Da Liu Ren Xun Yuan (Juan Yi) (大六壬尋源（卷一）)

昔黃帝伐蚩尤於涿鹿之野，九天玄女授以神式三種：一曰太乙，明天道；二曰奇門，詳地理；三曰六壬，知人事。皆變化不測，探天機而斷課，苟得其一，占象必靈。但太乙、奇門幻冥難稽，傳之後世，流為術藝之學，專言數而不通理，恐有毫釐千里之謬，故儒家所不尚。

At that time, the Yellow Emperor fought against Chiyou in the open field of ZhuLu. The Mysterious Lady of the Ninth Heaven taught him three kinds of divination methods called "Shen Shi": the first was "Taiyi", used to understand the operation of the heavenly way; the second was "Qimen", used to examine the terrain; and the third was "Liu Nin", used to predict human affairs. These three disciplines are changeable and unpredictable, capable of revealing heavenly secrets and then judging the lesson pattern. As long as one masters one of them, the images revealed will certainly be accurate. However, "Taiyi" and "Qimen" are deeply mysterious and difficult to study, so later generations found it hard to investigate their principles. As a result, they became a type of skill-based knowledge passed down through the ages, focusing only on numerical calculations without understanding the underlying meaning. A single mistake could lead to a slight error resulting in a great deviation, so scholars throughout history did not place much importance on these two disciplines.

惟六壬一式，由庖□氏龍馬負圖之神，細闡乾坤六子之奧，推之五行生剋吉凶消長之道。始以義理斷象占之休咎，繼以象占推義理之精微，神奇顯著，當為古今笫一稽疑之書。《易》曰：知機其神乎。文王亦以先天八卦之奧，變後天八卦，遂演六十四卦之爻辭，周公、孔子繼以彖、象、繫辭，四聖之經成，而《周易》之道章矣。

Only the school of Liu Xin originates from the divine mechanism of Fuxi who saw the dragon horse carrying a diagram and drew the trigrams. It thoroughly explains the profound meaning of the six subsidiary trigrams generated from Qian and Kun, then extends to the principles of the Five Phases generating and overcoming each other, and the changes between auspicious and inauspicious. It first uses principles to determine the fortune or misfortune of the divination image, then returns to examine the subtle aspects of the principles through the image. Its marvelous nature is very evident, and it should be considered the first book in history for resolving difficult matters. The Book of Changes says that those who can perceive the initial signs of events are nearly divine. King Wen of Zhou derived the later trigrams from the principles of the earlier trigrams, and thus composed the line statements of the sixty-four trigrams. Zhou Gong and Confucius then wrote the彖辞, 象辞, and Great Treatise, completing the classic works of the four sages: Fuxi, King Wen, Zhou Gong, and Confucius. The principles of the Zhou Changes thus became clearly known to the world.

於是綜《易》數而究六壬者，得元女之的沠。推數必曾通乎理，斷課必推原乎八卦，凡一事一物之應驗，鉅細信無爽者。近世以來，推測輩無慮數百家，或主元虛而近於荒誕，或由穿鑿而入於異端，各有臆斷存乎其中，《易》之本義全失，而壬學之原遂絕，無人尋矣。奧稽前代，子房、孔明以及袁、李、邵、劉諸公，並深明《易》義而推六壬，理數兼通，可謂神而明之者也。

Therefore, only those who can integrate the principles of the Book of Changes with divination techniques to study Liuren (Six壬) can truly inherit the correct lineage of the Mysterious Lady of the Ninth Heaven. To practice divination, one must first understand the meaning and principles. To judge the lesson patterns, one must trace back to the origins of the Eight Trigrams. In this way, when predicting the fulfillment of every matter and thing, regardless of their size, there will be no error. However, since recent times, there have been hundreds of schools of divination practitioners: some focus solely on vague and fantastical theories, their statements bordering on absurdity; others fabricate and twist things, directly falling into heresy. Each of them stuffs their own subjective guesses into their practices, completely losing the original meaning of the Book of Changes, and thus the source of Liuren studies has been cut off, with no one left to seek it out. Looking deeply into the past, several sages such as Zhang Liang (style name Zifang), Zhuge Liang (style name Kongming), Yuan Tiangang, Li Chunfeng, Shao Yong, and Liu Ji were all deeply knowledgeable in the principles of the Book of Changes and skilled in Liuren divination, mastering both the theoretical and practical aspects. They can be considered as those who truly integrated and understood the profound principles.

笫潛心參訂，竟難得其旨，後乃購明季尹希吉先生所定《六壬捷錄》，其言簡意賅，論數而合理，足以開芧塞而免望洋之患。玩索既久，更於疑賨處詳加註釋，又參以《懷慶大全》《玉書》《玉冊》《銀河棹》《視斯》《統宗》《藥師纂要》等，採其緊要而損益之，前亦己難矣。然私淑之心，若欲尋元女之源，以付剞劂，為初學之津樑云爾。

I have devoted many years to carefully studying and correcting the text, yet I have still found it difficult to grasp the essence of the Six壬 system. Later, I bought a revised edition of the "Six壬 Quick Record" compiled by Mr. Yin Xiji of the late Ming dynasty. This book is concise in its wording yet comprehensive in meaning, and it discusses numerological techniques in a way that aligns with moral principles. It has cleared up my confusion and relieved me from the distress of facing an ocean of knowledge without knowing where to begin. After repeatedly pondering it over a long period, I added detailed annotations to the parts that were difficult to understand, and I also cross-referenced other texts such as the "Complete Collection of Huaiqing," "Juyushu," "Jucè," "Galaxy Boat," "Shi Si," "Tongzong," and "Yaozaizuan Yao," selecting the essential parts to supplement and refine them—just achieving this step was already quite difficult. However, my private admiration for the sages of the past could not be suppressed, and I wished to trace the origin of the Six壬 system passed down by the Mysterious Lady of the Ninth Heaven, and to publish it through the printer so that beginners could use it as a bridge to cross the river.

嘉慶十五年歲次庚午仲冬秀水張純照謹識

In the fifteenth year of the Jiaqing era, which corresponds to the Gengwu cycle (the year 1810), during the middle of winter in the eleventh month, Zhang Chunzhao, a native of XiuShui (now Jiaxing, Zhejiang province), respectfully inscribed a record.

凡十二月將，不論陰陽，俱加正時而順行，蓋壬納於干，仿天道之順也。月將者，與月建所合之將也。其法於每月中氣所之前、本月節令之後，視月將出現之日支，定其陰陽，仿河圖生成之數，陰叢成數，因其數而超之，此為真月將。其論最有理，今宗之。

There are twelve 'Month Generals' which are not divided into yin or yang branches; they are all added to the 'correct time' of the divination question and then arranged in a clockwise direction. This is because the Six Rats system takes the heavenly stems as its fundamental basis, following the leftward rotation of the heavenly path. The 'Month General' refers to the deity general that forms the Liu He (Liu He) with the 'Month Builder' of the current month. For example, if the Month Builder is寅 (Yin) in the first month, then寅 and亥 (Hai) form a Liu He, so the Month General for the first month is at the亥 position, which is called 'Deng Ming'. To determine the Month General, one should look during the period between the previous solar term and the current solar term, checking on which day the Month General appears on the day branch. Based on this, the yin or yang nature of the Month General is determined. Then, according to the numbers of the River Diagram (He Tu), the yang branches use the generating numbers and the yin branches use the completed numbers. By moving forward from this number, the actual day when the Month General changes is determined. This method is the most reasonable, and this book follows it.

一、占課必須誠潔專一，乃有應驗，蓋誠能感神。如事屬極切，則息心靜氣而占，玩其課象，問者、斷者各凜如在之神靈，自能明晰。若事歷緩慢，偶於間譚之間隋口問卜，漫不誠心，而斷者亦疏忽應之，其課體則茫無端緒，勉為臆斷，亦必不驗。蓋心不專一，象不得數，其理有必然者。

First, when casting a divination, one must be sincere in heart, pure in body, and focused in mind. Only then will the divination be accurate, because sincerity alone can connect with the divine. If the question is of great importance, one should take a deep breath and remain calm while casting the divination, carefully contemplating the resulting symbols. Both the person asking the question and the one interpreting the divination should approach it with reverence, as if the divine were present, and the meaning of the divination will naturally become clear. On the contrary, if the question is trivial, merely spoken out of idle conversation without sincerity, and the interpreter also gives a careless and superficial answer, then the resulting divination will be vague and unclear. Any forced interpretation will certainly not be accurate. This is because when the mind is not focused, the numerical patterns of the divination cannot be properly obtained, and this is an inevitable truth.

一、刑、沖、破、害、旬空、長生、陰陽貴人等，乃課中最不可缺，今為圓圖以更披閱。

One, the categories of '刑' (conflict), '冲' (clash), '破' (destruction), '害' (harm), '旬空' (decade void), '长生' (growth), as well as 'Yang Guiren' (Nobleman of the Day) and 'Yin Guiren' (Nobleman of the Night), are essential elements for divination. Old texts scattered these elements throughout different sections, making them inconvenient to refer to. This book has compiled them into a circular chart for easier reference by readers.

一、祿神、二馬及吉凶神煞，猶為緊要。但名類繁瑣，諸書所載散雜難求，占者逐類推尋，未免翻閱良難，今亦然為圖示出，使用者無望洋之嘆。而神煞之中，或在此為吉，在彼成凶，十二貴人亦然。如貴人在子，名玷玉神；在丑名爵襲神之類，不勝枚舉，主事不一，吉凶無定，占者可不明乎。

One, the "Lushen" (Wealth God), "Yimashi" (Post-horse), and "Tianma" (Heavenly Horse), along with various auspicious and inauspicious deities, are especially important. However, their names are numerous, their categories are scattered, and the records in different books are fragmented and disordered, making it difficult to look up. Those who cast divination charts must go through each category one by one, which is very tedious. Therefore, this book also presents them in chart form, so users will not feel overwhelmed as if facing an ocean without a way to begin. It is also important to note that the same deity can be auspicious in one position and inauspicious in another. The twelve Heavenly Generals and Noblemen are the same. For example, the Nobleman in the Zi position is called "Dianyu Shen" (God of Defiling Jade), while in the Chou position, it is called "Juexi Shen" (God of Inherited Rank), and so on. Each deity oversees different matters, and their auspicious or inauspicious nature is not fixed. How can those casting divination charts not be clear about this?

一、起長生當宗十干八長生為是。近世之土，不分陰陽，均以五行四長生順行，而不知十二神出臨官，即日之祿神。故甲木長生在亥，自亥順行至寅，乃臨官也；乙木長生在午，自午逆行至卯亦臨官也。若混用四長生，則臨官並非干祿，舛錯甚矣。況壬課最重日干，用者何可忽略。其五行長生，用於日支，又未賞不可。

The starting point for "long life" should be based on the individual long life positions of the ten heavenly stems. For yang stems, the sequence proceeds in the order of the stems; for yin stems, it proceeds in reverse. The eight long life positions are shared by the yang stems (Jia, Bing, Wu, Geng, Ren) and the yin stems (Yi, Ding, Ji, Xin, Gui). This is the correct method. In recent times, diviners have failed to distinguish between the yin and yang of the heavenly stems, and have uniformly used the four long life positions of the five elements in a forward sequence. They do not understand that among the twelve long life deities, the one that comes after "long life" is actually the "lu shen" (wealth deity) of the day's heavenly stem. For example, Jia is a yang wood stem, whose long life is in Hai. Counting forward from Hai to Yin, Yin is Jia's "officialdom," which is also Jia's lu shen in Yin. Yi is a yin wood stem, whose long life is in Wu. Counting backward from Wu to Mao, Mao is Yi's "officialdom," which is also Yi's lu shen in Mao. If the four long life positions of the five elements are mixed in, the resulting "officialdom" will not correspond to the lu shen of the day's heavenly stem, which is a serious mistake. Moreover, since the six rhinoceros system places great emphasis on the day's heavenly stem, how can we ignore it in our methods? As for the long life positions of the five elements, they can also be used for the day's earthly branch, though it is not inappropriate.

一、取用三傳，惟伏吟、返吟、昴星、八專、獨足等課，初學以難入手，今依毛氏演課成式，序次佈列，凡欲取用，不患差謬。而神煞前圖所遺者，亦附於中。

In the method of determining the three transmissions, only the types of divination known as 'Hidden Chant', 'Reverse Chant', 'Altar Star', 'Eight Special', and 'Single Foot' are most special. Beginners often find it difficult to handle these. This book follows the established format of Mao's divination method, arranging them in order. Anyone who needs to determine the useful god or the three transmissions can follow this sequence without making mistakes. The omitted deities and omens in the previous chart are also included in this section for completeness.

一、行年、本命，諸書雖載，都不精詳，今依《金口訣》訂定。一、六壬推命近世鮮能，偶得徐氏秘本，再考他書訂定，附祿於後。一、占宗、占意等篇，盡皆前賢著述而未刋刻者，今附於發蒙下之末。

One, the terms "years lived" and "birth stem" are mentioned in various books, but they are not explained in sufficient detail. This book redefines them according to the "Jin Kou Jie" text. One, using the Six Rens to calculate fate is a skill few people can perform in modern times. I偶然 obtained a secret copy of the Xu family's transmission, and then referred to other texts for correction, which is appended at the end. One, the chapters "Zong" and "Yi" of the book are all writings by ancient sages that have never been printed and circulated. Now they are appended at the end of the chapter "Fa Meng Xia."

一、國占兵占，舊本原列二條，恭逢明良撫政、敬天保庶之朝，干羽舞階、偃武修文之世，可決太平億載，無所用占。一、是編專為初學而設，故言都淺近，幸同道諸君弗以鄙陋見曬，如有訛謬，願為郢政。

First, divination concerning state affairs and divination concerning military affairs were originally listed as two separate sections in the old edition. Now, in this era of a sage ruler and virtuous ministers jointly governing, revering heaven and caring for the people, it is a time of peace where the dance of dry and wet banners is performed before the steps, and military preparations are ceased in favor of cultivating cultural education. It can be determined that this will bring peace for millions of years. Therefore, these two sections have no place to be used and are thus deleted. Second, this book is specifically written for beginners, so the language used is simple and easy to understand. I hope that fellow scholars will not mock it for being simplistic and crude. If there are any errors or mistakes in the book, I would appreciate it if you could correct them as the craftsman Yu would correct the woodcarver's mistakes.

一、壬學之書，皆卷帙繁多，今聊摘其緊要，以拂鏡中之塵。然奇奧通天，恐非精求不能通其淵源，而寒暑不間，功到自然精熟。精熟而誠，自能測其淵源。然數不難理，理極而數不能逃；理以明數，數靈而理愈見。其真數乎理乎，理乎數乎，神而明之，變化之妙，根乎其人。男培敬述。

The books on Liu Xin (Six Changes) are all voluminous, so this book merely selects the most essential parts, like wiping dust off a mirror to let the image be seen first. However, Liu Xin is profound and mysterious, reaching the heavens; without hard work and careful study, one may not grasp its origin. As long as one persists diligently through the changing seasons, the timing will naturally become proficient. Once proficient, with a sincere heart, one can understand its source. However, numerology is not more difficult than principles: when principles are taken to their extreme, numerology cannot go beyond their scope; using principles to explain numerology, when numerology proves effective, the principles become even clearer. Ultimately, is it more important to focus on numbers or on principles? Is it more important to focus on principles or on numbers? The key lies in the ability to integrate both, to grasp their subtle workings, and to apply them skillfully. In the end, it all depends on the person using it. (This entry was carefully recorded by the son, Zhang Pei.)

先天八卦方位、後天八卦次序、後天八卦方位、河圖、洛書、先天卦配河圖之象、先天卦配洛書之數、後天卦配河圖之象、先天卦配河圖之象、後天卦配洛書之數、十二月闢卦、二十四節氣方位、十二辰二十八宿星象、五行生旺圖、五行用事、生旺墓三合、刑沖破害圖、旬空圖、地盤四門、干支寄、干支六合、干支相穿、干支陰陽、地支陰陽、月將圖。

The above lists the titles of the charts appended to volume one, but the original text only includes the titles and not the actual diagrams. They are roughly divided into four groups: the first group discusses the fundamentals of the study of the Book of Changes, including the positions of the Earlier Heaven Trigrams, the order and positions of the Later Heaven Trigrams, two numerical charts of the Yellow River Chart and the Luo Writing, and four comparative charts showing the Earlier Heaven Trigrams paired with the imagery of the Yellow River Chart and the Later Heaven Trigrams paired with the numbers of the Luo Writing (among which the title "Earlier Heaven Trigrams paired with the imagery of the Yellow River Chart" appears twice in the original text); the second group discusses heavenly time, including the twelve trigrams of the twelve months, the directions associated with the twenty-four solar terms, and the star constellations under the twelve earthly branches; the third group discusses the Five Phases and punishment and clash, including the diagram of the twelve palace positions of the Five Phases' generation and prosperity, the table of the Five Phases in charge during the four seasons, the diagram of the Triple Harmony Formation from birth to death, the general diagram of punishment and clash, broken, harm, and empty positions for each ten-day period; the fourth group discusses the fixed forms on the Six壬 Disk, including the four gates of the Earth Plate: the Heaven Gate, Earth Gate, Human Gate, and Ghost Gate, the lodgment of the Heavenly Stems in the Earthly Branches, the Liu He of Heavenly Stems and Earthly Branches, the penetration of Heavenly Stems and Earthly Branches, the yin and yang attributes of Heavenly Stems and Earthly Branches, and finally the diagram of the Month General. These diagrams serve as the fundamental tools for the subsequent process of casting a divination lesson. When the text mentions a particular diagram, readers can refer back to the commonly accepted diagram formats in various Six壬 texts based on the diagram title.

姚廣孝曰：凡十二月將，不論陰陽，俱加正時而順行，蓋壬納於干，仿天道之順也。月將者，與月建所合之將也。其法於每月中氣所之前、本月節令之後，視月將出現之日支，定其陰陽，仿河圖生成之數，陰叢生數，陰叢成數，因其數而超之，乃真月將也。如亥將而待雨水後，則太陽過後，與寅不合，名曰落空，東西舛誤，而失其真矣。

In the early Ming dynasty, Yao Guangxiao (also known as Dao Yan, the Black Robe Chancellor) said that the twelve month generals, regardless of whether they belong to yin or yang branches, should all be added to the correct time of the divination lesson, and then arranged in order according to the sequence of the twelve earthly branches. This is because the Six Rén system treats heavenly stems as fundamental, following the natural order of the heavens. The term "month general" refers to the deity general that forms the Liu He (Liu He) with the month's month builder. To determine the month general, one should look during the period before the middle of the month and after the beginning of the season, to see on which day the month general appears in the day branch. Based on this, one determines its yin or yang nature, and then follows the numbers from the River Chart (He Tu) — taking the generating numbers for yang branches and the completing numbers for yin branches (the original text here mistakenly says "yin from generating numbers" instead of "yang from generating numbers," contrasting with the next sentence "yin from completing numbers") — and count forward by these numbers to find the actual day when the month general appears. For example, the month general for the first month should be the亥 (Hai) general "Dengming." If it is delayed until after the rainwater season, the solar palace has already passed through the亥 (Hai) palace, so the亥 (Hai) no longer forms the六合 (Liu He) with the first month's month builder, which is寅 (Yin). This is called "luokong" (falling into emptiness), causing all directions to be misplaced, and the month general loses its true nature.

正月建寅，與亥將登明合，視立春後幾日是亥（即月將出日支出也），亥乃地六成數，即從本日起，超六日是辰，即以辰日亥時起亥將。二月建卯，與戌將河魁合，視驚蟄後幾日是戌，戌乃地四生數，即叢本日起，超四日是丑，即以丑日戌時起戌將。三月建辰，與酉將叢魁合，視清明後幾日是酉，酉乃天九成數，即叢本日起，超九日是巳，即以巳日酉時起酉將。

In the first lunar month, the month builder is寅, which forms the Liu He with亥, so the "Deng Ming" at亥 is used as the month general. The method is: look for the day branch that is亥 after the beginning of spring, which is the day when the month general appears in the day branch. Since亥 in the River Chart corresponds to the earth number six, count from that day, and after six days, the day is辰. On the day of辰 at the hour of亥, the亥 general is officially used. In the second lunar month, the month builder is卯, which forms the Liu He with戌, so the "He Qiu" at戌 is used as the month general: look for the day branch that is戌 after the beginning of thunder, which is the day when the month general appears in the day branch. Since戌 corresponds to the earth number four, count from that day, and after four days, the day is丑. On the day of丑 at the hour of戌, the戌 general is officially used. In the third lunar month, the month builder is辰, which forms the Liu He with酉, so the "Cong Qiu" at酉 is used as the month general: look for the day branch that is酉 after the beginning of clarity, which is the day when the month general appears in the day branch. Since酉 corresponds to the heavenly number nine, count from that day, and after nine days, the day is巳. On the day of巳 at the hour of酉, the酉 general is officially used.

四月建巳，與申將傳送合，視立夏後幾日是申，申乃地四生數，即叢本日起，超四日是亥，即以亥日申時起申將。五月建午與未將小吉合，視芒種後幾日是未，未乃天七成數，即叢本日起，超七日是丑，即以丑日未時起未將。六月建未與午將勝光合，視小暑後幾日是午，午乃地二生數，即叢本日起，超二日是未，即以未日午時起午將。

In the fourth month, the Month Builder is Si. Si combines with Shen, so the "Transmission" at Shen's position is used as the general. Look for the day branch Shen after the beginning of summer, then assign the earthly branch Shen the four generating numbers. Starting from that day, count forward four days to reach Hai day. Use Shen as the general starting at Shen hour on Hai day. In the fifth month, the Month Builder is Wu. Wu combines with Wei, so the "Minor Auspicious" at Wei's position is used as the general. Look for the day branch Wei after the beginning of summer solstice, then assign the heavenly branch Wei the seven forming numbers. Starting from that day, count forward seven days to reach Chou day. Use Wei as the general starting at Wei hour on Chou day. In the sixth month, the Month Builder is Wei. Wei combines with Wu, so the "Victorious Light" at Wu's position is used as the general. Look for the day branch Wu after the beginning of minor heat, then assign the earthly branch Wu the two generating numbers. Starting from that day, count forward two days to reach Wei day. Use Wu as the general starting at Wu hour on Wei day. These three cases are the same as the previous three, where yang branches take generating numbers and yin branches take forming numbers: Shen and Wu are yang branches, so they take the generating numbers four and two respectively; Wei is a yin branch, so it takes the forming number seven.

七月建申，與巳將太冊合，視立秋後幾日是巳，巳乃天七成婁，即叢本日起，超七日是亥，即以亥日巳時起巳將。八月建酉與辰將天罡合，視白露後幾日是辰，辰乃天三生數，即叢本日起，超三日是午，即以午日辰時起辰將。九月建戌與犯將太沖合，視寒露後幾日是卯，卯乃地八成數，即叢本日起，超八日是戌，即以戌日戌時起卯將。

In the seventh month, the month builder is Shen. Shen combines with Si, so the general is taken from the Si position, which is "Taiyi" (the original text says "Taice," which is a miswriting of "Taiyi"). Look for the day branch Si on the day after the beginning of autumn. Si is paired with the number seven, so count seven days from that day to reach Hai. Start using the general from the Si hour on the day of Hai. In the eighth month, the month builder is You. You combines with Chen, so the general is taken from the Chen position, which is "Tian Gang." Look for the day branch Chen on the day after the beginning of white dew. Chen belongs to the wood storage and is paired with the number three. Count three days from that day to reach Wu. Start using the general from the Chen hour on the day of Wu. In the ninth month, the month builder is Xu. Xu combines with Mao, so the general is taken from the Mao position, which is "Tai Chong" (the original text says "Yu Fan Jiang" with "Fan" being a miswriting of "Mao"). Look for the day branch Mao on the day after the beginning of cold dew. Mao is paired with the number eight. Count eight days from that day to reach Xu. Start using the general from the Mao hour on the day of Xu—the original text mistakenly writes "Xu day Xu hour," but according to the general pattern of the text, it should be "Xu day Mao hour."

