage can be arranged. When the day branch is combined with Tian Luo and the day stem is combined with Di Wang, one may intend to take a shortcut but ends up making a mistake. When the sun (month general) shines upon Xuan Wu, it is favorable for capturing thieves and bandits; when the month general is placed upon the day branch, the family residence shines with prosperity. When He Kuai (Xu) crosses Tian Men (Hai), traveling is often obstructed; when Tian Gang (Chen) fills up Gui Hu, affairs can be pursued freely.

既定課傳，次觀神將。貴人為百神之主，得位為福，失位為殃；螣蛇為賤之神，旺相怪異，休囚亦主憂驚。朱雀文書亦主刑戮奸讒口舌，白虎道路又為官災疾病死亡。勾陳主遲滯勾連之事，囚主訟而旺主生；玄武為盜賊虛耗之神，休失人而旺失物。六合為婚姻合和，婦女得之則為私門；太常主酒食衣裳，武職占之則為擢任。青龍所主財物，文官見之光為恩寵，天后雖為婦人，庶人得之亦主亨佳。天空奴婢妄誕，太陰暗昧不明。

The three transmissions of the lesson have already been determined, and then we look at the twelve heavenly generals. The nobleman is the master of all spirits; when in the right position it brings fortune, but when in the wrong position it brings misfortune. The coiling snake is a lowly spirit; when prosperous and strong it indicates strange occurrences, and when weak and confined it brings worry, suspicion, and fear. The vermilion bird governs documents and also represents punishment, treachery, and disputes. The white tiger governs roads and also represents official calamities, illness, and death. The hook chariot governs delayed and connected matters; if it falls in a weak state it indicates lawsuits, but if it falls in a strong state it instead indicates favorable outcomes. The black tortoise represents thieves and losses; if it falls in a weak state it indicates loss of people, but if it falls in a strong state it indicates loss of property. The six harmonies govern marriage and harmony; for women, it opens the door to private affairs. The grand ritual governs wine, food, clothing, and attire; for military officials, it instead indicates promotion and appointment. The azure dragon governs wealth; for officials of the civil service, its presence indicates imperial favor. The heavenly empress, although representing women, brings smoothness and good fortune to common people. The heavenly void governs servants and false or absurd matters, while the great yin governs darkness and obscurity. These twelve spirits are the main categories of spirits used in divination: when divining about a particular matter, first determine which of these generals should be the category spirit, then examine the branch it is on, whether it is prosperous or weak, and whether it is in harmony or conflict with the day branch; the fortune or misfortune will then be known.

太公前只用天將十二，後見丑位為己土之精，北斗之樞，是十二宮之氣化拱照之地，因而加一名曰天乙貴人，貴人即丑也。前五位引之，後六位從之，其間分文武貴賤男女，如天后貴人之妻，太陰貴人之妾，空蛇皆貴人奴婢也，龍朱文臣，常勾武將，所不可不知也。蛇屬巽，風火搖動不寧，故主驚疑，防火外明內暗，故曰奸讒，火赤色，故主刑戮。牙處坤方，故主道路，又申金殺物，故主官災病疾。勾陳辰也，萬物至此勾萌甲坼未舒，遲滯勾連之象也。玄武為亥水，陰私闇昧故虛耗。六合和合之意，婦人豈宜私和。未味也，言物至此月而始成味也，故曰酒食；衣裳者，謂麻絮絲綿都於是月就緒也；曰武職者，言巳午所生之金得未土而剛銳之氣畢聚會，到中位方顯出純金來，可見未中之金自旺，故為武職。寅為三陽開泰，號曰青龍，正應文武之德，世間財物吉凶，嘉賓生死喪祭，貴賤尊卑男女長幼，哪一事少得？所以屬青龍，言其變化莫測也。天后有恩澤意，故亦云亨佳。天空誕詐，太陰陰私是也。

Crane Master Jiang Taigong originally used the Twelve Heavenly Generals. Later, he noticed that the position of Chou was the essence of Ji Earth and the pivot of the Big Dipper, being the place where the twelve palaces' energies converged and illuminated the court. Therefore, he added a new term called Tianyi Guiren, meaning that Guiren is Chou. The five officials before Guiren guide it, and the six officials behind it follow it. Among the twelve generals, they are divided into civil and military, high and low, male and female: Tianhou is Guiren's wife, Taiyin is Guiren's concubine, Tiankong and Tengshe are Guiren's servants, Qinglong and Zhuque are civil officials, Taichang and Gouchen are military officials. These distinctions are important to know. Tengshe belongs to Xun, which represents wind and fire, causing unrest, hence it is associated with suspicion and doubts. It prevents fire but has brightness on the outside and darkness within, hence it is associated with treachery. Fire is red, hence it is associated with punishment and execution. Baihu is located in the Kun direction, hence it is associated with roads. Shen metal can destroy things, hence it is associated with official disasters and diseases. Gouchen is Chen, where all things begin to sprout and the seed shell starts to split but has not yet expanded, which represents stagnation and entanglement. Xuanwu is Hai water, which is private and obscure, hence it is associated with loss and waste. Liuhe means harmony and union, so women should not privately unite. Wei is 'taste,' meaning that all things begin to have taste at this time, hence it is associated with wine and food. It is also associated with clothing because hemp, flax, and silk are all ready by this time. It is associated with military positions because the metal born in Si and Wu is supported by Wei earth, and the sharp energy gathers here, only when it reaches the middle position does pure metal appear. Therefore, the metal in Wei is strong, hence it is associated with military positions. Yin is the opening of the three yang, known as Qinglong, which corresponds to the virtue of both civil and military officials. All worldly matters of wealth and misfortune, guests and their deaths, weddings and funerals, high and low status, male and female, old and young, which one can do without it? Therefore, all these matters are under Qinglong's jurisdiction, indicating its unpredictable nature. Tianhou contains the meaning of grace and favor, hence it is also said to be associated with prosperity and smoothness. Tiankong is associated with absurdity and deceit, Taiyin with private and secret matters, which is the reason for these associations. The purpose of this passage is to explain that the duties of the twelve heavenly generals are not arbitrarily assigned, but are derived from their respective directions, the Five Phases, and the trigrams. Knowing their origins, when encountering matters not listed in this text, one can infer what they are associated with by following the same logic.

