Da Liu Ren Ling Jue Jing (大六壬靈覺經)

元首 重審 比用 涉害 遙克 昴星 八專 雖責 伏吟 返吟

The lesson patterns listed in the first volume are in order: Yuan Shou, Chong Shen, Bi Yong, She Hai, Yao Ke, Mao Xing, Ba Zhuang, Su Ze (which is also called "Bie Ze", the original text says "Su"), Fu Yin, and Fan Yin. These ten names are the ten methods of selecting the initial transmission in the system of large Six壬 (Six壬 is a type of divination). In ancient times, they were collectively called "Jiu Zong Men" (Nine Schools). It is said that "four lessons and three transmissions" form the framework of the Six壬 divination. First, the "month general" (the position of the sun in the current month) is added to the hour of the divination, and then the "heaven plate" is rotated over the fixed "earth plate" twelve palaces. Then, the heavenly stem and earthly branch of the day are used to select their superior deities, and the superior deities of those deities, forming four lessons. Then, according to these ten methods, one character is selected from the four lessons as the "initiating transmission" (the first transmission). From the first transmission, the middle transmission is determined by following the earth plate to find the superior deity, and then the final transmission is determined by following the superior deity again. These three transmissions are collectively called the three transmissions. Each section in the directory explains a method of selecting the initiating transmission from the four lessons.

古經九宗門乃一賊克，二比用，三涉害，四遙克，五昴星，六八專，七別責，八伏吟，九返吟，今折反伏二體入下卷七體中，故上卷只有七體，似為的當。 一賊克體。此體有二體之殊，該分作二體，今從古，只作一體。

The order of the nine schools as established in the ancient texts is: first, the thief and defeat; second, the comparison; third, the involvement of harm; fourth, the distant defeat; fifth, the昴star; sixth, the eight special; seventh, the separate responsibility; eighth, the hidden chant; and ninth, the return chant. This book separates the two forms of hidden chant and return chant and moves them to the seven forms in the lower volume. Therefore, the upper volume only includes seven forms, and this arrangement seems appropriate. The first school is the "thief and defeat" form. Within this form, there are originally two distinctions: if among the four lessons only the upper deity defeats the lower deity, it is called the original head; if only the lower deity defeats the upper deity, it is called the repeated review. According to principle, they should be divided into two forms, but here they are still combined as one form following the ancient method.

元首課占內事，以日為己，辰為人；占外事以辰為己，日為人，出《六壬指南》。 象曰：四課一上克下，取賊克為初課，名曰元首，先吉後輸，此釋名義。日辰陰陽四課俱無下賊上，只有一上克下，則取克下者為用，名曰元首。以上能制下，得尊長制馭之權，宜居長上，故以元首名之，且為課體之首，亦名始入格。諸占吉多凶少，利先不利後。

When using the Yuan Shou lesson to divinate internal affairs (concerning oneself and family matters), the day stem (representing the person seeking divination) is considered the self, and the day branch (representing the other party, home, and outsiders) is considered the other side. For external affairs (concerning external dealings), this is reversed: the day branch is considered the self, and the day stem is considered the other. This classification comes from the Six Rhinoceros Guide. The "Xiang" text explains the origin of this lesson's name: among the four lessons, there is only one instance where an upper god overcomes a lower god. This overcoming is taken as the "first lesson," or the initiating transmission and first transmission. The lesson is called Yuan Shou, indicating that the outcome first brings good fortune and then turns to loss. If among the four lessons of the day stem and day branch, there is no case of a lower god stealing from an upper god, and only one instance of an upper god overcoming a lower god, then the upper god that overcomes is taken as the initiating transmission, and the lesson is named Yuan Shou. The upper god controlling the lower god corresponds to the relationship of a superior controlling an inferior, so the diviner should be in a position of superiority and take the initiative. Hence, the name "Yuan Shou" (head or leader) is used. Also, since it is the first lesson among the nine types of lesson patterns, it is also called "Shi Ru Ge" (the beginning pattern). Matters divined by this lesson tend to be favorable rather than unfavorable, and it is advantageous to take the initiative rather than to respond later.

占曰：四課陰陽一克下，課名元首是初神為課體之初也，忠臣孝子皆從順，憂喜因男非女人以上為男子，為外動，動以制靜，故事因男子。上則為尊下卑小，所為正理悉皆真以上制下事理甚正，真實無偽。官訟先發須當勝，後對之人理不伸上克下，固利尊長制卑幼，利先動不利後應。但為上神旺相，天將無內戰方吉。下旺上休囚則有反噬。

The interpretation states: Among the four lessons, if only one instance shows a superior element overcoming an inferior one, the lesson is called "Original Head" — the original note explains that this is because the initiating deity is the beginning of the lesson pattern. This lesson signifies loyalty to the sovereign and filial piety, with everyone obeying; both worries and joys are caused by men rather than women — the original note explains that the superior deity belongs to a male and represents external action, and the active side controls the passive side, so matters originate from men. The superior deity is respected, the inferior deity is subordinate, and their actions conform to righteousness, with no falsehood — the original note explains that when the superior controls the inferior, the principles are most correct and genuine. In lawsuits, the party who initiates the case will win, while the one who responds later will find their reasons not adequately supported — the original note explains that when the superior overcomes the inferior, it is advantageous for the superior to control the inferior and advantageous for the first to act rather than the one who responds later. However, this is only favorable if the superior deity is in a prosperous and strong state, and the "heavenly general" (the twelve deities: nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Tai Yin, Tian Hou) does not engage in internal conflict with the main deity. If the inferior deity is strong while the superior is weak and confined, the inferior will retaliate against the superior.

占曰：元首情理順，克應亦易知。是歲年中事，月建月內吟。旬支旬內應，直日日中期。節氣半月等，今候五日移。諸課雖如此，獨此更無移此克應之占。凡占壬者須書年月日旬節候於圖中，看三傳四課年命上神直何神，有年月等支神者，則應此時矣。諸課如此占法，但元首課更為順應耳。

The commentary also states: In the case of the original lesson, the reasoning and principles are smooth, and the time of fulfillment ("ke ying") is easy to determine. If the branch of the current year's heavenly stem appears in the three transmissions, it should occur within the year; if the branch of the current month's month builder appears, it should occur within the month; if the branch of the current ten-day period appears, it should occur within the ten-day period; if the branch of the day's value appears, it should occur on the same day; if it corresponds to a solar term, it should occur within half a month; if it corresponds to a "hou" (a five-day period), it should shift every five days. Other types of lessons also follow this method, but the original lesson will never be wrong. The original note says that this passage is precisely about the method of determining the time of fulfillment for the original lesson. Anyone who starts a Six壬 lesson must write down the year, month, day, ten-day period, and seasonal periods on the lesson diagram, then check which deity is in charge of the three transmissions, four lessons, and the "year's heavenly stem deity" (the deity riding on the branch of the current birth year and the "xingsheng" year). If any of these branches match the year, month, ten-day period, or day, the fulfillment should occur during that time. All lessons use this method to determine the time of fulfillment, but the original lesson is more accurate and smooth.

又曰：上克下為事順，作順事者，縱課傳有凶，得憂亦淺，縱神將戰憂易解。凡一切事利動不利靜，利先不利後，利男不利女，加以上神旺相，天官順治，發用吉將，不犯空刑等凶，又生日神年命，則為三光、三陽之課，則有臣忠子孝、妻順弟恭、卑下懷服之美矣。若日干無氣，發用又在日上為日之鬼，鬼爻休囚，貴人逆治，凶將相併，則有動後之凶也。

It is also said that when the upper overcomes the lower, it belongs to 'smooth affairs'. If the matter being handled is in accordance with reason, even if there are凶 elements in the four lessons and three transmissions, the worries and troubles will be shallow; even if the main deity and the riding heavenly general fight, the worries can be easily resolved. All things are favorable for action rather than stillness, favorable for taking the initiative rather than waiting for a response, favorable for men rather than women. If further more, the upper deity is in a prosperous and strong state, the 'heavenly official' (heavenly general) proceeds smoothly and arranges the generals, the riding general in the initiating transmission is a favorable general, it does not violate the 'decade emptiness' (the two missing earthly branches in the current decade), and it does not encounter punishments and clashes, and the deity of the lesson can generate and support the day stem, the personal destiny, and the heavenly stem of the current year, then it becomes a 'three bright lesson' and 'three yang lesson' (all three transmissions ride favorable generals, and all are in the direction of bright and bright places), which will surely bring benefits such as loyal ministers, filial sons, obedient wives, respectful younger brothers, and the lower ranks being pleased and convinced. Conversely, if the day stem itself has no strength, and the initiating transmission falls on the upper deity which becomes the 'official ghost' (a deity that overcomes the day stem), although the ghost爻 is in a weak and confined state, it encounters theretrograde of the nobleman arranging the generals, and凶 generals are present, then there will be a result of bringing misfortune after taking action.

孔明曰：元首雲者，如人以首為一身之元，身無元首則無以成其身矣。其尊卑之義可見。又君為臣庶之元首，尊長為卑之元首，是以利居元首者，但上非下莫載，今若克之，必思身世果是居長？果是先動？果是得旺相否？有一果於是，則吉矣。又思居下者情理可克乎，休囚者可勝乎，有可克勝，是吉矣。若有不合則先動者被後應者所乘矣。且以上克下中理之當然，但亦不可過當，思元首所以臨下，乃一體無二之異，雖時勢不得不克下，亦當使在下者有所倚賴，可為受克之地，庶元首有所共載，故壬中六處有一處扶地盤之辰為妙，不然亦不可使地盤受空、虛、刑、害、沖、破之境及在驀越之位也。

Zhuge Kongming said: The concept of the "head" is like a person's head being the head of the whole body; without a head, the body cannot be formed. From this, we can see the distinction of respect and hierarchy. The ruler is the head of the people, and the superior is the head of the inferior. Therefore, those who receive the "head" divination are favorable for being in the leading position. However, the superior cannot stand alone without the support of the inferior. Now that the superior is overpowering the inferior, one must ask three questions: Is my status truly that of a superior? Am I truly the one who initiated the action? Have I truly obtained the prosperous and strong energy? If any of these three is true, it is auspicious. Then ask two more questions: Is the inferior in a position where it is reasonable to be overpowered? Is the inferior weak and confined, thus capable of being overcome? If both can be overcome, it is also auspicious. If none of these conditions are met, the one who initiated the action may be taken advantage of by the one who comes later. Moreover, although it is natural for the superior to overpower the inferior, it should not be excessive. One should realize that the superior and the inferior are one body, not two separate entities. Even if circumstances force the superior to overpower the inferior, there should be some support left for the inferior, allowing for a degree of being overpowered. Only then can the superior be supported by the people. Therefore, in the Six Rén divination chart, the "six places" (the heavenly stem above the day stem, the heavenly stem above the day branch, the three transmissions in the middle, end, and initial, and the heavenly stem above the year and destiny) should ideally have one place that supports the Earth Plate. If not, the Earth Plate should not fall into the state of being empty, wasted, in conflict, harmed, opposing, broken, or in a position that jumps over others.

邵子曰：“幼不占元首，憂尊長之損害，又主先喜而後憂。”是元首課亦有不吉處，況先事者任勞任怨，首事發端，禍集所伏，苟上神休囚，則有先動過勞致疲之災深入，妄動之失，或貪小利而忘大害，或喜先勝而貽後悔，故其象樹木之嫩條未硬，又如初生之嬰兒學行也。言當此時，不可急遽戕賊，須當保護也。

Shao Kangjie said, "Young people should not receive the Yuan Shou lesson, for it may bring harm to superiors and indicates initial joy followed by worry." This shows that the Yuan Shou lesson also has inauspicious aspects. Moreover, those who take the initiative to act often bear hardships and grievances, starting something new, and thus potential troubles lie hidden here. If the superior spirits are weak and confined, there will be disasters such as overexertion, deep exhaustion, or mistakes of rash action. There may also be greed for small gains while neglecting greater harms, or seeking temporary victory only to leave regret. Therefore, the imagery of this lesson is like a tender branch on a tree that has not yet hardened, or a newborn infant just learning to walk: at this time, one must not be hasty or forceful, nor cause damage, but must be careful and protective.

袁天罡曰：“上之克下固利男子，占胎多是男子。若上神休囚，下神旺相，是克之不倒，反不利先舉，占胎多女。如干上神發用，干為我，被克豈宜？但當主客未分、欲動不動之際，則日干為尚介於彼我之，一見上神來克，則先動者為上神，後動者為干神。在我者，當審其衰旺何者得氣而乘之。此惟兵訟、鬥毆及空手求財、問取功名之吉，餘外鬼來侵身多凶，豈可以元首為純吉乎？”

Yuan Tiangang said, "When the upper god overcomes the lower god, it is beneficial for a man, and divination about pregnancy mostly indicates a male child. But if the upper god is weak and the lower god is strong, the overcoming does not work, and it is unfavorable for the first move, and divination about pregnancy mostly indicates a female child. If the initiating transmission occurs on the day stem, the day stem represents me, and if I am overcome by it, how can it be favorable? It is only at the moment when the host and guest have not yet been distinguished, and desire has not yet arisen, that the day stem is still between the two sides. Once the upper god comes to overcome, the upper god moves first, and the day stem's god moves later. From my side, I should examine the strength and weakness of both sides and follow the one that has the right energy. This situation is only favorable in cases of military campaigns, lawsuits, fights, or seeking wealth without weapons, and asking about achievements; otherwise, it is the ghost yao attacking me, mostly indicating danger. How can the chief lesson be generally considered entirely favorable?"

占來意 元首課是貴人、歲君、將相，旺相生合行年神，來意是見大貴人，有生彩之慶。若是反吟等凶破，主闇昧，伸訴之事。 占天文 主元晴，必干上發用見朱、蛇、勾、空、貴、常方晴，若見合虎主風；支之二課發用，見玄后主雨，陰龍亦半陰晴。

Divination of the visitor's intention: The person represented in the principal lesson is the nobleman, the current year's master, and generals or ministers. If the gods in the lesson are strong and prosperous and harmonize with the "yearly branch" (the yearly branch that progresses annually), the intention is to visit a great nobleman, bringing joy and glory. If the lesson includes "reverse chant" (the heavenly gods each placed in the opposite palace), indicating a broken or deteriorated situation, the intention turns to something ambiguous or unclear, possibly involving a case to appeal against injustice. Divination of the weather: The principal lesson indicates clear weather. It must be that the initiating transmission is on the day stem and the riding god is one of the fire or earth generals: Vermilion Bird, Teng Snake, Gou Chen, Tian Kong, Nobleman, or Tai Chang. Only then is clear weather predicted. If the initiating transmission is from the third or fourth lesson on the day branch and the riding god is the water generals: Black Tortoise or Heavenly Empress, then rain is predicted. If the riding god is Tai Yin or Qing Long, then the weather is partly cloudy.

占地利 主元陽之地。 占身命 宜居長，不利卑幼。好動少靜，帶丁馬則遷移不定，有祿、馬、貴人、龍、常者主居官顯達，為正印之官，臣忠子孝，夫婦和順。 占六甲 若發用旺相則生男，加以青龍等吉將，則生貴子；貴人順治利長子，生長孫。發用若休囚則男女未定。

Occupying a terrain that is sunny and elevated: the subject is in a favorable location facing the sun and being high and comfortable. Regarding the person's fate: it is suitable for being the eldest son of the eldest branch, but not favorable for younger generations. The nature is active and restless, with little calmness; if it carries the 'Ding God' (the god associated with the first day of the current ten-day period, which is the day of Ding, and the god that governs it) and the 'Post-horse', then there will be constant movement and change. If the chart contains the 'Lushen' (favorable official), 'Post-horse', 'Nobleman', 'Azure Dragon', and 'Tai Chang', it indicates a successful official career, specifically a position of official with the authority of the seal. Within the family, the ministers are loyal, the children are filial, and the husband and wife are harmonious. Regarding the six geng (pregnancy): if the initiating transmission is prosperous and strong, it indicates the birth of a male child; if it is further accompanied by the 'Azure Dragon' or other auspicious generals, the child will be a noble son. If the 'Nobleman' progresses in a favorable direction to arrange the generals, it is favorable for the eldest son and can lead to the birth of a grandson. If the initiating transmission is weak and confined, the gender of the fetus remains uncertain.

占婚姻 宜長男配長女，貴人順治得龍、後、合、貴，主男求女，女亦喜婚姻，夫妻和合；若貴人逆治，加以凶將，有刑剋，當不成。 占疾病 主下部之疾，吉凶以神將之吉凶言之。 占詞訟、征伐等事，如前袁天罡說同。

Divination on marriage: It is favorable for the eldest son to marry the eldest daughter. If the Nobleman moves in the proper direction and the Heavenly General is arranged accordingly, and if the Azure Dragon, Heavenly Empress, Liu He, and Nobleman are among the auspicious generals in the chart, it indicates that the man will seek the woman's hand in marriage, and the woman will also be willing to marry. The couple will be harmonious. If the Nobleman moves in the reverse direction and is combined with malevolent generals, and there are also punishments and conflicts, then this marriage will not come to fruition. Divination on illness: It indicates ailments in the lower body; the fortune is determined by the inherent fortune of the celestial generals that are riding the hexagram. As for divination on lawsuits and military campaigns, it is the same as what Yuan Tiangang mentioned before—namely, that only in situations involving warfare, litigation, or fighting where the strong overpower the weak does the superior overcoming the inferior count as auspicious.

假如正月丙申日亥將午時占，四課中惟天盤卯木克地盤戌土，是一上克下，以卯為用，課名元首，三傳得卯丑申，將作常合陰，卯為日之父母，乘太常主相見公卿有喜。申為日妻，則乘六合，主見貴得財物，有慶賀之事。丑為日子孫，乘太陰，主子孫因財物有相掩之事。正月木旺、火相、土死、金囚、水休，今卯木旺，丙火得相氣，故以吉斷之。

For example, on the day of Bingshen (丙申) in the first lunar month, using the亥 (Hai) as the month general and starting the divination at the hour of Wu (午). Among the four lessons, only the Heaven Plate's卯 (Mao) wood is capable of overcoming the Earth Plate's戌 (Xu) earth, which is the only instance of an upper element overcoming a lower one. Therefore, the卯 (Mao) is taken as the initiating transmission, and the lesson is named Yuan Shou (元首). The original text writes the three transmissions as "Mao Chou Shen," but according to the order of the celestial generals "Tai Chang, Liu He, Tai Yin" and the following lesson plate, the middle transmission should be Shen and the final transmission should be Chou (Mao added to Xu is the first transmission, Shen added to Mao is the middle transmission, and Chou added to Shen is the final transmission). The卯 (Mao) is the parent yao of the day of Bingshen (丙日), riding on Tai Chang, indicating a meeting with officials and nobles and the occurrence of good news. The Shen is the wife and wealth yao of the day of Bingshen (丙日), riding on Liu He, indicating the meeting of a nobleman and the acquisition of wealth, along with celebrations. The Chou is the son and grandson yao of the day of Bingshen (丙日), riding on Tai Yin, indicating that the son or grandson may have some concealment or secrecy regarding matters of wealth. The first lunar month is a time when wood is strong, fire is in its phase, earth is dead, metal is restrained, and water is resting. Now, the卯 (Mao) wood is at its peak and the Bingshen (丙火) fire is also in its phase, so the entire lesson is considered auspicious.