十月建亥與寅將功曹合，視立冬後幾日是寅，寅乃天三生數，即叢本日起，超三日是辰，即以辰日寅時起寅將。十一月建子與丑將大吉合，視大雪後幾日是丑，丑乃地六成數，即叢本日起，超六日是午，即以午日丑時起丑將。十二月建丑與子將神后合，視小寒後幾日是子，子乃天一生數，即叢本日子時起子將。

The month builder for the tenth month is Hai. Hai combines with Yin, so the general is "Gongcao" at the Yin position. Look for the day branch Yin after the beginning of winter, then count three days from that day to reach Chen. Start using the general "Yin" at the Chen day's Yin hour. The month builder for the eleventh month is Zi. Zi combines with Chou, so the general is "Dají" at the Chou position. Look for the day branch Chou after the great snow, then count six days from that day to reach Wu. Start using the general "Chou" at the Wu day's Chou hour. The month builder for the twelfth month is Chou. Chou combines with Zi, so the general is "Shenhou" at the Zi position. Look for the day branch Zi after the minor cold, then count one day from that day to reach Zi. Start using the general "Zi" at the Zi hour of that day, without needing to calculate another day.

假如嘉慶庚午歲正月初一丙辰日立春，至初八日得癸亥，便叢癸亥起，超六日是戊辰，即定為正月十三戊辰日癸亥時起亥將。餘可仿此。

Take an example: On the first day of the first lunar month in the 22nd year of Jiaqing, which was Gengwu, the day was Bingchen when the Start of Spring began. Counting down to the eighth day, the day was Guihai. The hour stem Hai exactly matched the day branch of that day, so from Guihai day onwards, the Hai stem was used. The Hai stem is paired with the earth's six cycles, and after six days, it reached Wuchen, which was the thirteenth day of the first lunar month. Therefore, the Hai stem was officially activated on the thirteenth day of the first lunar month, Wuchen, at the Guihai hour (the Guihai stem combination exactly matches the Wuchen day's Hai hour). The same method is applied to calculate the other months.

巳　　午　　未　　申 丙戊　　　　丁已　　庚 辰　　　　　　　　　酉 乙 卯　　　　　　　　　戌 辛 寅　　丑　　子　　亥 　甲　　癸　　　　　壬

This is the fixed pattern of the lower layer, the Earth Plate, in the Liu Ren disk. The twelve Earthly Branches are arranged in a square according to directions and remain fixed. The top horizontal row from left to right is Si, Wu, Wei, Shen. The left vertical column from top to bottom is Chen, Mao. The right vertical column from top to bottom is You, Xu. The bottom horizontal row from left to right is Yin, Chou, Zi, Hai, forming a complete circle. The south is Wu, the north is Zi, the east is Mao, and the west is You. The Heavenly Stems noted below the Earthly Branches are the Heavenly Stems residing in the Earthly Branches, known as the Lodging Palace. Jia resides in Yin, Yi in Chen, Bing and Wu both reside in Si, Ding and Ji both reside in Wei (the original text has 'Ding Yi' with 'Yi' being taken as 'Ji'), Geng resides in Shen, Xin in Xu, Ren in Hai, and Gui in Chou. The four cardinal positions, Zi, Wu, Mao, and You, do not have Heavenly Stems residing in them. The original text places the character Xin under the row of Mao, but according to the usual practice of the Lodging Palace, it should be under Xu. When setting up a lesson, whenever the Day Stem is encountered, it is first changed to its corresponding Lodging Palace Earthly Branch, and then the corresponding Heavenly Stem is found on the Earth Plate. For example, on a Jia day, one looks at the Yin position on the Earth Plate.

太始無形，自月將加時，則天運乎上，地承乎下，而兩儀是判。取法於干支所臨之神曰陰陽：干上之神曰陽，支上之神曰陰；干上所得之神曰陽中之陰，支上所得之神曰陰中之陽，剛柔定而四象分。

At the beginning when heaven and earth first emerged, there was no form or image. Once the month general is placed upon the time of divination, the heaven plate begins to move above, while the earth plate supports it below, thus separating the two principles of heaven and earth. Then, by taking the deities corresponding to the day stem and day branch, we divide yin and yang: the deity on the heaven plate obtained from the day stem's lodging palace is called "Yang," and the deity on the heaven plate obtained from the day branch's lodging palace is called "Yin." Going one level higher, the deity obtained again from the deity on the day stem is called "Yin within Yang," and the deity obtained again from the deity on the day branch is called "Yang within Yin." Thus, one strong and one gentle, each with two layers, the four images of the four lessons are formed—Dry Yang, Dry Yin, Branch Yang, Branch Yin, which are the origins of the first to fourth lessons.

一交而關天元曰初傳，再交而定地元曰中傳，三交而得入元曰終傳，變化定而三才立。統三元之體，合於圖書曰貴人，巳亥列左右之途，旦暮分陰陽之位，加之長生、祿馬、年命、旬空而玩之，吉凶休囚由是而定。

After the four lessons are divided, three transmissions are then issued: the first level of mutual interaction, which moves the heavenly stem, is called the first transmission; the second level of mutual interaction, which fixes the earthly branch, is called the middle transmission; and the third level of mutual interaction, which reaches the human element, is called the final transmission (the original text refers to 'entering the element' as the human element). Once the three transmissions are determined, the structure of heaven, earth, and humanity is established. The sovereign that governs these three elements corresponds with the numbers of the River Chart and the Square Chart, and is called the nobleman. The nobleman has two aspects, day and night, positioned on either side of the boundaries at巳 and亥. During the day, the yang nobleman is used, and at night, the yin nobleman is used, each occupying their respective positions. On this basis, adding the elements of 'growth', 'favorable position', 'post-horse', and 'personal destiny' allows for the determination of the fortune's prosperity, decline, and overall outcome of the lesson.

即如甲子日丑將子時占，即以月將丑字加於地盤子位上順行，此即月將用正時也。其四課如何生克，如何裝法，見後占門九課式及課神圖。

Take an example of casting a divination lesson: suppose it is on the Jiazi day, with the Month General Chou and the hour Zi. The method is to place the Month General Chou on the Zi position of the Earth Plate, then arrange the remaining eleven heavenly stems in clockwise order on the Heaven Plate. The Earth Plate Chou position gets Yin, Yin gets Mao, and so on until the Earth Plate Hai position gets Zi. The Heaven Plate thus advances one position ahead of the Earth Plate. This is called "the Month General adds the correct hour." As for how the four lessons interact in terms of generation and overcoming, and how the Heavenly General is arranged, see the sections "Nine Lessons in Divination" and "Diagram of Lesson Gods" later.

蛇　　貴　　六　　朱 寅　　丑　　辰　　卯 四課　三課　二課　一課 丑　　子　　卯　　甲 巳　午　未　申 辰　　　　　酉 卯　　　　　戌 寅　丑　子　亥

This is the divination board for the day of Jiazi with the hour of Chou and the general of Chou. It is recorded in the original sequence of characters, and it should be read from right to left. The lower half is the fixed Earth Plate, with Si, Wu, Wei, and Shen arranged on top, Chen and You on the sides, Mao and Xu next, and Yin, Chou, Zi, and Hai at the bottom. The upper half consists of the Four Lessons, divided into four layers: the lowest layer is the "lower spirits" of the Four Lessons, from right to left: Jia (the day stem, with its lodging palace in Yin), Mao, Zi (the day branch), and Chou. The middle layer indicates the order of the first to fourth lessons, also from right to left. The layer above that is the "upper spirits" of each lesson, from right to left: Mao, Chen, Chou, and Yin. The top layer is the Heavenly Generals corresponding to each upper spirit, from right to left: Vermilion Bird, Liu He, Nobleman, and Teng Snake. When read together, it is: the first lesson has Mao added to Jia with Vermilion Bird above it, the second lesson has Chen added to Mao with Liu He above it, the third lesson has Chou added to Zi with Nobleman above it, and the fourth lesson has Yin added to Chou with Teng Snake above it. The arrangement of the Heavenly Generals is based on the fact that Jia day is in the night hour, so the night nobleman is Chou. Chou is located at the Zi position on the Earth Plate, and Zi belongs to the ascending sequence of Zi, Chou, Yin, Mao, Chen, and Si. Therefore, the twelve Heavenly Generals are arranged in ascending order: Chou Nobleman, Yin Teng Snake, Mao Vermilion Bird, Chen Liu He, and so on, in sequence.

起四課法：即以上甲子一課為式。甲子課神在寅，當視地盤寅位乃天盤卯字也。即將甲子二字空一字平書於天盤之上，然後以卯字書於甲字之上，得卯、甲二字，是謂第一課；再將卯字書於甲子二字所空之中，再看地盤卯位是天盤辰字，以辰字書於卯字之上，得辰、卯二字，是謂第二課。其第三、第四總依此法，餘課均可類推。

The specific method for setting up the four lessons is still demonstrated using the example of the Jiazi day. Since the lodging palace of Jia is Yin, first look at what heavenly plate character is covering the Yin position on the earth plate — it is Mao. When writing, first write the characters "Jia" and "Zi" under the heavenly plate row, leaving one space between them for later use. First, write the character "Mao" above "Jia" to form "Mao/Jia", which is the first lesson. Second, copy the "Mao" character into the reserved space between "Jia" and "Zi" as the lower deity, then look at what heavenly plate character is covering the Mao position on the earth plate — it is Chen. Write "Chen" above "Mao" to form "Chen/Mao", which is the second lesson. The third lesson starts from the day branch "Zi": look at what heavenly plate character is covering the "Zi" position on the earth plate — it is Chou, forming "Chou/Zi". The fourth lesson uses "Chou" as the lower deity again, then look at what heavenly plate character is covering the "Chou" position on the earth plate — it is Yin, forming "Yin/Chou". The first two lessons belong to the day stem and govern external matters and people; the last two lessons belong to the day branch and govern internal matters and the house. All other lessons are handled in the same way.

三傳之法，當視課中賊□，如無賊，上方尋□下。如甲子一課，所取第二課卯木賊辰土，即以辰字定為發用（元初傳天）（發用即天）。再看地盤辰位乃天盤巳字，以巳字為中傳；巳位是午，以午字為終傳。若昴星、伏吟等課，又不同此，詳後占門，餘可類推。

The general rule for determining the three transmissions is: first check the four lessons to see if there is a "thief," which means the lower god is attacking the upper god (the text here is missing a character, which should be "attack" after "thief"). If there is no lower god attacking the upper god in the four lessons, then look for the useful god among the upper gods attacking the lower gods (the text here is missing a character, which should be "attack" after "upper"). Taking the example of the Jiazi lesson, the second lesson has earth in the upper position and wood in the lower position, with wood attacking earth, which is a case of lower attacking upper. The upper god being attacked, which is earth, is taken as the "initiating transmission," that is, the first transmission (the text here has two marginal notes mixed up, "original initial transmission heaven" and "initiating transmission is heaven" should be interpreted as "initiating transmission is the first transmission"). Once the first transmission is determined, look at the heaven plate on the earth position of the first transmission, which is the second transmission; then look at the heaven plate on the earth position of the second transmission, which is the third transmission. Therefore, the three transmissions are earth, snake, and horse. As for special cases such as "昴星" and "伏吟," there are different methods for determining the useful god, which differ from the above. Details can be found in the section "占门九课" later. All other lessons can be deduced in the same way.

凡起貴人，當分日夜陰陽。如所占之時得卯、辰、巳、午、未、申，乃日也，陽也。

When placing the Heavenly Stem of the Nobleman (天乙贵人), one must first determine whether the time of divination is during the day or night, and whether it is yang or yin. If the exact hour of the divination falls within the six hours of卯, 辰, 巳, 午, 未, and 申, it is considered day time and yang, and the 'Yang Nobleman' (阳贵人), also called the daytime Nobleman (昼贵人), should be used.

日貴人歌：甲羊戌庚牛，乙猴已鼠求，丙難丁豬位，壬癸兔蛇游，六辛逢虎上，陽貴日中□。（陽貴人取法於先天，先天十干起於坤，以德合為貴人。如甲日貴人未，未中有已與甲合也。）

The daytime nobleman formula (the song uses the animal signs to represent the earthly branches, with '戌' being a mistake for '戊', '难' being a mistake for '鸡', and '已' being a mistake for '己', the last line is missing one character): For Jia day, the nobleman is in the sheep (the position of Wei); for Wu day and Geng day, the nobleman is in the ox (the position of Chou); for Yi day, the nobleman is in the monkey (the position of Shen); for Ji day, the nobleman is in the rat (the position of Zi); for Bing day, the nobleman is in the rooster (the position of You); for Ding day, the nobleman is in the pig (the position of Hai); for Ren day, the nobleman is in the rabbit (the position of Mao); for Gui day, the nobleman is in the snake (the position of Si); for Xin day, the nobleman is in the tiger (the position of Yin). This formula is only used during the day. The original commentary says: the yang nobleman is based on the positions of the earlier heavenly trigrams. The ten heavenly stems start from the坤 (Earth) trigram, and the nobleman is determined by the virtue god that matches the day stem. For example, on Jia day, the nobleman is in Wei, because Wei contains Ji earth, and Ji combines with Jia, so Wei is the nobleman for Jia.

如所占之時得酉、戌、亥、子、丑、寅，乃夜也，陰也。夜貴人歌：甲牛戌庚羊，乙鼠鄉，丙豬丁難上，壬中蛇癸兔藏，六辛逢午馬，陰貴夜時當。（陰貴人取法於後天，後天坤寄於申。如庚日貴人未，未中有乙，與庚合也。）

If the starting time falls within the six hours of You, Xu, Hai, Zi, Chou, and Yin, even if it is at night and belongs to the yin category, one should use the "Yin Nobleman" or "Night Nobleman." The formula for the Night Nobleman (note: "Xu" is mistakenly written as "Wu," and "nan" is mistakenly written as "ji") is as follows: On Jia day, the Nobleman is in the Chou position; on Wu day and Geng day, the Nobleman is in the Wei position; on Yi day, the Nobleman is in the Zi position; on Bing day, the Nobleman is in the Hai position; on Ding day, the Nobleman is in the You position; on Ren day, the Nobleman is in the Si position; on Gui day, the Nobleman is in the Mao position; and on Xin day, the Nobleman is in the Wu position. This formula is only used at night. The original commentary says: The Yin Nobleman is derived from the positions of the later heaven trigrams. In the later heaven, the Kun trigram is located in the Shen position. For example, on Geng day, the Nobleman is in the Wei position, which contains the wood of Yi. Since Yi and Geng are compatible, Wei becomes the Night Nobleman for Geng day.

貴人左旋右轉歌：貴人在亥行叢子，在戌還將酉引前，在巳但叢辰位轉，若居辰上巳為先。順逆之法，依上十二神次序，照盤旋轉，另列四□於後。

The rule for the order of the Nobleman (贵人) moving forward or backward is: when the Nobleman is at the亥 position, the next deity is arranged in the direction of子, which is moving forward; when the Nobleman is at the戌 position, the next deity is placed in the direction of酉, which is moving backward; when the Nobleman is at the巳 position, the next deity is placed in the direction of辰, which is also moving backward; when the Nobleman is at the辰 position, the next deity is arranged in the direction of巳, which turns back to moving forward. In other words, when the Nobleman is at亥, 子, 丑, 寅, 卯, 辰 (from亥 to辰), the Twelve Heavenly Generals move forward; when the Nobleman is at巳, 午, 未, 申, 酉, 戌 (from巳 to戌), the Twelve Heavenly Generals move backward.亥 and巳 are the dividing points of the left and right routes. Once the direction of movement is determined, the Twelve Heavenly Generals are arranged in their original order—Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, Heavenly Empress—rotating one by one on the board. The original text also lists four diagrams (the original text is missing one character, which should be「图」) for reference.

叢起長生，當分陰陽順逆。如甲、丙、戊、庚、壬五日為陽，其長生依次序叢天盤順行十二支；若乙、丁、己、辛、癸五日為陰，其長生亦依次序叢天□逆行十二支。

To determine the long life (长生), one must first distinguish the yin and yang of the day stem (日干). For yang stems, the sequence proceeds in a clockwise direction on the Heaven Plate (天盘), while for yin stems, it proceeds counterclockwise. For the five yang days—Jia, Bing, Wu, Geng, and Ren—the long life follows the order of long life (长生), bathing (沐浴), capping (冠带), officialdom (临官), prosperity (帝旺), decline (衰), illness (病), death (死), tomb (墓), extinction (绝), conception (胎), and nourishment (养), moving clockwise through the twelve earthly branches. For the five yin days—Yi, Ding, Ji, Xin, and Gui—the same sequence is followed, but the movement is counterclockwise on the Heaven Plate (the original text '丛天□' is missing the character '盘'). When reaching the position of officialdom (临官), that is the location of the day stem's禄神. This is precisely why the previous "General Notes" emphasized the necessity of using the long life of the ten stems (十干长生) rather than mixing with the five phases' four long lives (五行四长生).

附五生四長生：甲乙寅卯木，長生在亥；丙丁巳午火，長生在寅；庚辛申酉金，長生在巳；戊己辰戌丑未土及壬癸亥子水，長生同在申。

The four long lives of the Five Phases (the original text says "five lives" but should be "Five Phases") are listed here. This system does not distinguish between the yin and yang of the Heavenly Stems, but instead follows the Five Phases: Jia and Yi belong to wood along with Yin and Mao, and wood is born in Hai; Bing and Ding belong to fire along with Si and Wu, and fire is born in Yin; Geng and Xin belong to metal along with Shen and You, and metal is born in Si; Wu and Ji belong to earth along with Chen, Xu, Chou, and Wei, and Ren and Gui belong to water along with Hai and Zi, and water and earth share the same palace, with their birth in Shen. This system of four long lives cannot be used to determine the禄位 (favorable position) of the Day Stem, but it can still be used for the Day Branch to determine the rise and decline of things.

行年之法，總要人之生年起旬頭。如乙丑生則甲子旬，丁丑生則甲戌旬之類，當以男順發逆，隨盤旋推。假如戊辰生，亦甲子旬也，即以上甲子丑將一課為式：甲子旬數至戊辰乃五歲。如男人，則叢地盤寅位一歲婁起，順行五歲，至天盤未字止，即以未字定為行年；若婦人，則叢申位上起，逆數五歲，至天盤巳字為行年，而定其吉凶。（則照盤順甲則母順行，而父又逆矣。）（其推法男行，女則照盤逆行若通順產六。）

The method of calculating the "year of birth" depends on first determining the person's birth year's heavenly stem and earthly branch to find the corresponding ten-day cycle. For example, someone born in the year of Yichou belongs to the Jiazi cycle, while someone born in the year of Dingchou belongs to the Jiaxu cycle, and so on. After determining the cycle's starting point, for male individuals, the count proceeds clockwise, while for female individuals, it proceeds counterclockwise, following the rotation of the plate. The original text mistakenly uses "male follows the direction of hair" where "hair" should be "female." For instance, someone born in the year of Wuchen also belongs to the Jiazi cycle, and the same lesson as the Jiazi day with Chou as the hour is used as a model. Counting from Jiazi to Wuchen is the fifth position, which is considered five years. For a male, starting from the寅 position on the earth plate, counting five steps clockwise lands on the午 position, where the heaven plate shows 未, so 未 is taken as the year of birth. For a female, starting from the申 position on the earth plate, counting five steps counterclockwise lands on the辰 position, where the heaven plate shows 巳, so 巳 is taken as the year of birth. Once the year of birth is determined, one looks at the god and general associated with that position to judge fortune and misfortune. The original text's two marginal notes are damaged and disordered, but the general meaning is that for males, the direction follows the plate, while for females, it goes against the plate. If calculating parents, their direction of movement is opposite to that of the individual.

本命者即天盤上字。如子命子字，亥命亥字而巳。其地盤上子位亥位，須參看，定其吉凶。

The so-called "birth star" refers to the earthly branch of the year one was born, as it appears on the Heaven Plate. For example, a person born in the year of Zi takes the Zi character on the Heaven Plate, and a person born in the year of Hai takes the Hai character on the Heaven Plate, and so on. In addition to examining the heavenly generals associated with the character on the Heaven Plate, one must also refer to the characters on the Earth Plate at the positions of Zi and Hai, and compare them with the Heaven Plate characters to determine the fortune of the person. The annual pillar governates the fortune of a particular time, while the birth star governates the fortune of one's entire life. Both should be considered together.

生我者為印。（陽見陰為偏印，陰風陰為母）（陽見為正印，陰見陽為父）我生者。（陰風陽為子孫，陰見陰為食神。）（陽見陰為傷官，陽見陽為食神。）克我者。（陽見陽為偏官，陰風陰為鬼。）（陽見陰為正官，陰見陽為官。）我克者。（陽見為偏聽偏信財，陰見陰為妻財。）（陽見陰為正財，陰見陽為妻財。）比肩者亦為財。（陰見陰為劫財，陰見陰為兄弟。）（陽見陰為敗財，陽見陽為兄弟。）

In this passage, the day stem is regarded as "I," and it explains the names of the Six Relations corresponding to the Five Phases interactions in the Six Rats system. The two lines of marginal notes beneath each entry were originally printed in parallel columns, but the text has some errors and omissions. "Yin feng yin" should be read as "yin jian yin," and "pian ting pian xin cai" should be read as "pian cai." When interpreting, these should be restored. The element that generates me is called "print" (印): when a yang stem meets a yin branch, it is called "biased print," and when a yang stem meets a yang branch, it is called "correct print." In terms of human relationships, yin represents the mother and yang represents the father. The element that I generate is called "injury official" (伤官) when yin meets yang or yang meets yin, and "food god" (食神) when yin meets yin or yang meets yang. In terms of human relationships, these both relate to children. The element that overcomes me is called "biased official" (偏官), which is also called seven killers (七杀), and is considered a malevolent force, directly referred to as "ghost" (鬼). When a yang stem meets a yin branch or a yin branch meets a yang stem, it is called "correct official" (正官). The element that I overcome is called "wealth": when a yang stem meets a yang branch, it is called "biased wealth" (偏财); when a yang stem meets a yin branch or a yin branch meets a yang stem, it is called "correct wealth" (正财); and when a yin branch meets a yin branch, it is called "spouse wealth" (妻财). Elements of the same type are called "companions" (比肩), and can also be considered in terms of wealth: when a yang stem meets a yin branch, it is called "loss of wealth" (败财); when a yin branch meets a yin branch, it is called "robbery of wealth" (劫财); and when same type meet, it is called "brother" (兄弟). The Six Rats system uses this system to associate the deities in the lesson with the day stem in terms of human relationships, so as to determine which category the matter being divined falls into.

假如上甲子一課，其第一課日千甲木為我，而克初傳辰土，即我克也（土亦屬陽，偏財也）（甲木屬陽，而即陽見陽）。甲木生中傳巳火，即我生也（見陰傷官也，餘□此）（巳陰即陽，餘□此）。

Still using the same lesson from the Jiazi day: the first transmission's day stem (the original text says 'ri qian' which refers to the day stem) is Jia wood, which is 'I'. Jia wood overcomes the first transmission's Chen earth, which is 'I overcoming', belonging to wealth; Chen earth is yang, and Jia wood is also yang, so it is judged as 'biased wealth'. Jia wood generates the middle transmission's Si fire, which is 'I generating', belonging to the descendants' path; Si is yin in the twelve branches, and Jia wood is yang, so it is judged as 'injured official'. The relationships of the other deities with the day stem are all determined in the same way, one by one (the original text has two missing characters in the marginal notes, both meaning 'the rest are similar').