寅功曹主木器文書，申傳送主行程消息，卯太沖主林木舟車，酉從魁主金刃奴婢，天罡為詞訟兼主死喪，戌天魁為欺詐或稱印綬，巳太乙驚怪癲狂，亥登明陰私哭泣，午勝光官訟連綿，子神后姦淫婦女。丑大吉咒詛冤仇，未小吉酣歌醫藥。

Each of the twelve Earthly Branches has a specific general name and a class god it governs. Yin is called Gongcao, governing wooden objects and documents; Shen is called Chuan Song, governing travel and messages; Mao is called Tai Chong, governing forests and boats, vehicles; You is called Cong Kui, governing metal weapons and servants; Chen is called Tian Gang, governing lawsuits and funerals; Xu is called Tian Kui, governing deceit, or also called Yin Shou; Si is called TaiYi, governing fear, strange occurrences, and madness; Hai is called Deng Ming, governing private matters and crying; Wu is called Sheng Guang, governing continuous legal disputes; Zi is called Shen Hou, governing immorality and women; Chou is called DaJi, governing curses and grievances; Wei is called XiaoJi, governing drunken revelry and medicine. When making a judgment, one takes the corresponding class god according to the position it occupies.

辰乘貴人合祿，乃公門役吏，遇馬而為奔走公人；戌逢空祿臨孟，為了哨邊軍，見丁而為逃竄落陣。大吉小吉作勾陳鬥爭田地，天魁從魁為六合奴婢逃亡。從魁若乘武合妻妾懷娠，傳送上會青龍子孫財損。勝光如逢天馬必問行人，太乙若逢白虎家多疾病。未逢天后婦人姦淫，丑合貴常欲添財喜。天空臨酉走失家奴，常遇登明親朋酒食。辰戌見空武奴婢逃亡，小吉單逢六合婚姻聘禮。

The Heavenly Stem on Chen is accompanied by the Nobleman and combines with the daily禄, indicating officials and clerks in the government office; if the Post-horse also appears, it refers to officials traveling around. The Heavenly Stem on Xu meets Tian Kong and the daily禄 is in the first quarter, indicating soldiers on border posts; if the Ding God also appears, it refers to someone who flees from battle and is lost outside. Great Good (Chou) and Small Good (Wei) acting as Gou Chen indicate disputes over land; Tian Kui (Xu) and Cong Kui (You) acting as Liu He indicate servants running away. If Cong Kui (You) is accompanied by Xuan Wu and Liu He, it indicates the wife or concubine is pregnant; if Chuan Song (Shen) meets Qing Long, it indicates damage to descendants and property. If Sheng Guang (Wu) meets the Heavenly Horse, it definitely refers to asking about a traveler; if Tai Yi (Si) meets Bai Hu, it indicates many diseases in the family. If Tian Hou is on Wei, it indicates a woman committing adultery; if Chou combines with the Nobleman and Tai Chang, it indicates an increase in wealth and joy. If Tian Kong is on You, it indicates the loss of a family servant; if Tai Chang meets Deng Ming (Hai), it indicates a gathering of friends and relatives for food and drink. If Tian Kong and Xuan Wu appear on Chen and Xu, it indicates servants running away; if Small Good (Wei) alone meets Liu He, it indicates matters concerning marriage and dowry.

辰上原無貴人，若天乙立地盤辰上則貴而不貴，若合日祿主為公門役吏，但食其公食而已，更帶日馬則為奔走公人。戌加天空軍人之象，臨孟而為了哨者，言去路方賒也。丁者壯也，惟壯盛善走，所以落陣中亦能逃出。從魁是妻妾，玄武為胎，合是懷孕，子孫歷代相傳。傳送之意，青龍為財，居申受克，非財損而何？勝光離火為日之精，行遊之象也，更乘天馬，豈非問行人事？太乙在紫微垣內，家室之象，遇疾病刑煞之神，則抱恙可知。未地始離於陽，漸進於陰，再乘天后，姦淫必矣。丑為貴人本家，太常為財為田，合而得之，則財產之事，添進無疑。天空為奴酉門戶也，奴臨門戶，背主逆行。亥卯未三合故未亥為親朋也，又未中酒食與亥共之。辰戌動而不靜，有奔走之象，空是奴，武是婢，臨於辰戌故云。小吉主禮儀酒食又見六合牙媒之神，其為婚聘也可知。

The position of Chen is not supposed to have a nobleman; if Tian Yi is placed on the earth plate at Chen, it is a nobleman who is not really noble. If it combines with the day's official position, it indicates officials and assistants, who merely earn a government salary; if it also combines with the day's heavenly horse, it becomes a messenger who travels around. The position of Xu with Tian Kong indicates a soldier; if it is in the four young months and acts as a scout, it means the path is still far away. Ding means strength and vigor; only those who are strong and vigorous can escape even when trapped in an army. From Qiu (You) represents wife and concubine, Xuan Wu symbolizes pregnancy, and Liu He symbolizes union; together they indicate pregnancy. The descendants are passed down through generations, which matches the meaning of transmission. Qing Long represents wealth, and when it falls on Shen, it is subject to metal, which is not wealth loss? Sheng Guang (Wu) belongs to Li fire, which is the essence of the sun, indicating travel and wandering; if it also combines with the heavenly horse, it is clearly about people asking about travel. Tai Yi (Si) is within the Purple Micro Enclosure, symbolizing the family; if it meets the gods of illness and punishment, illness is inevitable. The position of Wei is just leaving Yang and gradually entering Yin; if it combines with Tian Hou, adultery is unavoidable. Chou is the original home of the nobleman, Tai Chang represents the wealthy and land; when combined, it is certain that property will increase. Tian Kong represents servants, You is the gate; servants guarding the gate mean betraying the master. Hai, Mao, and Wei form a triple harmony, so Wei and Hai are mutual friends; moreover, the wine and food in Wei also share with Hai. Chen and Xu are active and not still, indicating movement and travel; Tian Kong represents servants, Xuan Wu represents maids, and when they are on Chen and Xu, there is such a saying. Xiao Ji (Wei) mainly represents etiquette and food, and with Liu He, the god of matchmakers, it is clear that it refers to marriage and engagement. The above are all explained by first separating the meanings of the earth branches and the heavenly generals, then combining them; readers can follow the same method to deduce conclusions for new combinations.