父卯常 才申六 子丑陰 龍 陰 常 蛇 午 丑 卯 戌 丑 申 戌 丙 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the day of Bingshen (丙申), consisting of three layers. The reading method is as follows. The top three lines are the three transmissions, each line containing three characters, in order of the six relations, earth branches, and heavenly generals: the first transmission is卯 (Mao), which is the parent hexagram of the day stem 丙 (Bing), riding on Tai Chang; the middle transmission is申 (Shen), which is the wife wealth hexagram, riding on Liu He; the final transmission is丑 (Chou), which is the son hexagram, riding on Tai Yin. The middle three lines are the four lessons, counted from right to left as the first to fourth lessons: the bottom line shows the lower gods of each lesson, with the rightmost section indicating the day stem 丙 (Bing) (Bing's lodging palace is in巳), and to its left are戌 (Xu), 申 (Shen) (Shen is the day branch), and丑 (Chou); the middle line shows the upper gods of each lesson, counted from right to left as戌 (Xu), 卯 (Mao), 丑 (Chou), and 午 (Wu); the top line shows the heavenly generals riding on the upper gods of each lesson, counted from right to left as Teng Snake, Tai Chang, Tai Yin, and Azure Dragon. When determining the initiating transmission, only one instance of upper god overcoming lower god is found, which is卯 (Mao) adding to戌 (Xu), so卯 (Mao) is used as the initiating transmission. The bottom four lines are the "Heaven and Earth Plate" diagram: the outer frame has twelve fixed sections representing the twelve earth palaces, starting from the top-left and moving clockwise as巳 (Si), 午 (Wu), 未 (Wei), 申 (Shen), 酉 (You), 戌 (Xu), 亥 (Hai), 子 (Zi), 丑 (Chou), 寅 (Yin), 卯 (Mao), and 辰 (Chen); the characters inside each section are the rotated heavenly gods. In this lesson, when the hour is午 (Wu) and the general is亥 (Hai), the heavenly plate moves five positions ahead of the earth plate, so the god in the巳 (Si) palace is戌 (Xu), the god in the午 (Wu) palace is亥 (Hai), the god in the未 (Wei) palace is子 (Zi), the god in the申 (Shen) palace is丑 (Chou), and the rest follow accordingly. When reading the board, first use the heaven and earth plate to determine the upper gods of the four lessons, then select the only instance of upper god overcoming lower god to determine the initiating transmission, and then follow this board sequentially to take the upper gods and determine the middle and final transmissions.

假如正月亥將甲戌日未時占，四課惟寅加戌為一上克下，以寅為用，為元首課。三傳寅午戌，將得後虎元，乃六合體，會成火局；為天后發用，天后主婦女。正月寅中有火，火主婦女妊娠。天后水與寅中火併，主生子不育。又功曹乃月建，主縣官，為憂縣官，受旺氣故也。

Another example: Using the亥 (Hai) general in the first lunar month, the class is started on the day of Jia Xu (甲戌) at the hour of Wei (未). Among the four lessons, only the instance where Yin is placed on Xu has an upper element overcoming the lower one. Therefore, Yin is taken as the initiating transmission, making it the original head lesson. The three transmissions are Yin, Wu, and Xu, with the corresponding heavenly generals being Heavenly Empress, White Tiger, and Black Tortoise respectively. The three branches Yin, Wu, and Xu are connected in sequence with intervals, forming a fire formation. The initiating transmission Yin is riding Heavenly Empress, who is a water deity and governs matters concerning women. In the first lunar month, the wood of Yin contains the birth of the fire of Bing, which signifies the birth of a child. However, Heavenly Empress belongs to water, and water and fire conflict when they are in the same position, thus indicating that the child may not survive. Furthermore, Yin is called 'Gongcao' in the Six Rats system, and it is also the month builder of the first lunar month, governing official matters. Since it is in its prime and strong condition, it is interpreted as worry related to the government.

中傳勝光，主子孫乘白虎，主喪。加寅上為日之子孫洩氣，主憂死喪，為人見閉遮。末傳天魁乘六合加午上，為日之財，主陰私媒妁。六合為私門，亦曰天門。河魁為天闕，出天門登天闕見白虎，必憂死喪，為人見遮閉，當移徒，婦女逃亡不安，至縣官。

The Middle Transmission's Wu is called 'Shengguang' in the Six壬 system, and it is the son's hexagram of the day stem Jia. It is ridden by the White Tiger, which governs funerals. Wu placed on Yin indicates that the son's hexagram is draining the day stem's energy, thus indicating sorrow related to death and funerals, and being blocked or obstructed by others. The Final Transmission's Xu is called 'Tiankui' (also known as Hekui), ridden by Liuhe, placed on Wu. It is the wife's wealth hexagram of the day stem Jia, governing secret affairs and matchmaking. Liuhe is the private door, also called Tianmen; Hekui is Tianque. Going out from Tianmen and ascending Tianque to meet the White Tiger inevitably brings sorrow related to death and funerals, being blocked or obstructed, and the need to move. Women in the family will flee and be restless, and the matter will escalate to the authorities.

三傳火局，憂失火，燒燬驚人、口舌。用起以所生為吉期，所畏者為凶期。功曹為用，喜在丙丁，憂在庚辛。用起陽神憂事發他人，用起陰神憂事起己身，傳見父母為有救，見鬼重喪。

The three transmissions form a fire pattern, indicating worry about fire, which may involve destruction of property, disturbance of people, and disputes. The general rule for determining the appropriate time is: the time with a stem and branch that can generate the initiating transmission is an auspicious period, while the time with a stem and branch that fears (i.e., overcomes) the initiating transmission is an inauspicious period. In this divination, the initiating transmission is Gongcao寅wood.寅wood favors 丙丁 (fire, as wood generates fire and shares the same energy), and fears 庚辛 (metal, as metal overcomes wood). Therefore, auspiciousness occurs on days and times of 丙丁, while worry occurs on days and times of 庚辛. If the initiating transmission arises from the yang spirit, the worry originates from others; if it arises from the yin spirit, the worry originates from oneself. If the three transmissions contain the parents' yao, it indicates a rescue; if they contain the official ghost yao, it indicates repeated misfortunes.

兄寅后 子午虎 財戌六 虎 后 六 虎 午 寅 戌 午 寅 戌 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

This is the lesson disk for the day of Jiaxu. The top three rows are the three transmissions: the first transmission is Yin, which is the brother hexagram of the Jia day, riding on the Heavenly Empress; the middle transmission is Wu, which is the son hexagram, riding on the White Tiger; the final transmission is Xu, which is the wife wealth hexagram, riding on Liu He. The middle three rows are the four lessons, arranged from right to left: the lower god row is Jia (Jia's lodging palace is Yin), Wu, Xu (Xu is the day branch), and Yin; the upper god row is Wu, Xu, Yin, and Wu; the heavenly general row is White Tiger, Liu He, Heavenly Empress, and White Tiger. Among the four lessons, only the second lesson Yin added to Xu has an upper god overcoming the lower god, so Yin is chosen as the initiating transmission. The bottom four rows are still the heaven and earth plates: the outer frame is fixed as the earth plate's twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. For this lesson, when the Hai general is added to the Xu hour, the heaven plate advances four positions ahead of the earth plate, so the Si palace has You, the Wu palace has Xu, the Wei palace has Hai, the Shen palace has Zi, and the rest can be similarly inferred. From this disk, we find that Yin is on Wu, Wu is on Xu, and the three transmissions are arranged in order as Yin, Wu, and Xu.

假如十二月壬申日丑將卯時占，四課中惟午火克申金為一上克下，以午為用，課名元首，三傳午辰寅，將得後蛇合，勝光為天后，並在金神，主憂婦女疾病，神將外戰故也。若占懷孕，主墮胎，蓋午火克申金，傳送亦是白虎，屬胎神故也。

Another example: On the 12th month, Renshen day, using Chou as the month general and starting the lesson at the卯 hour. Among the four lessons, there is only one instance of an upper element overcoming a lower one, which is the fire of Wu overcoming the metal of Shen. Therefore, Wu is taken as the initiating transmission, and the lesson is named Yuan Shou. The three transmissions are Wu, Chen, and Yin, with the heavenly generals accompanying them in sequence being Heavenly Empress, Teng Snake, and Liu He. The initiating transmission Wu is called Shengguang, belonging to fire, but it rides on the Heavenly Empress, which belongs to water, and also rests upon the metal Shen. Thus, the fire deity conflicts with the water general and suppresses the metal deity, leading to worries about women's illnesses—this is due to the conflict between the deity and the riding general (the general overcoming the deity). If this is used to divinate pregnancy, it indicates a miscarriage: because the fire Wu overcomes the metal Shen, and Shen is called Chuansong in the Six Rats system, and also occupies the position of Baihu, which is the deity of the fetus. The fetal deity is overcome, so the fetus cannot be retained.

中傳得天罡乘螣蛇，主驚恐事爭鬥，主三月內因女子事爭鬥也，以天罡主三月也；天后發用，故主因女子；水火搏擊入魁罡，故主爭鬥。末傳功曹乘六合加辰上，主來年正月當與吏議嫁，以寅為正月；末傳為未來之事，六合主婚媾，功寅主吏故也。

The Middle Transmission is the辰, which in the Six Rats system is called "Tiangang." It is accompanied by Teng Snake, indicating matters of fear and conflict. Specifically, it is interpreted as a conflict arising from a woman within three months, because the辰, which is governed by Tiangang, corresponds to the third month. Therefore, the interpretation of "due to a woman" is because the Heavenly Empress is in the Initiating Transmission. The interpretation of "conflict" is because the energies of water and fire clash and fall into the two strong and dry positions of the魁 (Xu) and the罡 (Chen). The Final Transmission is the寅, which is called "Gongcao." It is accompanied by Liu He and is placed on the辰. This indicates a proposal of marriage with an official in the coming year's first month, because the寅 corresponds to the first month. The Final Transmission represents future events, Liu He signifies marriage and union, and the Gongcao寅 corresponds to officials, hence the interpretation.

才午后 寅辰蛇 子寅合 蛇 后 陰 常 辰 午 未 酉 午 申 酉 壬 卯辰巳午 寅 未 丑 申 子亥戌酉

This is the divination board for the day of Renshen. The top three rows are the three transmissions: the first transmission is Wu, which is the wife wealth hexagram of the Jia day, riding on the Heavenly Empress; the middle transmission is Chen, riding on Teng Snake (Chen earth controls Jia water, according to the six relations it should be marked as 'official', but the original text mistakenly wrote 'Yin'); the final transmission is Yin, which is the son hexagram of the Jia day, riding on Liu He. The middle three rows are the four lessons, from right to left: the lower god Yixing is Ren (Ren's lodging palace is Hai), You, Shen (Shen is the day branch), Wu; the upper god Yixing is You, Wei, Wu, Chen; the heavenly general row is Tai Chang, Tai Yin, Heavenly Empress, Teng Snake. Among the four lessons, only the third lesson Wu added to Shen has an upper controlling lower, so Wu is taken as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame remains the fixed earth plate with twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Chen, Mao, and Chen; since the lesson is Chou general added to Mao time, the heaven plate is two palaces behind the earth plate, so the Si palace has Mao, the Wu palace has Chen, the Wei palace has Si, the Shen palace has Wu, and so on. From this board, we find Wu has Chen, Chen has Yin, so the three transmissions are arranged as Wu, Chen, Yin.

重審課體一下賊上第一 四課觀克賊，先尋賊為初，克賊或二見，舍克取賊呼，課名曰重審，吉凶勿泥拘。凡占課先觀日辰四課，天盤與地盤有相剋賊否，上克下曰克，下克上曰賊，先取下賊上者為用。如無下賊上，則取上克下為用。如克賊二見，則舍克取賊，取一下賊上者，課名重審，若有二賊上，則非重審課矣。

Rechecking the lesson pattern, among the four lessons there is only one instance where the lower god steals from the upper god, and this is listed as the first. The mnemonic says: when examining the four lessons, first check for the presence of 'mutual control' and 'stealing'. Identify the instance where the lower god steals from the upper god as the first transmission. If both 'mutual control' and 'stealing' appear, discard the mutual control and take the stealing one. The name of this lesson is called Rechecking, and its fortune and misfortune should not be rigidly fixed. When starting a lesson, first look at the day stem and day branch to determine the four lessons. Check whether the heavenly plate gods and earthly plate gods have mutual control: if the upper god controls the lower god, it is called 'mutual control'; if the lower god controls the upper god, it is called 'stealing'. When selecting, first take the instance where the lower god steals from the upper god as the initiating transmission. If there is no instance of the lower god stealing from the upper god, then take the instance of the upper god controlling the lower god as the initiating transmission. If both 'mutual control' and 'stealing' appear at the same time, discard the mutual control and take the stealing one. Take the single instance where the lower god steals from the upper god, and the lesson is called Rechecking. However, if there are two instances of the lower god stealing from the upper god, then it is not a Rechecking lesson, and another method, such as comparison or involvement, should be used instead.

一下賊其上，重審事多凶。順行災尚可，逆治禍還濃。入墓災難脫，傳生反為良。陰常及天后，六合和青龍。用並生日辰，福來禍不逢。勾玄與朱雀，蛇虎並天空。用在墓神上，福去禍來從。

The song诀 explains this divination: among the four lessons, if one instance has a lower deity stealing from the upper deity, the affairs governed by this lesson are mostly dangerous. If the nobleman moves in the correct direction to arrange the general, the calamity is still light; but if the nobleman moves in the opposite direction to arrange the general, the disaster becomes severe. If the initiating transmission leads into "mourn" (the four repositories: Chen, Xu, Chou, and Wei, which are the places where the five elements return and hide), it is difficult to escape disaster; but if the three transmissions turn and generate each other, the situation may improve. If the riding deity is a favorable general such as Tai Yin, Tai Chang, Heavenly Empress, Liu He, or Azure Dragon, and the initiating transmission coincides with the day stem and day branch, or generates them, then blessings arrive and misfortune does not come. If the riding deity is an unfavorable general such as Gou Chen, Black Tortoise, Vermilion Bird, Teng Snake, White Tiger, or Tian Kong, and the initiating transmission falls on the mourn deity, then blessings depart and misfortune follows.

凡占得重審課，主一切事多艱難。卑上犯上，其天將順治則災禍輕，若天將逆治則災禍重，謀事艱難，被凌辱更甚。加以發用傳入墓鄉，又是虎蛇朱勾元空等凶將，其禍甚深。受下凌迫者，輕則病危官災，重則死亡。如發用傳入長生旺相之鄉，加以天將順治，得貴青龍六合在常吉將入傳，或加日辰之上生日辰，則反為吉矣。

When a heavy review lesson is drawn, it indicates that all matters will encounter many difficulties. This is the image of a subordinate offending a superior. If the heavenly generals are arranged in a forward direction, the calamity is still mild; but if they are arranged in a backward direction, the calamity becomes severe, and endeavors will be difficult, with greater humiliation from others. If this is further combined with the initiating transmission entering the storage place, and the riding general is one of the Inauspicious General such as White Tiger, Teng Snake, Vermilion Bird, Gou Chen, Black Tortoise, Tian Kong, the disaster will be extremely serious. Those who are oppressed by the lower ranks may suffer light consequences such as critical illness or legal troubles, or severe consequences such as death. Conversely, if the initiating transmission enters the "growth" or "prosperous and strong" place (i.e., the place of life qi in the twelve growths, and the place where it is in season and has the right qi), and the heavenly generals are arranged in a forward direction, and the transmission includes the auspicious generals such as Nobleman, Azure Dragon, Liu He, and Tai Chang, or if the lesson god is added upon the day stem and day branch and benefits the day stem and day branch, then the situation will turn from bad to good.

始入下賊上，女子及己身，主人利後舉，逆道患憂深。用得父母課，蛇虎與勾陳。臨事來害己，其禍在尊親。若得子孫動，將為賊上因。官動有災惡，姦淫謀女姻。妻財得凶用，謀害在陰人。

The song also says: When the "beginning entry" lesson is of the type where the lower element attacks the upper one, it relates to a woman and oneself. The person seeking the divination benefits from acting later rather than first, because this is an inverted situation where the lower attacks the upper, leading to deep worries. If the initiating transmission is the parent爻 of the day stem and is accompanied by Teng Snake, White Tiger, and Gou Chen, then there will be people harming oneself, and the misfortune comes from respected elders. If the initiating transmission is the son or daughter爻, then the son or daughter becomes the one being attacked from below. If the initiating transmission is the official ghost爻, it indicates disaster and evil matters, and may involve affairs such as immoral relationships or scheming for a woman's marriage. If the initiating transmission is the wife wealth爻 and is accompanied by an Inauspicious General, then the harm comes from a woman.

一下賊上又名始入課，言為入九宗之始課也。多主家內婦女事。凡事主後舉。若發用是日之父母，父母受賊，加以虎蛇凶將，主家中卑幼或婦女害父母。若發用是子孫，子孫受下賊主，因婦人或祖父母及印信文書害子孫，加以凶將，其禍必矣。發用是官鬼，主因子孫淫媒人婚姻之事勾惹官司爭財，加以凶將，定因財發禍，受陰人所害。

The lesson called "Zhe Shang" is also known as "Shi Ru Ke," meaning it is the first gate through which one enters the nine schools to take the course. This lesson often relates to matters within the family and those concerning women, and affairs are usually suitable for later development. If the initiating transmission is the parent's stem, and the parent's stem is attacked by the lower stem, and it is accompanied by Inauspicious General such as White Tiger or Teng Snake, it indicates that the younger generation within the family or women will harm the parents. If the initiating transmission is the son's stem, and the son's stem is attacked by the lower stem, it indicates harm to the sons due to matters involving women, grandparents, or official documents, and if accompanied by Inauspicious General, calamity will certainly occur. If the initiating transmission is the official ghost's stem, it indicates disputes involving sons, improper matchmakers, or marriage matters leading to lawsuits and conflicts over property, and if accompanied by Inauspicious General, disaster will certainly arise due to property issues and harm from women.

一下賊其上，重審事可驚。父子情不順，夫妻不敬恭。更逢貴人逆，虎蛇元並空，勾陳墓用發，善事翻惡情。親者亦相害，先輸後人贏。

A song verse for interpretation: If one of the four lessons has a lower element attacking the upper one, the matter under the lesson's ruling will be alarming. There will be disharmony between father and son, and mutual disrespect between husband and wife. If further encountering a nobleman moving in reverse order to arrange the general, and if white tiger, teng snake, black tortoise, and heavenly void all appear together, or if gou chen and the tomb god initiate the transmission, good things may turn into bad ones. Even close relatives will harm each other. The one who acts first will suffer loss, while the one who follows will gain.

如發用是子孫，為地盤父母所克，故父母之情不順。如發用是父母，為地盤妻財所克，父母動，必傷子孫，主父子貪財，或因妻妾之事致父子不和。發傳是妻財，為地盤所克，乃兄弟爭財，主因卑幼弟妹爭財而害及身與耗財，或因兄弟有私淫妻妾之事而妻妾致怒，反不敬夫主也，更逢凶將及墓神發用，雖善事亦反為凶矣。況凶事乎？凡課中發用或是支神，或是日上神，或是日干三合六合之神，皆主親人相害，禍其身，非此類則主婦人卑幼及婦人相害也。

The principle explained above is that if the initiating transmission is the son or daughter爻 and it is overcome by the parent爻 on the earth plate, it indicates that the relationship between father and son is not harmonious. If the initiating transmission is the parent爻 and it is overcome by the wife or wealth爻 on the earth plate, the parent爻's movement will surely harm the son or daughter, indicating that the father and son may quarrel over wealth, or disputes over wives and concubines may cause discord between father and son. If the initiating transmission is the wife or wealth爻 and it is overcome by the earth plate, this signifies brothers fighting over wealth, which may lead to self-harm or loss of wealth; it may also be due to brothers secretly communicating with the wife or concubine, causing the wife or concubine to be angry and thus disrespectful towards the husband. If there is also an Inauspicious General or Tomb Spirit involved in the initiating transmission, even good things may turn bad, and if the matter was already bad, it will certainly lead to misfortune. In any divination lesson, if the initiating transmission is the god of the day branch, the god above the day stem, or a god that forms a triple harmony or Liu He with the day stem, it indicates harm from close relatives, which will affect oneself. If it is not among these categories, it indicates harm from women or younger family members, or conflicts between women.