凡占事，當審其天地盤之陰陽神。凡事有陽，不能無陰，社之陰者即事之影鄉，必須參看，定其吉凶。十二神中惟貴人日夜互為陰神，其餘各有陰神。如□蛇臨天盤申字，而居地盤子位，則地盤申位上辰字，即□蛇陰神也。其餘陰神主何吉凶，盡詳占宗。

When divining any matter, one should examine the "Yang spirits" and "Yin spirits" on the Heaven Plate and Earth Plate. All worldly matters have a Yang aspect, and inevitably a Yin aspect; the Yin aspect is the shadow or influence of the matter. It is essential to refer to it in order to determine the fortune or misfortune. To find the Yin spirit, take the earthly branch where a particular Heaven Plate spirit falls, then look for the same earthly branch on the Earth Plate, and see which Heaven Plate spirit is covering it; that Heaven Plate spirit is its Yin spirit. Among the Twelve Heavenly Generals, only the Nobleman is special, with the daytime Nobleman and nighttime Nobleman being mutual Yin spirits. The other generals each have their own Yin spirits. For example, if the Teng Snake is riding on the Heaven Plate's Shen (申) position, and this Shen falls on the Earth Plate's Zi (子) position; then look at the Earth Plate's Shen position, and see which Heaven Plate spirit is covering it. If it is Chen (辰), then Chen is the Yin spirit of the Teng Snake. The Yin spirits of the other generals and their respective fortune or misfortune are detailed in the following section "Divination Categories."

第一門　第二門　第三門　第四門　第五門　第六門　第七門　第八門 鋒先　　直事　　事外　　事內　　端發　　易移　　計歸　　體變

This is a summary of the eight gates for divination, recorded in the original book's character order. The original text was written vertically from right to left, with each section containing two characters reversed. When restored, the order is as follows: the first gate is "Frontier," referring to the time; the second gate is "Direct Affairs," referring to the Month General; the third gate is "External Affairs," referring to the Day Stem; the fourth gate is "Internal Affairs," referring to the Day Branch; the fifth gate is "Origin," referring to the First Transmission; the sixth gate is "Change," referring to the Middle Transmission; the seventh gate is "Return and Calculation," referring to the Final Transmission; the eighth gate is "Variation," referring to the year and destiny. When divining a single case, one should examine these eight gates step by step, moving from the time to the year and destiny, thereby establishing the sequence of the matter's beginning, middle, and end. The following text will explain each gate in detail.

入門素：正時為先鋒。凡占事以正時為主，或為昌之德合鬼墓，或為神之刑沖破害，傳未觀，吉凶先風，故謂之先鋒。

The first rule for beginners is that the main time is called the "vanguard." Whenever you cast a divination, the main time is the first thing to consider. Check whether it is the beneficial god or the harmonious god of the day stem, or whether it has become the ghost or the burial place of the day stem (the original text says "Chang" but should be "Ri"). Then look at whether it has conflicts, oppositions, breaks, or harms with the other deities in the lesson. The three transmissions have not yet been arranged, but the signs of good or bad fortune are already revealed through the main time. That is why it is called the "vanguard."

月將為直事。凡占事以月將加正時，分四象之陰陽，別三才之生克，非神不能決禍福，非將不能取吉凶，故謂之直事。

Rule two: The month general is "straight affair," meaning the one in charge of handling matters. When divining any event, one must add the month general to the correct hour and turn out the heaven plate, thereby distinguishing the yin and yang of the four lessons and clarifying the interactions of the three heavens, earths, and humans in terms of generation and overcoming. Without the twelve earthly branches as these "spirits," one cannot determine where fortune or misfortune lies; without the month general as this "general," one cannot determine the direction of good or bad fortune. Hence, it is called "straight affair."

日千為外事。凡占事以日千為人，動作謀為皆主乎日，生剋制化皆應乎干，故謂之外事。□……故謂之內事。

Third rule: The day stem represents 'external affairs'. In all divination matters, the day stem stands for the person themselves; their actions, plans, and pursuits are all governed by the day stem. The generation, control, restriction, and transformation of energies also occur through the day stem, hence it is called 'external affairs'. The fourth rule should have explained that the day branch represents 'internal affairs', meaning the day branch stands for the family residence and the other party. All matters concerning the home, family members, and quiet or internal affairs are under the jurisdiction of the day branch. Unfortunately, the original text has a complete missing section here, leaving only the last five characters 'hence called internal affairs'. I dare not make up the missing text, so I have recorded it as it is and indicated the missing portion.

初傳為發端。凡事以初傳為應事之始，傳吉事吉，傳凶事凶，禍福之端皆叢此發，故謂之發端。中傳為移易。凡事以中傳為應事之中，如初吉而中凶者，其事其體由吉變凶；如初凶中吉，亦能由凶轉吉，故謂之移易。

Rule five: The first transmission is called "the beginning." All things start with the first transmission corresponding to the beginning of the matter. If the first transmission is auspicious, the matter will be auspicious; if the first transmission is inauspicious, the matter will be inauspicious. The initial signs of fortune or misfortune originate here, so it is called "the beginning." Rule six: The middle transmission is called "change." All things correspond to the middle transmission for the middle stage of the matter. If the first transmission is auspicious but the middle transmission is inauspicious, the nature of the matter will shift from auspicious to inauspicious; if the first transmission is inauspicious but the middle transmission is auspicious, it can shift from inauspicious to auspicious. Changes occur in the middle of the matter, and everything depends on the middle transmission, so it is called "change."

終傳為歸計。凡事以終傳為應事之終，初中雖凶而末傳若吉，事終有成；初中雖吉，末傳轉凶，事終有悔，故謂之歸計。年命為變休。凡占事以年命為事之京戲易，蓋命為一身之應，年為用事之肋。傳有一定吉凶，人有各殊年命，如傳財本吉，年命見官鬼而反凶；傳鬼本凶，年命相見子孫而成吉，故謂之變體。

Rule seven: The final transmission is called "returning to account." All things are judged by the final transmission in relation to the outcome of the matter. Even if the first and middle transmissions are ominous, if the final transmission is auspicious, the matter will ultimately succeed. Conversely, even if the first and middle transmissions are favorable, if the final transmission turns ominous, the matter will eventually leave regret. The final reckoning of the account is all here, so it is called "returning to account." Rule eight: The year and destiny are called "changing form." All divinations take the current year and one's own destiny as the pivot of change (the original text "Jingxi Yi" is a misreading of "bianyi" meaning change). One's own destiny relates to one's personal fortune and misfortune, while the current year assists in the affairs of the moment. The auspiciousness or ominousness shown by the three transmissions is fixed, but since each person's year and destiny differ, the same divination will result in different outcomes when applied to different people. For example, if the three transmissions show wealth, which is auspicious, but the person's year and destiny show officials and spirits, it turns ominous. Conversely, if the three transmissions show spirits, which is ominous, but the person's year and destiny show descendants who restrain the spirits, it turns auspicious. Therefore, it is called "changing form."

一克賊。（賊為重審）（克為元首）二比用。（一）（即知）三涉害。（仲季為察微）（用孟為見機）四遙克。（日遙克社為彈射）（神遙剋日為蒿矢）五昴星。（日取天盤酉下為用，名冬蛇掩目）（陽日取地盤酉上為用，名虎視陰。）

The first five of the nine gates for the Three Transmissions are as follows. The first gate is "Clash and Robbery": if there is only one instance where the lower god controls the upper god, it is called "Robbery," and the upper god that is being robbed is used as the initiating transmission, and the lesson is called "Re-examination." If there is only one instance where the upper god controls the lower god, it is called "Clash," and the upper god that is doing the controlling is used as the initiating transmission, and the lesson is called "First Leader." The second gate is "Comparison": if there are two or more instances of upper gods controlling lower gods or lower gods robbing upper gods, choose the one whose yin and yang matches the day stem, and use that upper god as the initiating transmission, and the lesson is called "Knowing One" (the original text has confused annotations, and "one" and "know" are read together as "knowing one"). The third gate is "Involvement in Harm": if the upper gods that are clashing or robbing are equally related to the day stem, compare the depth of each god being controlled, and use the one that is most severely controlled as the initiating transmission; if the initiating transmission is one of the four first gods (寅, 申, 巳, 亥), it is called "Opportunity Seen"; if it is one of the second or third gods (子, 午, 卯, 酉, 辰, 戌, 丑, 未), it is called "Subtle Observation." The fourth gate is "Remote Clash": if there are no instances of upper and lower gods clashing, look for remote clashing—using the day stem to remotely control another god as the initiating transmission is called "Projectile Shot" (the original text says "day remote controls society," where "society" should be "god"), and using another god to remotely control the day stem as the initiating transmission is called "Arrow Shot." The fifth gate is "昴 Star": if there are neither clashing nor remote clashing, on a yin day, use the god under the酉 position on the Heaven Plate that is pressed by the Earth Plate as the initiating transmission, called "Winter Snake Covering Eyes"; on a yang day, use the god on the Heaven Plate that is pressed by the Earth Plate at the酉 position as the initiating transmission, called "Tiger Watching Drifting Tufts" (the original text has a missing character below "Tiger Watching Yin").

六伏吟。（上神為用名自任。陰日取支上神為用，名自。）（有克者照常取克，名不庚元克者，陽日取干信）七返吟。（取□馬為用，名元親）（有克者名無克者）八別責。（取支前三合為用，俱名無淫。）（陽日取干合上神為用。陰日）九八專。（干上神，神在天盤逆數三位以為發用，俱名帷箔不修）（剛日用在天盤順數三位以為發用，柔日用第四課上。）此占門之宗也。凡傳七百二十，總不外此。

The remaining four gates are as follows. Sixth gate "Hidden Chant": The month general is added to the original hour. The twelve heavenly stems on the heaven plate each remain in their original positions without movement. If there is a conflict, the conflict is taken as the initiating transmission. If there is no conflict, on a yang day, the heavenly stem on the day stem is taken as the initiating transmission, called "self-reliance"; on a yin day, the heavenly stem on the day branch is taken as the initiating transmission, called "self-confidence." The middle transmission and final transmission each take the criminal god from the previous transmission. If the criminal god affects oneself, then the opposing god is taken instead. The original text has the two marginal notes on the left and right columns misaligned. The character "信" is missing after "名自." The phrase "名不庚元克者" is a mistake for "名不虞、无克者." Seventh gate "Return Chant": The month general is added to the opposite position. The twelve heavenly stems on the heaven plate each occupy the opposite position of their original position. If there is a conflict, the conflict is taken as the initiating transmission. If there is no conflict, the post-horse is taken as the initiating transmission, called "no kinship" (the original text "元亲" is actually "无亲," and "取□马" is missing the character "驿"). The middle transmission takes the heavenly stem on the day branch, and the final transmission takes the heavenly stem on the day stem, also called "no reliance." Eighth gate "Separate Responsibility": When the four lessons are incomplete and there is neither conflict nor remote conflict, on a yang day, the heavenly stem that is in harmony with the day stem is taken from the lodging palace of the heavenly stem on the heaven plate as the initiating transmission. On a yin day, the heavenly stem of the previous hour in the triple harmony formation of the day branch is taken as the initiating transmission. Both the middle and final transmissions use the heavenly stem on the day stem. Both are called "wu yin" (the original text reads "wu yin"). Ninth gate "Eight Special": On the eight special days when the heavenly stem and earthly branch are in the same position, on a yang day, the heavenly stem on the day stem is taken as the starting point, and the initiating transmission is taken from the third position in the heaven plate in a clockwise direction. On a yin day, the heavenly stem on the fourth lesson is taken as the starting point, and the initiating transmission is taken from the third position in the heaven plate in a counterclockwise direction. Both the middle and final transmissions use the heavenly stem on the day stem. Both are called "wei fo bu xiu." These are the general principles for taking the initiating transmission and transmissions. The entire book of Six壬 (Six Rén) contains 720 lessons. No matter how the situations change, they always fall within these nine gates.

元首 巳 丑 酉 巳　酉　亥　卯 酉　丑　卯　丁 丑　寅　卯　辰 子　　　　　巳 亥　　　　　午 戌　酉　申　未

This is the formation of the "Yuan Shou" lesson, recorded in the original sequence of characters, divided into three layers. The top vertical line represents the three transmissions, read from top to bottom: the first transmission is Si, the middle transmission is Chou, and the final transmission is You. The middle two horizontal lines represent the four lessons, read from right to left: the first lesson is Mao with Ding on top, the second lesson is Hai with Mao on top, the third lesson is You with Chou on top, and the fourth lesson is Si with You on top—indicating this is a lesson on Dingchou day. The bottom square box shows the actual situation of the Heaven Plate falling on the Earth Plate, read by placing it into a fixed Earth Plate frame: on the Earth Plate positions Si, Wu, Wei, and Shen, they are successively occupied by Chou, Yin, Mao, and Chen; the Earth Plate position Chen is occupied by Zi, the position You is occupied by Si, the position Mao is occupied by Hai, and the position Xu is occupied by Wu. On the Earth Plate positions Yin, Chou, Zi, and Hai, they are successively occupied by Xu, You, Shen, and Wei. It is evident that this lesson is Chou general added to Si time, with the Heaven Plate lagging four positions behind the Earth Plate. The steps for arranging the lesson are: Ding is assigned to Wei, and the Earth Plate position Wei gets Mao, forming the first lesson; using Mao as the lower position, the Earth Plate position Mao gets Hai, forming the second lesson; the day branch is Chou, and the Earth Plate position Chou gets You, forming the third lesson; using You as the lower position, the Earth Plate position You gets Si, forming the fourth lesson. Now looking at the generation and overcoming relationships: only the fourth lesson, where Si fire overcomes You metal, is an upper overcoming lower, while elsewhere there is no overcoming. Therefore, the upper god Si is taken as the initiating transmission, and the lesson is named "Yuan Shou," meaning the upper overcoming the lower, a symbol of the superior governing the inferior. The first transmission is Si, the Earth Plate position Si gets Chou as the middle transmission, and the Earth Plate position Chou gets You as the final transmission, thus forming the three transmissions of Si, Chou, and You.

重審 申 亥 寅 辰　丑　亥　申 丑　戌　申　丙 申　酉　戌　亥 未　　　　　子 午　　　　　丑 巳　辰　卯　寅 （申亥寅）亥戌、酉、申。

This is the formation of the "Re-examination" lesson. The vertical line on top represents the three transmissions: the first transmission is Shen, the middle transmission is Hai, and the final transmission is Yin. The two horizontal lines in the middle represent the four lessons, read from right to left: the first lesson has Shen added on top of Bing, the second lesson has Hai added on top of Shen, the third lesson has Chou added on top of Xu, and the fourth lesson has Chen added on top of Chou—this indicates the day is Bing Xu. The box at the bottom still shows the actual situation of the heaven plate and earth plate: on the earth plate, the positions of Si, Wu, Wei, and Shen are occupied by Shen, You, Xu, and Hai respectively. On the earth plate, the position of Chen has Wei, the position of You has Zi, the position of Mao has Wu, and the position of Xu has Chou. The heaven plate is three positions ahead of the earth plate. The arrangement is: Bing is placed on Si, and Shen is on the earth plate at Si, forming the first lesson; using Shen as the lower, Hai is on the earth plate at Shen, forming the second lesson; the day branch is Xu, and Chou is on the earth plate at Xu, forming the third lesson; using Chou as the lower, Chen is on the earth plate at Chou, forming the fourth lesson. Observing the generation and overcoming: the first lesson has Shen metal on top and Bing fire below, with Bing fire overcoming Shen metal, which is the case of lower overcoming upper. The other three lessons are either mutually generating or harmonious, with no overcoming. Therefore, the upper god that is being overcome, Shen, is taken as the initiating transmission. The lesson is called "Re-examination," taking the meaning of lower offending upper, and the matter needing careful re-examination. The first transmission is Shen, the middle transmission is Hai, and the final transmission is Yin, forming the three transmissions of Shen, Hai, and Yin. The last line is the retrieval entry for this lesson, with the three transmissions of Shen, Hai, and Yin in parentheses. Below it, Hai Xu, You, and Shen are the abbreviated notes of the day and the useful god.

知一 戌 酉 申 （戌酉申）戌壬未、酉戌午、卯辰巳子、寅卯辰卯寅丑。 午庚、午未申酉

This is the formed structure of the "Zhi Yi" lesson, which corresponds to the "Bi Yong" among the nine gates. The vertical line above represents the three transmissions, with the first transmission being Xu, the middle transmission You, and the final transmission Shen, connected in reverse order. Below it is the retrieval entry from the original text, which differs in format from the previous two lessons. It compresses the day stem, the upper and lower spirits of the four lessons, and the heaven and earth plates into a single line, written consecutively. Within parentheses, the three transmissions are first indicated, followed by the day stem, the upper spirits of each lesson, and the positions of the heaven and earth plates. The original text here has some errors, omissions, and misarrangements. "Xu Ren" indicates that the upper spirit of the Ren day stem is Xu, "Wu Geng" indicates that the upper spirit of the Geng day stem is Wu, and the remaining number sequences are abbreviations for the heaven and earth plates. The structure of this lesson is as follows: among the four lessons, there are multiple instances where the upper spirit overcomes the lower or the lower spirit steals from the upper, but it is not possible to distinguish their depth or height. Therefore, the one upper spirit that matches the yin and yang of the day stem is selected for the initiating transmission. For a yang day, a yang spirit is chosen; for a yin day, a yin spirit is chosen. This selection is based on the principle of "knowing one" among many threads. In terms of the main subject, the "Zhi Yi" lesson is suitable for situations where there are two conflicting options, and a choice must be made among similar options. It is particularly appropriate for divinations concerning choices and decisions between two alternatives.

涉害（午辰寅）（午辰寅）辰稈巳戌、戌子辰亥、申戌卯寅丑子。見機（子未寅）（子未寅）子丙卯辰巳午、未子寅未、未子丑申、寅未子亥戌酉。察微（辰申子）（辰申子）子庚子丑寅卯、辰子亥辰、戌午戌巳、寅壬酉申未午。

The following are retrieval entries for Mao's divination system. Each entry first lists the name of the lesson, then uses double brackets to list the three transmissions for reference. After that, it continues with the compressed notation of the day stem and the earth plate. The original text has many errors and omissions, so it can only be used by name and the three transmissions. "Shè hài" (Involving Harm) has the three transmissions of Wu, Chen, and Yin, and the example given is for a Ren day. The structure of "Shè hài" lessons is that among the four lessons, there are two, three, or even four instances of mutual control between upper and lower. These deities may or may not compare with the day stem, and it is difficult to determine which to choose. Therefore, the deities that are controlled are returned to their original positions on the earth plate, and the number of deities they have been controlled by along the way is counted. The deity that has been controlled the most is used as the initiating transmission, reflecting the meaning of "involving hardship and danger," indicating that the matter is obstructed and requires going through difficulties. "Jiàn jī" (Seeing Opportunity) has the three transmissions of Zi, Wei, and Yin, and the example given is for a Bing day. It is a type of "Shè hài" lesson where the initiating transmission is one of the four deities of the first month (the four young deities), which are the four life positions. Acting upon opportunity can still escape, indicating that although the matter is dangerous, there is an opportunity to take advantage of. "Chá wēi" (Observing Subtleties) has the three transmissions of Chen, Shen, and Zi, and the examples given are for a Geng day and a Ren day. It is a type of "Shè hài" lesson where the initiating transmission is one of the middle or late deities. The harm is subtle and hidden, requiring careful observation to be seen, indicating that the matter is complex and hidden, and cannot be judged solely by the surface.

蒿矢（戌丑辰）（戌丑辰）巳寅戌卯、未辰酉辰、戌未申未午巳。彈射（巳申亥）（巳申亥）寅壬亥子丑寅、巳寅戌卯、亥寅戌卯、寅亥申未午巳。虎視（丑午酉）（丑午酉）酉戊子丑寅卯、丑酉戌巳、戌午酉申未午、戌丁亥子丑寅。冬蛇掩目（午戌寅）（午戌寅）丑戊卯、寅酉辰、巳寅申未午巳。

The "Hao Shi" (Arrow of Artemisia) has three transmissions: Xu, Chou, and Chen. It belongs to the category of remote control: there is no mutual control between the four lessons, but a heavenly god above is controlling the day stem from a distance, so that god is taken as the initiating transmission. The arrow made of artemisia grass does not penetrate deeply, so it indicates external calamity with great sound but little damage, more alarm than actual harm. "Tan She" (Shooting a Bullet) has three transmissions: Si, Shen, and Hai, and the example given is a lesson on the day of Ren. It is another type of remote control: there is no god controlling the day stem, but the day stem controls a god from a distance, so that god being controlled is taken as the initiating transmission. A bullet shot out has limited power, so it indicates that I go to ask others or control them, the matter may move but may not succeed. "Hu Shi" (Tiger Watching) has three transmissions: Chou, Wu, and You, and the example given is a lesson on the day of Wu and Ding. It belongs to the category of昴星 (Mao Star): there is neither mutual control nor remote control among the four lessons, so on a yang day, the god pressed upon the You position on the earth plate is taken as the initiating transmission, like a fierce tiger sitting on the ground and looking around, indicating that the matter is in a state of doubt and hesitation but still allows for self-control, suitable for observing the situation calmly. "Dong She Yan Mu" (Winter Snake Covering Its Eyes) has three transmissions: Wu, Xu, and Yin, and the example given is a lesson on the day of Wu. It is the other half of the昴星 category: on a yin day, the god pressed upon the character You on the heavenly plate is taken as the initiating transmission. Like a hibernating snake with its eyes closed and motionless, it indicates that human affairs are blocked, ears and eyes are unclear, and all divinations show obscure and sluggish situations, with difficulties in both advancing and retreating.

不虞（丑戌未）（丑戌未）丑癸申酉戌亥、丑丑未子、丑丑午丑、丑丑巳辰卯寅。自任（巳申寅）（巳申寅）巳丙申酉戌亥、巳巳未子、辰辰午丑、辰辰巳辰卯寅。自信（丑戌未）（丑戌未）未未未子、丑丑午丑、丑丑巳辰卯寅。

These three cases all belong to the category of Hidden Chant (Hidden Chant). In Hidden Chant, the month general (月将) exactly aligns with the current hour. The Heaven Plate's twelve earthly branches are each hidden (伏) on the Earth Plate's corresponding position, and the entire plate remains still. Therefore, the upper gods and lower gods of the four lessons are the same. The term 「不虞」 refers to a case where the three transmissions are丑, 戌, 未. The example given is a lesson on a癸 day:癸 is hidden in丑, so the heavenly stem and earthly branch gods are both丑, and there is no element to be taken as a victim. Thus,丑 is used as the initiating transmission.丑 is in a mutual relationship with戌, so戌 is the middle transmission.戌 is in a mutual relationship with未, so未 is the final transmission. The three transmissions are all connected through the mutual relationship of the three crimes (三刑). The event is unexpected and cannot be anticipated, hence the name 「不虞」. The term 「自任」 refers to a case where the three transmissions are巳, 申, 寅. The example given is a lesson on a丙 day: on an odd day, there is no victim. The initiating transmission is taken from the heavenly stem god above the day stem. Since丙 is hidden in巳,巳 is the initiating transmission.巳 is in a mutual relationship with申, so申 is the middle transmission.申 is in a mutual relationship with寅, so寅 is the final transmission. On an odd day, one relies on one's own strength, acting independently, hence the name 「自任」. This indicates a person who is stubborn and self-reliant, doing everything by themselves. The term 「自信」 refers to a case where the three transmissions are丑, 戌, 未. The example given is a lesson on a柔日 (yin day). On a yin day, there is no victim, so the initiating transmission is taken from the heavenly stem god above the day branch. The middle and final transmissions still use the mutual relationship of the three crimes. On a yin day, one remains firm in one's own nature, believing firmly without change, hence the name 「自信」. This indicates a person who is content with their current situation, and unwilling to seek outside. The entire category of Hidden Chant is characterized by stillness. In divination, this indicates that matters remain in their original state, and it is advisable to hold on rather than to act.