辰逢勾虎必問田墳，丑作虎勾墓田破損。太歲龍常來占官職，子乘龍合女受皇恩，寅乘龍合兒孫歡慶。二八如同陰武，私通門戶搖動；巳亥若逢陰后，二女奔淫不已。子作六合為蕩婦，見亥亦作孩兒；丑遇天空為矮子，會申名為和尚。寅作朱雀，會卯為文章之輩；寅乘玄武，見巳為煉丹道人。卯上乘傳送為匠斫，辰上見白虎是屠人。巳入酉宮為犯刑遠配，會太陰亦作淫娼；酉加午上為寵婢登堂，會六合必主淫亂。未加酉為繼母，申乘合作醫人。戌作天空健奴軍吏，亥乘玄武乞丐鬼神。

When the Heaven Stem is Chen and the Earthly Branch is Gou Chen and Bai Hu, it definitely indicates matters concerning land and tombs; when the Earthly Branch is Chou and Bai Hu and Gou Chen are present, it signifies damage to tombs and property. When Tai Su is accompanied by Qing Long and Tai Chang, it indicates matters concerning official positions; when the Earthly Branch is Zi and Qing Long and Liu He are present, it signifies a woman receiving imperial favor; when the Earthly Branch is Yin and Qing Long and Liu He are present, it indicates joy among descendants. If the doors of Er Ba (two eights) at Mao and You are both accompanied by Tai Yin and Xuan Wu, it indicates private relationships and instability in the family; if Si and Hai encounter Tai Yin and Tian Hou, it indicates two women committing adultery continuously. When Zi is accompanied by Liu He, it indicates a woman who is unchaste; seeing Hai can also be interpreted as a child. When Chou encounters Tian Kong, it indicates a short person; when Tian Kong meets Shen, it indicates a monk. When Yin is accompanied by Zhu Qu and meets Mao, it indicates someone capable in literature; when Yin is accompanied by Xuan Wu and meets Si, it indicates a Taoist alchemist. When Mao is accompanied by Song Song (Shen), it indicates a carpenter; when Chen encounters Bai Hu, it indicates a butcher. When Si falls into You, it indicates a criminal sentence and exile to a distant place; if it meets Tai Yin, it can also be interpreted as prostitution. When You is placed on Wu, it indicates a favored servant entering the hall; if it meets Liu He, it definitely indicates disorder and immorality. When Wei is placed on You, it indicates a stepmother; when Shen is accompanied by Liu He, it indicates a doctor. When Xu is accompanied by Tian Kong, it indicates a strong servant or a low-ranking military officer; when Hai is accompanied by Xuan Wu, it indicates a beggar or matters concerning ghosts and spirits.

天罡主動，勾陳屬辰為田墳之象，更見白虎凶喪之神，則動問必在田與墳矣。丑土主靜，遇勾虎凶神必主墓田破損事。太常君象，文視青龍武視太常，如者如近太歲豈非問官職乎？子為天后，龍為恩寵，女為龍合，自是膺受皇恩之象。寅卯即青龍喜神，六合為兒孫，所主必喜慶事。二八謂卯酉，如乘太陰玄武蔽匿陰私之神，則門戶汙淫必矣。巳為雙女，巳為雙魚，都為淫亂之象。子為婦女，見陰私六合之神，自然所主淫蕩。亥為幼子，乘六合兒孫之神，其為孩兒無疑。天空是戌為足，而加於丑，足為刑不能大長，故為矮子。天空亦作和尚，申解作身，身會空則身入空門矣。寅為書籍文章，卯為土，朱雀文明之象，課象值此，自是文人譽聲。

The Heavenly Stem (Jia) is active, and Gou Chen belongs to the stem of Chen, which represents fields and burial grounds; if White Tiger, the god of misfortune and death, is also present, then the matter being inquired about must be related to fields or burial grounds. The earthy branch of Chou represents stillness, and when it meets Gou Chen and White Tiger, two Inauspicious Spirit, it indicates damage to burial grounds or property. Tai Chang represents a superior; in matters of literature, look at Qing Long, and in matters of military affairs, look at Tai Chang. If it is close to the Tai Su, is it not asking about official positions? Zi represents the Heavenly Empress, and Qing Long represents favor. A woman encountering the combination of Qing Long is a sign of receiving imperial grace. Yin and Mao represent Qing Long, the god of joy; Liu He represents descendants, so the matter must be one of joy. "Er Ba" refers to Mao and You; if these are accompanied by Tai Yin or Xuan Wu, gods that conceal private matters, then the household will certainly be dirty and disorderly. Si represents two women and also two fish, both signs of disorder. Zi represents women; when it meets private matters and Liu He, it naturally indicates licentiousness. Hai represents a young son; when it is accompanied by Liu He, the god of descendants, it is certainly a child. Tian Kong is Wu, representing the foot, and when added to Chou, the foot is harmed and cannot grow, so it is a short person. Tian Kong can also represent a monk; Shen represents "body," and when the body meets Tian Kong, it means the body enters the empty gate. Yin represents books and writings, and Mao represents earth; Zhu Que is the symbol of civilization; when these are encountered in the divination, it naturally indicates a scholar gaining reputation. This entire passage demonstrates the method of "taking images" (取象): first determine the original meaning of a branch (Chen represents fields, Chou represents stillness, Zi represents women), then look at the heavenly generals riding on it (Gou Chen represents contention, White Tiger represents death, Liu He represents union), and only by combining these two can a specific person or event be determined. Scholars need not memorize rules by heart; they should follow this approach, and similar divination images can be interpreted naturally.

寅為道士，玄武不正之神，乃竊取財物者也，巳為鼎灶，相會為一煉丹可知。一說寅屬艮，成言乎艮，艮道在是矣。上玄武下巳火，水上火下，正丹經所云取將坎位中心實，點化離中腹裡虛也。申者身也，身琢木為匠作，又卯加申琢成器物。罡成虎殺氣太旺，故為屠人。酉主殺，是天地之刑官，巳從巽入兌相剋，犯刑之義也，又巳加酉為配，所刑必屬遠配。巳雙女見太陰陰私蔽匿之將，所主必淫邪事。午正陽有堂之象，從魁婢也，加午為登堂，若見六合陰私之象，其淫汙可知。土生金者也，金旺於酉，土敗於酉，以敗氣生旺金，如子已長成，而母又生之，故為繼母。申身也，身入六合藥材之中，豈非醫藥流？戌者戍也，天空戌之本位，故為軍奴。玄武脫耗，亥為天門，故云乞丐鬼神。