用下賊上名重審，子逆臣乖弟不恭。事起女人憂稍重，奴害主兮奸主娘。萬般作事皆不順，官災病厄禍患重。論訟後應須得理，先告雖直後及凶。

The general interpretation of the song诀: When the lower element initiates the transmission to the upper one, it is called a "re-examination" divination, indicating that the son disobeys the father, the minister disobeys the ruler, and the younger brother is disrespectful to the elder brother. Matters initiated by women bring greater worries; there may also be cases of servants harming their masters or committing adultery with the master's wife. All actions are not smooth, and there will be serious lawsuits, diseases, and calamities. In legal disputes, the party who responds later will prevail, while the one who initiates the lawsuit, although seemingly right, will eventually face misfortune.

發用是子孫，己是父母所克；是父母先有疾惡之心，使子孫無容身之地，故子孫反害父母。又如地盤為月建，是歲日之子孫，而天盤之神加於子孫，為歲日之官鬼，或作天乙，而地盤之子孫又沖剋刑害歲干，主屬下叛君上也。事起女人者，凡事重審，是以內制外，以靜制動。若發用是妻才，作六合、太陰、太陽、天后加子戌亥，又與才爻相合，主奴欺妻或妻妾之財。

If the initiating transmission is the son/daughter爻 and the self is attacked by the parents爻, this indicates that the parents had already developed a dislike beforehand, forcing the son/daughter into a position with nowhere to take refuge, so the son/daughter retaliates against the parents. For example, if the earth plate shows the month builder, which belongs to the sovereign and the day stem's son/daughter爻, and the heaven plate's spirit is pressing upon this son/daughter爻, becoming the sovereign and the day stem's official ghost, or if what is riding on it is precisely the nobleman (tian yi), and the earth plate's son/daughter爻 goes on to clash, harm, or attack the sovereign and the day stem, this indicates that subordinates betray their superiors. Therefore, it is said "the matter arises from women," because all cases of repeated review are patterns of internal control over external forces and stillness controlling movement. If the initiating transmission is the wife's wealth爻, riding on the six harmonies, tai yin, tai yang, or heavenly empress, and it is placed on the positions of water and earth such as zi, xu, and hai, and it also combines with the wealth爻, this indicates that servants abuse the mistress or privately take the wife's and concubine's property.

孔明曰：“壬式中先取賊上者為用，用即發動初傳也。賊亦克也，然不謂之克而謂之賊，言下之克上，猶賊也。夫上之克下，如帝王、君公、父兄、尊長之人制馭四夷及臣宰、子弟、卑幼之人，縱過於刑罰亦勢分所易為也，未為變故；較之以下克上，則有四夷之侵凌中國、臣下之犯君上、子弟之賊父兄、妻奴之害夫主，勢分之難為，情理之所不堪，故名重審，言事之較深重也。

Zhuge Kongming said: "In the Six Rén divination disk, first take the place where the lower one overcomes the upper one as the Initiating Transmission, which is the First Transmission. 'Zéi' actually means overcoming, but it is not called overcoming but 'zéi,' meaning that the lower position overcomes the upper position, resembling a thief. When the upper position overcomes the lower position, it is like emperors, marquises, fathers and elder brothers, and respected elders subduing the four directions of foreign tribes and ministers, younger brothers, and subordinate people. Even if punishment is excessive, it is an easy matter in terms of rank and order, and does not count as an anomaly. Compared to the case of lower overcoming upper—foreign tribes invading the Central Plains, ministers offending the sovereign, younger brothers harming fathers and elder brothers, and wives and slaves plotting against their masters—it is something that is difficult to carry out in terms of rank and order and intolerable in terms of reason, so it is called 'Chóngshěn,' meaning that such matters are particularly grave."

禍機之重者，必先主之；是以先取有賊者為用，雖克賊二鬼，亦舍克取賊矣，故曰賊上之課多凶也。且初發傳之神，是人首事，名曰發端，初既受賊，則事之根基已伏暗賊於內，有幾分不善矣。加以凶將與發用內外相戰，事是有七分不好了。若發用是旺相，尚可觀其傳變。若中傳吉生拱初傳，無下賊之嫌，則主先阻後順，事終有成。

The heavier the ominous signs, the more they should be revealed early. Therefore, when selecting, one should first take the one with "stealing" (贼). Even if both "overcoming" (克) and "stealing" are present, which are both ominous signs, one should choose the stealing over the overcoming. Therefore, when the lower steals from the upper, the divination often indicates misfortune. Moreover, the first transmission represents the beginning of an action, called "initiating the matter" (发端). If the initiating transmission is already affected by stealing, then the foundation of the matter already contains hidden dangers, and it is already damaged to some extent. If further, the Inauspicious General (malevolent general) that it rides upon is in conflict with the initiating transmission (发用之神), either externally (the general overcomes the transmission) or internally (the transmission overcomes the general), then the matter is already ruined to a large extent. If the initiating transmission is still in a prosperous and strong state (旺相), then one can still look at the changes in the middle and final transmissions. If the middle transmission is a good god that supports and helps the initiating transmission, and there is no suspicion of stealing from above, then the matter will first encounter obstacles but later turn favorable, and ultimately succeed.

若發用之神休囚，傳變又凶，或帶凶將克初，或是用神之墓、日干之絕，或生初而中傳自坐於剋制之支，皆為無救，則事已無始矣，雖末傳吉亦何益乎？此賊上之深，果然是不美。

If the initiating transmission's spirit is already weak and confined without vitality, and the middle and final transmissions change in a harmful way, or if a凶将 (malevolent general) accompanying it turns back to harm the initial transmission, or if the middle transmission is exactly the墓库 (storage) of the initiating transmission's spirit or the绝地 (declining place) of the day stem, or if the middle transmission although generating the initial transmission is itself sitting on a branch that controls it, all these situations are considered without salvation. Then the matter cannot even get started, so even if the final transmission is favorable, what use is it? Clearly, the lower element harming the upper one is deeply entrenched and hard to resolve, indeed a bad thing.

然亦不可執一，倘國家當陽九百六之厄，會天人壓居上者之不仁，喜在下者之聖哲而察相其革舊鼎新之機，則下之犯上多在理勢之不容，己有應天順人之舉情否為泰，雖首事重大，發端艱難，正合重審之義，則重審豈專主凶乎？

Though this is so, one must not be rigid in one's views. If a country is indeed facing the great calamity known as "Yangjiu Baidu" in the calendar system, and both heaven's will and people's hearts resent the cruelty of those in power, while looking towards the wisdom of those below, thus observing the opportunity for a change of dynasty, then for the lower ranks to challenge the upper ranks is mostly something that cannot be avoided by circumstances and reason. In itself, it is an action that conforms to heaven's will and people's desires, and thus can turn from adversity to prosperity. At such a time, although initiating such a matter is of great importance and difficult to begin, it precisely fits the original meaning of "Chongshen"—to act only after careful reconsideration. In this light, can the Chongshen lesson be considered solely as凶 (adverse)?

然必察用神果是旺相否，果是生日乎，果作吉將乎，初之傳變中傳又能生初傳否，末傳又能生初或生中否。如有干支吉將作生神生日辰，初傳旺相帶吉將，末生中之生初，初生日，三傳皆吉將，則課體有反凶為吉之美。

But one must examine each layer carefully: Is the initiating transmission's god truly prosperous and strong? Is it truly able to nourish the day stem? Is it truly riding a favorable general? Can the middle transmission derived from the initial transmission come back to nourish the initial transmission? Can the final transmission nourish the initial or the middle transmission? If above the day stem and day branch are all favorable generals, and all the gods nourishing the day stem and day branch are beneficial, and the initial transmission is prosperous and carries a favorable general, and the final transmission nourishes the middle transmission, the middle transmission nourishes the initial transmission, the initial transmission again nourishes the day stem, and all three transmissions ride favorable generals, then this lesson pattern possesses the beauty of transforming misfortune into good fortune.

又自審天人之際從違何如；果天心人事應吉，與課體相合，則雖首事艱難，終克有濟，是必審之又審，故曰重審，亦是戒人不可輕易犯上也。如克初傳者旺相剋初，初又剋日辰，又加凶將變墓傳絕，則不但事之不成，反主害及其身，是一審已起其禍之重也。此重審之義也。”

One must also weigh the alignment of heaven's will and human affairs: if both heaven's mind and human affairs are favorable and consistent with the lesson pattern, then even though the beginning is difficult, the matter can ultimately succeed. Therefore, it is necessary to examine thoroughly, which is why it is called "Re-examination"; this also serves as a warning against rash actions. Conversely, if the god that is overcome by the first transmission is strong and prosperous, and it strongly overcomes the first transmission, which in turn turns back to overcome the day stem and day branch, and further if there are Inauspicious General (malevolent generals), transformation into storage, and the transmission reaching a dead end, then not only will the matter not succeed, but it will also lead to harm to oneself. Simply examining this one aspect already reveals the severity of the disaster. This is the meaning of the term "Re-examination."

夫上者，動也，有先舉之義；下者，靜也，有後應之義。先動制人，後應者制於人。今欲以靜制動，以主制客，勢力所難，故必審之詳而計之熟，方得變難為易也。欲決者吉凶順逆之事，先以貴神逆轉之善惡言之，如課本凶又貴人逆治，愈是反背乖逆之事，加以虎蛇勾元凶將，則後應者凶禍必重矣。若當貴人居東北陽明之地，天將順布，則吉神助順而不助逆，而居下犯上者必受殃矣。

The upper god is active, implying initiative; the lower god is passive, implying response. The one who acts first controls others, while the one who responds later is controlled by others. In the case of a repeated review lesson, it is particularly important to use stillness to counteract movement and to use the main force to control the guest force. Since the power is inherently weak, it is essential to examine thoroughly and plan carefully in order to transform difficulties into ease. To determine fortune or misfortune and the direction of events, first look at whether the heavenly nobleman moves in a favorable or unfavorable direction, bringing good or bad influence. If the lesson pattern is inherently凶 and the nobleman moves in an unfavorable direction, it becomes even more contrary and wrong, especially when combined with凶 gods such as the white tiger, the teng snake, the gou chen, and the xuan wu, leading to severe misfortune for the responding side. Conversely, if the nobleman is in the northeast, a place of bright clarity (when the nobleman is in the six yang positions of hai, zi, chou, yin, mao, or chen, it moves in a favorable direction), and the heavenly general is arranged in order, then auspicious gods assist only the side that follows the proper order and do not assist the side that violates it. Those who act against the proper order will surely suffer consequences.

如被賊者是日之陽神，是我之後動制彼之先動，二動之間必審天乙之順逆、發用所乘之將。如將又克神，是將與日干同類，是為爭財格，主內外奪財，天將順則居上得勢，順者勝；天乙逆則居下雖處勢逆者勝也。 如日干賊上神，干上神是當今旺神，則日干休囚矣。事勢重大，但謀者心慵或失輔，必待日干旺相之月方成矣。

If the person being robbed is the yang spirit of the day stem (the heavenly general above the day stem), then it indicates that I should take the initiative to control him later. When two actions are in conflict, one must examine the direction of the heavenly general (tian yi) and the nature of the heavenly general (tian jiang) that the initiating transmission (fa yong) is riding upon. If the heavenly general it is riding upon also overcomes the original spirit, and this heavenly general shares the same five phases as the day stem, then it forms the "competing wealth pattern," indicating that both inside and outside there are people competing for my wealth. In this case, if the heavenly general moves in the direction of the heavenly general (shun bu), the one in a higher position will be in a stronger position, and the one moving in the direction of the heavenly general will win. If the heavenly general moves against the direction of the heavenly general (ni bu), the one in a lower position, although in a weaker position, will win by moving against the direction of the heavenly general. If the day stem goes to rob the heavenly general above the day stem, and the heavenly general is exactly in its prosperous and strong phase, this indicates that the day stem itself is weak and confined. Such matters are of great importance, but the person planning the matter is lazy or lacks support. It must wait until the day stem enters its prosperous and strong phase in the month to be accomplished.

如日上神發用，日干無氣，又見日之陰神生扶日上神，則洩日之氣，主事勢是我黨倡成，或子孫女人之事，但患賴為炎之，求人相幫，或候旺月為之，吉。 如日干制日上神，又有辰之陽神或中末傳有一處反剋日干而制救日上神，縱為日者有先勝，終被他人所並矣。 如辰上神被支辰所賊，是以靜制動，以內制外，其吉凶如上審之。如日之陰或辰之陰神被賊，此以陰謀害上者，其凶亦同上推。

If the heavenly stem of the day is the initiating transmission and the day stem itself lacks strength, and the yin god (second lesson heavenly stem) of the day stem comes to generate and support the initiating transmission, then the energy of the day stem is drained, indicating that this matter is initiated and promoted by our own allies, or relates to descendants or women; the issue is that it depends on others' support, requiring assistance from others or waiting until the month when the day stem is prosperous and strong for it to be auspicious. If the day stem controls the initiating transmission, but the yang god (day branch heavenly stem) or the middle or final transmission has another instance that reversely controls the day stem, thus saving the initiating transmission, then it represents that although the day stem initially prevails, it will eventually be taken over by others. If the heavenly stem of the day branch is controlled by the day branch itself, this is a case of stillness countering movement and internal control over external forces, and the fortune remains to be assessed as above. If the controlled heavenly stem is the yin god of the day stem or the yin god of the day branch, then someone is using a secret plot to harm the superior position, and the ominous calculation follows the same method as above.

劉誠意曰：重審之課多凶少吉，以發用觀事之始，始既受賊，如樹之伐根焉，能生長乎？更傳入墓鬼之地，縱有吉將亦不能免禍。更逢貴人逆治，將傳其凶甚矣。若得吉神良將，逢旺相，更又生年命，主舊事再改成新之喜。若用神是日辰之陰神，又為日干之鬼，加以凶將逆治，主人居下以訕上，婦人執事以謀夫，奴僕欺主以行奸，臣叛子逆，陰邪害正，卑幼害長，故曰尊長不占重審，恐卑幼之仇怨也。其象如內明外黑，進前有悔，退後難憑，心虛猶豫，舉動無措。

Liu Bowen said: The Re-examination lesson mostly indicates misfortune rather than good fortune. The initiating transmission represents the beginning of a matter. If the beginning is already affected by an enemy, it is like a tree whose roots have been cut off; can it still grow? If the three transmissions further lead into the storage or official ghost territories, even with auspicious generals, misfortune is unavoidable. If it also meets a nobleman moving in reverse, the malevolent nature of the heavenly generals and the three transmissions becomes even more intense. Conversely, if one obtains auspicious deities and good generals, and meets prosperous and strong energy, which can generate and support the native and the year stem, it indicates the renewal of old matters and a change of direction, bringing joy. If the initiating transmission is the yin spirit of the day stem or day branch, and at the same time is the official ghost of the day stem, and further combined with malevolent generals moving in reverse, it indicates someone in a lower position slandering those above, women taking charge and scheming against their husbands, servants deceiving their masters and committing evil deeds, ministers rebelling against their superiors, wicked people harming the upright, and the younger generation harming the elders. Therefore, elders should not take this lesson, for it fears the enmity of the younger generation. This lesson symbolizes clarity within but darkness outside: moving forward leads to regret, retreating leaves no support, the mind is full of doubt, and all actions lack a foothold.

邵子曰：“重則不一，審則有疑。事有不一伏一起理，或疑似必審之又審。凡事主間隔不一，不可忽略處之。”

Shao Kangjie said: "The character 'chong' means that matters are not of one layer but multiple layers. The character 'shen' means that there is still doubt in the heart. Matters often subside one after another, with one emerging after another, and there is inherent order in this. When encountering ambiguous situations, one must examine again and again. All divinations of the 'Chong Shen' type indicate that there is obstruction in the middle and that matters are not of a single aspect; they should not be dealt with hastily."

袁天罡曰：“重審之課，以下犯上，非順，逆也。從辰上發用者，事多起於女子，其吉凶當以天將決之。傳及勾蛇虎作父母者，其人被父母殺害。傳是勾虎作子孫者，其人殺害父母也。其人慾謀害陰人妻子也。傳是勾蛇虎作妻財者，其人反被妻妾所害也。亦以休囚推其成敗也。” 《懸解賦》云：“重審象地，象地者先迷而後利。”

Yuan Tiangang said: "The Chong Shen lesson represents a situation where subordinates act against superiors, not following the natural order but acting against it. Any affair that starts from the day branch god will mostly involve a woman. Whether the outcome is auspicious or not depends on the heavenly general that the god is riding. If the three transmissions contain Gou Chen, Teng Snake, and White Tiger, and they are over the parents' yao, this person will be harmed by his parents. If the three transmissions contain Gou Chen and White Tiger over the sons' yao, this person will harm his parents and also intend to harm his wife and wife. If the three transmissions contain Gou Chen, Teng Snake, and White Tiger over the wife's wealth yao, this person will be harmed by his wife and concubine. As for the success or failure and the magnitude of the outcome, it is also determined by the prosperity or decline of each god." The "Xuanjie Fu" says: "The Chong Shen lesson is symbolized by the earth. Those symbolized by the earth will first be confused and then gain advantage." (This statement is based on the hexagram statement of the "Zhou Yi" "Kun Hexagram" which says "first be confused, then gain advantage." Kun represents the earth and represents following the natural order. Only by remaining still and then moving can one gain advantage.)

占天文 主陰雲。日之陰神發用，主陰暗；辰之陰發用，主陰雨；日辰之陽發用，有數日風雲，然必參以將神五行生旺休囚言之。 占地利 主卑下、陰暗、汙溼之地，高陵崩塌，但亦必參以上下衰旺言之。 占身命 不利尊長，陽不利父，陰不利母。兄弟動，衰則克兄弟，旺則克妻妾。父母動，衰則克父母，旺則克子孫。官鬼動則論衰旺，作龍常祿馬貴人主有官貴，如身衰鬼衰作凶將，主多官衰災疾病；或鬼旺克兄弟。如妻財動，衰主克妻，旺則克父母。如子孫動，衰則克子孫，旺則退職傷官，但有病者愈。以上俱是因卑幼陰人起禍，兼天將吉凶言之。

Divination of heavenly phenomena: indicates cloudy skies obscuring the sun. If the initiating transmission comes from the yin spirit of the day stem (the second lesson's superior deity), it signifies darkened skies; if it comes from the yin spirit of the day branch (the fourth lesson's superior deity), it indicates rain; if it comes from the yang spirits of the day stem or day branch (the first and third lessons' superior deities), it suggests continuous changes in weather over several days. However, all these must be determined by referring to the five phases' strength and decline of the superior and inferior deities and the accompanying heavenly generals. Divination of terrain and geographical advantages: indicates low-lying, dark, damp places, or areas where hills have collapsed; similarly, it must be assessed by the strength and decline of the superior and inferior deities. Divination of personal fortune and destiny: is unfavorable to elders. If the initiating transmission is in a yang position, it is unfavorable to the father; if in a yin position, it is unfavorable to the mother. If the brother's爻 is activated, its decline signifies a harm to the brother, while its strength signifies harm to the wife and concubines. If the parent's爻 is activated, its decline signifies harm to the parents, while its strength signifies harm to the children. If the official ghost's爻 is activated, its strength and decline must be considered: if it is accompanied by the Azure Dragon, Tai Chang,禄神, Post-horse, or Nobleman, it indicates holding an official position and wealth; if the deity itself is weak, the ghost is also weak and accompanied by malevolent generals, it often indicates declining official fortune, illness, and suffering; if the ghost is strong, it harms the brothers. If the wife's wealth爻 is activated, its decline signifies harm to the wife, while its strength signifies harm to the parents. If the child's爻 is activated, its decline signifies harm to the children, while its strength signifies losing one's post and losing official status, although those with existing illnesses may recover. All these are caused by the younger generation and women, and the fortune should also be considered based on the auspiciousness or inauspiciousness of the accompanying heavenly generals.