無依（寅申寅）（寅申寅）寅庚寅卯辰巳、申寅丑午、辰戌子未、戌辰亥戌酉申。無親（亥未辰）（亥未辰）辰辛寅卯辰巳、戌辰丑午、未丑子未、丑未亥戌酉申、午丙酉戌亥子。

Both of these cases belong to the category of reverse transmission. Reverse transmission occurs when the month general is placed on the opposite position of the time of divination. The heavenly plate's twelve earthly branches are positioned directly opposite their corresponding positions on the earthly plate, resulting in the entire chart being reversed. In the case of "no reliance," the three transmissions are寅, 申, and 寅, which is an example of a lesson on a庚 day. When there is a conflict among the four lessons, the conflict is used as the initiating transmission. The middle transmission is taken from the heavenly stem above the day's earthly branch, and the final transmission is taken from the heavenly stem above the day's stem. Often, the initial and final transmissions are the same character, causing a reciprocal conflict with nowhere to settle, hence the term "no reliance," indicating a person who is wandering without a fixed place and is unstable. In the case of "no relatives," the three transmissions are亥, 未, and 辰, which is an example of a lesson on a辛 day or a丙 day. When there is no conflict among the four lessons, the initiating transmission is taken from the post-horse. The post-horse signifies swift movement, which is irreversible, making it difficult for the six relations to be involved, hence the term "no relatives," indicating matters of long journeys, relocation, and separation from family. In general, the category of reverse transmission takes movement as its main aspect. When divining, it usually indicates that old matters are renewed, people go away and return, and there is constant movement without the ability to settle down.

無淫（亥午午）（亥午午）未子申丑、巳辰未寅、午巳午巳辰卯。無淫（丑酉酉）（丑酉酉）酉辛未申酉戌、申酉午亥、申酉巳子、未申辰卯寅丑。

Both of these are examples of "bie zé" divination lessons, and this book uniformly titles them "wu yin," while other versions refer to them as "wu yin." The structure of "bie zé" is that the four lessons are incomplete, forming only three, with neither upper and lower mutual control nor remote control. Therefore, a different method of selecting the initiating transmission is used: on a yang day, the heavenly stem that harmonizes with the day stem is selected, and the deity residing in the corresponding earthly branch is used as the initiating transmission (for example, if Jia harmonizes with Ji, Ji resides in Wei, so the deity in Wei is used). On a yin day, the first of the three harmonious earthly branches of the day branch is used as the initiating transmission (for example, in the triple harmony of Si, You, and Chou, on You day, Chou is used, and on Chou day, You is used). The middle and final transmissions both use the deity residing on the day stem. In the first example, the three transmissions are Hai, Wu, and Wu, and in the second example, they are Chou, You, and You. Both examples are for a day with the stem Xin, and both have the middle and final transmissions repeating the same character, exactly matching the pattern of "ju bing yu shang." The name of the lesson is derived from the meaning of barren land and lack of distinction between men and women, indicating incomplete matters and improper distinctions. When used for marriage divination, it often indicates casual unions, and when used for planning matters, it suggests something that is merely named but not real, missing a part.

不修帷箔（丑亥亥）（丑亥亥）亥甲巳午未申、申亥辰酉、亥寅卯戌、申亥寅丑子亥、戌丁亥子丑寅。不修帷箔（亥戌戌）（亥戌戌）丑戌戌卯、戌未酉辰、丑戌申未午巳。

These two examples are both cases of the Eight Special Lessons. On an Eight Special Day, the heavenly stem and earthly branch share the same palace (such as Jiayin, Yimao, Dingwei, Jiwei, Gengshen, Xinyou, and Guichou), where the day stem resides in the same palace as the day branch. The four lessons merge into two, with neither mutual defeat nor remote defeat. Therefore, a different method is used to determine the transmissions: on a yang day, the transmission starts from the heavenly stem on the day stem, and counts forward three positions on the heaven plate to determine the initiating transmission; on a yin day, the transmission starts from the heavenly stem of the fourth lesson, and counts backward three positions on the heaven plate to determine the initiating transmission. The middle and final transmissions both use the heavenly stem on the day stem. The first example has three transmissions: Chou, Hai, Hai, which is the pattern for a Ji day and a Ding day. The second example has three transmissions: Hai, Xu, Xu, with the middle and final transmissions being the same as the first, forming the unique pattern of "three transmissions all referring to one god." The lesson name "Wefabu Xiuxiu" refers to the disorder of the curtains and screens inside the room, indicating that the heavenly stem and earthly branch are in the same palace, making the internal and external boundaries unclear. This suggests a disorder within the family, improper behavior between men and women, and a breakdown of hierarchy. When predicting matters related to marriage and family, it often indicates disorder and immorality; when predicting official matters, it suggests internal and external connections and unclear distinctions.

（格與卦配也）（佔有一定髓即）元首：凡上克下，餘課無克，統干之髓，元亨利貞。重審：凡下賊上，餘課無克，統坤之體，柔順得貞。

This passage discusses the essential nature of each lesson pattern. The two lines of marginal notes under the title should be read together, indicating that divination has its own essential nature, which involves matching the lesson pattern with the hexagram from the Book of Changes. In the following sections, each lesson pattern is associated with a hexagram, using the hexagram's virtue to summarize the nature of that lesson. "Yuan Shou" (Head): Among the four lessons, there is only one instance where the upper god overcomes the lower god; in all other lessons, there is no overcoming. The upper god in this instance is used for the initiating transmission. It is associated with the hexagram Qian (Heaven), whose virtue includes the four characters Yuan, Heng, Li, and Zhen, representing the proper and orderly governance of a superior over an inferior. This signifies a situation where the matter is straightforward and just, and the course of action flows smoothly from above to below. "Chong Shen" (Re-examination): Among the four lessons, there is only one instance where the lower god overcomes the upper god; in all other lessons, there is no overcoming. The upper god that is overcome is used for the initiating transmission. It is associated with the hexagram Kun (Earth), whose virtue is gentle and favorable to maintaining correctness. This signifies a situation where action originates from a lower position, and gentleness is preferable to strength.

知一（用）（即此）：二上克下，或二下賊上，上擇課之陰陽，與日干比者為用神，陽日陽比，陰日陰比，統比之體，貞固擇一。涉害（綴瑕□等）（即見機、察微）：二三或四上下相剋賊，俱比或不比，以受克深處為用。（無克以仲季為用神。）（看孟神有克者為用，如）如孟仲季神后勤部相等，陽日取干上神，陰日取支上神，統坎之體，惹事生非盡甘來。

"Knowing one" (zhi yi), which is also called "comparing the useful god" (bi yong), refers to a situation where there are two instances of upper controlling lower or two instances of lower stealing upper among the four lessons. In such cases, one should select from these lessons based on their yin and yang attributes. The original text mistakenly writes "upper selection" (shang zhe) instead of "only selection" (zhi zhe). One should choose the upper god that is of the same type as the day stem. On a yang day, choose the yang god; on a yin day, choose the yin god. This belongs to the structure of the "Comparing" hexagram, which represents attachment and firmness. Therefore, among the confusion, one selects a single one. This is applicable to divinations concerning similar types following each other and choosing one course of action. "Involved in harm" (she hai), which also includes categories such as "attached flaws" (zhui xia), refers to situations where there are two, three, or even four instances of mutual control between upper and lower gods among the four lessons. These gods may all be of the same type as the day stem or none of them may be. When there is no clear choice, one should compare the depth of each god's being controlled and select the one that is most severely affected to initiate the transmission. The original note adds: if there are gods in the first month (si meng) that are being controlled, choose the first month god. If the first month gods are not being controlled, then choose the second or third month gods as the useful god. If the severity of being controlled is the same among the first, second, and third month gods, then on a yang day, choose the upper god of the day stem; on a yin day, choose the upper god of the day branch. This belongs to the structure of the "Water" hexagram, which represents a dangerous situation. It signifies going through difficulties and dangers, and only after hardship can one achieve success. The original text mistakenly writes "causing trouble and creating problems eventually leading to sweetness" (re shi sheng fei jin gan lai) instead of "only after hardship can sweetness come" (ru ku jin gan lai), and "logistics department" (hou ting bu) instead of "again" (fu).

遙克（彈射）（蒿矢）：凡課無克，取辰遙剋日為用；如無神遙克，則取日遙克神為用，統睽之體。昴星（蛇掩目）（虎視冬）：四課無克，又無遙克，剛日取地盤酉位上神為用（末干上）（中支上）；柔日取天盤酉宮下神不用（末支上）（中干上），統履之體。

"Remote control" is divided into two categories: "Hao Shi" and "Tan She." If there is no mutual control among the four lessons, then take the remote control from the separated positions. First, check if there is a heavenly stem in the upper lesson that remotely controls the day stem. If there is, take that heavenly stem as the initiating transmission, which is called "Hao Shi." If there is no heavenly stem that remotely controls the day stem, then take the day stem that remotely controls a heavenly stem, and take the heavenly stem that is controlled as the initiating transmission, which is called "Tan She." It belongs to the structure of the "Kui" hexagram, which represents separation. Kui means divergence, where two parties are apart but have mutual intentions. It is used when the subject and object are separated but have mutual affection yet things do not match. "Maoxing" is divided into two categories: "Dong She Yan Mu" and "Hu Shi." If there is neither mutual control nor remote control among the four lessons, then take the position of You. On a strong day, take the heavenly stem that is pressed upon by the earthy branch of You in the earth plate as the initiating transmission. On a weak day, take the earthy branch that is pressed upon by the heavenly stem of You in the heaven plate as the initiating transmission (the original text says "bu yong" which should be "wei yong"). The methods for taking the middle and final transmissions are explained in the marginal notes: on a strong day, the middle transmission is taken from the heavenly stem above the day branch, and the final transmission is taken from the heavenly stem above the day stem. On a weak day, the middle transmission is taken from the heavenly stem above the day stem, and the final transmission is taken from the heavenly stem above the day branch. It belongs to the structure of the "Lv" hexagram, which represents walking on a tiger's tail. It signifies being startled but not harmed. It is used when the subject is in a dangerous and doubtful situation, requiring careful and cautious movement according to established rules.

涉害（午辰寅）（午辰寅）辰稈巳戌、戌子辰亥、申戌卯寅丑子。見機（子未寅）（子未寅）子丙卯辰巳午、未子寅未、未子丑申、寅未子亥戌酉。察微（辰申子）（辰申子）子庚子丑寅卯、辰子亥辰、戌午戌巳、寅壬酉申未午。蒿矢（戌丑辰）（戌丑辰）巳寅戌卯、未辰酉辰、戌未申未午巳。

The following passage is a complete retrieval of a format, identical to the one appended after the previous text "Zhan Men Jiu Ke Ru Shi," but the original edition's carved printing repeated it once, with slight differences in wording. It is now included as it is, for comparison with the previous text. Here, we examine the structure of the three transmissions in each lesson from a different perspective. "She Hai" transmission consists of the branches Wu, Chen, and Yin, connected in reverse order with one branch in between, and all three branches are yang. This represents the image of reverse transmission, indicating that matters progress in a step-by-step backward manner, becoming narrower and narrower. "Jian Ji" transmission consists of the branches Zi, Wei, and Yin, where Zi and Wei are in conflict, and Yin is separated from them, with the beginning and end not connected. This precisely matches the meaning of seizing the opportunity and cutting off when appropriate. "Cha Wei" transmission consists of the branches Chen, Shen, and Zi, which is the reverse order of the triple harmony of Shen, Zi, and Chen forming a water pattern. The water pattern flows downward and does not return, indicating that although matters may succeed, their momentum is declining, requiring careful observation of subtle signs to determine their direction. "Hao Shi" transmission consists of the branches Xu, Chou, and Chen, with all three branches being earth, connected in order with two branches in between. Xu and Chou are in conflict rather than mutual generation, indicating that although an arrow is shot, its force is weak, suggesting empty threats with little actual harm.

彈射（巳申亥）（巳申亥）寅壬亥子丑寅、巳寅戌卯、亥寅戌卯、寅亥申未午巳。虎視（丑午酉）（丑午酉）酉戊子丑寅卯、丑酉戌巳、戌午酉申未午、戌丁亥子丑寅。冬蛇掩目（午戌寅）（午戌寅）丑戊卯、寅酉辰、巳寅申未午巳。

"The 'Spring Shooting' transmission consists of the branches巳, 申, and 亥, all of which are the first of their respective groups. They follow in sequence with two intervals between them. 巳 and 申 are both in harmony and in conflict, while 亥 conflicts with 巳. It is like a projectile launched but losing its strength halfway, indicating that I seek help from others but gain little. 'Tiger Watching' consists of the branches丑, 午, and 酉, where 丑 and 午 are in mutual harm, and 午 and 酉 are in mutual destruction. There is no life qi to sustain, so the tiger, though strong, faces enemies on all sides, indicating outward strength but inner timidity, suggesting it is better to remain still rather than act rashly. 'Winter Snake Covering Its Eyes' consists of the branches午, 戌, and 寅, which is the reverse order of the triple harmony of 寅, 午, and 戌 forming a fire trinity. The fire trinity rises upward, but the transmission goes in reverse, so although the light is bright, it does not illuminate the path ahead. This is like a snake in winter covering its eyes, indicating blockage in affairs and knowledge without action. The day stems associated with these three are 壬 for 'Spring Shooting', 戊 and 丁 for 'Tiger Watching', and 戊 for 'Winter Snake Covering Its Eyes'. The following characters are a compressed form of the heavenly and earthly plates, but the original text has many errors and omissions."

不虞（丑戌未）（丑戌未）丑癸申酉戌亥、丑丑未子、丑丑午丑、丑丑巳辰卯寅。自任（巳申寅）（巳申寅）巳丙申酉戌亥、巳巳未子、辰辰午丑、辰辰巳辰卯寅。自信（丑戌未）（丑戌未）未未未子、丑丑午丑、丑丑巳辰卯寅。

These three cases all belong to the category of hidden chant. The three transmissions in each case are all connected through the three types of mutual punishment, which is the most distinctive feature of hidden chant lessons. "Unexpected trouble" has the three transmissions of Chou, Xu, and Wei, which are exactly the three mutual punishments among Chou, Xu, and Wei: Chou punishes Xu, Xu punishes Wei, and Wei again punishes Chou. The three mutual punishments form a continuous loop, one following the other, with no escape, hence the name "unexpected trouble." "Self-reliance" has the three transmissions of Si, Shen, and Yin, which are exactly the three mutual punishments among Si, Shen, and Yin: Si punishes Shen, Shen punishes Yin, and Yin again punishes Si. These three mutual punishments also form a complete cycle. On a strong day, the person relies on their own palace as the initiating transmission, acting solely on their own will, hence the name "self-reliance." "Self-confidence" has the same three transmissions as "unexpected trouble," Chou, Xu, and Wei, but the use of the heavenly spirits differs. On a weak day, the transmission starts from the heavenly spirit above the day's branch, remaining in its original position and being steadfast and unshaken. In the formation of hidden chant lessons, this can be clearly seen: for the癸 day, the Chou; for the丙 day, the Si. The four lessons have the same characters above and below, and the heaven plate is hidden in its original position, which is exactly the meaning of "not moving." Whenever the three transmissions show a complete cycle of three mutual punishments, the matter will inevitably involve repeated entanglements. This is especially undesirable in cases of illness or litigation.

無依（寅申寅）（寅申寅）寅庚寅卯辰巳、申寅丑午、辰戌子未、戌辰亥戌酉申。無親（亥未辰）（亥未辰）辰辛寅卯辰巳、戌辰丑午、未丑子未、丑未亥戌酉申、午丙酉戌亥子。無淫（亥午午）（亥午午）未子申丑、巳辰未寅、午巳午巳辰卯。無淫（丑酉酉）（丑酉酉）酉辛未申酉戌、申酉午亥、申酉巳子、未申辰卯寅丑。

The "no support" transmission consists of the three transmitters:寅, 申, and 寅. The first and last transmitters are both 寅, with 申 in between, creating a cycle that returns to the original position, hence called "no support," indicating that matters are unstable and tend to recur. The "no kinship" transmission consists of the three transmitters:亥, 未, and 辰. 亥 and 未 form a partial wood trinity missing the central element, and 辰 conflicts with 亥, resulting in an incomplete trinity and conflict, making it difficult for family members to support each other, hence called "no kinship." The following two are all cases of "alternative responsibility," referred to as "no indulgence" in the book. One transmission is 亥, 午, 午, and the other is 丑, 酉, 酉. The middle and last transmitters are the same as the first, which is the standard pattern of "middle and last transmitters both coinciding with the first." 丑 and 酉 are two of the three elements in the metal trinity, but the trinity is incomplete and the energy is not fully covered, which matches the name "four lessons not complete." The day stems mentioned are: "no support" corresponds to the day stem 庚, "no kinship" corresponds to the day stems 辛 and 丙, and "no indulgence" corresponds to the day stem 辛. The following characters are a compressed notation of the celestial and terrestrial plates.

不修帷箔（丑亥亥）（丑亥亥）亥甲巳午未申、申亥辰酉、亥寅卯戌、申亥寅丑子亥、戌丁亥子丑寅。不修（亥戌戌）帷箔（亥戌戌）丑戌戌卯、戌未酉辰、丑戌申未午巳。

These two are examples of the eight specialized lessons. The second example in the original text combines the lesson name "不修帷箔" with the bracketed annotations in a single line, written as "不修（亥戌戌）帷箔（亥戌戌)", with the characters copied in order. The first example has three transmissions of Chou, Hai, Hai, while the second has Hai, Xu, Xu. In both cases, the middle and final transmissions are the same as the previous transmission, so the three transmissions actually only involve two deities. Further, this results in the image of "独足" where the three transmissions converge on one deity. In the case of the eight specialized lessons, the day stem and branch are in the same palace, and the four lessons merge into two. Since the Earth Plate itself does not distinguish between internal and external, the three transmissions also overlap and cannot be differentiated, symbolizing disorder within the inner chamber and lack of distinction between male and female. The examples given include the day stem: the first is Jia and Ding days, while the second does not specify the day stem but only lists the Heaven and Earth Plates. In general, when the eight specialized lessons are divined, for official matters it indicates internal and external collusion and unclear distinctions, while for family matters it suggests a mixed household and improper behavior within the inner chamber.

（佔有一定體即格與卦配也）元首：凡上克下，餘課無克，統干之體，元亨利貞。重審：凡下賊上，餘課無克，統坤之體，柔順利貞。

This text is the definitive version of the previous "Zhan Sui," with a marginal note stating: Divination lessons have a fixed structure, which involves matching the lesson patterns with the hexagrams of the I Ching, each pattern corresponding to one hexagram. The hexagram's virtue is used to interpret the overall trend of the lesson. "Yuan Shou" (Primacy): Among the four lessons, there is only one instance where the upper god overcomes the lower god; in the other lessons, there is no overcoming. The upper god in this instance is taken as the initiating transmission. It corresponds to the hexagram Qian (Heaven), whose virtue includes the four characters Yuan, Heng, Li, and Zhen, all complete. This represents the image of leading all things, with order and propriety established. In divination, this indicates that matters are properly named and spoken of, and they can be carried out smoothly from above to below, with many plans succeeding. "Chong Shen" (Re-examination): Among the four lessons, there is only one instance where the lower god overcomes the upper god; in the other lessons, there is no overcoming. The upper god that is being attacked is taken as the initiating transmission. It corresponds to the hexagram Kun (Earth), which embodies flexibility and adherence to correctness. This represents the image of a lower position offending an upper one, requiring careful re-examination. In divination, this indicates that matters originate from the younger or lower, and they should be received with flexibility and should not be forcefully contested.

知一（即比用）：二上克下，或二下賊上，上擇課之陰陽，與日干比者為用神，陽日陽比，陰日陰比，統比之體，貞固擇一。涉害（即見機、察微、綴瑕等）：二三或四上下相剋賊，俱比或不比，以受克深處為用。（看孟神有克者為用，如無克以仲季為用神。）如孟仲季神復相等，陽日取干上神，陰日取支上神，統坎之體，若盡甘來。

"Zhi Yi" refers to the method of selecting the useful god by comparing the four lessons: if there are two instances of upper controlling lower or lower stealing upper among the four lessons, one should select from these lessons based on their yin and yang. Choose the upper god that shares the same yin or yang as the day stem. For a yang day, choose the yang god; for a yin day, choose the yin god. This method belongs to the structure of the hexagram of "Bi" (Comparison), which represents close support and loyalty, maintaining correctness and focus. Therefore, when faced with two possibilities, one should choose one from the same category. In divination, the subject should choose one from the same category. When two aspects are in conflict, they ultimately converge on one. "She Hai" is also known as "Xian Ji" (Observing Signs), "Cha Wei" (Detecting Subtleties), and "Zhu Xia" (Sealing Flaws). If there are two, three, or even four instances of mutual control between upper and lower in the four lessons, these gods may be fully comparable or completely incomparable to the day stem. In such cases, return each god that is being controlled to its original position on the earth plate and count the number of gods that control it along the way. The god that suffers the most severe control is chosen as the initiating transmission. The original commentary says: first check if the gods in the four beginning positions (Yin, Shen, Si, Hai) are being controlled. If there are, choose the beginning god. If the beginning gods are not being controlled, then choose the middle or final gods. If the damage suffered by the beginning, middle, and final gods is equal, then for a yang day, choose the upper god of the day stem; for a yin day, choose the upper god of the day branch. This method belongs to the hexagram of "Kan" (Water), which represents deep dangers. It involves facing dangers and overcoming them, with hardship eventually leading to sweetness.

遙克（蒿矢、彈射）：凡課無克，取辰遙剋日為用；如無神遙克，則取日遙克神為用，統睽之體。昴星（虎視、冬蛇掩目）：四課無克，又無遙克，剛日取地盤酉位上神為用（中支上末干上）；柔日取天盤酉宮下神不用（中干上末支上），統履之體，家居守靜。

"Remote Control" is divided into two categories: "Hao Shi" and "Tan She." If the four lessons do not mutually control each other, then look at the remote control from the position of the upper lesson. If the god at the upper lesson remotely controls the day stem, that is called "Hao Shi." If there is no god that remotely controls the day stem, then take the god that is controlled by the day stem, and use that god as the initiating transmission, which is called "Tan She." It belongs to the structure of the "Kui" hexagram, which represents two women living together but with different intentions and actions, being apart yet secretly connected. It applies to situations where the master and the other party look towards each other but do not connect, where the meaning is clear but the matter cannot be accomplished. "Maoxing" is divided into two categories: "Hu Shi" and "Dong She Yan Mu." If there is neither mutual control nor remote control among the four lessons, then take the position of You. On a strong day, take the heavenly stem pressed under the earthy branch at the You position as the initiating transmission. The middle transmission takes the god on the day branch, and the final transmission takes the god on the day stem. On a weak day, take the earthly branch pressed under the heavenly stem at the You position as the initiating transmission (the original text says "bu yong" which should be "wei yong"), the middle transmission takes the god on the day stem, and the final transmission takes the god on the day branch. It belongs to the structure of the "Lv" hexagram, which represents walking on a tiger's tail without being bitten, so one must be cautious. Therefore, the conclusion suggests staying at home and keeping quiet, as in situations of danger and doubt, stillness is best.