The trigram Yin represents a Taoist priest, and the Black Tortoise is an improper deity who steals property. The trigram Si represents a cooking pot and fire, so when Yin and Si meet, alchemy is evident. Another interpretation says that Yin belongs to Gen. The "Sayings on the Trigrams" from The Zhou Changes says, "It is said of Gen," and the principle of Gen is exactly this. Above is the Black Tortoise and below is Si fire, with water above and fire below, which is exactly what the alchemical texts say, "Take the center of Kan to transform the emptiness in the center of Li." The trigram Shen represents the body, and when the body is shaped like wood, it becomes a craftsman. The trigram Mao is added to Shen, meaning wood is carved into an object. The Heavenly Gang (Chen) combined with the White Tiger creates excessive killing energy, so it is a butcher. The trigram You represents execution, being the judicial officer of heaven and earth. The trigram Si enters from Xun to Dui and they mutually control, which is the meaning of being punished. Also, Si combined with You is "pairing," so the punishment received must be exile. The trigram Si represents two women, and when it meets Tai Yin, the secret and hidden general, it indicates immoral and improper matters. The trigram Wu represents pure yang, with the image of a hall. From Qiu (You), the servant, added to Wu, it means entering the hall. If the trigram Liu He, the secret and hidden image, is also present, the immorality is clear. Earth produces metal, and metal is strong in You while earth is weak in You. Using weak earth to produce strong metal is like a grown son being nurtured by his mother again, so it is a stepmother. The trigram Shen represents the body, and when the body enters the herbs governed by Liu He, it is clearly related to medicine. The trigram Xu represents "guarding," and since Tian Kong takes Xu as its base, it is a servant in the military. The Black Tortoise governs loss and consumption, and Hai is the heavenly gate, so it refers to beggars and ghosts.

虎踞二八之門，八難興而三災發。貴立天門之地，六神藏而四煞沒。卯酉為二八門，諸事所必由。今為虎踞，災難自興。惟丑貴加亥方說得四煞沒六神藏，四煞即辰戌丑未而加四孟，則化凶為吉矣。六神藏者，蛇臨子，朱臨丑，勾臨卯，空臨巳，虎臨武玄臨申是也。

The White Tiger occupies the doors of卯 and酉, causing eight kinds of suffering to arise and three types of calamities to occur simultaneously. The Nobleman stands at the Heaven Gate (亥), with the Six Spirits concealed and the four evils eliminated. The doors of卯 and酉 are the two eighth gates; all matters must pass through them. Now that the White Tiger occupies them, disasters naturally arise. Only when the Nobleman on丑 is added to the position of亥 can the four evils be eliminated and the Six Spirits concealed. The four evils are辰, 戌, 丑, and 未; when they are added to the four young positions, they transform misfortune into good fortune. The concealment of the Six Spirits refers to the Snake occupying子, the Vermilion Bird occupying丑, the Gou Chen occupying卯, the Tian Kong occupying巳, and the White Tiger and Black Tortoise occupying申.

太常為破碎為孝服，如天獄騰蛇主災致訟；天空會勾陳名為鬥爭，會伏殃化鬼家破人離。天后臨卯酉一舉成名，月將乘青龍片言入相。勾龍同居旺地，財寶如田；常貴共入官鄉，當朝執政。四孟金雞四仲蛇，四季丑日是紅砂，此破碎煞也。太常主衣服而遇破碎，豈非孝服之象乎？天獄即天獄煞也，或值天獄卦亦是常乘此，更會騰蛇驚恐之將，災訟必矣。天空即為戌，勾陳即為辰，辰相爭又魁罡動搖，豈非鬥爭？伏殃正酉逆四仲，凡四仲為五陰之地，陰盛化鬼家破人離之象也。又天后為恩澤之神，月將近君將之象，文青龍為恩寵，太陰屬金乃財帛之神，勾陳積眾之神，妙在同居旺地，四字問功名一事大抵要官星得地，若太常天乙入官鄉而他處更無克害，便是升官遷職吉象。

The Tai Chang (太常) if encountering the Broken Fragments (破碎煞) indicates mourning for parents; if encountering the Heavenly Prison (天狱煞) along with the Rising Snake (腾蛇), it signifies calamity and litigation. The Tian Kong (天空) combined with Gou Chen (勾陈) indicates conflict; if combined with Fu Yang (伏殃) and transformed into ghosts, it signifies family destruction and separation. The Heavenly Empress (天后) appearing at卯 (Mao) or酉 (You) indicates sudden fame; the Month General (月将) riding the Azure Dragon (青龙) indicates a single word leading to high office. Gou Chen and Qing Long (青龙) residing in their strong positions brings abundant wealth, as if fields of land. Tai Chang and the Nobleman (贵人) entering the official territory indicates holding power in the court. The method of calculating the Broken Fragments is: in the first four months (四孟月), it is at酉 (You, the Rooster); in the second four months (四仲月), it is at巳 (Si, the Snake); in the last four months (四季月), it is at丑 (Chou, the Ox). On these days, it is called red sand (红砂) — this is the Broken Fragments. Tai Chang governs clothing, yet encountering the Broken Fragments, how can it not symbolize mourning for parents? The Heavenly Prison is the Heavenly Prison calamity; if encountering the Heavenly Prison lesson, it is often Tai Chang riding it, combined with the Rising Snake, the general of alarm, inevitably leading to calamity and litigation. Tian Kong is戌 (Xu), Gou Chen is辰 (Chen). When Chen and Xu clash and the魁罡 (Kui Gang) moves, is it not conflict? Fu Yang starts from酉 (You) in the first month, and proceeds in reverse through the second four months; the second four months are the five Yin places, where excessive Yin transforms into ghosts, indicating family destruction and separation. Furthermore, the Heavenly Empress is the god of grace and favor; the Month General has the image of being close to the sovereign. In matters of literature, Qing Long represents favor, Tai Yin belongs to metal and is the god of wealth. Gou Chen is the god of gathering people. The key lies in the phrase 'residing in strong positions' (同居旺地). When asking about official rank, generally the official star (官星) must be in a favorable position; if Tai Chang and Tian Yi (天乙) enter the official territory and there is no harm elsewhere, it is a favorable omen for promotion and advancement. Clearly, the same Tai Chang, when encountering the Broken Fragments indicates mourning for parents, when encountering the Heavenly Prison and Rising Snake indicates litigation and calamity, when entering the official territory indicates holding power — fortune or misfortune depends entirely on which divine force it meets.