論人性質主多疑多思，或好色作亂，或受卑下凌迫，柔弱不振。若旺相及日逢吉將則能詳審制宜，以靜制動，則無可失。雖刑剋尊長、孤立，於名利亦不虛也。居卑幼若加凶將，主重拜父母，兄弟失力，妻子重刑重創，功業得失不一。屬卑幼則好犯上，處臣子而逆君父；處尊長者，所行闇昧，故下人篡弒、妻奴所害也。

When discussing a person's nature, if the main subject of the divination is suspicious and overcautious, or if he is lustful and thus causes disorder, or if he is oppressed by those of lower status and thus weak and unable to act, then if the divine element is prosperous and strong, and the day stem is also accompanied by auspicious generals, this person can carefully assess the situation, adapt to circumstances, and act calmly to control events, thus avoiding any mishaps. Although he may be destined to be subject to punishments from superiors and have a lonely background, he will not be left empty in terms of fame and fortune. If he is in a low position and further afflicted by malevolent generals, he should mainly pay respects to his parents (by adoption or changing his parents), he can rely on no brothers, his wife and children often suffer from punishments, and his achievements and losses fluctuate. Those who are of a lower generation tend to be rebellious, acting against their superiors as a subject to a ruler; those who are of a higher generation tend to act ambiguously, thus inviting rebellion from subordinates and plots by servants and wives.

占行兵 利主不利客，不利為應，兵不利先起，亦以上下衰旺詳之。 占婚姻 主猶豫不決，詳審方求之，上衰女人不利男家，上旺夫家不愛女家，以貴人順逆、將之吉凶斷之。得凶將克干，決主男家重妻；得凶將克辰，決主妻家重婚。 占六甲 若下旺相主生女，若上神旺相生男。易生難生，以貴人順逆、將之吉凶言之。

Divination on military matters: It is advantageous to the main party but not to the opposing party. It is not favorable for the passive side to engage in battle, and military action should not be initiated first. One should still carefully examine the prosperity and strength of the upper and lower spirits. Divination on marriage: It indicates hesitation from both parties, so one should be cautious and seek information before proceeding with marriage proposals. If the upper spirit is weak, it is unfavorable for the female side relative to the male; if the upper spirit is strong, the husband's family dislikes the wife's family. One should determine based on the direction of the nobleman and the auspiciousness or inauspiciousness of the heavenly general. If an Inauspicious General (malevolent general) is found to overcome the day stem, it indicates the male will remarry; if an Inauspicious General overcomes the day branch, it indicates the female will remarry. Divination on pregnancy (six甲): A strong and prosperous lower spirit indicates the birth of a daughter, while a strong and prosperous upper spirit indicates the birth of a son. Whether the delivery is smooth or difficult is also determined by the direction of the nobleman and the auspiciousness or inauspiciousness of the heavenly general.

占求財 主後求，但彼我遲疑，必重求方得，亦看才爻及青龍入傳否。若龍與才財爻生旺入傳，課雖下人干上，亦可再求有財矣，反之無財。 占病 尊長病，主被下賊人剋剝，或婢妾事致病多災，反覆不寧。貴人逆治，血氣不順，症甚重，卑幼人不妨，病症主上部、頭項、心肺之疾，亦看上下衰旺言之，最忌虎蛇發動。 占訟 主經易官司，利後動，必重訴重審，方可結果。

Divination for seeking wealth: It is suitable to seek later. However, both parties are hesitant and one must persistently seek before obtaining it; also check whether the wife's wealth line and the Azure Dragon are in the Three Transmissions. If both the Azure Dragon and the wealth line are in a state of birth and strength and enter the transmission, then even though the lesson pattern is of a lower god stealing from a higher god, one can still seek again and obtain something; otherwise, there will be no wealth. Divination for illness: If the patient is an elder, it indicates that the illness is caused by someone in a lower position causing harm, or due to matters involving servants or concubines, resulting in multiple and recurring ailments. If the Nobleman moves in reverse to arrange the general, then the blood and qi are not smooth, and the illness is severe; for younger people, it is not a problem. The location of the illness is in the upper body, mostly affecting the head, neck, and heart and lungs. It is also necessary to check the strength and decline of the upper and lower parts, and the most dangerous are the White Tiger and Teng Snake being activated. Divination for lawsuits: The main situation involves going through many legal procedures, it is favorable to take action later. One must repeatedly appeal and go through repeated trials to reach a conclusion.

起例 假如子將壬辰日辰時占，以子將加辰時，順布十二神將，三合體，壬日干課在亥，亥上得未為一上克下，未上得卯為二上克下，辰上得子為一下賊上，子上得申無賊，此四課，課中惟一下賊上，舍未卯二神二上克下，只取子神被下賊者為用。

To cast a divination lesson, suppose the month general is Zi and the day is Renchen. Place the Zi general on top of the Chen hour and turn out the heaven plate (the heaven plate is four positions behind the earth plate). Then arrange the twelve heavenly generals in order. The three transmissions form a triple harmony. The day stem Ren is lodged in Hai, so the first lesson starts from Hai. Hai has Wu, Wu earth controls Hai water, which is the first instance of upper controlling lower. Wu has Mao, Mao wood controls Wu earth, which is the second instance of upper controlling lower. The day branch Chen has Zi, Zi water is controlled by Chen earth, which is one instance of lower god stealing from upper god. Zi has Shen, Shen metal generates Zi water, with neither control nor stealing. This is the four lessons. Among the four lessons, there is only one instance of lower stealing from upper, so we discard the two instances of upper controlling lower, and take the Zi god that is stolen from as the initiating transmission.

用即初傳也，是初傳得子，又觀地盤子上得申為中傳，又觀地盤申上辰為末傳，三傳子申辰也。是日辰時貴人在巳，巳將在酉，於酉上起貴人，逆治，布前五後六之將於十二神上，則初傳得青龍，中傳得元武，末傳得螣蛇也。課名重審、潤下格，但冬月子水當旺，辰土無氣，雖下克上不倒，亦不為凶，兼子為太陽，可以解禍，陽星破墓，故不為凶也。

The initial transmission is called the "initiating transmission," so the first transmission is the "zi" branch. Then, looking at the heaven and earth plates, the upper god of "zi" is "shen," which becomes the middle transmission; the upper god of "shen" is "chen," which becomes the final transmission. Thus, the three transmissions are "zi," "shen," and "chen." On this day, the nobleman (guiren) is located at the earth plate's "si" position, while the "si" on the heaven plate falls on the earth plate's "you" position, so the nobleman is placed at "you." Since the nobleman is at "you," which is a yin position, the twelve heavenly generals are arranged in reverse order (five generals before the nobleman and six after, totaling twelve, placed in sequence on the heaven plate). Thus, the first transmission "zi" is occupied by the azure dragon, the middle transmission "shen" by the black tortoise, and the final transmission "chen" by the teng snake. The name of the divination is "re-examination," combined with the "mo xia" pattern (the triple harmony of "shen," "zi," and "chen" forms a water trinity, which has the nature of "mo xia" or moistening downward). However, in the winter month, "zi" water is strong while "chen" earth is weak, although it is a case of lower overcoming upper, it does not actually overcome, so it is not considered凶 (unfavorable). Moreover, the "zi" position is exactly where the sun (the month general "zi") is located, which can resolve misfortune. The yang star breaks the storage (mukou), so the conclusion is not unfavorable.

兄子青 父申元 官辰螣 元 青 朱 陰 申 子 卯 未 子 辰 未 壬 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the divination board for a day of Renchen. The top three rows are the three transmissions: the first transmission is Zi, which is the brother hexagram of the Ren day, riding on the Azure Dragon; the middle transmission is Shen, which is the parent hexagram, riding on the Black Tortoise; and the final transmission is Chen, which is the official ghost hexagram, riding on the Teng Snake. The middle three rows are the four lessons, from right to left as the first to fourth lessons: the lower deities of the bottom row are Ren (Ren's lodging palace is Hai), Wei, Chen (Chen is the day branch), and Zi; the upper deities of the middle row are Wei, Mao, Zi, and Shen; and the heavenly generals of the top row are Tai Yin, Zhu Que, Qing Long, and Xuan Wu. Among the four lessons, the first lesson Wei does not overcome Hai, and the second lesson Mao overcomes Wei, both are upper overcoming lower. The third lesson Zi is overcome by Chen, which is lower overcoming upper. According to the method of 'abandoning the overcoming and taking the being overcome,' Zi is chosen as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame of twelve sections remains the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. Since the day is Zi and the hour is Chen, the heaven plate is four positions behind the earth plate, so the palace of Si has Chou, the palace of Wu has Yin, the palace of Wei has Mao, the palace of Shen has Chen, and the rest can be similarly inferred. From the board, it is found that Zi's upper deity is Shen, and Shen's upper deity is Chen, forming a triple harmony water trinity in the three transmissions.

比用課又名知一 歌曰：“比用課如何，賊上有兩位。無賊有兩克，先別陰陽類。陽日比陽神，陰日陰神隨。比者為用初。不比棄不為。”

The "Bi Yong Ke" is also called the "Zhi Yi Ke." The mnemonic says: "How is the 'Bi Yong Ke' formed? It is when there are two instances of 'Xia Zhe Shang' in the four lessons; or when there is no 'Xia Zhe Shang,' but there are two instances of 'Shang Ke Xia.' At this point, first distinguish between yin and yang and their respective kinds: on a yang day (Jia, Bing, Wu, Geng, Ren), select the god that shares the same yang nature as the day stem; on a yin day (Yi, Ding, Ji, Xin, Gui), select the god that shares the same yin nature as the day stem. The god that is of the same kind as the day stem is taken as the first transmission, while the one of different kind that does not compare with the day stem is discarded." The key point here is that when there are two instances of 'Zhe Ke,' it is impossible to determine a single initiating transmission according to the 'Zhe Ke' rule, so it is necessary to use the rule of "same kind following each other" to select and discard.

四課中有二三位下賊上，或二三位上克下者，必取何者與日辰相比，取其相比者為用，其不比者棄之。比者，同也。陽神與陽干同類，陰神與陰干同類，如君子與君子同類，小人與小人同類，則一氣相通，故因其同類而用之，是以名曰比用。課又曰知一課，蓋於克賊眾多之中知其一比而用之也。

Among the four lessons, if there are two or three instances where the lower element is attacking the upper one, or two or three instances where the upper element is overcoming the lower one, one must examine which of these is in relation to the day stem and day branch. The one that is in relation is taken as the initiating transmission, and all others are discarded.the so-called 'comparison' refers to the same type: a yang branch spirit is of the same type as a yang stem, and a yin branch spirit is of the same type as a yin stem. It is like a gentleman being compared to a gentleman, and a petty person to a petty person; those of the same type share a common energy, so they are used in accordance with their kind. This is called 'comparison use'. This lesson is also known as 'knowing one lesson', meaning that among many overcoming and attacking elements, one identifies the single one that is in comparison and uses it.

斷曰：知一是如何，用神今日比，婚姻失和諧，事緣同類起。逃走不遠去，失物鄰人取，論訟和允好，為事尚狐疑。 又曰：二上來克下，盜賊在逡巡。小心須防備，簡慢禍惹迍。若言失脫去，閉口課中尋。

The interpretation says: Knowing what a divination lesson looks like, it is when the initiating transmission god is compared with the day stem, and they are of the same type. When divining about marriage, it indicates that the relationship will not be harmonious, and matters are often caused by people of the same generation or similar nature. When divining about someone fleeing, the person will not run far; when divining about lost items, it is likely that a neighbor has taken them; when divining about legal disputes, it is better to resolve them through reconciliation; when dealing with affairs, there is still hesitation and indecision. It also says: If the gods in two places are both overcoming the gods below, it indicates that there are thieves nearby, and one must be cautious and vigilant. If the question is about theft or escape, then one should refer to the "Closed Mouth Lesson" (a pattern where the three transmissions are closed at both ends, making it difficult to speak or act).

又曰：知一之課比處用，事來多起在親鄰。用將相尋干伴侶，亦有遺亡逃走因。四課若還見不備，陰私伏匿不干身。占人有伴意不動，財物雙雙有合論。結交朋友無兩心，求謀何必再三伸。

It is also said that knowing the lesson in relation to its counterparts to determine the initiating transmission, the matter in question mostly originates from relatives or neighbors. The initiating transmission and the accompanying heavenly general seek each other, just as a person seeks a partner, so this often relates to reasons such as loss or escape. If the four lessons are incomplete (that is, the so-called 'incomplete lesson', with one lesson missing from either the day stem or the day branch), it indicates hidden matters, unrelated to the person himself. When divining human affairs, it suggests that the person has companions and is unwilling to act lightly. When divining about property, it indicates pairs, which can be considered as 'harmony'. This lesson indicates that making friends will not involve two minds, and matters sought after can be achieved in one attempt, so there is no need to repeat.

孔明曰：比者憂在內，不比者憂在外。比者，事近而速；不比者，事遠而遲。故取其內近者占之，舍其外遠者後圖焉。”經曰：“知一則二事不成。”是不可圖貪二事也。所謂二事者，非僅兩件事。凡事物紛至，及眾論什投要之，不過兩端耳。必乘其明知獨見得，是擇取其一者而用之，不為二三所惑，方是知之之義也。則一之機自我執矣。”

Zhuge Kongming said: The place that is compared with the day stem has worries within; the place that is not compared has worries outside. Matters that are compared are close and come quickly; matters that are not compared are distant and come slowly. Therefore, we should take the one that is internal and near to make a judgment, and put the external and distant one aside for later consideration. The Classic says: "Knowing one, then two things cannot be accomplished." This means one should not be greedy and attempt two things at once. The term "two things" does not merely refer to two specific matters: whenever many things come crowding in and various opinions converge, they can ultimately be summarized into two aspects only. One must rely on one's clear judgment and unique insight, choosing one aspect from the two, without being confused by indecision. This is the true meaning of "knowing." In this way, the key to controlling many things through focusing on one is in my hands.

又經曰：“比者為憂”，言禍福之切於身，不專言憂也。不比者為喜，言禍福之不關己，不是不比為可喜而趨之也。上克下同類相妒，朋友讒佞，禍從外來，利客不利主，夫妻相妒，或因妻財妒訟，詛咒不利，賊不出邑里，利主不利客。

The Classic also says, "When there is a comparison, it brings worry," which refers to misfortune and fortune being closely related to oneself, not merely indicating that there will be trouble. It says, "When there is no comparison, it brings joy," meaning that misfortune and fortune are not connected to oneself, not implying that one should be happy about the lack of comparison and go towards it. If the situation involves mutual attacks from above to below and takes comparison into account, it indicates mutual jealousy among similar types, friends spreading false words and flattery, and misfortune coming from outside, benefiting the guest side but harming the host side; between husband and wife, there is mutual suspicion, possibly leading to disputes over property or money, and even curses and other misfortunes. If the situation involves attacks from below to above and takes comparison into account, then thieves do not come from the local area, benefiting the host side but harming the guest side.

李衛公曰：“上為外，下為內，二上克下，主外人謀害。事起於內，凶將加臨，主男子盜賊侵掠、失脫等事。吉事將敗，凶事漸深。象易之需課九三曰‘需于泥，致寇至。’之凶也。”

Li Jing said: "The upper spirit represents the outside, and the lower spirit represents the inside. If the upper overcomes the lower in two places, it indicates that outsiders are plotting harm, while the root of the matter lies within. If there is also a凶将 (malevolent general) added upon it, it signifies that men and thieves will come to invade and plunder, as well as theft and escape. Good things will be ruined, and bad things will deepen. This corresponds to the凶象 (auspicious omen) of the third line in the Need卦 (Need Hexagram) of The Zhou Changes, which states, 'Waiting in the mud, leading to the arrival of bandits' — a person陷在泥里等待 (being stuck in mud and waiting), thereby inviting bandits."

袁天罡曰：“知亦有偏知生奸之敝，一亦有執一不通之弊。或恂利忘害，則是執迷，居安忘危，謂不逢變，或執滯多門，昧於取舍，首鼠兩端，不知所從，知一昧二，慮此昧彼，偏見蔽明，察近失遠，如狐之涉水，鹿之生疑，則失知一之義，其凶必矣。”故凡事必合一心幫力而求，知權變，有定守而始得順遂。凡事緣親友兄弟上事，不論吉凶皆涉此等人。又主狐疑，不能達權通變也。

Yuan Tiangang said, "The character 'know' has the flaw of partial listening and partial belief, leading to mischief. The character 'one' has the flaw of being stubborn and inflexible, lacking adaptability. Some people only see the benefit and forget the harm, which is being obsessed; some people, when in safety, forget the danger, thinking there will be no change; some people are stuck in many matters, not knowing how to choose, hesitating between two options, not knowing whom to listen to; some people know only one aspect but ignore the other, focusing on one thing while neglecting another, prejudice obscuring wisdom, only observing the near while missing the distant—just like a fox crossing a river, taking three steps and doubting each, or a deer in the forest, suspicious of everything. This loses the original meaning of 'knowing one,' and danger is sure to follow." Therefore, in all matters, one must have a single mind and make concerted efforts, understanding flexibility while maintaining firmness, to achieve success. This divination concerns matters mainly related to relatives and brothers, regardless of fortune or misfortune, involving such people; it also indicates a mind full of suspicion, unable to adapt and change.

邵氏曰：“知一而不知二。知者，喜我之知見，不知者，嫉我為仇讎。主恩中生害，凡事宜舍遠就近，舍疏就親，事貴和同，多觀於同類，又主吉凶之事皆有兩端。”經曰：“二克二賊，知一總名。神將凶而禍不單行，神將吉而福祥又至。”

Shao Kangjie said: "What is meant by knowing one aspect is taking one side and ignoring the other. The side that is taken will like my insight, while the side that is abandoned will hate me as an enemy. Therefore, this divination indicates that within affection there is a hidden calamity. In all matters, one should abandon the distant for the near, and the distant relatives for the close ones; the key is to seek harmony and unity, and to observe mainly among similar ones. It also indicates that both good and bad events have two aspects." The "Classic" says: "When both sides above overpower the below, and both sides below attack the above, all such cases are included under the general term 'knowing one aspect.' If the accompanying deities and generals are凶 (malevolent), calamity will not come alone; if they are吉 (benevolent), blessings will follow continuously."

《觀月經》以三上克下為長幼課，三下賊上為度厄課，雖有二課之異，但取一亦必依知一課而取三傳也。長幼度厄課詳於凶吉門課，此不及詳。大略所謂發用子孫憂小幼，發用父母憂尊長，發用妻財憂妻妾，傳入長生則吉，傳入休囚死墓則凶。

"The Observing of the Monthly Cycle" refers to three instances where a higher element overpowers a lower one as "Long and Young Lesson," and three instances where a lower element deceives a higher one as "Endurance Lesson." Although these are named as two separate lessons, when using them, one still needs to select a comparable element as in the case of a single lesson, and then arrange the three transmissions accordingly. Detailed discussions on the Long and Young Lesson and the Endurance Lesson can be found in the sections on auspicious and inauspicious outcomes in each lesson, and are not elaborated here. In general, if the initiating transmission is related to the son or grandson爻, the concern is about the young; if it is related to the parent爻, the concern is about the elders; if it is related to the wife or wealth爻, the concern is about the wife or concubine. If the three transmissions lead to "Growth" (the initial stage of life qi in the twelve life stages), it is auspicious. If they lead to weak and confined positions, death places, or storage places, it is inauspicious.

占國朝 主君臣彼此不定，上下紛紜，互持其說，必審其是非，定其所適從，君不自是，舍己從人，專制裁折，棄一用一，審其親暱，察其疏遠者，知其孰邪而取舍之，知其吉凶而趨避之。又觀神將之吉凶，以決庶政之利害罔違，道以干百姓之譽罔，引百姓以從己之慾，方是知一，而事可成，功可就，賢人可專征也。

Divination concerning state affairs of the court: the ruler and ministers are uncertain, with discussions and disputes among the people above and below, each holding their own views. At this time, it is necessary to distinguish right from wrong and decide which side should be followed. The ruler should not be self-willed but should be willing to yield to others, making a decisive judgment, discarding one side and relying on the other. One should examine who is close and who is distant, discern which side is perverse and then decide to reject it, and discern which side is auspicious or ominous and then choose to follow or avoid it. Then observe the auspiciousness or inauspiciousness of the Heavenly General involved, to judge the benefits and harms of various state affairs without violating the Way. Do not seek the approval of the people by violating the Way, nor should the people be used to satisfy one's own desires—only then can one truly achieve 'knowing one,' and thus the matter will succeed, the undertaking will be completed, and the virtuous person will be entrusted with the mission to lead the campaign. (The last sentence is based on the phrase from the Book of Documents, the Great Yu谟: 'Do not violate the Way to seek the approval of the people, do not oppose the people to satisfy one's own desires.')