別責（蕪淫）：三課無遙克，別取一合神用。陽干常動而易位，故陽日初傳用合干之上神；陰支常靜而守位，故陰日以支三合前一辰為用，中未傳俱並於上。（合干者，如戊日合癸，癸課寄丑，取丑上神為用；丙日合辛，辛課寄戌，取戌上神為用是也。支三合前一辰者，如巳酉丑，酉日用丑，丑日用酉；亥卯未，未日用亥之類也。）

"Separate Responsibility" is also referred to as "Wu Yin" in this text. When the four lessons form only three and are incomplete, there is neither mutual control nor remote control. In such cases, another compatible god must be sought to initiate the transmission. Heavenly stems are inherently active and prone to change positions, so on an odd day, the heavenly stem that is in harmony with the day stem is selected, and the god on the heavenly plate above its lodging palace is used as the first transmission. Earthly branches are inherently passive and remain in their original positions, so on an even day, the first of the three harmonious positions of the day branch is selected as the first transmission. The middle and final transmissions are both based on the gods above the day stem. The original commentary provides an example: the method of harmonizing stems, for instance, if Wu and Gui are harmonious, Gui's lodging palace is in Chou, so on a Wu day, the god on the Chou position of the earth plate is used as the initiating transmission. Similarly, if Bing and Xin are harmonious, Xin's lodging palace is in Xu, so on a Bing day, the god on the Xu position of the earth plate is used as the initiating transmission. The method of the first of the three harmonious positions, for instance, in the metal trinity of Si, You, and Chou, on a You day, Chou is selected, and on a Chou day, You is selected; in the wood trinity of Hai, Mao, and Wei, on a Wei day, Hai is selected, and the rest follow the same pattern. Since the lesson is incomplete and the transmission is sought elsewhere, the main matter is missing a part and the proper relationship is not established.

八專（帷滔不修、獨足）：八專日干支同位無克，又無遙克，陽日從干之陽神連根順數第三位為用，陰日從支之陰神連根逆數第三位為用，中末俱用干上。（如中未相併，三傳總歸一神，即名獨足。）統同人之體，恊力心同。

The "Eight Special" (Ba Zhuang), also known as "Unrestrained Curtains" and "Single Foot" (the original text "Wen Tao" should be "Wen Bo"): On an "Eight Special" day, the day stem and day branch are in the same palace. The four lessons form two lessons, with neither mutual control nor remote control. The method of selection is: on a yang day, start from the heavenly stem above the day stem, count including the current position, and move forward three positions on the Heaven Plate to determine the initiating transmission; on a yin day, start from the yin god above the day branch, count including the current position, and move backward three positions on the Heaven Plate to determine the initiating transmission. The middle and final transmissions are always taken from the heavenly stem above the day stem. If the middle and final transmissions also combine with the initial transmission to form the same character, the three transmissions all belong to one god, which is called "Single Foot." It governs the nature of two people with the same spirit, where two hearts are in harmony, and their combined strength can cut through metal. Therefore, the interpretation states that they work together with united effort. However, since the day stem and branch are in the same palace and there is no distinction between internal and external, in human affairs this can also indicate no distinction between male and female and disorder in the household. For official matters, it suggests collaboration; for family matters, it warns of confusion.

伏吟（自任、自信、杜傳）：十二辰各居本位，辰剋日千為用。（中取初刑，末取中刑。）如無克，陽日取於上神為用，陰日取支上神為用，統艮之體，守舊待新。

"Hidden Chant" is also known as "Self-Reliance" and "Self-Confidence," or "Du Transmission." When the Month General falls exactly on the current hour, the Heaven Plate's twelve earthly branches are each hidden beneath the corresponding positions of the Earth Plate, and the entire chart remains stationary. The method of using this is as follows: first, check if there is a god that restrains the Day Stem on the Day Branch. If there is, use that god as the Initiating Transmission (the original text mistakenly writes "Day Thousand" instead of "Day Stem"). The Middle Transmission is taken from the刑神 (criminal god) of the First Transmission, and the Final Transmission is taken from the刑神 of the Middle Transmission. If the刑 (criminal) reaches the self and there is no further criminal, then take the冲神 (opposing god) instead. If none of the four lessons have a restraining god, then on a yang day, take the god on the Day Stem as the Initiating Transmission, called "Self-Reliance"; on a yin day, take the god on the Day Branch as the Initiating Transmission, called "Self-Confidence." It belongs to the Gen hexagram, which represents a mountain and signifies stopping. When the time comes, it moves; when the time does not come, it stops. Therefore, the interpretation says to wait and remain unchanged, indicating that matters remain in their original state and cannot be advanced, with plans delayed. It is advisable to remain still and wait for the right opportunity.

返吟（井欄射、無親、無依）：十二辰各居沖位，取相剋為用；如無克，以支神斜射為用。（中傳支，末傳干。）如丑日初傳亥，未日初傳巳是也，統為之體。

"Return Echo" is also known as "Well Fence Shooting," "No Kin," and "No Dependence": the Month General is placed on the opposite position of the time of divination. The Heaven Plate twelve zodiacs are each seated directly opposite the corresponding positions of the Earth Plate, resulting in the entire chart being reversed. The method of selection is as follows: first, take the one that has mutual control as the Initiating Transmission; if there is no mutual control among the Four Lessons, then use the "Oblique Shooting" method, selecting a god from the Day Branch diagonally to serve as the Initiating Transmission. The Middle Transmission is taken from the god above the Day Branch, and the Final Transmission is taken from the god above the Day Stem. The original text mentions that the example given takes the Initial Transmission as亥 for the day of Chou and as巳 for the day of Wei, which are obtained through Oblique Shooting. Below the phrase "all of them are considered as the body," the name of the hexagram is omitted (most scholars associate it with the Zhen hexagram, symbolizing movement rather than stillness), and here it is recorded without supplementation. Whenever "Return Echo" is obtained, it indicates that matters will be back and forth, going and coming repeatedly, old matters being brought up again, and instability preventing settling down.

三光：用神日辰旺乘吉將，統賁之體，開雲見日。（用神即春木旺火相，日辰即，春甲乙，夏丙丁。吉將即貴人、青龍、常、合之類。）

"The Three Lights": When the first transmission's useful god, the day stem, and the day branch are all in command and receiving the vital energy, and are also riding on auspicious generals, all three aspects are bright, hence called the Three Lights. The original annotation explains that "the useful god is prosperous and strong" means the useful god conforms to the season, such as wood being in command and fire being in phase in spring; "the day branch receives the vital energy" means the day stem and day branch also conform to the season, such as seeing jia and yi wood in spring, or bing and ding fire in summer; "auspicious generals" refers to heavenly master, azure dragon, tai chang, and liu he, among others. It is governed by the qian hexagram, which represents ornamentation and brightness. The interpretation says that clouds clear and the sun appears; in general, this is for divination of matters where obstructions are completely removed, the future becomes clear, and endeavors have no failure.

三陽：天乙順行，日辰吉將旺相發用，統晉之體，龍劍呈祥。三奇：凡課得旬日之奇發用，或人傳，統豫之體，上下悅懌。（如甲子、甲戌旬用丑，甲申、甲午旬用子，甲辰、甲寅旬用亥。丑為日奇，子為月奇，亥為星奇。）乙丙丁甲戊庚（名遁奇），又（甲日午，乙日巳，丙日辰，丁日卯，戊日寅，已日丑，庚日未，辛日申，壬日酉，癸日戌）為干奇。（亥子丑至辰巳午六課）為順連茹，（巳午未至戌亥子六課）亦為三奇；（亥酉戌至午巳辰六課）為逆連茹，（巳辰卯至子亥戌六課）亦為三奇。

"The Three Yang": When the nobleman (天乙贵人) moves in a favorable direction, the day stem and day branch are also accompanied by auspicious generals and are in a prosperous and strong state when the transmission begins. The triple yang energy is thus formed, hence the term "Three Yang." It is associated with the hexagram JIN (晋), which represents the sun rising above the earth and advancing towards brightness. The interpretation states that dragons and swords present auspicious signs; in divination, this indicates steady progress and assistance from noble persons. "The Three Marvels": When the odd deities of the current ten-day period are used in the transmission, or when the odd deities enter the three transmissions, this pattern is formed. The original commentary lists three types of marvels: the first is the ten-day marvel, where in the Jiazi and Jiaxu ten-day periods, Chou is the marvel; in the Jiashen and Jiawu ten-day periods, Zi is the marvel; and in the Jiachen and Jiayin ten-day periods, Hai is the marvel. Chou is called the day marvel, Zi the month marvel, and Hai the star marvel. The second is the hidden marvel, which refers to the odd deities of the groups of Yi, Bing, Ding and the groups of Jia, Wu, Geng. The third is the stem marvel, where Jia day is at Wu, Yi day at Si, Bing day at Chen, Ding day at Mao, Wu day at Chou, Ji day at Chou, Geng day at Wei, Xin day at Shen, Ren day at You, and Gui day at Xu. Additionally, if the three transmissions are continuously connected, it also counts as a marvel: the six lessons from Hai, Zi, Chou to Chen, Si, Wu are called a forward continuous marvel, and the six lessons from Si, Wu, Wei to Xiu, Hai, Zi are also considered the Three Marvels. The six lessons from Hai, Xu, You in reverse order to Wu, Si, Chen are called a reverse continuous marvel, and the six lessons from Si, Chen, Mao in reverse order to Zi, Hai, Xu are also considered the Three Marvels. It is associated with the hexagram YU (豫), which represents harmony and joy. The interpretation states that above and below are happy and joyful; in divination, this indicates unexpected good fortune and assistance from noble persons.

六儀：旬儀支儀，發用入傳，統兌之體，家集千祥。（旬儀，如甲子旬用子之類。支儀者，子儀午，丑儀巳，寅儀辰，卯儀卯，巳儀丑，奪儀寅，午儀未，未儀申，申儀酉，酉儀戌，戌儀亥，亥儀子也。）

The Six Instruments: When the旬仪 or 支仪 is used as the Initiating Transmission, or enters the Three Transmissions, this pattern is formed. The original commentary explains that 旬仪 refers to the branch corresponding to the beginning of the ten-day cycle. For example, in the Jiazi cycle, the branch is Zi; in the Jiaxu cycle, the branch is Xu, and so on. 支仪 refers to the branch paired with each of the twelve branches, as listed in the original text: Zi is paired with Wu, Chou with Si, Yin with Chen, Mao with Mao, Si with Chou, Chen with Yin (the original text mistakenly writes 'du' instead of 'Chen'), Wu with Wei, Wei with Shen, Shen with You, You with Xu, Xu with Hai, and Hai with Zi. This pairing table shows that the first half pairs Zi with Wu and the other branches in a line, while the second half progresses sequentially by one branch each time. The pairing of Zi with Wu differs from other sources, suggesting possible errors in the original text. When using this, it is advisable to cross-reference with other versions. This pattern belongs to the Dui hexagram, which represents joy and marshland. The interpretation states that the entire family gathers in good fortune, and any divination indicates joy and celebration arriving at the door, with all matters proceeding smoothly.

時太：用起太歲，月建乘表龍六合，而帶財德之神，或人傳又在年命者，統泰之體，天地和暢。龍德：太歲月將，乘天乙而發用者，統萃之體，雲龍際會。

"The Time of Great Favor" (other versions read "Time of Great Peace"): The first transmission's useful god originates from the heavenly stem of the current year. The month builder's deity also rides on auspicious generals such as the Azure Dragon and Liu He, and carries the wealth god and virtue god; or if these deities enter the three transmissions and fall on the person's birth year, this pattern is formed. It belongs to the structure of the Qian hexagram, which represents the union of heaven and earth and the communication of all things. The interpretation states that heaven and earth are harmonious, and in all divinations, it indicates smooth communication between superiors and inferiors, and favorable outcomes both internally and externally, making it the most harmonious pattern in the entire lesson. "Dragon Virtue": If the heavenly stem of the current year or the month builder's deity rides on the heavenly virtue nobleman and initiates the transmission, this pattern is formed. It belongs to the structure of the Cui hexagram, which represents gathering. The interpretation states that clouds follow the dragon and winds follow the tiger, indicating the meeting of sovereign and minister. In all divinations, it indicates encountering nobility and attaining a proper position.

官爵：太歲日將年命□馬印綬人傳，或發用又不落空者，統益之體，鴻鵠沖霄。富貴：天乙乘旺相，臨日干及行年發用，又干支逢祿馬，統大有之體，葵花向日。

"The Official Rank": When the Heavenly Stem and Earthly Branch of the year, the day stem, and the day branch are accompanied by the Post-horse and the Seal (the original text "year's destiny and horse" is missing the character for Post-horse), and these spirits enter the Three Transmissions or are themselves the Initiating Transmission, and do not fall into the empty period, this pattern is formed. It belongs to the structure of the Beneficial Hexagram, which represents benefiting the lower by sacrificing the upper, and its principle is bright and expansive. The interpretation states that the crane soars directly into the clouds, and in divination, it indicates promotion, appointment to a position, and sudden prominence in status. "Wealth and Honor": When the Nobleman is riding on a prosperous and strong force, and is used as the Initiating Transmission on the day stem or the year's destiny, and the day stem and day branch also meet the禄神 (L禄神, which is the禄神, or the official's fortune) and the Post-horse, this pattern is formed. It belongs to the structure of the Great Possession Hexagram, which represents fire in the sky, illuminating widely. The interpretation states that the chrysanthemum turns toward the sun, and in divination, it indicates abundant wealth and honor, and being admired by all.

軒蓋：值勝光為用，遇太沖神后，統升之體，鵬得搖風。鑄印：戌加巳，傳中見卯，戌天魁（為印），巳，太乙也（為爐），更遇太常（為綬），又見太沖卯（為車輪），則鑄印乘軒之象，統蹇之體，鵬翼沖天。（如火少金多）為五行不備，（末傳天后元武，臨日破並水神）為鑄印不成，（火旺日乘蛇雀值空亡，日破日辰無氣）為鑄印損模。

"The轩盖" pattern occurs when the "胜光" (Victory Light) initiates the transmission at the 午 (horse) position, and also meets the "太冲" (Great Movement) at the 卯 (rabbit) position and the "神后" (Divine Empress) at the 子 (rat) position. Shengguang (Wu) represents a carriage, Taichong (Mao) represents the wheel, and Shenhou (Zi) represents the canopy. When these three are combined, it forms the image of a decorated carriage with a canopy. It belongs to the 升卦 (Ascension Hexagram), which signifies movement from below to above. The interpretation states that a great eagle gains the swirling wind (the original text says "摇风", which refers to the swirling wind), and in divination, this pattern indicates being appointed to an official position by riding in a carriage and rising rapidly. "The铸印" pattern occurs when the Heaven Plate's 戌 (dog) is placed over the Earth Plate's 巳 (snake), and the three transmissions include the 卯 (rabbit). 戌 represents "天魁" (Heavenly Guardian), taken as the seal; 巳 represents "太乙" (Great One), taken as the melting furnace; encountering Tai Chang (Tai Chang) is taken as the ribbon for the seal; and encountering 卯's 太冲 (Great Movement) is taken as the wheel. Thus, the seal is formed and the carriage is used, forming the image of casting a seal and riding in a carriage. It belongs to the 蹇卦 (Obstruction Hexagram), which although difficult to move, eventually reaches its destination. The interpretation states that the eagle's wings rise directly to the blue sky. The original note also lists three types of broken patterns: when there is little fire and much metal, the Five Phases are incomplete, called "五行不备"; when the final transmission meets Heavenly Empress (Heavenly Empress) and Black Tortoise (Black Tortoise), and also meets the day break or is accompanied by the water deity, water comes to extinguish the fire, called "铸印不成"; when fire is too strong and the day is occupied by Teng Snake (Teng Snake) and Vermilion Bird (Vermilion Bird), and also meets the empty period or the day and the day branch are weak, called "铸印损模" — the seal mold is broken, and a good seal cannot be cast.

斬輪：卯加庚辛發用，得辛酉，統頤之體，飛龍人淵。（卯為車輪，金為刀斧木就金斬故名。）引從：凡日辰干支前後上神發用，為初末二傳，是前引後從也，統渙之體，車馬蜂擁。

"The 'Cutting Wheel' pattern: When the Heaven Plate's卯 (Mao) is placed on the Lodging Palace of庚 (Geng) and辛 (Xin), and Xinyou metal is present, this pattern is formed. The original commentary explains that卯 represents a cart wheel and metal represents axes and knives. Wood meets metal and is cut, hence the name 'Cutting Wheel.' It belongs to the Yi hexagram, which signifies stopping while providing sustenance. The interpretation states 'A dragon in the depths,' meaning that in divination, one's sharpness is obstructed and one should temporarily conceal oneself, and it is not advisable to travel far. 'The Following' pattern: When the upper gods of the two positions before and after the Day Stem and Day Branch exactly form the First Transmission and Final Transmission, the one in front leads the way and the one behind follows, forming this pattern. It belongs to the Huan hexagram, which signifies wind moving over water, dispersing and flowing smoothly. The interpretation states 'Carriages and horses with calls ahead and behind,' meaning that in divination, there will be someone guiding and accompanying, making it most beneficial for visiting important people."

亨通：干支相生，三傳處生及旺，統漸之體，福祿來臨。繁昌（德孕旺孕）：夫妻行年上下相生作合，又乘本命旺氣，兼值干支德合，或年立時令旺相之鄉，統咸之體，陰陽和合。

"Prosperous and Smooth": When the day stem and day branch mutually generate each other, and all the three transmissions are in positions where they receive life qi and are in their prosperous and strong positions, with no obstacles along the way, this forms this pattern. It belongs to the structure of the Gradual卦 (Gradual). Gradual means progressing step by step, like a tree growing inch by inch on a mountain. The interpretation states that blessings and honors come naturally; in divination, it indicates that matters proceed in an orderly and smooth manner, without the need for forced urgency. "Fertile and Flourishing": This is further divided into two categories: moral conception and prosperous conception. When the husband's and wife's ages are mutually generating and harmonizing, and each is riding on the prosperous qi of their own birth years, while the day stem and day branch also meet the deities of virtue and harmony, or the age falls in the direction that is currently in its prosperous and strong position, this forms this pattern. It belongs to the structure of the Surname卦 (Surname). Surname means the mutualsympathetic response between male and female, and the communication of the two energies. The interpretation states that yin and yang are harmonious, and in divination, it indicates harmonious marriage and abundant descendants, especially favorable for divination regarding conception and pregnancy.

榮華：祿馬貴從臨干支年而旺相，雙為發用及人傳，更乘吉將，又遇月將者，統師之體，土象擁從。德慶：日辰千及德神發用，並在年命乘吉將，統需之體，德神慶會。

"Prosperity and Splendor": The gods of禄神, The Post-horse, and Nobleman, along with their attendants, are present on the day stem, day branch, and the year pillar, and are all in a prosperous and strong condition. They appear in pairs in the Initiating Transmission or enter the Three Transmissions, and are accompanied by auspicious generals, and also meet the Month General. This forms this pattern. It belongs to the structure of 师卦, which signifies a multitude; one general unifies many, and the interpretation states that many officials gather together. In divination, this indicates great prestige, strong loyalty from subordinates, and is most auspicious for officials. "Deed of Joy": The day stem, day branch, and 德神 all initiate transmissions together, and are located on the year pillar of the native's birth, and are accompanied by auspicious generals. This forms this pattern. It belongs to the structure of 需卦, which signifies waiting with sincerity, and enjoying feasts and pleasures while waiting for the right time. The interpretation states that the gathering of 德神 brings joy, and in divination, this indicates that joy and celebration are coming, and one need only wait calmly.

合歡：日辰過天干作合，及三合六合發用，並命上年上俱乘吉將，統井這體，髓婚姻團圓。和美：干支遇三合六合，上下□互相合，統豐之體，神合道合。

"The Harmonious Union": When the day branch surpasses the day stem and combines with it, and the Triple Harmony and Liu He deities initiate the transmission, and both the native's destiny and the year's destiny are accompanied by auspicious generals, this pattern is formed. It belongs to the structure of the Well卦 (Well hexagram), which symbolizes continuous nourishment and orderly movement, leading to a conclusion that marriage will be harmonious and complete. In general, it indicates mutual affection and unity that will not be separated. "Harmony and Beauty": When the day stem and day branch meet in Triple Harmony or Liu He, and the upper and lower deities also mutually combine, with mutual alignment everywhere, this pattern is formed. It belongs to the structure of the Abundance卦 (Abundance hexagram), which represents grandeur and brightness. The conclusion states that deities combine with each other and principles align, leading to harmonious human affairs and no contradiction between internal and external matters.

斬關：魁罡加日辰發用，統□之體，豹隱南山。（旬尾加旬首，或旬首乘元武，或旬首位上神乘元武發用，名開口。旬尾加干，旬首加支，名曰一旬周遍。）更有刑德。（乙日庚為德，丁日壬為德，己日甲為德，辛日丙為德，癸日戊為德。刑月即子刑卯，卯刑子之類。）

"Cutting the Gate": When the position of Xu (戌) "River Chief" or Chen (辰) "Heavenly Gang" is placed over the Day Stem and Day Branch and initiates the transmission, this pattern is formed. The original text here lacks the name of the hexagram and thus we dare not add it. The interpretation mentions "a leopard hidden in the southern mountain," meaning like a black tortoise hidden in mist, it remains concealed. Cutting the gate is suitable for breaking through barriers, for secret movement to avoid misfortune. This pattern is especially applicable to situations involving breaking through barriers, escaping, and fleeing far away. The original note also includes two related patterns: when the spirit of the end of the ten-day cycle is placed over the beginning of the cycle, or when the beginning of the cycle is accompanied by the Black Tortoise, or when the spirit on the beginning of the cycle is accompanied by the Black Tortoise and initiates the transmission, this is called "Opening the Mouth." When the end of the cycle is placed over the Day Stem and the beginning of the cycle is placed over the Day Branch, this is called "The Entire Ten-Day Cycle Covered." Additionally, there is a category called "Crime and Virtue": On the second day, the virtuous is the seventh; on the fourth day, the virtuous is the ninth; on the sixth day, the virtuous is the first; on the eighth day, the virtuous is the third; on the tenth day, the virtuous is the fifth.the so-called "crime" refers to mutual crimes such as the rat (子) crimes the rabbit (卯) and the rabbit (卯) crimes the rat (子).

遊子：三傳皆土，或見旬丁（每旬丁干所值之神），或天馬，統觀之體，雲萍聚散。三交：四仲日時占，課傳皆仲，將逢後爵陰合，統後之體，風運雲不測。（干臨支被克為自取。支臨干克干，為上門亂首，更兼發用。凡日克辰，乃上凌下，卻得下賊上為用；辰剋日，乃下犯上，卻得上克下為用，名凌犯。）

"The Wandering Child": If all three transmissions are in the earthly branches of Chen, Xu, Chou, or Wei, or if the lesson contains the "Tenth Heavenly Stem" (the deity corresponding to the Heavenly Stem "Ding" in the current ten-day period), or if the Heavenly Horse is present, this pattern is formed. It belongs to the structure of the Guan hexagram, which represents wind moving over the earth and spreading in all directions. The interpretation states that floating clouds and drifting reeds gather and disperse without regularity, indicating that the person in question is away from home, constantly moving, and their whereabouts are uncertain. This pattern is especially applicable to predicting the whereabouts of a traveler. "Three Intersections": When the lesson is cast on the days or times of Zi, Wu, Mao, or You, and all four lessons and three transmissions are of the middle heavenly deities, and the Heavenly General also meets the Heavenly Empress, Tai Chang, Tai Yin, or Liu He, this pattern is formed. It belongs to the structure of the Guo hexagram (the original text refers to "the hexagram of the latter," which is Guo). Guo represents an unexpected encounter. The interpretation states that the weather and clouds change unpredictably, indicating that the matter involves secret meetings between men and women or unexpected events. The original commentary adds an example of "Ling Fan" (transgression): If the day stem is in the same position as the day branch and is instead attacked by the deity in the branch, it is self-inflicted misfortune; if the day branch is in the same position as the day stem and attacks the day stem, it is a disturbance from within, a rebellion, or a leadership offense. If this is combined with the initiating transmission, the effect is even more urgent. In general, when the day stem attacks the hour stem, it is an upper force overpowering the lower, yet the lower attacking the upper is used instead. When the hour stem attacks the day stem, it is a lower force offending the upper, yet the upper overpowering the lower is used instead. Such cases are generally referred to as "Ling Fan."