年臨孤寡自甘半世孤燈，日遇空亡多主首陽餓死。太陽加神后之位，有水火之災；太陰臨勝光之宮，主自縊之患。財遇絕宮而上乘旺氣，定因白手成家；子作白虎而下見離明，多主螟蛉承嗣。年命加臨卯酉，作事朝移暮改；龍合下臨丑未，為人佛口蛇心。武會太陰，嘲風弄月；虎同天后，迷花戀酒。財同朱雀，主口舌上生財；武見官鬼，因好偽而成事。財為天后，主宅主妻；財為太陰，為奴為婢。年作卯酉而入空申，隨娘再嫁；時逢酉未而乘刃絕，市井呼盧。合武乘旺臨酉寅，非雷驚必主沉溺；虎蛇帶煞臨未巳，非虎咬必主蛇傷。子午卯酉為關格，謀望多主難成；辰戌丑未為墓神，發用多因掩蔽。

The person's year stem falls on Guchen and Guasu, indicating a life of solitude and hardship, often living alone with a single lamp; if the day stem meets the旬空, it often suggests a situation like Bo Yi and Shu Qi starving to death on Shouyang Mountain, implying poverty and lack of support. The sun (month general) is placed on the position of Shenhou (child), indicating disaster from water and fire; Tai Yin is located in the position of Shengguang (noon), suggesting the risk of self-inflicted harm by hanging. If the wealth hexagram is in the绝 position but has a strong influence above, it indicates starting from nothing; if the sons hexagram is under White Tiger and sees the brightness of fire, it often means adopting a son to continue the family line. If the person's year stem is on卯 or酉 and falls into the empty position of Shen, it suggests changing mothers and remarrying; if the time is on酉 or 未 and has Yangren and绝 energy, it indicates gambling in the marketplace. If Hexiu and Xuanwu are strong and on酉 or寅, it is either being struck by lightning or drowning; if Baihu and Tengshe have bad influences and are on 未 or巳, it is either being bitten by a tiger or harmed by a snake. Zi, Wu, Mao, and You are gate gods, and most endeavors will fail; Chen, Xu, Chou, and Wei are tomb gods, and most initiations will be obstructed.

四時前孤後寡，或值旬空，皆為孤寡。若人年臨孤寡地，占婚最忌。日遇空亡，單言日干落空，則主空乏之事。水火相激而成災，干火克乾金，乾為首，火為心，心自害其首，故有自縊之象。財物遇絕是白手之象，上乘旺氣則絕而復興。虎傷子息無見，幸離火克虎則絕而不絕。卯酉為日月往來之門，故主移動不一。六合青龍乃東方主氣，主慈，而臨於丑未上，又主克，是口慈而心毒。陰金主陰，水象淫佚，又金水相涵，風月有情。白虎為傳送之神，會天后則閨門哪得貞靜。大凡事之成否要視官鬼，苗公云不克不成事者此也。申為坤為母，申空而母不安室，人年又加卯酉，必主變動，故云。酉為歌喉，未為酒店，又乘刃絕，故不事正業，但日趨於敗耗地也。六合司震，玄武屬水，水雷屯正雷雨之動滿盈也，故云。又蛇虎凶神，百葉窗煞乘巳未之生，其凶愈甚，故主受傷掩蔽。要論休旺。

Each season has its own Guchen (solitary) in front and Guasu (lonely) behind; if it also meets the旬空 (empty period), it is considered as Guchen and Guasu. If a person's year of birth falls on Guchen or Guasu, it is particularly inauspicious for marriage. When the day stem meets Kongwang (empty), it specifically refers to the day stem falling into the empty position, indicating poverty and lack of support. Water and fire mutually stimulate and cause disaster; the fire of the day stem is actually able to overcome the metal of Heaven, Heaven represents the head, fire represents the heart, so the heart harms the head, leading to the image of self-hanging. If wealth and property meet the state of decline, it indicates starting from nothing; if there is a strong and prosperous condition above, then even in decline it can revive. The White Tiger harms children, meaning there will be no descendants; fortunately, fire can overcome the White Tiger, so it is not completely cut off. The卯 and酉 are the gates of the sun and moon's movement, so they indicate instability and change. The Liu He (six harmonies) and the Azure Dragon are the main energies of the east, representing kindness; once they appear on the丑 and未, they turn to indicate overcoming, meaning being kind in words but cruel in heart. Tai Yin belongs to yin metal and represents yin, water symbolizes licentiousness; metal and water combining indicate a harmonious relationship between affection and sensuality. The White Tiger is a deity of transmission, able to reach the Heavenly Empress, so how can the gate of a woman's chamber remain pure? Generally, whether a matter succeeds or not depends on the official ghost; Maogong said, "Without overcoming, there is no success," which is exactly this meaning. The申 belongs to the坤 (earth), representing the mother; if the申 falls into the empty, the mother cannot be at ease in her home; if the person's year of birth also falls on卯 or酉, it definitely indicates change, so there is the previous statement. The酉 is the place of singing, the未 is the place of a tavern, and if it also meets the Yangren (sharpness) and the state of decline, it indicates not pursuing a proper profession, but gradually heading towards decline. The Liu He represents the Zhen trigram, the Black Tortoise belongs to water, and water and thunder combine to form the屯 trigram, which is the movement of thunder and rain, hence the previous statement. Moreover, the Tengshe and White Tiger are originally Inauspicious Spirit (evil spirits), and if they carry the hundred window煞 (a type of bad omen) and ride on the Life Qi (prosperous energy) of巳 and未, it is even more凶 (dangerous), so it indicates injury and obstruction. All these should also be considered in terms of their prosperity and decline; the sameinauspicious sign (evil omen), if it falls in a prosperous and strong position, the effect is heavier, if it falls in a weak and confined or empty position, the effect is lighter, and cannot be judged in a general way.

占天看雲龍風虎，察水火升降以辨陰晴。占地看玉藻金英，視神將生克以知吉凶。占宅占人看日辰而次詳課義，占獄占病視勾虎而解救同論。

When divining about weather, observe the Azure Dragon indicating cloud formation and the White Tiger indicating wind movement, and examine the rising and falling of the fire and water energies to determine whether it is sunny or rainy. When divining about geography, look at the two spiritual stars 'Yu Zao' and 'Jin Ying', then consider the generation and overcoming relationships among the spiritual generals to judge fortune or misfortune. When divining about a household or human affairs, first examine the day stem and day branch, then carefully analyze the meaning of the lesson pattern. When divining about imprisonment or illness, observe Gou Chen and White Tiger, and include the rescue star in the judgment.