占天文 比陽上克晴數日，比陰下賊主雨數日，以神將所屬決之。 占地理 上克比陽主高亢地，賊上比陰主低下地。 占身命 比陽上克不利卑幼，妻子有傷；比陰賊上難為尊長，多好結朋友；有知識，得人相濟。 占射覆 主重疊不一，或二三物合一。

Divination of heavenly phenomena: If the yang spirit is compared and the upper overcomes the lower, it indicates several consecutive days of clear weather; if the yin spirit is compared and the lower attacks the upper, it indicates several consecutive days of rain; further determine based on the Five Phases of the Heavenly General riding the heavens. Divination of geography: If the upper overcomes the lower and is compared with yang, it indicates a high and dry place; if the lower attacks the upper and is compared with yin, it indicates a low and depressed place. Divination of personal fate: If the upper overcomes the lower and is compared with yang, it is unfavorable to the younger generation and may cause harm to wife and children; if the lower attacks the upper and is compared with yin, it is difficult to serve elders, but the person tends to like making friends, has insight, and can receive help from others. Divination of covered objects (guessing what is hidden inside a vessel): The hidden object is likely multiple items stacked together or two or three things combined into one.

上出行 有伴侶，須知同類而皈依之，懼遺忘。 占求財 主朋輩之財，重進可得，或有二三項財，取舍得宜方得。 占盜賊 失物主朋輩，陽得男人，陰是姊妹親知，或是親鄰，賊不出邑里，或是家人。 占征戰 宜舍遠就近，結鄰為援。 占逃走 去不遠，不出邑里，或被親人所在。

Divination on Travel: On the road there will be companions, one must recognize like-minded people to rely on, fearing that both parties may forget each other and become separated. Divination on Seeking Wealth: The wealth obtained comes from peers and companions; further seeking will bring it to hand; or there may be several sources of wealth, and proper selection and balance are needed to gain wealth. Divination on Robbery: Lost items are mostly in the hands of peers. Taking the yang spirit indicates the act of a man, taking the yin spirit indicates the act of a sister or a familiar relative, or possibly a nearby neighbor; thieves do not escape beyond their hometown, and may even be family members. Divination on Warfare: It is advisable to abandon distant plans for near ones, and to ally with nearby forces for assistance. Divination on Escape: The person who escapes does not go far, and cannot leave their hometown, or may hide with relatives.

占婚姻 主不和諧。若是遠方必有不諧。若是近鄰，或因親得親，則諧矣。若婚已成，亦主有親鄰之女煽惑私比，而欲離間其成者，未成主多婚未能主，其一而配之，宜決其比者娶之。但神將凶，二上克下，主先有二妻，重婚再娶；二下賊上，主妻有二夫，或經妝聘定，又再許人，或失節再醮。

Divination on marriage indicates discord. If the partner is from a distant family, it is certain that they will not get along. However, if they are from a nearby family or connected through relatives, the marriage can succeed. If the marriage has already been arranged, it suggests that a nearby woman may incite private relations to disrupt this union. For an unarranged marriage, it indicates that there are multiple suitors, and it is difficult to decide on one at first. In such a case, one should use the method of 'comparison' to determine which family, compared to the day stem, is most suitable to marry. However, if the spirits and generals involved are凶 (malevolent), and there is mutual attack between two sides, it indicates that the man has already had two wives, implying bigamy. If there is an attack from below to above, it suggests that the woman has two husbands, or has already received a dowry and been promised to someone else, or has lost her chastity and remarried.

占詞訟 二克主卑幼有虧，二賊主尊長受虧。但和允好，不然重疊艱結，重送衙門。 占家宅 主有遺失、逃亡、走脫之災。二克主妻子不安；一賊主夫婦不和，長上有災；又主有陰私隱匿、伏藏不明之事，心事狐疑，欲棄遠就，或欲親鄰居住。

Divination on lawsuits: If there are two instances where the upper trigrams overcome the lower ones, it indicates that the younger generation will suffer losses. If there are two instances where the lower trigrams attack the upper ones, it indicates that the elders will suffer losses. It is best to resolve matters through reconciliation; otherwise, the case will become complicated and difficult to conclude, requiring repeated submissions to the court. Divination on the household: It indicates the possibility of loss, escape, or disappearance. If there are two instances where the upper trigrams overcome the lower ones, it suggests that the wife and children will not be at peace. If there is one instance where the lower trigrams attack the upper ones, it indicates discord between husband and wife and misfortune for the elders. It also suggests there are hidden private affairs within the family, unclear matters, and people harboring doubts. There is a tendency to move away from the current residence and seek to live near relatives or neighbors.

涉害課 歌曰：涉害為何起，兩比兩不比。受賊與受克，數至本痊止。歷涉地盤位，克賊深者取。行涉多被害，是為涉害矣。 又曰：涉害課相爭，還從比用生。前頭有迴路，涉害何難呈？有克難重數，偏多得用情。忽然涉害起，先舉莫相爭。

The method of the "Involving Harm" lesson is as follows: when the two instances of the "clashing" in the four lessons both compare with the day stem, or neither compare with the day stem, the initiating transmission cannot be determined by the method of comparison. In such cases, whether the one being harmed or the one being conquered, one should count back from the position of the added earth plate to their own native palace. Along the way, one should examine which palace has been conquered or harmed the most, and take that one as the initiating transmission. This is called "involving harm" because the path taken involves the most harm. It is also said that the "Involving Harm" lesson is a case of two conflicting positions, which originally comes from the method of comparison. Since there is still a way to count back, how difficult is it to determine the "involving harm"? The difficulty lies in the fact that the number of conquests is hard to repeat. Therefore, one should take the position that has been conquered more often. Once it becomes an "Involving Harm" lesson, the one who comes out first should not compete with others.

又曰：涉害原因比用加，地盤孟仲季求他，先看孟神次仲季，路涉有克到本家，孟深仲淺季無取，復等柔辰剛日查。 又曰：涉害孟仲季，一課分兩名，見機起四孟，仲季察奸生，總是涉害體，占得事豈寧？

It is also said that the textbook on involved harm is an extension of the method of comparison. It requires distinguishing between the three categories of palace positions on the Earth Plate: "Clan" (Meng), "Middle" (Zhong), and "Season" (Ji). "Clan" refers to the four long-life positions:寅, 申, 巳, and 亥. "Middle" refers to the four central positions:子, 午, 卯, and 酉. "Season" refers to the four storage positions:辰, 戌, 丑, and 未. First, examine the gods in the Clan position, then the Middle, and finally the Season; proceed along the path to the native palace, counting how many are harmed along the way. Generally, the Clan position suffers the most, the Middle position less, and the Season position even less, so the Season position is often not considered. If the depth of harm is equal, it is called "repeated equality," and on a yang day (a strong day), the god on the day stem is used, while on a yin day (a gentle day), the god on the day branch is used to determine it. It is also said that involved harm is divided into Clan, Middle, and Season, and the same lesson can have two names: if the initiating transmission falls in one of the four Clan positions, it is called "lesson of opportunity," while if it falls in the Middle or Season positions, it is called "lesson of subtle observation." The lesson of subtle observation is associated with cunning and hidden evils. In the end, they are all forms of involved harm. If one receives this lesson, how can affairs be peaceful?

四課二三克賊，與日俱比，或受俱不比，則分孟仲季取之，所謂孟深仲淺季又淺是也。以其害有深淺，故以深者為用，此係捷法，不必數涉歷地盤位數，只論孟仲季以為深淺者也。一說無仲只有季上神克賊，亦取季上神之，以上法雖便捷，終不若涉歸本家，以克賊之多寡為受害之淺害為正法也見《六壬示斯》，其說最詳，今不錄。

In the Four Lessons, if there are two or three instances of being overcome, and they all compare with the Day Stem or none do, then the method of using the Initiating Transmission cannot be applied. In such cases, we instead use the positions of the beginning, middle, and end (孟, 仲, 季) to determine the position. The general rule is that the position of the beginning (孟) is most severely affected, the middle (仲) is less so, and the end (季) is least affected. Since the degree of being overcome varies, we select the position that is most severely affected as the Initiating Transmission. This is a simplified method, and one does not need to count the number of positions passed through on the Earth Plate. Simply judging by the beginning, middle, and end can determine the severity. Another view is that if among the Four Lessons there is no instance in the middle position, but only one in the end position that is overcoming, then we take the deity in the end position as the Initiating Transmission. Although this method is convenient, it is ultimately less accurate than the proper method of counting the number of overcoming deities encountered when tracing from the position where the deity is added back to its original palace. The original commentary says that this proper method is described in the book "Six Rats Illustration," which explains it in detail, and so it is not repeated here.

用孟上神一名見機課，用仲季上神一名察微課，此涉害一課而分兩名也。何謂見機？蓋孟長也，事之先發者，凡事之先起，乃禍福之端，故名見機。何謂察微？蓋仲中也，事行至中半而吉凶已微著，當審察而知所進止也。如有兩孟兩仲，必擇先見者為用，課名曰復等，如先遇戰，不得不競也。長者受敵，而不受其小也。

The method of taking the deity in the first position as the initiating transmission is known as "See the Opportunity Lesson"; taking the deity in the middle or last position as the initiating transmission is known as "Examine the Subtle Lesson." This is why one lesson can have two names. What is "See the Opportunity"? The first position is the longest, representing the place where the matter first begins. The beginning of any affair is the sign of good or bad fortune, hence it is called "See the Opportunity." What is "Examine the Subtle"? The middle position is central, and when the matter is halfway through, good or bad fortune has already begun to show subtly. At this time, one should examine the subtle signs to decide whether to advance or retreat. If two of the four lessons are in the first position or both in the middle position, and their depth is equal, one must choose the one that appears first as the initiating transmission, and the lesson is called "Repetition of Equality." This is like encountering an enemy first in a military campaign; one must first fight the enemy encountered first, and the elder should face the enemy rather than the younger.

斷曰：見機起四孟，求事須難成。用起季與仲，察奸產婦驚。魁罡加四孟，產兒定不成，二下賊其上，體乃是比鄰以比用課取利。亦名知一課，失盜乃鄉鄰，小小須防備，昏執禍多門四孟主有多機多端，吉凶不止一路。

The interpretation states: When the initiating transmission begins in the first quarters and forms a lesson pattern of opportunity, the matter sought is difficult to accomplish. When the initiating transmission begins in the seasonal positions or middle positions and forms a lesson pattern of subtle observation, it indicates the detection of hidden misconduct or a woman in childbirth being startled. If the two deities "Kui" (Xu) and "Gang" (Chen) are placed over the first quarters, then in a divination concerning pregnancy, the child is certain to be lost. If the lower deities are in opposition to the upper deities, this lesson pattern refers to matters concerning neighbors—according to the original note, at this time one should compare and use the method of the lesson to choose the favorable position, hence it is also called a "knowing one lesson." In a divination concerning theft, the thief is a neighbor, and even though it is a small matter, one must remain vigilant; being confused and stubborn will lead to multiple troubles—according to the original note, the first quarters indicate a situation with many threads, and fortune or misfortune is not confined to a single path.

又曰：見機涉害見上克，數到本家方始休，但看何方神力最，所為先難後易求。凡事艱難多阻難，魁罡加日縣官憂，察微涉害用下賊，在事艱難多滯留，幽暗不明當見了，官事纏綿產婦憂，若更日辰魁罡立，婦人產難亦當愁。

It is also said that in the "Seeing Opportunity" method of the involved harm class, one takes the god that overcomes from the upper to the lower, and counts back from the added palace to the original palace. Only observe which direction along the way suffers the heaviest overcoming force, and take that direction. The matters to be handled are difficult at first and easy later. All things are difficult and obstructed. If the Qiu (戌) and Gang (辰) deities are added upon the day stem, there will be worries concerning the government. In the "Observing Subtleties" method of the involved harm class, one takes the god that steals from below to above. The matters are similarly difficult and often delayed, and obscure situations will eventually become clear. Legal disputes will not be easily resolved, and pregnant women will also have worries. If the Qiu and Gang deities are also placed upon the day stem and day branch, there will be concern regarding difficult childbirth for women.

假如涉害皆復等，先見之神為用傳。事主艱難無首尾，枝條蔓引作牽延。兩軍交爭不相伏，經時歲月更留連。凶神惡將來相見，官災疾病兩綿纏。月逢吉神並有氣，事雖遲遲卻有緣。若值凶神皆無氣，無情無緒事多端。

If the depth of involvement is exactly the same throughout and forms a situation of 'equal involvement,' then the deity that appears first is taken as the initiating transmission. Such situations are difficult and lack clear beginning or end, like branches and vines entangling and extending. When predicting a battle between two armies, both sides remain unyielding, and the conflict lingers through seasons and years. If both Inauspicious Spirit and恶将 appear at the same time, there will be troubles from official matters and diseases. If the deity encountered in the month is a good deity and has strength, the matter may be slow but eventually succeed. If all the Inauspicious Spirit encountered are without strength, there will be no rational order or clarity, leading to many problems.

又曰：事有兩比兩不比，上天垂象要知機。涉害發用為初傳，行事稽遲多憂疑。憂患難消知見日，占胎傷孕忌當時。失物家中鄰里竊，逃亡必定隱親知。

It is also said that when the two places of the Four Lessons are both in conflict or neither in conflict, the heavens show such an image to indicate that one should act according to the opportunity. Take the place with the deeper involvement as the Initiating Transmission, and the action will certainly be delayed, with much worry and confusion. The troubles cannot be resolved at once, and it will only be clear when the Day Branch comes to its appointed time. In divination about pregnancy, this is unfavorable, often indicating harm to the fetus. In divination about lost items, it suggests that the item was taken by a family member or neighbor; in divination about a person fleeing, the person is certainly hiding with a relative or acquaintance.

孔明曰：“涉害之象，如琴瑟不調，鳶在天關，存亡速焉。若遇見機則以合宜變通，不可執一，當知事機括而乘機早圖之。若遇察微，則宜防微杜漸，精察細微，不可忽略，暴進終逢殃咎。用辰主災害己，用日主家禍延人。一二課為用是用日，三四課為用是用辰。”

Zhuge Kongming said: "The method of taking the harmful signs is like the discord of zithers and qin, or like a hawk hanging above the sky gate, with survival or death in an instant. If it is a lesson of opportunity, one should adapt flexibly and not be rigid, and should clearly see the key moment of the matter, and act accordingly in advance. If it is a lesson of subtle observation, one should prevent small problems from growing and carefully examine the subtle aspects, without neglecting them; rushing forward recklessly will eventually bring disaster. If the initiating transmission comes from the day branch side, it indicates disaster falling upon oneself; if it comes from the day stem side, it indicates family disaster involving others. The first and second lessons with initiating transmission are considered 'using the day,' while the third and fourth lessons with initiating transmission are considered 'using the morning.'"

劉伯溫曰：“涉害者，干涉害，須審其宜而行之。見機者，已自審視，謂之見發不妄動，謂之機，察其微辨以機言之。一曰機者，猶弩之機牙也。務見機之禍，百發百中，萬舉萬全，始謂之見。又曰，機者動之微吉凶之先見者也。事在未然，須早見察之則不至害。若見於機已然之後，或輕舉妄動，則機括一差，而千里之失起於毫釐之謬，其害也深矣。”

Liu Bowen said: "所谓涉害, is to interfere and be harmed, and one must carefully consider whether it is appropriate before taking action.所谓见机, means to see clearly first, which is called 'see'; after seeing clearly, not to act rashly, is called 'opportunity'; to observe details and distinguish, is exactly what the term 'opportunity' refers to. One explanation of 'opportunity' is like the trigger of a crossbow. One must see clearly the critical point of misfortune, and be accurate in every shot and every action, to be truly 'seeing'. It is also said that 'opportunity' is the premonition of movement and the forewarning of good or bad fortune. If one can detect it early before the event occurs, then one will not be harmed; but if one only realizes after the trigger has already been pulled, or acts rashly, then a small error can lead to a great loss, and the harm will be very deep."

邵氏曰：“涉害課，凡事主欲用不用，欲言不言，事有兩而取一也。事主遲疑艱難，進退不定之意，用上克下，百事為淺。若得凶神惡將，則災禍難解，百事阻滯，作事稽留，多有疑，惟憂患難消，宜舍輕就重，趨安避危，方為不害。” 袁天罡曰：“用在四孟，事多反覆。凡事遲疑。”經曰：“見機則情有變，事主艱難而兩求主事有兩重。用在仲季主反覆無定，凡事未萌，須預察其吉凶。”

Shao Kangjie said: "In the lesson of 'Involving Harm,' all matters tend to be indecisive, wanting to use but not using, wanting to speak but not speaking. Matters have two sides but can only take one. Matters are hesitant and difficult, with indecision in advancing or retreating. If the taking is of the upper overcoming the lower, each matter suffers only slightly. If encountering凶神恶将 (malevolent spirits and evil generals), calamity is hard to resolve, all affairs are obstructed, tasks are delayed, there is much doubt, and worries persist for a long time. At this time, one should choose the heavier over the lighter, seek safety and avoid danger, to avoid suffering." Yuan Tiangang said: "When the initiating transmission falls in the first quarters, matters are often repeated and all affairs are hesitant." The Classic says: "In the lesson of 'Seeing Opportunity,' the situation tends to change, matters are difficult and require seeking from both sides." The original note says: "This indicates that matters have two aspects. When the initiating transmission falls in the middle or last quarters, matters are uncertain and changeable. When the matter has not yet begun, one should foresee its fortune or misfortune in advance."

占國事 主建議商之，既欲於此，又欲於彼，不知適從，當審其事之是非、理之長短，方可取舍。若魁罡加四孟，則遣將提師深入，吉。 占征戰 不可深入賊境及渡江水戰，以水火土木金辨其何者為害如水神涉害則因水為害，火神涉害則因火為害之類，又主兩軍交爭，不肯相伏，經歲月遲久，遲疑進退不決。

Divination on state affairs: The court is in disarray with conflicting opinions, wanting to take one side or the other but unsure which to follow. One should examine the right and wrong of the matter and the length of the reasoning before making a decision. If the魁 (Xu) and罡 (Chen) are placed over the four young positions, it is auspicious to send generals and troops deep into enemy territory. Divination on military campaigns: It is not advisable to advance deep into enemy territory or to engage in naval battles. One should determine the nature of the calamity by the Five Phases associated with the victim god—whether it belongs to water, fire, earth, wood, or metal. The original note explains that if the water god is involved, the harm comes from water; if the fire god is involved, the harm comes from fire, and so on. This also indicates that the two armies will fight without mutual respect, dragging on for years, hesitating to advance or retreat.

占出行 如得天神下臨壬亥子癸，主水路有隔，其禍深，不可渡水，只宜陸行。得凶將克身命，出行遠涉最跋涉艱難，遠行受害，有吉將主行途中有得。 占生產 主產婦憂驚產難，魁罡加寅申巳亥發用，產見難養，魁罡覆日辰更凶。 占胎主產婦因遠涉或土移動傷胎，有妨其產母。

Divination for travel: If the Heaven Plate's deity is located on壬, 亥, 子, or 癸, which are water positions, it indicates obstacles on water routes, with serious consequences, making crossing water unsafe. It is better to travel by land. If a凶将 (malevolent general) is attacking the person's destiny and age, long-distance travel will be very difficult and dangerous; if a吉将 (auspicious general) is involved, there may be unexpected gains on the journey. Divination for childbirth: It indicates the mother will experience anxiety and difficulty in childbirth. If 魁 (Qu) and 罡 (Gang) are placed on 寅, 申, 巳, or 亥 (the first of the four quarters), the child will be hard to raise. If 魁 and 罡 are covering the day stem and day branch, the situation will be even worse. Divination for pregnancy: It indicates the mother may suffer from injuries to the fetus due to long-distance travel or breaking ground and moving, which can also harm the mother's body.