贅壻：干臨支克支，臨干被克，更兼發用，統履之體，屈意叢人。（干為夫，支為婦。干臨支以動就靜，如贅壻然；支臨干以靜就動，如婦人隨男就嫁，皆舍己從人之意。）

"The赘婿" pattern occurs when the day stem is in a position to overcome the day branch, or the day stem is overcome by the day branch, and this situation also coincides with the initiating transmission. This pattern is associated with the structure of the卦 of "履" (Grooming), which represents a soft entity overcoming a strong one, or following others. The interpretation suggests yielding one's own will to accommodate others. The original commentary explains that the day stem is like a husband, and the day branch is like a wife. When the day stem is in the position of the day branch, it is active yielding to the passive, resembling a man entering the wife's family as a赘婿; when the day branch is in the position of the day stem, it is passive yielding to the active, resembling a wife following her husband. Both situations involve giving up one's own side to follow the other's wishes. Those who encounter this pattern are likely to be dependent on others, needing to bow and bend in order to achieve success.

沖破：干支沖辰皆破為用，或用神與歲月日時沖破乘凶將，又加破碎煞，統夬之體，雪上加霜。淫泆：初傳卯酉為用，將乘后合。卯酉為陰私之門，后合乃淫慾之神，主淫奔泆欲，統既濟之體，陰陽配合。（初傳天后，末傳六合，名泆女；發用起六合，末傳天后，名狡童。）

"Conflict and Breakdown": When the day stem and day branch clash with each other and both involve destruction, or when the useful god clashes and breaks with the sovereign, month builder, day, and hour, and also rides a malevolent general, along with the broken pieces hexagram, this forms this pattern. It belongs to the hexagram of Guai, which signifies decisively removing something, and the interpretation states that snow is added to frost, meaning that in divination, it indicates old injuries not yet healed and new damage added. Matters in progress will break down midway. "Excess and Indulgence": When the first transmission takes the卯 or酉 and initiates the transmission, and the heavenly general riding it is either the Heavenly Empress or Liu He, this forms this pattern. The卯 and酉 are the gates of the sun and moon, and in historical divination they are regarded as the gates of private affairs; the Heavenly Empress governs women, and Liu He governs men, both being deities of desire. It belongs to the hexagram of Ji Ji, which signifies the meeting of water and fire, with yin and yang each in their proper place. The interpretation states that yin and yang are in harmony, but in human affairs, it signifies elopement and violation of propriety. The original note divides this into two categories: when the first transmission rides the Heavenly Empress and the final transmission rides Liu He, it is called "Excess by the Female," indicating the woman takes the initiative; when the first transmission rides Liu He and the final transmission rides the Heavenly Empress, it is called "Cunning Youth," indicating the man initiates the affair.

蕪淫：四課有克，缺一為不備，日辰交互相剋為無淫。陽日叢日上起第一課，柔日叢辰上起第一課。第一課千之陽神，第二課千之陰神，第三課支之陽神，第四課支之陰神。二陰一陽為陽不備，二陽一陰為陰不備，統小畜之體，琴瑟不調。（夫妻行年沖剋，上下神互相賊克，名解離，如孤雁出群寡。又地盤空亡為孤辰，天盤空亡為寡宿；十干不到之地、五行脫空之鄉名孤寡。孤寡者，春巳午孤、子丑寡，夏申酉孤、卯辰寡，秋亥子孤、午未寡，冬寅卯孤、酉戌寡，以初傳而定。）

"Wu Yin": If the four lessons have mutual control but lack one lesson, making it incomplete, it is called "incomplete." When the day stem and day branch mutually control each other, it is called "Wu Yin." The order of the lessons is: on a yang day, the first lesson starts from the day stem; on a yin day, the first lesson starts from the day branch. The first lesson is the yang spirit of the day stem, the second lesson is the yin spirit of the day stem, the third lesson is the yang spirit of the day branch, and the fourth lesson is the yin spirit of the day branch. If among the four lessons there are two yin and one yang, it is called "Yang not complete"; if there are two yang and one yin, it is called "Yin not complete." It belongs to the body of Xiao Xu, which represents dense clouds without rain, with small accumulation. The interpretation says that the zither and the se are out of tune, and generally, it indicates marital discord and matters that are incomplete and not harmonious. The original note also mentions several related terms: when the years of the husband and wife conflict and control each other, and the upper and lower spirits also mutually control and harm each other, it is called "Jie Li," like a solitary goose leaving the flock. When the earth plate falls into Kongwang, it is called "Guchen," and when the heaven plate falls into Kongwang, it is called "Gusu." The places not reached by the ten heavenly stems' lodgment palaces and the directions where the five phases are missing, are generally called "Gugua." Gugua is determined by the season, with the first transmission as the reference: in spring,巳 and午 are Gugua, 子 and 丑 are Gu; in summer, 申 and 酉 are Gugua, 卯 and 辰 are Gu; in autumn, 亥 and 子 are Gugua, 午 and 未 are Gu; in winter, 寅 and 卯 are Gugua, 酉 and 戌 are Gu.

度厄：四課內三上克下為幼，三下賊上為長，統剝之體，六親冰炭。無祿（絕嗣）：四上克下，上不容下，下難自存；或四下賊上，以下犯上，下被上奪，統否之體，上下僣亂。（干支害神上下相加發用，臨行年為侵害；三刑發用，並行的為刑傷。）

"Degree of Misfortune": Among the four lessons, if there are three instances where the upper god overcomes the lower god, the outcome is primarily related to the young, weak, and inferior side; if there are three instances where the lower god steals from the upper god, the outcome is primarily related to the superior and elder side. It is associated with the hexagram of Splitting, which represents the growth of yin and the decline of yang, with layers peeling away one by one. The interpretation states that among the six relations, there is a conflict as if between ice and hot charcoal. Any divination concerning this indicates family members harming each other and continuous misfortunes, requiring efforts to overcome difficulties. "No Fortune" is also known as "No Succession": if all four lessons are instances of the upper god overcoming the lower god, the upper position cannot accommodate the lower position, and the lower position has nowhere to exist; or if all four lessons are instances of the lower god stealing from the upper god, with the lower position violating the upper, the upper position is reversed and taken by the lower. It is associated with the hexagram of Non-Communication, which represents the heavens and earth not interacting, and the upper and lower not connecting. The interpretation states that the hierarchy is violated and the order is chaotic, and any divination concerning this indicates the foundation being cut off and no successors. The original note adds: if the harmful god of the day stem and day branch, when added together, initiates the transmission, and if it also coincides with the year of birth, it is called "Harm"; if the three punishments initiate the transmission, and if they are also in the same place as the year of birth, it is called "Injury".

二煩：四仲月將遇四正（即朔望弦晦）及四平日（即四仲），占得日月宿加四仲，斗罡繫丑未，統明夷之體，刑棘滿途。（日宿臨四仲，斗罡繁丑未為天煩；月宿臨四仲，斗罡繁丑未為地煩。）

"The 'Two Troubles' refer to 'Heavenly Trouble' and 'Earthly Trouble.' The method of forming this pattern is as follows: when the Month General falls on the four central months (子, 午, 卯, 酉), and it coincides with the four key days (朔, 望, 上下弦, 晦), and also meets the four central days (子, 午, 卯, 酉), and the day star or month star is positioned on the four central positions, while the Heavenly Gang and River Chief are located on the positions of 丑 and 未, this pattern is formed. It belongs to the form of Mingyi, which represents the sun entering the earth, with light being harmed. The interpretation states that the path is full of thorns and obstacles. The original commentary distinguishes between the two: if the day star is on the four central positions and the Heavenly Gang is on 丑 or 未, it is called 'Heavenly Trouble'; if the month star is on the four central positions and the Heavenly Gang is on 丑 or 未, it is called 'Earthly Trouble.' Whenever this pattern appears, it indicates obstruction ahead, mental distress, no arrival of travelers, and many obstacles in plans and aspirations."

天禍：四立日占，得今日干支臨昨日干支，或昨日干支臨今日干支，統大過之體，嫩草遭霜。天獄：囚死墓神發用，斗加日本，統噬嗑之體，萎靡不振。天寇：四難日占，得月宿加難辰，統蹇之體，時勢多艱。天網：占時與用神克，統蒙之體，天網四張。

"The Heavenly Calamity": When a lesson is cast on the day of one of the four solar terms—Lichun (Beginning of Spring), Lixia (Beginning of Summer), Liqiu (Beginning of Autumn), or Lidong (Beginning of Winter)—if today's heavenly stem and earthly branch are found on yesterday's heavenly stem and earthly branch, or vice versa, and the old and new terms overlap during the seasonal transition, this pattern is formed. It belongs to the structure of Da Guo (Great Excess), which represents a bent beam and weakness at both ends. The interpretation is like tender grass encountering frost; any situation predicted in this pattern indicates that the time is not yet ripe but the matter has already begun, and it is most likely to fail. "Heavenly Prison": When the captive god, death deity, and tomb god are used in the calculation, and the heavenly gang is also positioned on the day stem, this pattern is formed. It belongs to the structure of Shi He (Crushing), which represents something being held in the mouth and needing punishment to remove it. The interpretation is that the spirit is weak and unable to rise; any situation predicted in this pattern indicates being confined in prison or unable to act freely. "Heavenly Bandits": When a lesson is cast on the day of one of the four difficult days, and the monthly star is placed on top of the difficult day, this pattern is formed. It belongs to the structure of Jian (Obstruction), which represents difficulty in movement. The interpretation is that the situation is full of hardships; any situation predicted in this pattern indicates external threats and difficulty in taking steps forward. "Heavenly Net": When the correct time of the lesson is used to restrain the useful god, this pattern is formed. It belongs to the structure of Meng (Confusion), which represents childishness and confusion. The interpretation is that the heavenly net is spread on all sides; any situation predicted in this pattern indicates being restricted everywhere with no way out.

魄化：白虎帶死氣，臨日辰行年發用，統蠱之體，陰害相連。三陰：太乙逆行，日辰在後發用，中末各帶囚死，將乘元武白虎，時克行年，統中孚之體，群陰當惡。（帶凶更甚。如課傳六陰俱備為六陰。）

"Po Hua" refers to the situation where the White Tiger is accompanied by Death Qi, and initiates the transmission when it is located on the day stem, day branch, or the year pillar. This forms this pattern. Po Hua signifies the dispersion of the soul and spirit. It is associated with the structure of the Gǔ hexagram, which represents a vessel that has been neglected for a long time and has developed pests, indicating deep accumulated problems. The interpretation suggests that evils from the underworld will follow continuously, and in divination, it indicates severe illness and frequent funerals. "San Yin" refers to the situation where the Heavenly Nobleman moves in reverse (the original text refers to Tai Yi as the Heavenly Nobleman), and the day stem and day branch are located after the Nobleman, with the middle and final transmissions each carrying imprisoned Qi and Death Qi. The Heavenly General is riding the Black Tortoise and White Tiger, and during divination, it further harms the year pillar. With three layers of Yin Qi, this forms this pattern. It is associated with the Zhōng Fú hexagram, which originally represents sincere inner faith, but here it refers to being solid on the outside and hollow inside. The interpretation suggests that a group of Yin forces are in power and causing harm. The original note adds that if other Inauspicious Spirit (evil spirits) are also present, the calamity will be even worse; if all the Yin spirits in the four lessons and three transmissions are fully present, it is called "Liu Yin."

龍戰：卯酉日占，行年在卯酉上，又遇卯酉人傳，卯酉發用。卯月陽氣生，酉月他氣出；卯為日出月入之門，酉為日入月出之門，一生一殺，相戰於門，統離之體，門戶不寧。死奇：斗罡每秒日辰發用，月行度到角亢之分，或月宿臨太歲日辰，統未濟之體，憂中望喜。

"The Dragon Struggle": When the class day is in the卯 (Mao) or酉 (You) branches, and the person's age branch also falls on卯 or酉, with卯 or酉 appearing again in the three transmissions, or even initiating the transmission, this pattern is formed. In the second month, the卯 branch is established, and yang energy is just beginning to arise; in the eighth month, the酉 branch is established, and yin energy begins to emerge. The卯 is the gate where the sun rises and the moon sets, while the酉 is the gate where the sun sets and the moon rises. One represents life, the other represents destruction. These two energies clash at the gates, hence the name taken from the "Book of Changes" (Yi Jing) "Dragon struggles in the wild." It belongs to the Li hexagram, which represents fire and brightness, with two lights shining together. The interpretation states that the gates are not at peace, and in divination, it indicates disputes within the family and conflicts between inside and outside. "The Dead Odd": When the Heavenly Gang is placed on the day stem and day branch and initiates the transmission, and when the moon's path reaches the division of the Horn mansion and Neck mansion, or when the moon's mansion is over the Tai sui (great year), day stem, and day branch, this pattern is formed. It belongs to the hexagram of "Not Yet Completed," which signifies that a matter is not yet finished and still has potential. The interpretation states that even in times of worry, happiness can still be expected. In divination, although encountering death qi, there is still a chance for a change.

死絕（災厄）：日之死鄉，又加死地之絕鄉發用，如甲木死於午，午火絕在亥；或喪車游魂等發用，統歸妹之體，鬼崇作造孼。

"Dead and Declining," also known as a calamity: take the dead place of the day stem, then overlay the declining place of that dead place and initiate the transmission, forming this pattern. The original commentary gives an example: Jia belongs to wood, and wood dies at Wu; Wu belongs to fire, and fire declines at Hai, so when Jia day meets Wu plus Hai in transmission, it becomes "Dead and Declining." Alternatively, if Inauspicious Sha such as丧车 or游魂 are used in transmission, they also fall under this pattern. It belongs to the structure of归妹, which represents a young woman following others, her behavior improper. The interpretation states that ghosts and demons will cause chaos and mischief. When this pattern appears in divination, it indicates that the sick person is unlikely to recover, matters have reached their end, and one must beware of calamity and loss of life.

殃咎：凡三傳處克，日又夾克，內戰外戰，乘墓坐墓，統解之休，內外凌辱。九丑：凡戊子、戊午、壬子、壬午、乙卯、乙酉、己酉、辛卯、辛酉十日為九丑日。如四仲時占，丑臨日加四仲發用。子午卯酉為陰陽易絕之神，有生殺之道；乙戊己辛壬乃制殺不正之位，三光不照。此等日過丑臨仲，是名九丑，統小過之體，上下迍邅。

"Yāng Jiù" (Calamity and Misfortune): When all the three transmissions are subject to the same trigram and each one is being overcome, and the day stem is also being overcome by the trigrams before and after it, the overcoming of the spirit is called internal conflict, and the overcoming of the general is called external conflict. If the useful god is also sitting on the tomb god or in the tomb territory, this forms this pattern. It belongs to the structure of the Hexagram of Jie (Release), which originally was written as "Jie zhi xiu" (Release with Rest) but should be "Jie zhi ti" (Release as Structure). Jie indicates the initial resolution of danger but with remaining troubles not yet cleared. The interpretation states that internal and external forces are both attacking, and in divination, this indicates being attacked from both inside and outside, surrounded on all sides. "Jiu Chou" (Nine Chou Days): The days of Wuzi, Wuwu, Renzi, Renwu, Yimao, Yiyou, Jiyou, Xinmao, and Xinyou are the Nine Chou Days. The original text mentions ten days but only lists nine, missing the day of Jimao. If the lesson is cast during the middle of the four seasons and the Chou god is on the day and also added upon the middle of the four seasons in the initiating transmission, this forms this pattern. The trigrams of Zi, Wu, Mao, and You are gods that cut off the alternation of yin and yang, and they carry the power of both life and death. The five stems of Yi, Wu, Ji, Xin, and Ren are in positions that are not properly controlling the killing force, and they are not illuminated by the three lights of the sun, moon, and stars. Therefore, when these days meet the Chou god on the middle of the four seasons, it is called the Nine Chou Days. It belongs to the structure of the Hexagram of Xiaoguo (Minor Exceeding), which is like a bird leaving a sound, suitable for going down rather than up. The interpretation states that both upper and lower are encountering difficulties, and in divination, this indicates actions that are inappropriate and unpleasant matters being revealed externally.

鬼墓：干支上神發用，或作干鬼干墓，支鬼支墓，既作是鬼，又為干墓，統困之體，守己待明。歷德：貴人臨卯酉為歷德。干支陰陽在貴人前為蹉跎，在貴人後為微服；陽前陰後為定，陰前陽後為失機，統隨之體，鳴驚失鳳。

"The Ghost's Grave": When the heavenly stem or earthly branch of the day is used as the initiating transmission, and this god is both the official ghost of the day stem and the storage of the day stem, or both the official ghost of the day branch and the storage of the day branch, then this pattern is formed. It is both a ghost that restrains me and a storage that confines me. This pattern is associated with the困 (Troubled) hexagram, which represents a situation where there is no water in a marsh, and a gentleman sacrifices his life to achieve his aspirations. The interpretation suggests to maintain one's position and wait patiently for dawn. In general, this pattern indicates being trapped in difficulties, and one should remain patient and steadfast, without rashly seeking escape. "The Virtuous Path": When the celestial stem of the day is located in the卯 (Mao) or酉 (You) position, it is called the Virtuous Path. If the yin and yang gods of the day stem or day branch are located before the nobleman, it is called "wasted effort," indicating missed opportunities. If they are located after the nobleman, it is called "disguised," indicating hidden and not prominent. When the yang god is before and the yin god is after, it is called "fixed," indicating a stable position. When the yin god is before and the yang god is after, it is called "lost opportunity," indicating an inverted order. This pattern is associated with the随 (Following) hexagram, which represents movement according to the time. The interpretation originally states "a sudden cry and the loss of a phoenix," which has some errors and omissions. The general meaning is that the opportunity for a single cry is fleeting. In general, this pattern suggests that one must be cautious in advancing or retreating, as either moving too early or too late will not succeed.

盤珠（天心）：太歲月建及日時並三傳，皆在四課這中，或歲月日時俱在四課之上，統大壯之體，鳳翔丹山。全局（潤下、炎上、曲直、從革、稼穡）：水局（申子辰）、火局（寅午戌）、木局（亥卯未）、金局（巳酉丑）、土局（辰戌丑未），凡三傳行三合，統大畜之體，同類歡會。

"The 'Disk of Beads' (also known as the 'Heavenly Heart') occurs when the Tai Su, the Month Builder, the day, the hour, and the three transmissions all fall within the four lessons (the original text says 'four lessons this middle' which should be 'four lessons among') or when the Tai Su, the Month Builder, the day, and the hour all lie above the four lessons, gathering all the elements of the entire chart together, like beads gathered in a tray, forming this pattern. It belongs to the structure of Da Zhuang, which represents strong movement and thunder in the sky. The interpretation says that phoenixes fly over red mountains, and in divination, this pattern indicates that all good qualities are gathered together with one effort, making it the most powerful configuration in the entire chart. 'Overall Pattern' is divided into five types: Shen Zi Chen (申子辰) forming the Water Pattern (Run Xia), Yin Wu Xu (寅午戌) forming the Fire Pattern (Yan Shang), Hai Mao Wei (亥卯未) forming the Wood Pattern (Qu Zhi), Si You Chou (巳酉丑) forming the Metal Pattern (Cong Ge), and Chen Xu Chou Wei (辰戌丑未) forming the Earth Pattern (Jia Se). When the three transmissions exactly form a triple harmony, this pattern is formed. It belongs to the structure of Da Xu, which represents strong, solid, and substantial qualities, with great accumulation. The interpretation says that similar elements gather together in joy, and in divination, this pattern indicates a single, strong force concentrated, leading to quick success. However, it may lack balance, so one must check whether this pattern supports or harms the day stem."

元胎：孟神發用，傳用四孟。蓋四孟為四生之局，又為五行受□之位。如寅加巳、巳加申，為進肯長生，名病胎，乃上生下，為五行病處；寅加亥、亥加申，為退步長生，名生胎，乃下生上，是身旺之鄉，統家人之體，花開結子。如子孫空亡為不育，返吟為絕胎。

"Yuan Tai" (Original Embryo): When the four young (Meng) divinities of寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai) are used as the initiating transmission, and all three transmissions are based on the four Meng positions, this forms this pattern. The four Meng positions are the places where the Five Phases (Wu Xing) are born and where the vital energy (Qi) is received to form the embryo (the original text has a missing character "气" in "受□之位"). The original commentary divides this into two types: the path of寅 (Yin) added to巳 (Si) and巳 (Si) added to申 (Shen), which is moving forward past the Longsheng (growth) position, called "Bing Tai" (Disease Embryo), because it is the upper deity generating the lower deity, with the vital energy leaking downward, which is exactly the diseased position of the Five Phases; the path of寅 (Yin) added to亥 (Hai) and亥 (Hai) added to申 (Shen), which is retreating back to the Longsheng position, called "Sheng Tai" (Birth Embryo), because it is the lower deity generating the upper deity, with the vital energy gathering upward, which is exactly the flourishing position of the self. It belongs to the structure of Jia Shen (Family), which represents the proper position of both internal and external elements, and harmony within the family. The interpretation says that flowers bloom before fruits are formed; therefore, when this pattern is used in divination, it indicates successful conception and the promise of descendants. The original commentary also says: if the son and daughter divinities fall into the旬空 (decade void), it indicates infertility; if the pattern forms a reverse repetition (返吟), it indicates the termination of the fetal energy.

連珠：用神在一方，相連作中末；或三傳孟傳季相連，或歲月日時連，或寅卯辰之類，統復之體，山外表山。問傳：凡課間位作三傳，統巽之體，陰陽升降。六純：三傳俱陽為六陽，俱陰為六陰，統革之體，天淵懸隔。

"Connected Beads": When the first transmission's useful god is with the middle and final transmissions in the same direction and connected in sequence; or when the three transmissions proceed from the beginning god to the end god in a continuous manner; or when the heavenly stem, month builder, day, and hour are connected; or when the three transmissions are in the order of Yin-Mao-Chen (spring quarter), Si-Wu-Wei (summer quarter), this forms this pattern. It belongs to the structure of the Fu hexagram, which represents the return of a single yang, moving without haste. The interpretation states "there is another mountain beyond the mountain" (the original text says "mountain outside outer mountain" which should be "mountain outside mountain"). In divination, this pattern indicates that one matter follows another continuously, and both good things and troubles come in succession. "Intermediate Transmission": When the three transmissions are not consecutive but are selected with one in between (the original title was "Question Transmission," with "Question" being a miswriting of "Intermediate"). It belongs to the structure of the Xun hexagram, which represents wind and entry. The interpretation states that yin and yang rise and fall alternately. In divination, this pattern indicates that matters progress in jumps with intermediate complications. "Six Purity": If the three transmissions are all yang, following the sequence of Yin, Chen, Wu, Shen, Xu and Zi, it is called "Six Yang"; if they are all yin, following the sequence of Mao, Si, Wei, You, Hai and Chou, it is called "Six Yin." It belongs to the structure of the Ge hexagram, which represents the extinguishing of water and fire, and transformation and renewal. The interpretation states that one is in the sky and the other in the abyss, not connected. In divination, this pattern indicates that isolated yang cannot grow and isolated yin cannot thrive, and matters tend to be biased towards one side, making them difficult to reconcile.