捕亡、三奸之下可得，鬼神、類神之位推詳。占婚姻視天后妻財與日辰比和。占胎孕看夫妻年上方判陰陽。占謀望要成神合氣，占求財要看旺相龍常。占功名先看吉神吉將，占官職當明天吏天城。占地，支之陽神是墓，支之陰神是穴，玉藻金英有之。勾主獄，虎主病，見此宜視救神。凡亥子丑有一位加於地盤仲上，則對沖處便為三奸。對沖視天盤天后，日辰比和俱重。若一處並吉便可言吉，男女自夫妻年上推來主的。成神正巳順四孟，合氣蛤旺相之氣，言成神有氣不休也。龍常是財神。

Divination for capturing a fugitive can be done by looking at the "Three Evils" and if they are present, the person can be caught. For matters concerning ghosts and spirits, one should refer to the position of the corresponding deities. For marriage divination, check whether the Heavenly Empress and the wife's wealth are harmonious with the day branch. For pregnancy divination, one must look at the ages of both partners to determine the gender and yin-yang nature of the child. For matters of plans and aspirations, there must be the "Successful Deity" and "Harmonious Qi." For seeking wealth, check whether the Azure Dragon and Tai Chang are prosperous and strong. For fame and status, first check if there are auspicious deities and officials. For official positions, clearly distinguish between the Heavenly Official and Heavenly City. Regarding land divination: the yang deity of the day branch represents the tomb, and the yin deity represents the burial site. The two malevolent stars, Yu Zao and Jin Ying, are located within these. Gou Chen governs prisons, and Bai Hu governs illness; when these appear, one should also check the saving deity. If any of the years Hai, Zi, or Chou are placed on the four middle positions of the earth plate, the position opposite to them is the "Three Evils." The opposite position should be checked for the Heavenly Empress on the heaven plate, and whether the day branch is harmonious. If at least one of these is auspicious, the outcome is favorable. To determine gender differences, one must refer to the ages of both partners. The Successful Deity starts from the second month at Si and proceeds through the four young months. Harmonious Qi refers to the presence of the Successful Deity's strength, meaning it is prosperous and not weak. The Azure Dragon and Tai Chang are the deities of wealth.

出行日為陸而辰為水，視神將之生克以辨吉凶。經商辰為主而日為客，視神將之衰旺以定合宜。子孫動而求官不吉，官鬼動則兄弟屯遷，兄弟動則妻財有損，妻財動則父母災危，父母動則子孫受克，官鬼動亦憂於己身。

Divination for travel: the day stem represents land travel, and the day branch represents water travel. The fortune and fate are determined by the generation and overcoming of the divine generals. Divination for business: the day branch represents the owner, and the day stem represents the merchant. The prosperity and decline of the divine generals determine which is more suitable. If the son and grandson lines move, seeking official positions is not favorable, because the son and grandson overcome the official ghost line. If the official ghost line moves, brothers will face difficulties and have to move. If the brother line moves, the wife and wealth line will suffer loss. If the wife and wealth line moves, the father and mother line will face danger. If the father and mother line moves, the son and grandson line will be overcome. If the official ghost line moves, oneself will have worries.

吉神宜旺宜相，凶煞要墓要空。吉神空吉不中不吉，凶煞空凶內不凶。吉居德祿之宮，出潛離隱而招祥致福；凶居生克之地，戀生解克而無暇害人。貴人順治凶神少降災殃，天乙逆行吉將聊施恩澤。蓋子至巳為陽，亥至午為陰，乃天地一大開關也。貴人順治向南諸事吉，逆治向陰位去則諸事主少吉。

Fortuitous deities are favorable when they are in their旺 (strength) or相 (growth) phases, while malevolent spirits are favorable when they are in墓 (burial) or空 (void) phases. If a fortuitous deity falls into空, then its goodness is no longer effective; if a malevolent spirit falls into空, then its malevolence is no longer harmful. When a fortuitous deity resides in the palace of a virtuous deity or a禄 (favorable) deity, it can emerge from concealment and bring auspiciousness and blessings; when a malevolent deity resides in a position that generates or controls it, or if it is attached to life qi or is itself controlled, it will not have the ability to harm others. When the nobleman moves in the correct direction, the disasters caused by malevolent spirits are fewer; when the heavenly master moves in the opposite direction, the blessings bestowed by virtuous generals are limited. This is because from子 to巳 belongs to yang, and from亥 to午 belongs to yin, which is a major opening and closing point in the universe. When the nobleman moves southward, all matters are auspicious; when it moves toward the yin position, all matters become less auspicious.

凶神刑害日辰，連綿災禍；吉將交加課傳，不絕歡忻。凶神和合雖災而不致深危，吉將刑傷有慶而終難全美。日辰有彼我之分，神將有尊卑之別。剋日則災及自身，刑辰主禍延家宅。男推日而女推辰，於中玄妙；陽課明而陰課暗，此際幽微。

Malevolent spirits causing punishment and harm to the day stem and day branch lead to continuous misfortunes; benevolent generals arranged throughout the transmission bring continuous joy. If malevolent spirits are harmonized, although there may be misfortune, it will not be severe. If benevolent generals are harmed, although there may be good news, it will not be complete. The day and the hour have distinctions of self and other, while the heavenly general and the month general have distinctions of superiority and inferiority. If the heavenly general overcomes the day stem, misfortune affects the person himself; if the day branch is harmed, calamity extends to the family. For males, the day stem is considered, for females, the day branch is considered, and there is a hidden meaning within. Yang lessons are clear, while Yin lessons are obscure, and there is a subtle aspect to this.

孟仲發用事應尊親，季作初傳定應卑幼。用神驗人事，比和為親為近，不比為遠為疏；神將斷吉凶，旺則日新月盛，衰則漸退旋頹。貴神帶印克今日有位有祿，申午相加乘天后為保為媒。

The four beginning months and four middle months as initiating transmissions indicate that the matter concerns a superior or a close relative; the four final months as the first transmission definitely relate to a younger or subordinate person. The useful god is used to verify human affairs: if it harmonizes with the day stem, it is near and close; if it does not harmonize, it is distant and remote. The god is used to judge fortune and misfortune: when strong, it brings new beginnings and prosperity; when weak, it leads to gradual decline and collapse. If a noble god comes with an official seal and overcomes the day stem, it indicates holding an official position and receiving salary. If the transmission involves the combination of Shen and Wu and is accompanied by the Heavenly Empress, it indicates acting as a guarantor or matchmaker.