占官事 見機課，魁罡加日辰主官事欲起；察微課，魁罡加日辰主有牽連干涉事人，久延不決。 占疾病 主犯觸受染，病不止一端，沉重日久，難以起止，反覆不定，或遠行涉水所致，魁罡加四仲主哀傷。 占身命 主多刑害，流移不定，加凶將則孤賤卑微，惟多遲疑不決。嫉妒害人，或受人所害。

Divination for legal matters: If it is a visible lesson, with the Qiu Gang (Great Star) resting on the day stem or day branch, it indicates that legal troubles are about to arise; if it is a subtle lesson, with the Qiu Gang resting on the day stem or day branch, it suggests that the case will involve others and remain unresolved for a long time. Divination for illness: It indicates that one has offended evil spirits or contracted a contagious disease, with multiple symptoms, severe and prolonged, making it difficult to move, and the condition fluctuates. It may also result from long journeys involving water. If the Qiu Gang is placed on the positions of Zi, Wu, Mao, or You (the four central directions), it suggests sorrowful events. Divination for one's life: It indicates a life full of punishments and harms, with constant wandering and instability. If combined with Inauspicious General (malevolent generals), it suggests loneliness, low status, and indecisiveness in character. This person may either harm others out of jealousy or be harmed by others.

占婚姻 有害，二家不和，反覆不定。 占求財 主干涉害人而求，吉將旺相有得，但多反覆延遲；凶將休囚剋日，主干涉反覆破財。 占失脫盜賊 主自家不謹慎，乃鄉鄰為盜若與日辰合不比者是遠人也。。主賊涉水來，或逾牆來。加凶將凶神主害人，或連眾而來，內外通引。

Divination on marriage: There is harm involved, and the two families are not in harmony, with things being uncertain and fluctuating. Divination on seeking wealth: The wealth sought must be obtained through interference and entanglement, at the expense of others. If it is accompanied by auspicious generals and the elements are prosperous and strong, then the wealth can be obtained, but it will be delayed and fluctuating. If it is accompanied by malevolent generals and the elements are weak and confined, and they also overcome the day stem, then interference and entanglement will lead to loss of wealth. Divination on theft, escape, and thieves: It indicates carelessness within the family, and the thieves are neighbors. The original note says that if it is in harmony with the day stem and day branch but not in opposition to the day stem, then the thief comes from afar. It also indicates that the thief comes by water or climbs over the wall. If there are malevolent generals and malevolent spirits added, it indicates harm to people, or a group of thieves coming together, with someone inside and outside colluding to guide them.

假如四月將辛酉日卯時占，得三下賊上課，寅卯未加子辛酉寅之上，被俱下賊，不與日比，卯未俱與日比，雖以比用取，課則入涉害課，卯加辛，戌是季也，未加寅是孟也，當以孟上神為用。若欲何者涉害深，則卯加辛之歷至卯位，惟一乾克之；若未在寅歷至本位，則有寅甲卯乙巽五位克之，是為涉害深也，餘仿此推。

In the fourth month, the month general is taken as Shen. On the day of Xinyou at the hour of Mao, the divination results in a lesson with three instances of lower gods attacking upper gods. The upper gods Mao, Yin, and Wei are each placed upon the lower gods Xin (lodging in Xu), You, and Yin respectively, and all are attacked by the lower gods. Mao is attacked by Xin metal, Yin is attacked by You metal, and Wei is attacked by Yin wood. Xin is a yin stem, Yin is a yang branch, and thus does not compare with the day stem; Mao and Wei are both yin branches, and thus compare with the day stem. Since there are two instances of comparison, the rule for determining the initiating transmission cannot be applied, and the lesson is transferred to an involved harm lesson. Mao is placed upon Xin (lodging in Xu), and Xu belongs to the season position of Chen, Xu, Chou, and Wei; Wei is placed upon Yin, and Yin belongs to the beginning position of Yin, Shen, Si, and Hai. According to the principle "the beginning is deep, the middle is shallow, and the season is even more shallow," the upper god from the beginning position, Wei, should be taken as the initiating transmission. To determine which instance of involved harm is deeper, Mao moves from the position of Xu to its own position, encountering only one instance of attack, the Qian trigram (Xu and Hai, belonging to metal); while Wei moves from the position of Yin to its own position, encountering five instances of attack: Yin, Ji, Mao, Yi, and Xun. Therefore, Wei suffers deeper harm and is taken as the initiating transmission. The rest of the lessons are treated in the same manner.

此謂未加寅入墓，所謂仰見其仇，俯見其丘也。小吉主婦人，將得螣蛇憂死人入墓故也，女子驚恐，蛇主女人驚恐、有怪異血光亦是螣蛇所致，小吉入鬼門，主見鬼。中傳神后作天空加未，主婦人慾欺其夫而有二心天空主欺詐，未為神后之夫。末傳太乙作天后加子，主憂婦女，水克火日。

This lesson does not place the element on寅. Wood reaches 未 and enters the storage, which is exactly what is meant by "looking up and seeing an enemy, looking down and seeing a grave." The wood of 寅 overcomes the earth of 未, which is the enemy, and 未 as a storage represents the grave. In the Six Rats system, 未 is called "Xiao Ji," which governs women. This passage says it is riding on Teng Snake, hence there is worry about the dead. The original note says this is because it has entered the storage. It also indicates women's fear, as Teng Snake originally governs women's fear, strange occurrences, and bloodshed. Xiao Ji 未 also belongs to the "Ghost Gate" (the transition between 未 and 申 is坤, commonly called the Ghost Gate), so it indicates seeing ghosts. The middle transmission's 子 is called "Shenhou," and this passage says it rides on Tian Kong and is placed on 未, indicating a woman wanting to deceive her husband and have two hearts. The original note says Tian Kong governs deceit, and 未 is the spouse of Shenhou's 子 (the meaning of mutual harm and pairing between 子 and 未). The final transmission's 巳 is called "Taiyi," and this passage says it rides on Heavenly Empress and is placed on 子, indicating worry about women, because water overcomes fire. According to the attached lesson disk, the actual heavenly generals for the three transmissions 未, 子, and 巳 are White Tiger, Vermilion Bird, and Black Tortoise, which do not match the ones mentioned in this passage: Teng Snake, Tian Kong, and Heavenly Empress. This suggests that the original text may have been copied incorrectly. When reading, one should refer to the lesson disk.

父未白 子子朱 官巳元 白 貴 勾 后 未 寅 申 卯 寅 酉 卯 辛 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the day of Xinyou. The top three lines are the three transmissions: the first transmission is Wei, which is the parent hexagram of the day Xinhai, riding on the White Tiger; the middle transmission is Zi, which is the son hexagram, riding on the Vermilion Bird; and the final transmission is Si, which is the official ghost hexagram, riding on the Black Tortoise. The middle three lines are the four lessons, from right to left as the first to fourth lessons: the lower deities in the bottom row are Xinhai (Xinhai's lodging palace is Xu), Mao, You (You is the day branch), and Yin; the upper deities in the middle row are Mao, Shen, Yin, and Wei; and the heavenly generals in the top row are Heavenly Empress, Gou Chen, Nobleman, and White Tiger. Among the four lessons, there are three instances of lower deities attacking upper deities: Xinhai overcomes Mao, You overcomes Yin, and Yin overcomes Wei. Since Mao and Wei are compared with the yin dry branch Xinhai, but Yin is not, the method of involving harm is used, and the most severely involved Wei is selected as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; for this lesson, which is in the fourth month with the general Shen added to the Mao hour, the heaven plate advances five positions ahead of the earth plate, so the Si palace has Xu, the Wu palace has Hai, the Wei palace has Zi, the Shen palace has Chou, and so on. From the board, it is found that the upper deity of Wei is Zi, and the upper deity of Zi is Si, thus the three transmissions are arranged as Wei, Zi, and Si.

遙克課 蒿矢格 彈射格 歌曰：四課無克賊，如何取用神？先取神剋日，蒿矢課之名。如是日克神，彈射課之名。總名為遙克，禍患此中生。

Remoterestrain lessons are divided into two categories:蒿矢 and 弹射. The rhyme says: if there is no mutualrestrain or theft between the upper and lower gods of the four lessons, then how should the initiating transmission be determined? First, check among the upper gods of the four lessons to see if any of themrestrain the day stem. If there is, take that one as the initiating transmission, and the lesson is called "蒿矢" (arrows made of reeds). If instead the day stem is the one that克 the upper gods, take the one that is being克 as the initiating transmission, and the lesson is called "弹射" (shooting with a slingshot). These two categories together are called remoterestrain -- "remote" means distant, because the force of therestrain does not occur directly between the upper and lower gods of the same lesson, but rather through another lesson, either the upper god of another lesson克 the day stem, or the day stem克 the upper god of another lesson. The calamity arises from this indirect and distant form ofrestrain.

又曰：陰陽上下無相剋，其中擇取遙相賊，賊日之神為用初，課名蒿矢似無力。如無神遙於今日，日有克神是彈射。有如日遙克於神，後有兩神亦剋日。用比用涉是為良，依此課之情不失。

It is also said that among the four lessons, there is no mutual control between the yin and yang lessons, nor between the upper and lower spirits. In such cases, one should select the instance of a spirit that is secretly attacking the day stem from a distance. The spirit that attacks the day stem is taken as the first transmission, and the lesson is called "Hao Shi" (Arrow). The force of this control seems weak and ineffective. If there is no upper spirit that secretly controls the day stem, but instead the day stem controls a certain upper spirit, then it is called "Tanshe" (Projectile). If there is an upper spirit that secretly controls the day stem, and later there are two more upper spirits that control the day stem in return, then one should prioritize "spirit controlling the day" and still take "Hao Shi" as the first transmission. When there are multiple instances, one should refer to the methods of "Biyong" (Comparative Use) and "Shehai" (Involving Harm) to decide which to choose, only then can the judgment be considered proper. Following this order ensures that the meaning and reasoning of the lesson will not be misjudged.

四課上下並無克賊，則前四體俱不入，須看四課之神有克今日干否，以有克者為用，課名蒿矢。如無神剋日，看今日干有克四課之神，如有克，則以受克者為用，課名曰彈射。如有神剋日，又有日克神，則取神剋日為用。如有二三神剋日，則如前比用取用，俱比俱不比者，則以涉害取用。其日克神，亦依此例。總名曰遙克課。遙者，遠也。神所加臨處為近，視日干則遠矣。日之陽為近，於二三課之視日又益遠矣。此遙之謂也。

The four lessons have neither mutual overcoming nor stealing between their upper and lower parts, so the four bodies of the original head, repeated review, comparison, and involvement in harm are all inapplicable. Instead, one must check whether there is a heavenly stem in the four lessons that overcomes the day stem. If there is, take that heavenly stem as the initiating transmission, and the lesson is called "Hao Shi." If there is no heavenly stem that overcomes the day stem, then check whether the day stem overcomes the heavenly stems in the four lessons. If there is, take the heavenly stem that is overcome as the initiating transmission, and the lesson is called "Tan She." If both the heavenly stems overcome the day stem and the day stem overcomes the heavenly stems, then prioritize "heavenly stem overcomes day stem" and take that as the initiating transmission. If there are two or three heavenly stems that overcome the day stem, then follow the method of comparison as mentioned earlier to select the one that is compared with the day stem. If they are all compared or none are compared, then follow the method of involvement in harm to select the one that is most affected. The same rule applies when the day stem overcomes the heavenly stems. All these are collectively known as "Yao Ke" lessons. "Yao" means distant. A heavenly stem that is added upon the heavenly stem it governs is considered near; but relative to the day stem, it is distant. The yang heavenly stem of the day stem (the heavenly stem of the first lesson) is considered near. The second, third, and fourth lessons are further away from the day stem, which is the meaning of "Yao."

斷曰：蒿矢有吉凶，先看吉凶神，吉將朝天去得吉將生身，主功名遠利，上謂朝覲，遠求財利吉，凶將禍到身材從外來。彈射得吉將，求財得相親。若值凶將加，出入值仇人。利動陰謀竊刑害並則主陰謀竊害傷人矣，相生各有伸。凶刑劫盜賊，合成喜自頻相合則吉。分明是兩課，休斷一般陳。吉合主允歡喜，凶將勿來迎。三刑妨賊害，六害殺傷人交射乃傷人之物，加以刑害金土則刑傷必重矣。

The interpretation says: The蒿矢 lesson has both good and bad outcomes; first look at the auspiciousness or inauspiciousness of the Heavenly General it rides upon. If it rides a favorable general, it is like going to court — the original note says this indicates receiving support from a favorable general, which is auspicious for seeking fame and fortune far away, "upper" meaning going to court, and seeking wealth from afar is also auspicious. If it rides an unfavorable general, misfortune will come upon oneself, and it comes from outside. For the弹射 lesson, if it receives a favorable general, seeking wealth can gain the support of people; if an unfavorable general is added, going in and out will meet enemies. This lesson is favorable for secret actions — the original note says, if punishments and harms are both present, it indicates someone using conspiracies to harm others. If they mutually generate, all sides will be at ease. If encountering Inauspicious Spirit and three punishments, it indicates robbery and bandits; if forming Liu He, joyful events will occur frequently — the original note says, mutual harmony brings auspiciousness. One must distinguish between蒿矢 and弹射, as they are two different lessons and should not be treated the same. Encountering auspicious harmony brings satisfaction, while encountering an unfavorable general should not be welcomed. Three punishments should be cautious of thieves, and six harms may lead to injuries — the original note says, arrows and bullets are already harmful things, and adding punishments, harms, and the gods of metal and earth will certainly increase the injuries.

又曰：神遙剋日名蒿矢，射我雖端必當畏。日克天神名彈射，縱饒得中還無利。貴人逆治子無良，天乙順行臣不義。家有客來不可容，每憂口舌西南至。起事因外至本身，心意悠悠無所止。比用他意非本心，用力向前須得喜。中間尤恐有防人，暗箭傷殘禍不已。喜得或同歲上並，經涉朝遷歲月計。若見凶神多詭詐，外事收來知謹備。吉凶皆主艱辛事，若將言將禍庶幾此蒿矢彈射總斷也。

It is also said that when the upper deity attacks the day stem from a distance, it is called Hao Shi, meaning the arrow may be aimed at me, but I should still remain cautious. If the day stem attacks the heaven plate deity, it is called Tan She, meaning even if the arrow hits, there will be no real benefit. If the nobleman moves in reverse to arrange the generals, it indicates that the descendants are not virtuous; if the heavenly general moves forward to arrange the generals, it suggests that the ministers are not loyal. There are guests coming home, but they should not be accepted. There is constant worry about disputes coming from the southwest direction. Matters originate from outside and eventually affect oneself, causing a restless and unsettled mind. If one takes advantage of the ratio and use, it means following others' intentions rather than one's own heart. Only by exerting effort and moving forward can happiness be achieved. In particular, one should be especially cautious of someone causing trouble, launching hidden attacks, leading to continuous misfortunes. If one can align with the year's deity, there is hope for promotion and change in official positions, but this should be calculated by years. If Inauspicious Spirit are present, there will be much deceit. For external matters, one should be cautious and restrained. In summary, whether good or bad, it all indicates hardship and effort. If we consider only the generals that the heavenly stem rides, the fortune and misfortune are roughly accurate—this passage is the general interpretation of the Hao Shi and Tan She patterns as noted in the original commentary.

又曰：彈射之課日克神，事從內起干他人。凡事艱難須勉力，雖成不免有爭嗔。望信不來人未至，出行一去沒回音彈射蒿矢同斷。三傳終始干支合，吉將來並喜事新。三刑又見諸凶將，劫盜須防禍及身。若是庚辛而得吉，信來行人卻欣欣。 又曰：彈射有丸傷痛苦，占病死人傷命焚。三傳辰戌丑未土，有土諸事皆有阻。

It is also said that the lesson of shooting arrows is when the day stem overcomes the upper god. The matter originates from within and involves others. All affairs are difficult and must be done with effort; even if they are accomplished, disputes and resentment are inevitable. Waiting for news brings no news, waiting for people brings no people; going out results in no response. The original note says that this aspect of shooting arrows is the same as the method of蒿矢. If the beginning and end of the three transmissions are in harmony with the day stem and day branch, and if good generals are present, there will be new good news. If the three punishments and various evil generals appear together, one should beware of robbery and theft, and misfortune may affect oneself. If on a day of geng or xin the lesson pattern turns favorable, then messages will arrive and travelers will return, bringing joy to all. It is also said that the lesson of shooting arrows involves the pain of a projectile injuring a person. In divination for illness, it may result in death or injury, or even a calamity of fire. If all three transmissions are made up of the four earths chen, xu, chou, and wei, the presence of earth indicates that all matters will be obstructed (since earth is stagnant, it causes delays and difficulties).

孔明曰：“神遙剋日，緩而輕。其象如蒿矢之輕，遠射則力弱也。蒿者，草之杆。矢者，箭持蒿草之杆而作之箭。直將射物也，雖有射物之心，卻無射物之名，雖有中物之具，而無獲物之功。縱射雖中而輕不入也。故禍福俱輕，主外人欺己，禍從外來，其始如雷之吼，未免驚憂，後卻無事，愈遠愈小，漸久漸消也。

Zhuge Kongming said: "The heavenly deity acts from a distance, affecting the day stem, with a slow and weak force. It is like an arrow made of reed stalks, which can travel far but lacks power. 'Hao' refers to the stalk of a grass plant, and 'shi' refers to an arrow; using the stalk of reed as an arrow, it directly aims to shoot something. Although there is the intention to shoot, there is no proper name for it; although there is the weapon to shoot, there is no actual effect of obtaining the object. Even if it hits, it is too light to penetrate. Therefore, this divination indicates light fortune or misfortune, with outsiders bullying oneself, and misfortune coming from outside. At first, it seems like a thunderclap, inevitably causing worry and alarm, but later there is nothing. The farther away it is, the lighter the effect; the longer it lasts, the more it fades away."

神為客，日為主，神遙剋日，是客來欺主，故言客來不可容之，必有是非及身也。但以蒿為矢，雖射中不深入者，以其無簇也。若見傳送白虎發動，則有金加於矢上，必能傷人，故曰仍憂口舌西南起傳送白虎乃西南隅，申地之神。經曰‘蒿矢見金為利簇。’是見金之為凶也。或有金而金落空，一名空矢，亦曰亡矢，一曰季矢 ，亦不能為凶也。”

The heavenly god is the guest, and the day stem is the host; if the heavenly god is separated and attacks the day stem, it means the guest is bullying the host, so the visitor should not be allowed to stay, otherwise there will certainly be troubles and disputes. However, using a straw arrow, even if it hits, it will not penetrate deeply, because it has no arrowhead. If the 'Chuansong' (Shen) and the White Tiger are activated, it is like attaching a metal arrowhead to the arrow shaft, which will certainly injure someone. Therefore, one should still be worried about the mouth troubles coming from the southwest direction—the original note says that 'Chuansong' and the White Tiger are both located in the southwest, which is the position of Shen. The classic says, "A straw arrow becomes a sharp arrowhead when it meets metal," which means encountering metal is ominous. Or even if there is metal, if this metal falls into the empty period, it is called "empty arrow," also called "lost arrow" or "seasonal arrow," which is not as ominous.