登三天（辰午申）：巳午未申四位為天。蓋龍登天則行雨，官登天位主遷轉，惟忌空脫。占爭訟轉大，占病彌深，占行人即至，久旱而占則雨之類。出三天（午申戌）：戌為天頭，凡占事情還大，病訟皆凶。涉三淵（申戌子）：亥子丑寅歷地，如履春冰蹈虎尾之象，病訟危險，目前阻隔，占官不吉，課望不成之類。

The twelve sections are all divided according to the Three Transmissions progressing in order and connecting by skipping positions. "Ascending to the Three Heavens" refers to the Three Transmissions being in the order of Chen, Wu, Shen: the four positions of Si, Wu, Wei, Shen are the heavenly positions on the disk, and the Three Transmissions ascend towards these four positions. When a dragon ascends to the heavens, it will bring rain; when an official ascends to the heavenly position, it indicates promotion or transfer. However, it is feared when the transmission falls into an empty旬 or loses its energy. In cases of disputes, the matter will escalate; in cases of illness, the condition will worsen; in cases of a traveler, the person will arrive immediately; in times of prolonged drought, rain will certainly come—these are all signs of rising energy and intensified developments. "Descending to the Three Heavens" refers to the Three Transmissions being in the order of Wu, Shen, Xu: Xu is the end of the heavenly positions, and the Three Transmissions pass beyond the heavenly positions. In such cases, matters tend to become even worse. In cases of illness or disputes, the outcome is ominous. "Crossing the Three Depths" refers to the Three Transmissions being in the order of Shen, Xu, Zi: the four positions of Hai, Zi, Chou, Yin are the earthly positions on the disk, and the Three Transmissions descend towards these four positions, like walking on thin ice in spring or stepping on a tiger's tail. In cases of illness or disputes, danger is imminent, with many obstacles ahead. In matters of officialdom, it is unfavorable, and plans will not succeed.

入三淵（戌子寅）：凡舉皆凶，或末傳乘蛇虎，為鬼煞，占病必死。向陽（子寅辰）：子乃北方幽暗這神，寅辰乃日出之方，自暗人明，凡事初凶後吉，病癒訟解，人情皆美。出陽（寅辰午）：午后陰生，自寅傳午，有出陽之象，凡占災各相仍，病訟均凶也。

"Entering three abysses," with the three transmissions being Xu, Zi, and Yin: this indicates going deeper into three abysses, having already sunk to the bottom. Any action taken will inevitably lead to misfortune. If the final transmission is further accompanied by Teng Snake and White Tiger, it becomes a ghostly evil, and if one is ill, death is certain. "Facing the sun," with the three transmissions being Zi, Yin, and Chen: Zi represents the northern dark god, while Yin and Chen are the direction where the sun rises. The three transmissions move from darkness to light, so matters start off bad but eventually turn good. Illness can be cured, disputes can be resolved, and human relations improve. "Leaving the sun," with the three transmissions being Yin, Chen, and Wu: after noon, one yin begins to arise. The three transmissions moving from Yin to Wu indicate that the yang energy is reaching its limit and about to overflow, so any divination of calamity will result in continuous misfortunes. Both illness and disputes will be unfavorable.

出戶（丑卯巳）：卯為門戶，巳為地戶，凡占君子長揚，小人狐疑。盈陽（卯巳未）：卯巳為三陽，未乃明之始，自卯傳巳未，為日中將昃，陽盈巳極，凡事急就吉，遲干凶。變盈（巳未酉）：陽至午為陰，未為一盈，凡事皆凶，占官補黜，占疾新病死，久病癒。

"Going out the door," the three transmissions are Chou, Mao, and Si: Mao represents the gate, Si represents the earth gate, and the three transmissions move from inside outwards. If a gentleman has this, his reputation will spread far; if a petty person has this, he will be doubtful and hesitate to take the lead. "Full Yang," the three transmissions are Mao, Si, and Wei: Mao and Si are at the time of the three Yangs flourishing, but Wei is the beginning of the transition from light to darkness. The three transmissions moving from Mao to Si and then to Wei is like the sun reaching its zenith and beginning to set, indicating that Yang energy has reached its peak. Therefore, if one acts promptly, it is auspicious; if hesitating, it is inauspicious. "Changing Fullness," the three transmissions are Si, Wei, and You: Yang energy turns to Yin at Wu, and Wei is the first step after fullness, so all matters are inauspicious. For official positions, it indicates demotion; for illness, it means that those with new illnesses will die, while those with long-term illnesses will recover—because those with long-term illnesses have already lost Yang energy, and the change from fullness to decline aligns with their condition.

入冥（未酉亥）：酉亥為日冥之時，陽消陰長之象，凡占事速為則可，緩則不及也，病訟官祿均不利益，此吉漸消而漸長其凶。凝陰（酉亥丑）：亥丑屬北，冬令陰氣凝結，有嚴霜堅冰之象，凡占有淫慾奸盜之事，多主幽暗不明。溟濛（亥丑卯）：亥丑為陰，卯乃微陽，二陰下見微陽，正在溟濛之時，凡占者事體不真，□憂懼不寧，進退未決之貌。

"Entering the Darkness," with the three transmissions being You and Hai: You and Hai are times when daylight fades, symbolizing the decline of yang and the growth of yin. Therefore, when divining about matters, one should act quickly as there is still time; any delay will result in missing the opportunity. When divining about illness, lawsuits, official matters, or income, there will be no benefit, and good fortune will gradually diminish while misfortune will increase. "Condensed Yin," with the three transmissions being You, Hai, and Chou: Hai and Chou belong to the northern direction, which is the time of winter, when yin energy condenses, resembling severe frost and ice. When divining, this often indicates occurrences of lust, theft, and other illicit matters, which are usually hidden and not open to light. "Ming Meng," with the three transmissions being Hai, Chou, and Mao: Hai and Chou are purely yin, while Mao is a slight yang. Under two layers of yin energy, a faint yang appears, which is the time when the sky is just beginning to brighten but is still dark, and the mist is thick and unclear. When divining, this indicates that the matter is not clear, the truth is uncertain, people are anxious and uneasy, and they cannot decide whether to advance or retreat. (The original text has a missing part in the middle of this sentence, and I dare not make up anything.)

冥陰（戌寅子）：寅為日出曉方，子戌陰氣盛旺，相退入陰，凡占事自明入暗，防其暗損，占官最凶。偃蹇（子戌申）：申乃陰方，自子傳申，以陰入陰，凡占事迷暗不明，出入動作皆不吉。悖戾（戌申午）：午乃陰氣始生，申戌由之而盛旺，占賊不狨，行人未來，作事成禍。

The twelve sections are all divided according to the Three Transmissions in reverse order, connecting each by skipping a position. "Ming Yin" (Dark Yin): the Three Transmissions are戌, 寅, 子 (following the reverse order convention, they should be 寅, 子, 戌, as the original text is arranged, so it is recorded as such). 寅 represents the direction of the early morning when the sun first rises, while 子 and 戌 are where the Yin energy is at its peak. The Three Transmissions move from the bright to the dark. If a divination concerns an event moving from the clear to the obscure, one should beware of damage occurring in the darkness, especially in matters related to official positions, which is most ominous. "Yan Jian" (Obstructed): the Three Transmissions are 子, 戌, 申. 申 belongs to the Yin direction, and the Three Transmissions move from 子 to 申, thus moving from Yin to Yin, becoming increasingly obscure. If a divination concerns an unclear situation, whether going out or taking action is not auspicious. "Bei Li" (Rebellious): the Three Transmissions are 戌, 申, 午. 午 is where the Yin energy first begins, and 申 and 戌 follow it, causing the Yin energy to grow stronger. The movement is entirely rebellious. If divining about thieves, they will not be caught (the original text says "bu rong" but it should be "bu huo"), if divining about a traveler, they will not come, and if doing something, it will lead to trouble.

凝陽（申午辰）：辰為一陽，申午俱陰，陽凝在陰，凡占事未了，行人來緩，占訟留連，謀望均遲。僱祖（午辰寅）：午為寅之子孫，寅乃之長生，如子僱母，凡求財謀望皆吉，占行人來，庚日占病為凶，占官則大吉。涉疑（辰寅子）：陽主進，寅子主退，凡占事進退不決，行人不來，官病皆凶。

"Nieyang" (凝阳), Three Transmissions: Shen, Wu, Chen. Chen is the place where the first yang begins to arise, but Shen and Wu both belong to yin. The yang energy is frozen within the yin and cannot move. In divination, this indicates that affairs are not completed, people come slowly, lawsuits are delayed and unresolved, and plans are obstructed. "Guzu" (顾祖), Three Transmissions: Wu, Chen, Yin (the original text reads "Guzu," with "Guzu" being the correct reading for "Guzu," and "Guzu" being the correct reading for "Guzu"). Wu is the son of Yin, and Yin is the long life (长生) of Wu (the original text has a missing character, it should read "Yin is the long life of Wu"). The Three Transmissions move from Wu back to Yin, like a son turning back to care for his mother. In divination, this is favorable for seeking wealth and making plans; for traveling people, it indicates that the person will return. However, on a Geng day, it is unfavorable for illness, and for official positions, it is very favorable. "Sheyi" (涉疑), Three Transmissions: Chen, Yin, Zi. Yang energy is naturally forward-moving, but Yin and Zi move backward continuously, resulting in a stalemate between forward and backward movement. In divination, this indicates indecision regarding affairs, people not coming, and it is unfavorable for official matters and illness.

極陰（丑亥酉）：陰主退，自丑傳酉，以陰入陰而終於極，凡占事或有淫亂而生疾，若占病必死。時遁（亥酉未）：酉為太陰，未中之丁為玉女，有遁走之象，占行人不來，出行不出，捕盜不獲，君子有吉，小人乃凶。歷明（酉未巳）：巳為陽明之地，自酉傳巳，叢暗入明，凡舉皆由勉強而為，君子利取祿位，小人宜早營運。

"Extreme Yin," with the three transmissions at Chou, Hai, and You: Yin energy naturally signifies retreat, and the three transmissions move from Chou to You, indicating Yin entering Yin and retreating to the end. If divining about illness caused by immorality, the outcome is certain death. "Time of Concealment," with the three transmissions at Hai, You, and Wei: You is governed by Tai Yin, and the hidden Ding fire in Wei is called Yu Nu. Tai Yin and Yu Nu both signify concealment, so there is an image of fleeing and hiding. If divining about a traveler, he will not come; if divining about travel, the journey will not succeed; if divining about capturing a thief, the thief will not be caught. A gentleman obtaining this should retreat and preserve himself for good fortune, while a petty person obtaining this is fleeing from responsibility, leading to misfortune. "Clear Calendar," with the three transmissions at You, Wei, and Si: Si is the place where Yang energy is clearly bright. The three transmissions move from You to Si, indicating moving from darkness into brightness. However, moving backward toward brightness, any action requires great effort to succeed. A gentleman should take advantage of this to seek official position, while a petty person should start early to manage his livelihood.

回明（未巳卯）：未乃一陰，巳卯二陽，自未傳卯，由陰而至於陽，凡事不宜急舉，只宜緩進，久雨則睛，吉事漸成，而凶事漸消也。轉悖（巳卯丑）：巳卯二陽，丑乃純陰，陽傳至陰，避明向暗，凡占主家業不振，作事邪魔，不知守分安命。斷澗（卯丑亥）：卯為一陽，丑亥二陰，自卯傳亥，乃一陽深入二陰，暗長明消之象也，凡占君子退職，小人遇凶。凡課之體格備於斯矣，初學者可不明乎。

"Return to Light," with the three transmitters being Wei, Si, and Mao: Wei is the beginning of a yin energy, while Si and Mao are both yang. The three transmitters moving from Wei back to Mao represent returning from yin to yang. In all affairs, one should not act hastily but proceed gradually; prolonged rain will clear up with this transmission, indicating that good things are achieved bit by bit and bad things gradually subside."Turning to Misfortune," with the three transmitters being Si, Mao, and Chou: Si and Mao are both yang, while Chou is entirely yin. The transmission moving from yang to yin signifies moving against the light towards darkness. In divination, this indicates the family's affairs are declining, actions bring misfortune, and people are unwilling to be content or accept fate."Broken Stream," with the three transmitters being Mao, Chou, and Hai: Mao is one yang, while Chou and Hai are both yin. The transmission moving from Mao to Hai represents a single yang energy sinking deeply into two layers of yin energy, symbolizing the fading of light and the growing darkness, like encountering a broken cliff and deep ravine on the way. In divination, this indicates that a gentleman may be dismissed from office, while a petty person may face danger. The fundamental structures of all six rhymes are now fully explained. How can a beginner not understand this?

凡占之要，大約有五：一曰年命，即占人之行年本命；二日類神，隨其所占而求其類，詳其神將之吉凶；三曰日辰，今日之干為日，今日之支為辰；四曰發用，即初傳也；五曰正時，即所占之時也。此謂五要。

Whenever casting a divination, there are approximately five key points to consider. The first is "year and destiny," which refers to the person's current age and their birth year. The second is "classical deity," which involves identifying the deity associated with the matter being asked, then carefully examining the fortune or misfortune of that deity in relation to the heavenly general it is riding. The third is "day branch," where the heavenly stem of the day is called "day" and the earthly branch is called "辰." The fourth is "initiating transmission," which refers to the first transmission. The fifth is "correct time," which is the specific hour when the divination was cast. These five points are collectively known as the "five essentials," and none should be missing when making a divination. The following sections will elaborate on each of them.

而日辰之分屬者，不可不辨。占家宅，則日為人，辰為宅；占婚姻，則日為男，辰為女；天庭求事，則日為舉主，辰為臣，為我；占選舉，則日為占人，辰為品職；占詞訟，則日為起訟之人，辰為對訟者；占疾病，則日為人，辰為病，又這醫藥；胎產則日為子，辰為女。

Among the five essentials, the day stem and the day branch each represent different things, which vary according to the matter being divined. It is essential to distinguish clearly. When divining about a house, the day stem represents the person, and the day branch represents the house; when divining about marriage, the day stem represents the male partner, and the day branch represents the female partner; when seeking a position from the court, the day stem represents the recommending family, and the day branch represents the subordinate, that is, oneself; when divining about examination results and appointments, the day stem represents the person asking the question, and the day branch represents the desired rank or position; when divining about a lawsuit, the day stem represents the party initiating the lawsuit, and the day branch represents the opposing party; when divining about illness, the day stem represents the sick person, and the day branch represents the illness, and also relates to medicine; when divining about pregnancy and childbirth, the day stem represents the fetus, and the day branch represents the mother.

占交易，則日為人，辰為物；占墳墓，則日為人，辰為墓；占奴僕，則日為主，辰為僕；占出行，則日為住為陸，辰為往為水；占求望，則日為我，辰為他；占動靜，則日為動為來，辰為靜為應；占博奕，則日為我為我物，辰為他為他物；占漁獵，則日為人，辰為物。此皆占事之大略，所當辨者也。

For divination regarding trade and commerce, the day stem represents the person, and the day branch represents the goods; for divination regarding graves and feng shui, the day stem represents the living person, and the day branch represents the tomb; for divination regarding servants and attendants, the day stem represents the master, and the day branch represents the servant; for divination regarding traveling far away, the day stem represents the place where one stays, and also represents land travel, while the day branch represents the destination, and also represents water travel; for divination regarding seeking opportunities and aspirations, the day stem represents me, and the day branch represents others; for divination regarding movement or stillness and staying or leaving, the day stem represents movement and arrival, while the day branch represents stillness and response; for divination regarding gambling and games, the day stem represents me and my stakes, while the day branch represents the opponent and their stakes; for divination regarding hunting and capturing, the day stem represents the hunter, and the day branch represents the game. The above outlines the general classification for divining various matters, all of which should be clearly distinguished. Once the classification is clear, we then look at the relationship of generation and overcoming between the day and the heavenly stem. This will clarify the strength and weakness of the main and secondary factors in the matter.

而日辰之喜忌，又不可不察。所喜者曰日德、曰支德、曰月德、曰三合、曰六合、曰吉將、曰日祿、曰生曰旺；而所忌者，鬼墓刑沖破害，亦所當察者也。日辰既審，次觀發用，視其與日辰生剋制化何如？更又當審其所乘之天官何如。（天官即十二貴人）

The day stem and day branch each have their own favorable and unfavorable factors, which must be examined. Favorable factors include the day virtue, branch virtue, monthly virtue, triple harmony, liu he, auspicious generals, day's own luck, and the qi of birth and prosperity. If these are present in the day branch, they indicate smoothness. Unfavorable factors include officials and ghosts, storage, and the evils of punishment, conflict, destruction, and harm. If these are present in the day branch, they indicate obstacles. After determining the day branch, the next step is to examine the initiating transmission, that is, the first transmission, and determine whether it is generating or overcoming the day stem and day branch, or whether it is controlling or transforming them. Further, one must examine which of the twelve heavenly generals the initiating transmission's deity is riding. (The original note says that the heavenly general refers to the twelve noblemen and generals.) This is the most crucial point, as the same deity riding different heavenly generals leads to completely different interpretations. The following sections are divided according to the day stem.

甲乙日用起：天乙（官中口舌）、螣蛇（虛驚不實）、朱雀（外人咒咀）、六合（和合六親）、勾陳（貴中嗔怒）、青龍（求財有害）、天后（陰暗不明）、太陰（走失之事）、元武（盜賊為妄）、太常（灑食爭鬥）、白虎（門戶不安）、天空（主人虛疑）。丙丁日用起：天乙（貴人不和）、螣蛇（寤寐不安）、朱雀（口舌之事）、六合（因財有憂）、勾陳（田財有訟）、青龍（因財有撓）、天后（陰人有爭）、太陰（求雨不決）、元武（盜來賊欺）、太常（宅中有撓）、白虎（家業不寧）、天空（奴僕為盜）。

On days of Jia and Yi, the heavenly generals associated with the initiating transmission indicate specific matters: riding the Heavenly Nobleman indicates disputes within officialdom; riding the Teng Snake indicates a false alarm with no real event; riding the Vermilion Bird indicates criticism and curses from outsiders; riding Liu He indicates harmony among the six relations; riding Gou Chen indicates anger from the nobleman; riding the Azure Dragon indicates loss from seeking wealth; riding the Heavenly Empress indicates hidden matters remaining unclear; riding Tai Yin indicates loss of speech; riding the Black Tortoise indicates theft and deceit; riding Tai Chang indicates disputes over food and drink; riding the White Tiger indicates unrest at home; riding Tian Kong indicates the master's mind filled with suspicion. On days of Bing and Ding, the heavenly generals associated with the initiating transmission indicate specific matters: riding the Heavenly Nobleman indicates discord with the nobleman; riding the Teng Snake indicates restlessness while sleeping; riding the Vermilion Bird indicates disputes over words; riding Liu He indicates worry over wealth; riding Gou Chen indicates lawsuits over land and money; riding the Azure Dragon indicates disturbance over wealth; riding the Heavenly Empress indicates disputes with women; riding Tai Yin indicates unresolved rainmaking efforts; riding the Black Tortoise indicates thieves coming to harass; riding Tai Chang indicates disturbance within the household; riding the White Tiger indicates instability in family affairs; riding Tian Kong indicates servants committing theft while on duty.

戊己日用起：天乙（見官有盜）、螣蛇（小人有撓）、朱雀（文字不明）、六合（先接和爭）、勾陳（賊盜憂疑）、青龍（因財慶賀）、天后（因外有撓）、太陰（求用開匿）、元武（有財逢盜）、太常（兄弟失理）、白虎（小口有災）、天空（家門不寧）。庚辛日用起：天乙（貴人尋事）、螣蛇（皇信有疑）、朱雀（文字不寧）、六合（求財不遂）、勾陳（交加訟起）、青龍（因財喜慶）、天后（走失小口）、太陰（人慾謀己）、元武（失財有喜）、太常（因件為害）、白虎（有病不安）、天空（有喜不成）。

On days of Wu and Ji, when the initiating transmission is used, the heavenly generals indicate the following: riding on Tian Yi Gu Ren signifies encountering official matters with loss; riding on Teng Snake indicates being troubled by petty people; riding on Zhu Que indicates unclear documents or contracts; riding on Liu He indicates initial reconciliation followed by conflict; riding on Gou Chen indicates worry over theft; riding on Qing Long indicates celebration due to wealth; riding on Tian Hou indicates disturbance from outsiders; riding on Tai Yin indicates that one's requests are concealed by others; riding on Xuan Wu indicates having wealth but encountering theft; riding on Tai Chang indicates disputes among brothers; riding on Bai Hu indicates illness among children in the family; riding on Tian Kong indicates domestic unrest. On days of Geng and Xin, when the initiating transmission is used, the heavenly generals indicate the following: riding on Tian Yi Gu Ren signifies that a nobleman is being overly critical; riding on Teng Snake indicates doubtful messages; riding on Zhu Que indicates unsettled documents; riding on Liu He indicates failure in financial pursuits; riding on Gou Chen indicates lawsuits arising mutually; riding on Qing Long indicates celebration due to wealth; riding on Tian Hou indicates the loss of a child; riding on Tai Yin indicates someone plotting against oneself; riding on Xuan Wu indicates loss of wealth but eventual joy; riding on Tai Chang indicates suffering from some matter; riding on Bai Hu indicates illness and unease; riding on Tian Kong indicates failure in joyful matters.

壬癸日用起：天乙（小人有撓）、螣蛇（火怪驚疑）、朱雀（小人論官）、六合（財星有喜）、勾陳（同土勾連）、青龍（因人失事）、天后（陰小之災）、太陰（出人闇昧）、元武（途中逢盜）、太常（不家人和）、白虎（道路虛疑）、天空（詐騙不實）。

On days with the stem Ren or Gui, when the initiating transmission is activated, if the Heavenly General is Jia Yi Nobleman, it indicates being troubled by small people; if it is Teng Snake, it indicates fire disasters, strange occurrences, and suspicion; if it is Vermilion Bird, it indicates being accused by small people in court; if it is Liu He, it indicates the wealth star is present and there is good fortune; if it is Gou Chen, it indicates being involved with accomplices and being implicated; if it is Azure Dragon, it indicates being mistaken due to others' actions; if it is Heavenly Empress, it indicates misfortune for women and children; if it is Tai Yin, it indicates being secretive and uncertain in movement and rest; if it is Black Tortoise, it indicates encountering thieves on the way; if it is Tai Chang, it indicates family discord; if it is White Tiger, it indicates a false alarm on the road; if it is Tian Kong, it indicates being deceived by others and matters not being genuine. These five groups are categorized by the day stem. The same Heavenly General can indicate different matters depending on the day stem, which is exactly the principle mentioned earlier in the "General Notes" that "what is favorable here becomes unfavorable there."

更宜考其類神之吉凶何如，現否何如，決以年命上神吉凶如何，與日神辰神生克如何。又參以正時：如時與日合為外和，與日害為外憂，與辰合為內和，與辰害為內憂。又當審其日財、日馬、日官鬼、日印綬之類，則占無遺義矣。此難舉其大略，實五要之樞紐也。

Further, one should also examine the nature of the deity associated with the matter being divined, whether it is auspicious or inauspicious, and whether this deity appears in the chart. Then, one should consider the fortune of the year stem, and whether it is harmonious or conflicting with the day stem and the day branch. Additionally, one should refer to the time of divination: if the time harmonizes with the day stem, it indicates harmony outside; if it conflicts with the day stem, it indicates worry outside; if it harmonizes with the day branch, it indicates harmony within the family; if it conflicts with the day branch, it indicates worry within the family. Finally, one should review the day's wealth, horse, official ghost, and official seal, which are directly connected to the day stem. Once all these are examined, the divination will have no omissions. Here only the main points are mentioned (the original text says 'this is difficult to summarize briefly,' which should be 'this is carefully summarized briefly'), but in fact, this section is the central point of the application of the 'Five Essentials.'