虎克日辰，官災癆病；勾刑卯酉，路死扛尸。白虎會旺相之金而克害年命，難免一刀之厄；勾陳合太歲之神而刑沖日辰，定遭尸解之厄。年逢陰鬼，暗地生災；日遇陽官，明中致福。大凡合處為來之有路，帶印非生我之印也，乃巳加戌為鑄印也。戌為印綬，皆所謂帶印。經云：帶印皆指遁干生貴人說此大有道理。傳送象媒保，朱為朱雀，乃口舌上生財是也。又傳送於道路而發用在天后日主訟。辰主疾，勾主死尸，卯酉主道路，金旺虎愈旺，其凶愈甚。歲君合勾陳刑沖日辰凶不可解。言勾虎者，以二煞原極刑極陰之氣故也。陰鬼是建干遁來之鬼也，陽官則見於上矣。

The White Tiger is capable of overcoming the day stem and day branch, indicating official calamity and consumption disease; Gou Chen's punishment of卯 and酉 indicates death on the road and returning with a body carried by others. The White Tiger overcomes the year stem's original life by combining with strong and prosperous metal, inevitably leading to the danger of a knife wound; Gou Chen combines with the year's god and punishes the day branch, certainly resulting in a calamity of corpse dissolution. If the year stem encounters a hidden ghost yao, disaster will arise secretly; if the day stem meets an obvious official yao, blessings will be obtained openly. Generally, wherever there is harmony, the path is open; the term 'carrying the seal' does not refer to the birth parent that nourishes me, but rather refers to巳 placed on戌 forming 'casting the seal'; since戌 is the original seal, it is considered as carrying the seal. The classic text says that 'carrying the seal' refers to the hidden stem giving birth to the nobleman, which is indeed reasonable. The messenger (申) symbolizes a matchmaker or guarantor; Zhu refers to the Vermilion Bird, which brings wealth through verbal means. Also, the messenger governs roads, and if the initiating transmission falls on the Heavenly Empress, there will be lawsuits that day. Chen governs disease, Gou Chen governs corpses, and卯 and酉 govern roads; when metal is strong, the White Tiger becomes even stronger, making the calamity more severe. When the year combines with Gou Chen and punishes the day branch, the calamity is unavoidable. The reason we specifically mention Gou Chen and the White Tiger is because these two evils are originally the most severe and the most阴. The阴 ghost comes from the hidden stem of the month builder, while the阳 official is clearly visible. The阴 ghost is hidden within the hidden stem, invisible yet harmful, hence causing disaster secretly; the阳 official is clearly on the heaven plate, visible and usable, hence bringing blessings openly.

要見分類形狀，當視州野區分。子列青州，亦主江湖溝澗。丑為揚地，更為宮殿橋樑。寅主幽燕，亦主棟樑寺觀，卯為豫州，更為棺槨門憲。辰為兗州，亦主井泉墳墓，巳定荊州，兼為弓弩簾筐。午主三河，亦主山林書畫，未為雍州，亦主酒店茶房。申為晉域，更主神祠鬼屋，酉為冀地，又為庫房山岡。戌主徐州，亦主州城牢獄，亥為豳地，更為居榭廄房。此特舉其大概，於中仔細推詳。

In order to discern the classification and form of things, one should distinguish them according to the twelve branches' corresponding regions. Zi belongs to Qingzhou and also governs rivers, lakes, ditches, and streams; Chou belongs to Yangzhou and also governs palaces and bridges; Yin belongs to Youyan and also governs beams and temples; Mao belongs to Yuzhou and also governs coffins and doors and legal orders; Chen belongs to Yanzhou and also governs wells and tombs; Si is fixed as Jingzhou and also governs bows and arrows, curtains, baskets, and boxes; Wu belongs to Sanhe and also governs mountains and forests, as well as calligraphy and paintings; Wei belongs to Yongzhou and also governs taverns and tea houses; Shen belongs to Jin and also governs shrines and haunted houses; You belongs to Ji and also governs storehouses and hills; Xu belongs to Xuzhou and also governs cities and prisons; Hai belongs to Bin and also governs pavilions, terraces, stables, and sheds. This is only a general outline, and further detailed analysis is required. The term 'zhouye' originally refers to the ancient system of dividing the nine regions according to the twelve solar terms; in the Six壬 system, each branch can indicate both a direction and the common objects or structures found in that region. When making a judgment, one uses the branch that is initiated or associated with the relevant deity to take the corresponding image.

子作內房、婦女、鬼神兼洩瀉，丑為庭院、禿頭、病腹患脾腸。寅主道路，入長生則為道士，主鬚髮而病在瘋疥；卯為門戶，會玄武而為經濟，主手背而病在膏肓。辰為牆垣書簿，主皮毛臃腫之災；巳為爐灶小口，主咽喉面齒血光。午為堂屋，主心目、吐瀉、瘟疫；未為井院，主頭胃、膈噎、椎梁。申為驛遞，主骸骨、心胸、脈絡不利；酉為六戶，主口耳、小腸、喘咳難當。戌為牆院、足腿，亦主夢魂顛倒；亥為廁閣、虐痢，定應脾疝膀胱。自茲觸類而長，當尊此例推詳。天后為婦女，天一生水，鬼神造化之始。丑為星紀，寒土不生毛，故禿頭。木主肝，又膏上肓下，肝之表也。巽為風，主入，蛇火未井宿，先天午未屬乾，為首。未者味也，故言胃。魂藏辰戌，魄藏丑未，虐痢寒熱往來。