李衛公曰：“蒿矢之課，主有不測之憂忽來相干。若有吉將，主不虞之喜不期而至。有金則主血光。經云‘三傳地下申酉是，公人持捧應無禮。’是也不論是金神，但發用是地下申酉上神者，亦有外來是非出於禮法之外相加。故曰‘蒿矢有金，主驀然有災’也。不必金將，只有傳送從魁河魁金神而作朱雀勾陳者，亦主有官非口舌從外驀然而來也。

Li Jing said: "The蒿矢 divination indicates that there will be unexpected worries suddenly interfering. If a favorable general is involved, then unexpected good fortune will arrive without being expected. If the divination includes metal, it indicates bloodshed. The Classic says, 'When the three transmissions fall on the Earth Plate at Shen or You, officials come with sticks, completely without manners.' The original note explains that this is not limited to metal deities; whenever the initiating transmission is placed on the Earth Plate at Shen or You, there will be external disputes that go beyond propriety and are imposed upon people. Therefore, it is said, 'Hao Shi with metal indicates sudden calamity.' It is not necessarily required that the metal general be involved; if the transmission (Shen), the following deity (You), or the Hekui (Xu), these metal deities ride the Vermilion Bird or Gou Chen, it also indicates that official disputes and verbal conflicts suddenly come from outside."

大抵此課主利主而利客，利後動。不利他人，利小不利大，主人害己，事由官非鬥訟之害，加以陰神賊日，則憂從外來，驀然而至矣。水火神動加金將，主水火之厄，酉陰刑刃動主暗傷之災，小心防備得吉。凡事不利己身。”

In general, this divination indicates that it is favorable for both the main party and the opposing party, but action should be taken after movement; it is unfavorable for others, suitable for minor matters rather than major ones. It suggests that others will harm oneself, and the affairs are likely to involve legal disputes or conflicts. If there is also a hidden spirit that harms the day stem, misfortune will suddenly come from outside. If the water and fire spirits are activated and ride on the metal general, it indicates calamity related to water and fire. If the hidden crime at the酉 position and the Yangren are activated, it signifies hidden injuries; one should be cautious and prepared to turn misfortune into good fortune. In summary, all matters are unfavorable to oneself.

孔明曰：“日遙克神，其象如彈射之近，不射遠，事則難中也。主自己謀害他人，事從內起。但有近射遠射之異，所占勢大者近射，凶重，忌先動；勢小者遠射，凶輕，但不可出頭。一二課發動為近射，三四課發動為遠射。又發用之神之將相剋名近射，主有傷害，更陰虎乘金神，尤凶。若神將比和，名遠射，雖有口舌惡意，亦不至傷害矣。”

Zhuge Kongming said: "The day stem is separated and controls the upper deity. This is like shooting a ball with a slingshot, which can only reach nearby and not far away, so the matter is difficult to hit. It indicates self-harming others, with the matter originating from within. However, there is a distinction between near shooting and distant shooting: if the situation is strong, it is considered near shooting, which is more凶 and should avoid initiating first; if the situation is weak, it is considered distant shooting, which is less凶, but one should not take the lead. The first and second lessons initiating the transmission are considered near shooting, while the third and fourth lessons initiating the transmission are considered distant shooting. In addition, if the initiating deity is in conflict with the riding heavenly general, it is also considered near shooting, indicating harm; if there is also Tai Yin or White Tiger riding the metal deity, it is especially dangerous. If the deity and the heavenly general are harmonious and peaceful, it is called distant shooting, and even if there are verbal conflicts and ill intentions, it will not result in actual harm."

又曰：“彈射見土為彈丸，則彈中有傷，驀然有災。若有土而土落空亡，謂之遺丸，縱彈皆不為凶。若是彈射又是知一課，尤為無力，雖凶無畏。但欲用事者遇之其力輕，多費力不成也。經曰‘彈射憂事立散，若見太陰元武天空發用，主虛詐欺誕之事，禍從內起。’”

It is also said: "When the 'Striking and Shooting' divination appears and there is earth, it is like a projectile and a ball. If the projectile hits, there will be injury and sudden misfortune. If there is earth but it falls into the旬空 (decade void), it is called 'Leftover Ball,' and even if the projectile is fired, it will not be ominous. If the 'Striking and Shooting' is combined with another divination, it becomes even weaker, and although it may be ominous, there is no need to fear. However, those who wish to use this divination to accomplish something will find their efforts weak, and mostly their efforts will be in vain and the matter will not be completed. The 'Classic' says, 'The worries of the 'Striking and Shooting' divination will dissipate immediately; if the 'Tai Yin,' 'Xuan Wu,' or 'Tian Kong' is used, it indicates deceit and fraud, with calamity arising from within.'"

袁天罡曰：“遙克課主事遙動不定，人情倒置，禍 福皆輕，求事難成，吉凶皆主不實，來意雖有惡而不至傷殘也。第二課為用乃是日上兩課相戰，作事不力，外事不干，內事不可出頭。第三課為用，是辰陰自戰，兩陰相競，凶重有力，不可先動。第四課為用，尤為無力。

Yuan Tiangang said: "Remote control lessons indicate that the main subject of the divination is affected from a distance, moving unpredictably, with reversed human relationships, both misfortune and fortune being light, and matters sought after difficult to achieve, with good and bad fortune not settling down. Although the person involved may have ill intentions, it will not result in actual harm. If the second lesson is taken as the initiating transmission, it is a battle between the two lessons on the day stem side, leading to lack of effectiveness in doing things. External matters should not be dealt with, and internal matters should not take the lead. If the third lesson is taken as the initiating transmission, it is a battle between the yin and yang lessons on the day branch side, with two yin forces competing, resulting in heavy and powerful misfortune, and one should not act first. If the fourth lesson is taken as the initiating transmission, it is even more powerless."

若日干克兩神名曰一箭中兩鴻，又名一箭射兩鹿格。若兩神遙克，一曰一鹿含兩矢，皆主心貪望大，遠交近攻，近交遠攻，費力並取之兆。故曰‘兩神剋日，主二事合為一事；日克兩神，主一端分為兩端。’”

If the day stem simultaneously overcomes two upper gods, it is called "one arrow hitting two geese" or "one arrow shooting two deer." If two upper gods simultaneously overcome the day stem from a distance, it is called "one deer containing two arrows." These patterns indicate a mind that is greedy and has overly high expectations, often leading to distant alliances and attacks on nearby forces, or vice versa, showing a tendency to exhaust efforts in trying to achieve two goals at once. Therefore, it is said: "When two gods overcome the day stem, it signifies two matters merging into one; when the day stem overcomes two gods, it signifies one matter splitting into two."

占行人 第一第二課為用，行人立歸。第三第四課為用，行人未歸。若三傳沖剋歲建，占行人主凶。一曰“彈射不來，蒿矢課歸矣。遠出未歸，或中途有阻。” 占出行 若遠出至不至所往之地而回，不可西南行，恐人是非。 占訪人 彈射課主訪人不見，蒿矢課主訪人即出見矣。

Divination on a traveler: Take the first and second lessons as the initiating transmission, indicating the traveler will return immediately; take the third and fourth lessons as the initiating transmission, indicating the traveler has not yet returned. If the three transmissions clash and control the year's stem, the divination on the traveler indicates misfortune. Another saying states: "The lesson of shooting arrows indicates the person will not come; the lesson of rush arrows indicates the person has already returned; if the person has gone far and not returned, it is because of obstacles on the way." Divination on travel: If traveling a long distance, it is likely the traveler will not reach the destination and will return early; especially avoid going to the southwest direction, as it may cause trouble. Divination on visiting someone: The lesson of shooting arrows indicates that the visitor will not meet the person; the lesson of rush arrows indicates that the visitor will meet someone upon arrival.

占公訟 蒿矢課利小不利大，利後不利先；彈射課利上不利下，利先不利後。蒿矢主人害己，事由官司鬥訟之害也。 占國朝 值蒿矢課主事自外來，草寇弄兵，邊鄙生事，有使命來闕。值彈射課主有頒命遠出。 占身命 神剋日害從外入，日克神身他人，有刑害受驚，帶官貴祿馬主武途出身，但福力不大，無長遠之事業，多虛詐或夭折。

Divination on legal cases: The蒿矢 lesson indicates benefit for minor matters but not major ones, advantage for later action but not earlier; the弹射 lesson indicates benefit for higher positions but not lower ones, advantage for earlier action but not later. The蒿矢 lesson originally indicates that others harm oneself, and the matter arises from legal disputes and conflicts. Divination on state affairs: If the蒿矢 lesson is obtained, it indicates that matters come from outside, with bandits and rebels starting wars, disturbances arising at the borders, or envoys entering the court. If the弹射 lesson is obtained, it indicates that the court issues edicts to distant places. Divination on personal destiny: If the upper deity overcomes the day stem, misfortune comes from outside; if the day stem overcomes the upper deity, the person is involved in others' affairs. Both indicate a lifetime of punishments, harms, and fears. If accompanied by official stars, noblemen,禄神, and The Post-horse, it indicates a military background, but with little fortune, no long-term career, many deceitful actions, or lack of longevity.

占疾病 蒿矢有金見白虎，彈射見從魁有血光、脾胃之疾，其病難療。歌曰“占病小兒與老人，蒿矢彈射有災迍。一彈一矢俱不存，須知性命在逡巡。” 占求財 彈射課是朱雀主爭財口舌，或與妻爭，輕求則遂心，重求則無矣。

Divination on illness: If the蒿矢 lesson is accompanied by metal and also sees White Tiger, or if the弹射 lesson sees 「从魁」 (You), it indicates blood-related calamities and diseases of the spleen and stomach, which are difficult to cure. The rhyme says: "If children or the elderly divinate illness and encounter 蒿矢 or 弹射, disaster is imminent; if the arrows and bullets all miss and vanish, it means life and death are at the brink." Divination on seeking wealth: If the弹射 lesson is accompanied by Vermilion Bird, it indicates disputes over wealth, verbal conflicts, or quarrels with one's wife; seeking wealth casually may lead to satisfaction, but forcing it too much may result in failure to obtain it.

假如甲午日申時巳將占，四課無克賊，先取神克干，惟取申金克甲木為用，課名蒿矢，三傳巳申寅，將得白勾蛇，天乙順行，主君臣不信，亦憂男子病。此時不可出行，有客不可納，有內讒之事，禍從西南來，主有爭鬥來害，以蒿矢見金作虎勾也。加以年命見鬼，鬼置元武，定主賊盜謀殺也。

On the day of Jiawu and the hour of Shen, using Si as the month general to cast the divination, the four lessons have no mutual overcoming or stealing between upper and lower. Then we check if the upper gods overcome the day stem. Only Shen metal overcomes Jia wood, so Shen is taken as the initiating transmission. The name of the lesson is Hao Shi. The three transmissions are written as 'Si Shen Yin', but according to the order of the heavenly generals 'White Tiger, Gou Chen, Teng Snake' and the accompanying lesson disk, they are actually Shen, Si, Yin (Shen rides White Tiger, Si rides Gou Chen, Yin rides Teng Snake). The celestial general moves in a clockwise direction, indicating that there is no trust between the ruler and the subject, and there is also concern about a man falling ill. At this time, it is not advisable to travel, and if a guest comes, they should not be entertained, as there will be internal slander; misfortune comes from the southwest, indicating that someone will incite conflict to harm. This is because the Hao Shi lesson meets metal, and it is ridden by White Tiger and Gou Chen. If the native's destiny and the year's stem also meet official ghosts, and this ghost is ridden by Xuan Wu, then it can be concluded that there is a plot by thieves to kill.

殺申白 子巳勾 兄寅螣 后 朱 白 陰 子 卯 申 亥 卯 午 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination board for the day Jiawu. The top three lines are the three transmissions: the first transmission is Shen, which is the seven killing (official ghost) of the Jia day stem, riding on the White Tiger; the middle transmission is Si, which is the son's hexagram, riding on Gou Chen; the final transmission is Yin, which is the brother's hexagram, riding on Teng Snake. The middle three lines are the four lessons, arranged from right to left as the first to fourth lessons: the lower deities on the bottom line are Jia (Jia's lodging palace is Yin), Hai, Wu (Wu is the day branch), and Mao; the upper deities on the middle line are Hai, Shen, Mao, and Zi; the heavenly generals on the top line are Tai Yin, White Tiger, Vermilion Bird, and Heavenly Empress. The upper and lower lessons do not mutually control each other, except that the upper deity Shen metal of the second lesson controls the day stem Jia wood from a distance, so Shen is taken as the initiating transmission, forming the蒿矢. The bottom four lines are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; in this lesson, with the time of Shen added to Si, the heaven plate is three positions behind the earth plate, so the palace of Si has Yin, the palace of Wu has Mao, the palace of Wei has Chen, the palace of Shen has Si, and the rest can be similarly inferred. From the board, it is found that the upper deity of Shen is Si, and the upper deity of Si is Yin, thus the three transmissions are arranged as Shen, Si, and Yin.

假如九月將己卯日午時占，四課並無克賊，先取神遙剋日，四課上神又無遙剋日；次取日遙克神，惟神后受己日所克，以神后為用，三傳子酉午，將得貴元空，課名彈射，神后作天乙，作初傳，主婦女事，有貴人徵召之喜，但以死氣所勝，主憂人死及官訟墳墓事。

Another example: using the month general for September, with the day being Ji Mao and the time being noon. There is no mutual overcoming between the upper and lower lessons. First check if there is an upper god that overcomes the day stem from a distance; there is none in the upper gods of the four lessons. Then check if the day stem overcomes any upper god from a distance; only Shenhou (water) is overcome by Ji earth, so Shenhou Zi is taken as the initiating transmission. The three transmissions are Zi, You, and Wu, with the respective heavenly generals being Nobleman, Black Tortoise, and Tian Kong. The lesson is named "Shooting Arrow." Shenhou Zi, riding the heavenly general Nobleman, is the first transmission, indicating matters related to women, with the joy of being summoned by a nobleman. However, since it is overcome by the ruling death qi, it also indicates sorrow, death, lawsuits, and matters concerning graves.

財子貴 子酉元 父午空 玄 貴 螣 勾 酉 子 丑 辰 子 卯 辰 己 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination board for the day of Ji Mao. The top three rows are the three transmissions: the first transmission is Zi, which is the wife wealth hexagram of the day stem Ji, riding on the nobleman; the middle transmission is You, which is the son hexagram, riding on the Black Tortoise; the final transmission is Wu, which is the parent hexagram, riding on Tian Kong. The middle three rows are the four lessons, from right to left as the first to fourth lessons: the lower deities of the bottom row are Ji (Ji's lodging palace is Wei), Chen, Mao (Mao is the day branch), and Zi; the upper deities of the middle row are Chen, Chou, Zi, and You; the heavenly generals of the top row are Gou Chen, Teng Snake, Nobleman, and Black Tortoise. The upper and lower deities of the four lessons do not mutually control each other, except that the upper deity of the third lesson, Zi water, is mutually controlled by the day stem Ji earth from a distance, so Zi is taken as the initiating transmission. The bottom four rows are the heaven and earth plates: the fixed twelve sections of the outer frame are the earth plate's twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; since the month general is added at the hour of Wu, the heaven plate is three positions behind the earth plate, so the deity on Si palace is Yin, the deity on Wu palace is Mao, the deity on Wei palace is Chen, the deity on Shen palace is Si, and the rest can be inferred similarly. From the board, it is found that the upper deity of Zi is You, and the upper deity of You is Wu, so the three transmissions are arranged as Zi, You, and Wu.

昴星課 仰視 伏視 歌曰：無克又無遙，昴星理可知。陽日看酉上，發用立根基。辰作中傳日，末傳日上依。柔日看從魁，中日末辰支。仰視總名昴星矣。

The昴星 lesson is divided into two forms:仰视 and伏视. The rhyme says: if the four lessons have neither upper and lower mutual control nor distant mutual control, it is called the昴星 lesson. The reasoning is as follows: on a yang day (Jia, Bing, Wu, Geng, Ren), look at the heavenly stem at the earth branch酉 position, take that heavenly stem as the initiating transmission, which serves as the basis for establishing the lesson. The middle transmission is taken from the earth branch of the day stem (Chen, which is the day branch), and the final transmission is taken from the heavenly stem above the day stem. On a yin day (Yi, Ding, Ji, Xin, Gui, i.e., soft days), look at where the heavenly stem「从魁」 (You) falls on the earth plate, take the earth branch of that position as the initiating transmission. 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. On a yang day, looking upward at the酉 position is called「仰视」, and on a yin day, looking downward at the酉 position is called「伏视」. Both are collectively known as the昴星 lesson.

又曰：四課又無遙相剋，須當仰伏觀昴星。剛日酉上神為用，柔視酉下度何之。假令從魁居亥地，用神端的是登明。中傳乃附日辰上，剛日先辰後日呈。柔日中日末辰上，虎視如何不免驚。

It is also said that if the four lessons have neither mutual control nor remote control, one should use the method of looking up and looking down at the star of the bright star (Mao). On a yang day (a hard day), take the heavenly stem above the earthly branch of You (酉) on the earth plate as the initiating transmission. On a yin day (a soft day), observe where the heavenly stem Congkui (You) has fallen on the earth plate. For example, if Congkui (You) falls on the earthly branch Hai (亥), then the initiating transmission is determined to be Dengming (Hai). The middle transmission and final transmission are both taken from the heavenly stems above the day stem and day branch. On a yang day, first take the heavenly stem above the day branch as the middle transmission, then take the heavenly stem above the day stem as the final transmission. On a yin day, take the heavenly stem above the day stem as the middle transmission, and the heavenly stem above the day branch as the final transmission. This lesson takes the image of a tiger watching, how can it avoid causing fear?

凡四課上下全無克賊，又克遙克，曰昴星課。夫昴星者，乃酉是昴日雞之宿也。位鎮西方，為日月之門戶，分居兌極，作天地之關梁，其居心也虛靈，有以剖決事端 之吉凶，其秉悸也英銳，有以擅掌殺伐之威儀。

All four lessons have neither mutual defeat nor remote defeat, and there is no remote overcoming to take, which is called the昴星 lesson. The term "昴星" refers to the酉 position—the constellation "昴日鸡" among the twenty-eight star groups is precisely located at酉. The酉 position guards the west, being the gateway for the sun and moon to rise and set; it resides at the extreme of the兑 trigram, serving as the bridge connecting heaven and earth. In terms of its disposition, it is empty, quiet, and bright, thus capable of discerning the auspicious or inauspicious nature of matters; in terms of its nature, it is brilliant, resolute, and decisive, thus capable of wielding the authority of severe punishment and execution. This is precisely why this lesson is named after the酉 position and is associated with matters of obstruction and fear of punishment.

陽日則仰視酉上所見者為用，陽從地起，故中傳用辰上，辰為地也，本乎天者親上，故末傳歸日上，日者，天也。其象如虎之視轉蓬而動也。陰日是伏視酉上所臨者為用，陰從天降，故中傳從日，日天也，本乎地者親下，故末傳歸辰，辰為地也。其象如冬蛇掩目而匿也。

On a yang day, one looks upward at the Heaven Plate's You position on the Earth Plate to take the initiating transmission; yang energy rises from the earth, so the middle transmission takes the god at the day's branch — the day's branch belongs to the earth; also, since "those originating from heaven are close to above," the final transmission returns to the god at the day's stem — the day's stem belongs to heaven. Its imagery is like a tiger watching a whirling tumbleweed in the wind, waiting for the right moment to move. On a yin day, one looks downward at the Earth Plate position where the Heaven Plate's You (Congkui) is located to take the initiating transmission; yin energy descends from heaven, so the middle transmission follows the god at the day's stem — the day's stem belongs to heaven; also, since "those originating from earth are close to below," the final transmission returns to the god at the day's branch — the day's branch belongs to earth. Its imagery is like a snake in hibernation, closed eyes and hidden away. ("Those originating from heaven are close to above, those originating from earth are close to below" is from The Zhou Changes (I Ching), the Wenyan section of the Qian hexagram.)