占事尚應期，證其驗也。有取決於五行者（水一、火二、木三、金四、土五是也），有取決於大衍數者（子午九、丑未八、寅申七、卯酉六、辰戌五、巳亥四是也），有取決於末傳者（吉事取末傳合處所臨神為成期，凶事取末傳沖處所臨神為散期）。

Divination focuses most on "the time of fulfillment," which means determining when an event will come to pass, thus verifying the accuracy of the divination. There are several methods to determine the time of fulfillment. One method uses the numbers of the Five Phases: water corresponds to one, fire to two, wood to three, metal to four, and earth to five. The number obtained indicates the day or month of fulfillment. Another method uses the large derivation number from the Great Treatise of the Book of Changes: the pairing of Zi and Wu corresponds to nine, Chou and Wei to eight, Yin and Shen to seven, Mao and You to six, Chen and Xu to five, and Si and Hai to four. A third method uses the final transmission: for auspicious matters, the god corresponding to the position matching the final transmission is taken as the time of success; for inauspicious matters, the god corresponding to the position conflicting with the final transmission is taken as the time of dispersal. Each of these three methods is suitable for different situations, and one should choose the appropriate method based on the nature of the matter being divined.

然皆不如決之於發用。（用是日則日應，用是辰則旬內應，太歲一年，月建一月，四立季內，正時日前，節應半月，候應五日。大抵用起第一課、第二課，兼天乙順行，在貴人前者，應事必速；用起第三課、第四課，兼天乙逆行，在貴人後者，應事必緩。又用起第四課者，名驀越課，事難到度，驀然而成。）

However, none of these methods are as accurate as directly determining the timing from the initiating transmission deity. The original commentary lists the method: if the first transmission is the same as the day branch, it should happen on the same day; if it is the branch of the current ten-day period, it should happen within the ten-day period; if it starts from the heavenly stem, it should happen within a year; if it starts from the month builder, it should happen within a month; if it starts from the four seasonal beginnings, it should happen within the season; if it starts from the exact time, it should happen before the day. If it is on a solar term, it should be counted as half a month; if it is on a climate, it should be counted as five days. The general rule is: if the useful deity starts from the first or second lesson and the heavenly stem nobleman moves forward, the event will be verified quickly; if the useful deity starts from the third or fourth lesson and the heavenly stem nobleman moves backward, the event will be verified slowly. Additionally, if the useful deity starts from the fourth lesson, it is called "mòyuèkè" (sudden lesson), and the event is difficult to predict by common reasoning, often happening unexpectedly and suddenly.

又有應期神之說，謂用起亥子（則以壬上神為應期），寅卯（則取辰上神），巳午（則取未上神），申酉（則取戌上神）是也。（上神者以天盤言之也）又有關格之說，謂辰加子為天開，加午為地關開，所為之事必自天時地利關阻也；辰加卯為天格，加酉為地格，凡遇之必因天時地利隔阻也。皆當參看。

There is also the concept of "shoulder period god" (应期神): if the useful god (用神) starts at亥 or 子, then take the god residing in the lodging palace (寄宫) of 壬 as the shoulder period god; if it starts at 寅 or 卯, take the god on 辰; if it starts at 巳 or 午, take the god on 未; if it starts at 申 or 酉, take the god on 戌—these are all taking the god of the last storage (墓库) in the original direction. The original commentary explains that the "upper god" (上神) mentioned here are all based on the heaven plate (天盘). There is also the concept of "gate and barrier" (关格): when the heavenly gang (天罡) 辰 is placed on 子, it is called "heavenly gate" (天关); when placed on 午, it is called "earthly gate" (地关) (the original text mentions "heavenly opening" and "earthly gate opening" but there are errors in the text). Whenever this occurs, the affairs will certainly be blocked by heaven or earth conditions. When the heavenly gang 辰 is placed on 卯, it is called "heavenly barrier" (天格); when placed on 酉, it is called "earthly barrier" (地格). Whenever this occurs, the affairs will certainly be obstructed by heaven or earth conditions. These should all be considered together.

課傳既立，玩而占這，必有所宗，神將之類不可不審。神克將為內戰，難吉有咎；將克神為外戰，難凶可解。太歲乃天元一炁，號令四時，為五行之標，歲功之本，眾煞之主，至尊之神，是謂朝廷。若作貴人，不必人傳，皆有救肋，惟不救病。

After the four lessons and three transmissions have been arranged, when interpreting and predicting, there must be a central focus. Among these, the relationship between the divine and the heavenly general is particularly important to examine carefully. When the earthly branch's divine force attacks the heavenly general that is riding on it, this is called an internal conflict; even if the lesson is auspicious, it still brings trouble. When the heavenly general attacks the divine force that is riding beneath it, this is called an external conflict; even if the lesson is inauspicious, it can still be resolved. The heavenly sovereign is the original vital energy of the heavenly stem, commanding the four seasons, serving as the standard of the five phases, the foundation of the annual achievements, and the master of all malevolent forces. It is the most exalted divine being, symbolizing the imperial court in human affairs. If the heavenly sovereign acts as the nobleman, then it does not need to enter the three transmissions; in all matters, it provides assistance. However, in cases of illness, it cannot provide help.

月將乃幽明之司，動靜之機，禍福之始。在日為福德，在辰為龍德，臨發用及行年本命皆臨支，宅生輝光；臨元武賊必敗，乘天空或空亡為光輝之象。其屬為臺省部院，帶天馬為使命，乘青龍為公卿、為太常、為武職，乘白虎為權臣，乘勾陳為大將，乘朱雀羽林，乘螣蛇為軍騎。旬丁為變動之神，附以魁罡，傳以二馬，乘以龍合太陰，萬里飛騰之象。

The Moon General is the official who governs both the mortal and spiritual realms, serving as the pivot for movement and stillness, and the starting point for fortune and misfortune. When it falls on the Day Stem, it is called "Fortune Virtue," and when it falls on the Day Branch, it is called "Dragon Virtue." If it appears in the Initiating Transmission, or if it is present in the person's birth year, or if it is on the Day Branch, it indicates that the family residence will shine with prosperity. If it is associated with the Black Tortoise, thieves will be exposed; if it is under the Tian Kong or falls in the empty ten-day period, it indicates an appearance that is bright but not substantial. Comparing it to an official system, the Moon General belongs to the level of the ministry and provincial departments. If it is accompanied by the Heavenly Horse, it signifies someone sent on a mission. If it is accompanied by the Azure Dragon, it indicates a high-ranking official or a noble position, such as that of Tai Chang. If it is accompanied by the White Tiger, it indicates a powerful minister. If it is accompanied by the Gou Chen, it indicates a general commanding troops. If it is accompanied by the Vermilion Bird, it indicates a member of the imperial guard. If it is accompanied by the Teng Snake, it indicates a cavalry soldier in the army. As for the "Ten-day God," it is a deity associated with change. If it is combined with the River Chief and the Heavenly Gang, and if the Three Transmissions include both the Post-horse and the Heavenly Horse, and if it is accompanied by the Azure Dragon, Liu He, and Tai Yin, it indicates a sudden and rapid rise, suggesting long-distance travel and sudden promotion.

天乙貴人握尊權，蒞天人，隨在無犯，臨日辰年命發用最吉。螣蛇為驚恐，為卑賤，若占怪異視蛇之陰，而小兒病亦責之。朱雀為口舌，為文書，若占異舉視雀之陰，月移之類亦責之。六合為私合，若占婚姻視合之陰。勾陳為遲滯，為汙蜀，為私慾鬥爭，若占詞訟視勾之陰。青龍為富貴，為生發，若占求財視龍之陰。

The Twelve Heavenly Generals each have their own special dominion. When divining about certain matters, one should not only look at the general itself but also its yin spirit. The nobleman, Tian Yi Guiren, holds a noble authority, overseeing both heaven and earth. Where it appears, no one dares to offend. When it appears on the day stem, day branch, or the person's birth stem, or in the initiating transmission, it is most auspicious. Teng Snake governs fear and lowly people. When divining strange occurrences, one should look at the yin spirit of Teng Snake. It also oversees the illness of children. Zhu Que governs speech and documents. When divining unusual actions, one should look at the yin spirit of Zhu Que. It also oversees correspondence and communication. Liu He governs secret alliances. When divining about marriage, one should look at the yin spirit of Liu He. Gou Chen governs delays and also governs filth, entanglements, and disputes. When divining about lawsuits, one should look at the yin spirit of Gou Chen. Qing Long governs wealth and also governs growth and prosperity. When divining about seeking wealth, one should look at the yin spirit of Qing Long.

天空為虛誕，若占僕從視空之陰。白虎為道路，為喪病，若占疾病視虎之陰；若作日鬼帶馬，為催官使者。太常為衣服，為酒食，若占筵會衣服視常之陰。元武為盜賊，為虛耗，為邪淫，若占捕盜視武之陰。太陰為不顯，若占婢媵視陰之陰。天后為恩澤，若占妻妾視後之陰，而婦人病亦責之。

The Tian Kong represents emptiness and falsehood. When divining about servants or attendants, one should look at the Yin spirit of Tian Kong. The Bai Hu governs roads and also matters of death, illness, and disease. When divining about illness, one should look at the Yin spirit of Bai Hu. However, if Bai Hu is exactly the official ghost of the day stem and also carries the Yimashu, it becomes a messenger urging promotion, and is considered auspicious when divining about official positions. The Tai Chang governs clothing and also food and drink. When divining about banquets, gatherings, or clothing matters, one should look at the Yin spirit of Tai Chang. The Xuanwu governs thieves and also losses, fraud, and improper relationships. When divining about capturing thieves, one should look at the Yin spirit of Xuanwu. The Tai Yin governs hidden and concealed matters. When divining about female servants or concubines, one should look at the Yin spirit of Tai Yin. The Tianhou governs grace and favor, and when divining about wives or concubines or illnesses of women, one should look at the Yin spirit of Tianhou. This is what is meant by the general rule of "looking at the Yin of a particular spirit": first determine the particular Tian Jiang that corresponds to the matter being divined, then take its Yin spirit to determine the fortune and its depth.

日德為一日之喜神，諸事之吉象，而訪謁者亦視其陰。至於十二神各有所主，而魁罡則貴人不臨，作用反多（如魁度天門、罡塞鬼戶之類）；而天罡則又隨所占而操其吉凶之柄（如加孟加仲加季之類），尤為緊切。

The "day virtue" is the auspicious deity of the day, indicating favorable omens for all matters. When divining about visiting or meeting people, one should also consider its "shadow deity." As for the deities of the twelve earthly branches, each has its own domain. Among them, the "River Chief" at the戌 position and the "Heavenly Gang" at the辰 position are particularly significant. The nobleman deity, Tianyi, does not usually appear with them, yet their influence is substantial. For example, the saying that the River Chief crosses the Heaven Gate at the亥 position and the Heavenly Gang blocks the Ghost Gate at the丑 position both originate from these two. The Heavenly Gang is especially important, as it determines the fortune or misfortune according to the nature of the matter being divined. For instance, when the Heavenly Gang is combined with the four beginning positions, the four middle positions, or the four end positions, the interpretation varies accordingly, and one must pay close attention when using it.

然神將為眾課之所同，而年命為一人之所獨。故命為一身之應，不得與太歲日上神相傷；年為用之肋，不得與日用相傷。如命上見財，求財吉；見官求官吉，餘可類推。

However, one must clearly understand this point: the gods and generals are the same for everyone who divines this particular hexagram. Only the person's year of birth and their own destiny are unique to them. Therefore, the person's destiny is manifested through their own destiny, and it must not conflict or be mutually controlling with the heavenly stem of the year or the stem of the day. The year of birth must not conflict or be mutually controlling with the day stem or the useful god. Conversely, if the person's destiny includes the god of wealth, seeking wealth will be auspicious; if it includes the official star, seeking official positions will be auspicious, and so on. The fortune or misfortune of the same hexagram varies among different people, and the key lies here.

而年命上見月將者，大能消一切禍，長一切福；見二馬者還官奉詔，最利還行；見天喜者凡事吉慶；見貴人者非常喜佑；見魁罡乘凶將者百事不利；見月厭作死炁者，主有冤仇人鬼相逼，風血忌有車為驚恐；見傳送乘凶將者主疾病服藥；見登明乘凶將者主水厄；見蛇凝滯；見虎乘死炁克合而無救肋者，不出四十九日其人必死；乘生炁克命，有傳尸癆瘵之疾。若乘吉神，利於仕宦，餘可類推。

The deities seen on the year and the person's own destiny have specific effects. Seeing the Month General is most effective in eliminating all misfortunes and increasing all blessings. Seeing both the Post-horse and Heavenly Horse indicates a return to office and receiving imperial orders, which is most favorable for traveling back and forth. Seeing Heavenly Joy brings good fortune in all matters. Seeing the Nobleman brings extraordinary protection and joy. Seeing both River Chief and Heavenly Gang with malevolent generals brings misfortune in all affairs. Seeing Month Aversion and Death Qi indicates the presence of enemies, grievances, or ghosts and spirits, and one should also beware of accidents involving bloodshed or vehicles. Seeing the position of Shen with a malevolent general indicates illness and the need for medicine. Seeing the position of Hai with a malevolent general indicates danger from water. Seeing Teng Snake indicates that affairs will be blocked and unsmooth. If White Tiger rides on Death Qi and attacks the destiny, and there is no other deity to help, the person will surely die within forty-nine days; if White Tiger rides on Life Qi and attacks the destiny, it indicates a chronic illness such as a parasitic infection or tuberculosis. Conversely, if the year and destiny are occupied by auspicious deities, it is favorable for official positions and achievements, and the rest follows the same pattern.

若三傳，則初傳為心之所主，事之所向，故曰用神，要上下相生，神將比和為吉。如用神克歲，歲中災咎；克月，月中災咎；剋日，優身及尊長公訟鬼賊；克辰，家宅不安；克時，心動憂驚；克中傳，有頭無尾。中傳為事體移易，子傳母為逆，母傳子為順，鬼主事壞，墓主事止，空為折腰。末傳為事之結果，克初為吉，傳空事敗。而所宗都乃初耳。此則因神將之宗，而類推之也。

As for the three transmissions: the first transmission represents the direction or focus of the matter in the questioner's mind, so it is called the "useful god." It is auspicious if the useful god is generated by the upper and lower elements and if the god and the general are harmonious. If the useful god overcomes the sovereign, there will be misfortune within a year; if it overcomes the month builder, there will be misfortune within a month; if it overcomes the day stem, there will be worry for oneself and one's elders, and there may be disputes in the official domain, as well as disturbances from ghosts and thieves; if it overcomes the day branch, the household will be unstable; if it overcomes the time of the question, the mind will be restless and there will be anxiety; if it overcomes the middle transmission, the matter will have a beginning but no end. The middle transmission governs the changes in the matter during its course: if the transmission goes from the son god to the mother god, it is reverse; if it goes from the mother god to the son god, it is direct; if the middle transmission is a ghost, the matter will fail; if it is a tomb, the matter will stop; if it falls into kongwang, it is called "broken waist," meaning the middle part is cut off. The final transmission represents the result of the matter. If the final transmission overcomes the first transmission, it is auspicious; if it falls into kongwang, the matter will ultimately fail. In summary, the entire divination still centers on the first transmission. The above is the method of interpretation derived by tracing back from the god and general to the various categories.

東方朔曰：魁罡乘於武后，其人妻妾懷孕；傳送若乘青龍，占者子孫財損；勝光乘於天馬，來意必問行人；太沖加於白虎，多遭疾病天災；小吉天后相逢，婦人愛生淫泆；太吉陳常相會，男子必進田財；叢魁加於天空，奴婢逃走姦淫；登明加於太陰，酒食必逢朋友。

This passage explains how to determine the nature of a question from the divination class, attributed to Dongfang Shuo of the Han dynasty. If 戌 'Heavenly Chief' and 辰 'Heavenly Gang' are accompanied by the Black Tortoise or Heavenly Empress, it indicates that the wife or concubine of the person being consulted is pregnant. If 申 'Transmission' is accompanied by the Azure Dragon, it suggests that the person's children may be harmed or that money is lost. If 午 'Victorious Light' is accompanied by the Heavenly Horse, the inquiry is about the whereabouts of a traveler. If 卯 'Great Movement' is combined with the White Tiger, it often indicates illness or natural disaster. If 未 'Small Auspicious' meets the Heavenly Empress, it suggests that a woman may have improper desires. If 丑 'Great Auspicious' meets Gou Chen and Tai Chang, it indicates that a man will acquire land or wealth. If 酉 'Following Chief' is combined with Tian Kong, it suggests that servants may run away or there may be immoral behavior. If 亥 'Ascending Brightness' is combined with Tai Yin, it indicates that there will be a gathering for food and drink with friends.

功曹若乘龍合，占者子孫歡喜；魁罡乘於元武，合主奴婢逃亡；六合小吉相逢，宜問婚姻禮聘；天罡並於勾虎，來者必爭田墳；太歲或作龍常，發用官員改轉；神后若乘龍合，女人占受皇恩；大吉或乘勾虎，墓田損破必真；從魁太沖陰武，私通門戶動搖；太乙登明陰后，值此二女爭淫。

Yin 'Gongcao' if riding the Azure Dragon or Liu He, indicates that the person's descendants will be joyful. Xu 'Heqiu' and Chen 'Tian Gang' riding the Black Tortoise, together indicate servants fleeing. Liu He meeting Wei 'Xiao Ji' indicates that the matter should be considered as marriage and dowry. Chen 'Tian Gang' together with Gou Chen and Bai Hu indicates that the person is quarreling over land and burial grounds. If the Master Year is riding the Azure Dragon or Tai Chang and initiates the transmission, it indicates officials changing positions. Zi 'Shenhou' if riding the Azure Dragon or Liu He, indicates a woman consulting, and she will receive royal favor. Chou 'Daji' if riding Gou Chen and Bai Hu, indicates that the burial ground or land has indeed been damaged. You 'Congkui' and Mao 'Tai Chong' riding Tai Yin and Xuanwu indicates private affairs and family instability. Si 'Taiyi' and Hai 'Dengming' riding Tai Yin and Tianhou, when encountering this combination, indicates two women quarreling and envying each other.

聖人作易，變通不一，豈於壬占而獨不然。課有七百二十，其中吉少凶多，世宗無惑。鈐壬歷鈐，其制未始不矛盾；袁、李、劉、邵諸人，其斷論未始不異同，皆不可舉一而廢百也。

The sages composed the Book of Changes, explaining the principle of adapting to circumstances and not being rigid in one approach. Then why should the Six Rats divination system be an exception? The Six Rats system has seven hundred and twenty lessons, among which the auspicious ones are few and the inauspicious ones are many. The world should take this as the standard and not be doubtful (the original text "world should not be doubtful" has some errors or omissions). Throughout history, books such as the "Rat Manual" and "Rat Calendar Manual" have had their own inconsistencies in their structures. The interpretations of Yuan Tiangang, Li Chunfeng, Liu Ji, and Shao Yong also have discrepancies among themselves. None of these should be adhered to rigidly while discarding the rest.

即如傳生日為吉，而以占子孫之賢否則凶；傳脫日為凶，而以占生產之遲速則吉；傳剋日凶，仕宦占之則吉；日克傳吉，長病占之則凶。貴人臨獄，或臨二分，所忌也，而卯酉辰戌為日干年命，亦忌之乎？貴人啟蒙地，治事不一，所忌也，而選舉這占為廉幕登第，亦忌之乎？即舉一隅，而三隅可推。

Take a ready example: the three transmissions and the day stem originally indicate a favorable outcome, but when used to predict whether the children are virtuous or not, it turns out to be unfavorable (the energy is drained by the children). The three transmissions and the day stem originally indicate an unfavorable outcome, but when used to predict the speed of childbirth, it turns out to be favorable (the release of energy facilitates childbirth). The three transmissions and the day stem originally indicate an unfavorable outcome, but when used to predict the prospects of an official, it turns out to be favorable (the official star is the official ghost). The day stem and the three transmissions originally indicate a favorable outcome, but when used to predict the outcome of a long illness, it turns out to be unfavorable (the sick person lacks the strength to overcome external things). Another example: a nobleman located in a prison position, or in the position of two divisions, is traditionally considered unfavorable, but if the day stem or birth year is卯 (Mao) or酉 (You), or辰 (Chen) or戌 (Xu), should we universally consider it unfavorable? A nobleman located in a confused position, indicating lack of focus, is traditionally considered unfavorable, but when used to predict examination results, it actually indicates a position in the government or a successful examination result, should we universally consider it unfavorable? By examining one aspect, the other three can be inferred.

故有以課體論者（如用知一、比用、潤下、曲直之類），有以傳體論者（如登三天、涉三淵之類），有以用神相加論者（以用神上下相加而斷吉凶），有以辰神相加論者（以十二宮神輪流相加而斷吉凶），有以正時斷吉凶者（占時），有以用論者（謂上言官府事妻財，相氣論死來，喪起凶動見官刑，休時憂患病類），有以克論者（謂上克下事起男子，下賊上事起女子；將克神，神剋日，禍從外來；日克神，神克將，禍從內起；伏吟事近，反吟事遠類）。其類雖有可據，其藝雖有可呈，而終不免舉一廢百之病。一課千萬人占之各巽，一占千萬人應之不同，變化之妙，鮮有不應者也。

Therefore, there are many ways to interpret a divination lesson: some are based on the lesson pattern, such as knowing one, comparing the useful god, moistening downward, and curved straight; some are based on the transmission pattern, such as ascending to the three heavens and descending into the three depths; some are based on the interaction of the useful god's upper and lower gods to determine fortune and misfortune; some are based on the interaction of the twelve palace gods to determine fortune and misfortune; some rely solely on the exact time of the divination to judge fortune and misfortune; some are based on the strength and decline of the qi, where strong qi relates to official matters and wife's wealth, and the phase qi relates to death and mourning, and when the mourning qi arises, misfortune and official punishment appear; some are based on the aspect of the gods, where the upper aspect of the god indicates matters originating from a man, and the lower aspect of the god indicates matters originating from a woman, and when the heavenly general aspects the god, or the god aspects the day stem, misfortune comes from outside; when the day stem aspects the god, or the god aspects the heavenly general, misfortune comes from within; hidden chant indicates matters happening nearby, and reverse chant indicates matters happening far away. Each of these methods has its basis and its merits, but ultimately they are prone to the fault of clinging to one method and neglecting the rest. The same lesson may be divined by a thousand people, and each person receives a different result; the same prediction may be fulfilled by a thousand people, and each person experiences it differently. The subtlety of change lies in flexible application. Those who can apply it flexibly rarely have predictions that do not come true.

凡占事，當審其天地盤之陰陽神。凡事有陽，不能無陰，社之陰者即事之影鄉，必須參看，定其吉凶。十二神中惟貴人日夜互為陰神，其餘各有陰神。如蛇臨天盤申字而居地盤子位，則地盤申位上辰字即蛇陰神也。其餘陰神主何吉凶，盡詳占宗。

The entire passage is repeated at the end of the book, identical to the section titled "Heaven and Earth Plates and Yin and Yang Spirits" earlier. This repetition is due to the original printed edition's duplication. Here is the repetition as recorded to preserve its original form. The oral instructions for the yin spirits are now explained again: when divining any matter, one must examine both the yin and yang spirits on the heaven plate and earth plate. Where there is yang, there must be yin, and the yin side represents the shadow of the matter, which must be consulted to determine fortune or misfortune. Among the twelve heavenly generals, only the nobleman (guìrén) has two yin spirits, one for day and one for night, while the other generals each have their own separate yin spirits. The method is to take the character of the heavenly general on the heaven plate and place it on the corresponding position on the earth plate. Then observe what is above it. For example, if the Teng Snake (téngshé) is on the heaven plate at the position of Shen (申), and it falls on the earth plate's Zi (子) position, one should look at the position of Shen on the earth plate. If the position of Shen on the earth plate is Chen (辰), then Chen is the yin spirit of the Teng Snake. The various yin spirits and their respective influences of good or bad fortune have already been fully explained in the chapter "Divination Fundamentals."