The branch Zi represents the inner chamber, women, ghosts and spirits, and also governs diarrhea; Chou represents the courtyard and baldness, with illness affecting the abdomen, spleen and intestines. Yin governs roads; if it enters the position of growth, it indicates a Taoist priest, and on the human body it governs beard and hair, with illness affecting wind rashes, scabies and sores. Mao governs the gate and door; if it combines with the Black Tortoise, it indicates a person engaged in commerce and profit, and on the human body it governs the back of the hands, with illness affecting the chest and abdomen. Chen governs walls and documents, with illness affecting the skin and body swelling; Si governs the stove and the mouths of the young, with illness affecting the throat, face and teeth, and bleeding. Wu governs the hall, with illness affecting the heart and eyes, vomiting, diarrhea, plague and epidemic diseases; Wei governs the well and courtyard, with illness affecting the head and stomach, difficulty in swallowing, and spinal problems. Shen governs the relay station and message delivery, with illness affecting the bones, heart and chest, and blockage of the meridians; You governs the six gates and doors, with illness affecting the mouth and ears, the small intestine, and severe coughing and shortness of breath. Xu governs walls, courtyards and the legs, and also governs dreams and confusion; Hai governs the toilet, pavilion and malaria, with illness affecting the spleen, hernia and the bladder. From this, one can understand the principles and apply them in the same way. The Heavenly Empress represents women; the first heavenly stem is water, which is the beginning of the transformation of ghosts and spirits. Chou is the star cycle, and cold earth does not grow hair, so it governs baldness. Wood governs the liver; the fat is above and the肓 is below, which are the outer parts of the liver. Xun represents wind, which governs entry; the snake belongs to fire, and the Well mansion is on Wei. In the Earlier Heaven hexagram position, Wu and Wei belong to Qian, which is the head. Wei is 'taste', so it refers to the stomach. The soul is stored in Chen and Xu, while the spirit is stored in Chou and Wei; malaria is a condition of alternating chills and fever. This passage assigns the twelve branches to both parts of a house and internal organs of the body. When divining about a house, one takes the first layer, determining whether the issue is in the inner chamber, courtyard or gate and wall; when divining about illness, one takes the second layer, determining whether the illness is in the head and eyes, spleen and intestines, or throat and limbs. Both layers use the same branch, so the same divination can indicate both the location of the illness and the room in which the person resides.

先賢時察來情，端倪無不應驗。時遇空亡必主侵欺詐偽，時乘驛馬必主動改遷移。沖日沖辰彼我流離顛沛，同辰同日事情偃蹇遲疑。時日相生迭為恩澤，日時克害親作仇寇。日克時則為財，時剋日則為鬼。遇子遇午時往時來，值卯值酉為門為戶。時乘日墓，雖成而終成闇昧；日得夜時，見貴而反作不祥。

An experienced diviner uses the time of divination to discern the intentions of the person being consulted, and there is no sign that does not come true. If the time of divination falls in the旬空 (decade void), it indicates being robbed or deceived by others, and matters involve deceit. If the time of divination is accompanied by The Post-horse (post-horse), it suggests change, movement, or relocation. If the time of divination conflicts with the day stem or day branch, it indicates both parties experiencing hardship and instability. If the time of divination is the same as the day branch or day stem, it suggests delays and hesitation in matters. If the time of divination is mutually generating with the day, it indicates mutual benefit and kindness. If the day and time mutually control or harm each other, it suggests friends turning into enemies. If the day stem controls the time of divination, it represents wealth; if the time of divination controls the day stem, it represents a ghost or harmful force. Encountering子 (Zi) or午 (Wu) indicates coming and going; encountering卯 (Mao) or酉 (You) is considered as relating to the household. If the time of divination is accompanied by the day stem's Storage (storage), the matter may succeed but not clearly. If a daytime divination uses the night Nobleman (nobleman), even if a nobleman is encountered, it is considered inauspicious.

日逢時破主走失之災，辰遇時刑應訟獄之禍。時干日干相合外事和同，時支日支相合婚姻和會。日辰俱合明時內外見一團和氣，正時沖刑月將頃刻有不測災來。古人以時為先鋒門，故未得課，先視正時與日子祿墓生克何如，又以天上正時所乘神為直事，而事之原委已可知矣。如申日巳時，巳作蛇便知為子孫憂疑事也。

When the day stem is overcome by the stem of the time of divination, it indicates a disaster of loss; when the day branch is harmed by the branch of the time of divination, it suggests disputes and legal troubles. If the stem of the time of divination combines with the day stem, external affairs will be harmonious and united; if the branch of the time of divination combines with the day branch, marital matters will be harmonious and successful. If both the day and the hour are in harmony with the clear time, internal and external affairs will be in harmony. If the hour conflicts with the month general, disaster will come suddenly. Ancients regarded the time of divination as the "vanguard gate," so before setting up the divination, they first examine the relationship between the hour, the day stem, the day branch, the禄神, and the Storage in terms of generation and overcoming. Then, using the god riding on the hour in the heaven plate as the "direct matter" god, the details of the matter can be known. For example, if it is the hour of巳 on the day of申, and the god riding on巳 is Teng Snake, it indicates that the person asking the question is worried about matters concerning his children.

大抵四課三傳克多則事煩，克少則事一。生多則虛誕，生少則理明。三傳內有克殺，子孫即為救神，無克則為脫氣；日辰交相入墓，沖神號作天恩，遇墓終成破損。天地務致中和，陰陽不宜偏勝。鬼臨畏地，當憂不憂；財入鬼鄉，聞喜不喜。神將交克，占及夫妻；同類相傷，事因昆季。財遇天中，產業傾頹；鬼臨旬尾，官災不起，吉凶神其神將，生死辨其安危。條例多而同歸一理，舉一隅當反三隅矣。天中謂空亡也，旬尾謂閉口也。

In general, if there are many instances of mutual control within the four lessons and three transmissions, the matter becomes complicated; if there are few instances of mutual control, the matter is simple. If there are many instances of generation, it tends to be empty and not substantial; if there are few instances of generation, the matter becomes clear. If there is mutual control within the three transmissions, the son and grandson爻 becomes the saving deity; if there is no mutual control, the son and grandson爻 instead becomes a drain on my energy. When the day and the hour are both in the Storage, the deity that opens the Storage is called 「Heavenly Grace」; if there is only墓 without any opening, it will eventually result in damage. Heaven and Earth should strive for balance and harmony, and yin and yang should not be overly dominant on one side. If the official ghost is in a place it fears, it should be worrying but actually need not be; if the wife's wealth is in the territory of the official ghost, hearing good news is not really cause for joy. When the deity and the general mutually control each other, the matter involves the couple; when similar爻 mutually harm each other, the matter originates from the brother. If the wealth爻 meets 「Heaven's Center」, property will be ruined; if the ghost爻 is at 「the end of the ten days」, lawsuits and misfortunes will not arise. Whether something is good or bad depends on the deity and general it is riding; whether something is life or death depends on its safety or danger. Although there are many rules, they all ultimately return to the same principle. If one example is given, the other three can be inferred. The term 「Heaven's Center」 refers to 「Kongwang」; the term 「the end of the ten days」 refers to 「closed mouth」.