是昴星一課而有四名也。但四名亦有時義，春曰虎視，夏曰轉蓬，秋曰昴星，冬曰科蛇掩目。春占白虎，與酉金逢，春令死絕，謂之死虎，卯月沖酉，辰月合酉，謂之死虎遭合，不能傷人，但以目視人而驚人耳。夏月金囚，如以草為蓬，隨風不定也。秋月金旺，昴星主事，故曰昴星。冬月金休，如蛇掩目不能傷人也。

Therefore, the star cluster Maoying (昴星) has four names in one divination lesson, each with its own seasonal meaning: in spring it is called "Hu Shi" (虎视), in summer "Zhuang Peng" (转蓬), in autumn "Maoying" (昴星), and in winter "Dong She Yan Mu" (冬蛇掩目) (the original text "Ke She" should be "Dong She"). If the divination is done in spring and the White Tiger meets the酉 metal, the metal is in a state of death and decline in the spring season, so it is called "Si Hu" (死虎); in the卯 month, the酉 is opposed, and in the辰 month, the酉 is combined, so it is also called "Si Hu Zao He" (死虎遭合), which does not harm people but merely stares at them to scare them. In summer, the metal energy is in a state of imprisonment and decline, like a ball made of reed grass, rolling with the wind without a fixed place. In autumn, the metal energy is strong, and Maoying is the main star, so it is called Maoying. In winter, the metal energy is resting, like a snake closing its eyes and hibernating, unable to harm people.

斷曰：用起昴星為虎視，秋兮在酉知生死，出入關梁日月門，舉動稽留難進止。剛日出行自不歸，柔日伏匿憂難起。女多淫泆問何因，此地私門難禁止。

The interpretation states: The initiating transmission begins with the昴 star, which signifies the image of a tiger watching; when this divination is cast in autumn, the key lies in observing the酉 position to determine life and death. The person involved is moving through gates and doors of day and moon, with every action delayed and obstructed, facing difficulties in both advancing and retreating. On a yang day, it indicates going out on a long journey without returning; on a yin day, it suggests concealment and inability to emerge, with troubles difficult to resolve. If one asks why women often engage in licentiousness, it is because the酉 position is inherently a private door, hard to restrain.

又歌曰：昴星轉蓬並虎視，冬蛇掩目異名求，剛日出頭而閉塞，柔日藏身不自由，事多勾陳非本意，搖擺不定將出遊，文字不明多恐感，關梁阻滯事多留，更變反覆多不定，全家疾病傳梁周，引惹官事皆失理，淫泆畏布伏藏憂。 又曰：冬蛇掩目課，萬事不相從，伏罪何須出，莫勞西與東，出行遭禁繫，淫泆敗家風。

There is also a rhyme that says: "The star昴, the turning reed, the tiger's gaze, and the winter snake covering its eyes" are all different names for the same divination lesson. On a Yang day, it indicates a desire to rise above but being blocked everywhere; on a Yin day, it suggests hiding and lacking freedom. Matters are often entangled and complicated, not arising from one's own intention; thoughts are unstable, with a desire to go out and wander. Documents and contracts are vague, causing much suspicion; roads and borders are blocked, leading to delays in affairs. Sudden changes occur repeatedly without certainty, with illness spreading throughout the household. Legal troubles result in being unable to justify oneself, due to licentiousness leading to fear and concealment, causing deep worry. It also says: This lesson "winter snake covering its eyes" indicates that all matters do not go according to one's wishes. Once one has already been punished, why bother to rise again; there is no need to run about uselessly. Traveling far may result in being detained, while indulgence in lust will ruin family reputation.

又歌曰：轉蓬柔日見螣蛇，冬蛇掩目有欺遮，不獨憂疑有怪夢，屈指闇昧有怨嗟。事縱在內多淫泆，閉留在外不歸家。剛日昴星見白虎，白虎耽耽定有驚。事從外來憂在內，勾牽刑獄有稽留。伏藏在外不欲出，疑悲文字不分明。 經曰：“昴星為用，孤立、狐疑、疾病、進退、囚繫、文墨。”若值吉將，相親可得。

There is also a rhyme that says: On a yin day, if one draws the turning reed and sees the Teng Snake, it signifies the winter snake covering its eyes, indicating that someone is deceiving or concealing things. This leads to worry and uncertainty, frequent strange dreams, and secretly calculating while harboring resentment. Even if the matter occurs within the family, it is often related to immorality; if a person is away, they may be trapped and unable to return home. On a yang day, if one draws the昴 star and sees the White Tiger, the White Tiger stares fiercely, indicating a sure alarm. The trouble comes from outside but causes worry within, and one is detained by legal matters. A person hides outside unwilling to come out, filled with suspicion, sorrow, and confusion, with documents unclear and ambiguous. The Classic says: "When the昴 star is the initiating transmission, it signifies isolation without support, doubt and indecision, illness, being stuck between advancing and retreating, imprisonment and being tied up, and matters concerning documents and writing." If the accompanying general is a favorable one, then matters of mutual closeness can be sought.

孔明曰：“昴星課，若非春占，但值陽日如虎視不息轉蓬而已。陰日如冬蛇蟄藏伏身不動也。虎視者，虎以爪牙害人，視則覷我而有意也。苟無先見之知，而輕舉妄動，無有不傷者，故行者宜止，動者宜靜也。疑者宜精意思維，寬懷省事，則虎雖視我，亦安能害我哉？

Zhuge Kongming said: "If the昴star lesson is not obtained in spring, then on a yang day it merely indicates fierce staring and rotating of the flying grass; on a yin day it is like a winter snake coiled and hidden, remaining still.所谓 fierce staring refers to the tiger using its claws and teeth to harm people, and its staring is the tiger taking an interest in me. If one acts rashly without clear understanding, there is no avoiding injury; therefore, those who are moving should stop, and those who are active should become still. Those who are doubtful should carefully consider and open their minds, reduce disturbances, so that even though the tiger is staring at me, it cannot harm me."

夏曰轉蓬者，如以草為蓬，因風而起，旋轉不定也，其斷略與虎視同，若三傳見白虎乘申酉剋日辰及行年上神，名曰真虎視，來意主見凶禍傷損，見血光有火憂之事。若行年見神將吉，更見生旺，則不為凶。剛日虎視，靜則有官災病患暴驚，在家防火驚，動則有盜賊風濤虎獸驚恐。凡舉事皆有憂驚，先有憂驚後有破家也，凡事又主稽留伏匿。柔日虎視主伏匿於內，事多闇昧，進退猶豫，靜則有幽暗徒流逃匿，內有婦人小口災病。”

In summer, the term "zhuangpeng" refers to a ball made of thistle, which is carried away by the wind and moves without a fixed direction. The method of interpretation is roughly similar to "huishi." If in the three transmissions, the White Tiger is seen riding on the metal gods of Sheng and You and attacking the day stem, day branch, and the god of the year, it is called "zhen huishi." This indicates a serious misfortune, injury, bloodshed, and fire danger. If the god of the year is auspicious and meets a thriving and strong atmosphere, it is not considered ominous. On a yang day, if the White Tiger is active, sitting still may bring official troubles, illness, and sudden frights, requiring caution against fire-related disturbances at home. If there is movement, it may bring thieves, storms, or encounters with tigers and beasts, causing fear. Any action is accompanied by worry and alarm, first experiencing fear and then facing the loss of property. All matters are likely to be delayed and involve concealment. On a yin day, "huishi" indicates concealment within, with affairs often unclear and indecisive. If there is no movement, it may involve imprisonment, exile, or hiding, with illness affecting women and children in the household.

袁天罡曰：“一課而有四名，雖有四時之名，但亦不可執一，其占惟通用，特有剛日柔日之異耳。陽掩陰，所以謂虎視；陰掩陽，所以為昴星，皆主有舉動稽留、進退猶豫。剛日昴星不利男人，有渡越關梁、遠行之事，事起於外。更值秋占，出行主不歸。柔日昴星太陰主事不利婦人，主隱匿伏藏，不欲見人，有憂懼之事。

Yuan Tiangang said: "A single lesson has four names, though they are named according to the four seasons, one should not be rigid in their application. When making a divination, only one method is generally used, the difference lies only in whether it is a yang day or a yin day. Yang covers yin, so it is called tiger's gaze; yin covers yang, so it is called昴star. Both indicate hesitation in action and indecision in movement. On a yang day, the昴star is unfavorable for men, indicating crossing barriers and traveling far away, with matters originating from outside; if it coincides with autumn, traveling will indicate a one-way journey without return. On a yin day, the昴star is governed by Tai Yin, unfavorable for women, indicating concealment and avoidance, unwilling to meet people, and harboring worries and fears."

若後陰為用，則是倚其門，立其戶，占婦人必淫邪不正之人。凡事多阻隔，主潛伏不欲見人而隔，或人心不相照而隔。剛日主道路關梁有阻而隔。春占主雨雪，冬占主霜雪阻隔。故曰昴星有閉塞，行者有稽留。若是稽留停止久者，則有復行之兆。” 又曰：“剛日男人遠行未返，恐鬧死於外。柔日伏藏女子淫泆，深憂不解，行者藏止不來，居者在家不欲見人。”

If Heavenly Empress and Tai Yin are initiating transmissions, this indicates an image of leaning against the door waiting, and when divining about a woman, she is certainly a淫邪 and improper person. In all matters, there are many obstructions: either because someone is hidden and unwilling to meet, or because the hearts of the two parties are not in harmony. On a yang day, it indicates obstruction at roads and passageways. In spring, it signifies rain and snow blocking the way; in winter, frost and snow blocking the way. Therefore, the昴 star lesson has an image of blockage, and travelers will experience delays. If the delay and stagnation last for a long time, there is a sign of resuming the journey again. It also says: On a yang day, it indicates a man traveling far away and not returning, fearing accidents or death outside. On a yin day, it indicates concealment and hiding, with women being淫乱, causing deep worries that are hard to resolve; those who go out hide and do not return, while those at home close their doors and do not wish to see people.

邵氏曰：“柔日昴星憂在婦女小口。又有空亡，主久病不起，或以事逃亡徒流。至殺陰主靜，宜藏伏也。又主事欲舉終難起。占謀事有亂常廢弱。若神將相戰主不正奸惡之事。又以日辰決之。水日防水災，火日防火災 ，金日防殺傷，木日防跌墜，土日主傾壓。又主家亡男女奔逃，皆主死亡在外及門戶閉塞不通也。發用在四孟主求事遲得，發用在仲季則陰少驚恐。”

Shao Kangjie said: "On a yin day, the star Maowang indicates worries concerning women and children. If it also meets the empty ten days, it suggests a long illness that will not recover, or escape due to some matter, or exile. This divination is extremely yin and indicates stillness, suitable for concealment. It also indicates that things are intended to be done but ultimately cannot be accomplished. When predicting plans, it shows disorder, failure, and decline. If the main god and the riding heavenly general fight, it indicates improper evil deeds. It should also be determined according to the five phases of the day stem: water days warn of flood disasters, fire days warn of fire disasters, metal days warn of injuries, wood days warn of falls, and earth days indicate collapse and pressure injuries. It also indicates that male and female family members scatter, all indicating death outside the home and the closure of the household. If the initiating transmission falls on the first positions of寅,申,巳, and亥, the desired matter will be delayed. If it falls on the middle or last positions, it indicates that women and children will be startled."

劉誠意曰：“冬占名冬蛇掩目之瞑而不能開，口含土而不能食，蟠側而不能仲，伸而不能蟠，受氣時也。名蛇者，凶之兆也。名冬蛇者，升騰變化未能出見，亦不能害人也。他人為蛇，或亦不懼，我若為蛇，又當隱形身晦也。若勉強趨走，必貽其咎也。凡占主伏匿潛藏，闇昧不明，人不能見，事因女子，亂從內起，主虛驚不明之事。但值剛日，亦有晴光不息，轉蓬不已，欲動難動耳。柔日則主蟄藏掩目不動，宜持防，闇昧驚恐耳。若見空亡，則伏藏者出見也。”

Liu Bowen said: "In winter, if one divines and gets the omen called 'Winter Snake Covering Its Eyes': the eyes are closed but cannot open, the mouth contains soil but cannot eat, coiled but cannot stretch out, stretched out but cannot coil again. This is exactly the time of being affected and hidden away. Naming it 'Snake' is a凶 omen; naming it 'Winter Snake' means it still cannot rise and change, so it will not harm people. Others are snakes, perhaps I need not fear; but if I myself am a snake, I should remain hidden and cautious. If I force myself to act, I will surely leave behind guilt. Those who receive this omen are mainly about hiding and concealing, ambiguous and unclear, things that people cannot see. The cause comes from a woman, and the disorder arises from within, mostly false alarms and unclear matters. But if it occurs on a yang day, there is an image of continuous sunlight and flying hemp that cannot stop, wanting to move but unable to. On a yin day, it signifies hiding and covering the eyes, being still and unmoving, suitable for holding on and being cautious, only causing ambiguity and fear. If the lesson contains the term 'ten days empty,' then the hidden person will actually appear."

李衛公曰：“柔日昴星名冬蛇掩目，憂在陰小，事主伏匿而闇昧多驚。在家則猶豫難動也。蓋四課既無克又無遙克，是陰陽閉塞不通，故者皆主驚危，惟利空亡以解之。若虎視逢視，則至驚至危矣，故不拘剛日柔日，但傳見白虎傳送皆名虎視轉蓬，傳見太乙螣蛇皆名冬蛇掩目，若冬蛇無力，須防驚蟄後方有力。”

Li Jing said: "On a yin day, the昴 star is called winter snake covering the eyes, indicating worries and troubles concerning women and young children. The matter is hidden and ambiguous, often causing alarm. At home, there is hesitation and difficulty in taking action. Because the four lessons have neither mutual control nor remote control, it is a sign of yin and yang being blocked and uncommunicative. Therefore, it all points to fear and danger. Only by relying on the ten-day void can it be resolved. If the tiger gaze meets another tiger gaze, then the alarm reaches its peak and the danger becomes extreme. Therefore, regardless of yin or yang days: if the three transmissions contain the White Tiger and Chuansong (Shen), they are called tiger gaze and turning蓬; if the three transmissions contain Taiyi (Si) and Teng Snake, they are called winter snake covering the eyes. If the winter snake is determined to be weak, one must still be cautious after the vernal equinox, when the snake awakens and becomes strong."

占國事 未有涯際，狐疑無所適從，忽有剛毅果敢之人，出身為國，制裁急務，剖決不回。但勢必至於傷，然後濟事，或有不願與論，特立獨行，任怨舉事，則事舉矣，亦宜剛日方妙。 占病 歌曰：“虎視傳中有螣蛇，占病絕食事堪嗟。不是咽喉不相嗟，滿口生瘡火上奢。”剛日不利男子占，夏秋占男子外病者死，加凶將主殺傷，冬日占，柔日女子小口病將死。 占六甲 剛日昴星生女，柔日虎視生男。

Divination for state affairs: The situation is without clear boundaries, and everyone is suspicious and unsure of what to follow. Suddenly, a strong and resolute person stands up for the country, decisively handling urgent matters, making decisions without hesitation. However, there must be some damage before things can be resolved. There may also be people who do not wish to discuss with him, so he acts independently, facing criticism and blame, and proceeds with determination. The matter is then accomplished. This situation is most appropriate when divined on a yang day. Divination for illness: The verse says, "In the Three Transmissions of the Tiger's View, if there is also the Teng Snake, then for illness, one will not eat, which is truly regrettable; it is either a problem with the throat or mouth sores, with excessive fire." A yang day is unfavorable for a man's divination; in summer and autumn, if a man is ill while away, he may die, and if there is an Inauspicious General (malevolent general), it indicates injury or death. In winter or on a yin day, it indicates illness in women or children that will not be cured. Divination for pregnancy (Six Jia): The昴星 (昴 star) on a yang day indicates the birth of a daughter, while the Tiger's View on a yin day indicates the birth of a son.

八專課 歌曰：日辰同一位，此是八專名，五日陰陽見，三傳順逆存，陽日順數去，陰日逆後奔，復看日辰上，終傳此處輪。

Eight Special Days. The mnemonic says: when the day stem's lodging palace and the day branch fall on the same position of the earth plate, this is called the Eight Special Days. Among the sixty jiazi, only five days are like this, and they are divided into yin and yang categories. When selecting the three transmissions, two methods are used: for yang days, the three branches are counted in order to determine the initiating transmission; for yin days, the three branches are counted in reverse order to determine the initiating transmission. Then, looking at the god on the day stem, the middle and final transmissions are selected in turn from there. (On the Eight Special Days, the day stem and branch are in the same position, and the four lessons are combined into two lessons. The methods for using the original head, repeated review, and so on are mostly not applicable, so another method of counting the three branches in order or reverse is established.)

又曰：八專之日是無淫，有克比並涉害深，無克須當涉害數，陰日還陰逆數尋，陽日便從陽起順，順逆三位用為真，中末傳歸日干上，依此用之是為精。有時順到日辰上，三傳飛散莫重臨。正月己未酉時占，酉作三傳獨腳名。

It is also said that the original term for 'eight special transmissions' is 'wu yin' (the text reads 'wu yin'), and if there is a conflict in the course, one should still use the methods of ratio and involvement to select the deeper one as the initiating transmission; if there is no conflict to choose from, then one should follow the number of involvement to deduce. On a yin day, the yin remains yin, and the count is pursued in reverse; on a yang day, the count begins with yang and proceeds in the forward direction. Whether counting forward or backward, once the count reaches three positions, the god on the Heaven Plate at that position is the true initiating transmission. The middle and final transmissions all return to the god of the day's stem. Sometimes, when counting forward directly lands on the position of the day's stem and branch, the three transmissions scatter and do not gather, and one should not allow them to repeat the same position. For example, on the day of Jiwei in the first lunar month at the hour of You, the three transmissions are all You, which is called 'du jiao ke'.

六十甲子中有五日支干同位，及專祿日，名曰八專，乃丁未、癸丑、甲寅、己未、庚申是也。此五日干支同位，陰陽只有二課，其取用若有克賊，則依克賊、比用、涉害、遙克取用，如前例取三傳；如無克賊則看日辰之陰陽，陽日就干上第一課上所得之神順數三辰，看天盤得何神，為初傳；中末俱於日上取。

Among the sixty Jiazi cycles, there are five days where the day stem and day branch are in the same position, and these days are called the Eight Special Days (Ba Zuan). These days are Dingwei, Guichou, Jiayin, Jiwei, and Gengshen. On these five days, the day stem and day branch are in the same position, and when combining the yin and yang lessons, only two lessons remain. Therefore, there are special rules for selecting the initiating transmission. If there are both conflicts and thieves in the lesson, then the initiating transmission is still selected according to the previous methods of thief and conflict, ratio use, involvement, and remote conflict, and the three transmissions are arranged as before. If there are neither conflicts nor thieves, then we look at whether the day stem is yang or yin. For a yang day, we start from the first heavenly stem in the first lesson and count three heavenly stems on the earth plate, and the heavenly stem that appears on the earth plate is taken as the first transmission. The middle and final transmissions are both taken from the heavenly stem in the first lesson.

陰日就日後第二課上所得之神逆數三辰，看天盤上落得何神為用，中末俱在日上取也。此名八專課，有時逆到日辰上而中末與初傳同空，則謂之獨腳課，皆八專課內。又八專課一名帷簿不修課。

On an odd day, the first transmission starts from the second lesson's heavenly spirit, counting backwards three earthly branches to determine which heavenly plate spirit it lands on, and that is taken as the initiating transmission. The middle and final transmissions are also taken from the day stem. This is called the "Eight Special Lessons." Sometimes, counting backwards exactly lands on the day stem and day branch, and the middle and final transmissions are the same character (or both fall into the same旬空), which is called "Single-legged Lesson," still classified under the Eight Special Lessons. The Eight Special Lessons is also known by another name, "Lessons of Unrestrained Intimacy" — implying that within the household, there is no distinction between men and women.

斷曰：帷簿丑聲亂，不修更難管，順陽妻有謀，逆陰夫目反，陰邪驚怪起，出門須迴轉。 歌斷曰：一神二神號八專，陰陽不備向乾坤，帷簿不修逆失理，婦懷他婿外人傳，陽不備兮男不足，占身定是病相侵，公事不成災自散，出入求財枉用心，事多駁什無分別，淫泆難明偽與真，陰日只為家法懷，悖亂乖違因婦人。

The interpretation says: When the Eight Special Divination is used, it indicates that there is scandal within the private quarters, and if the household discipline is not properly maintained, it will be even more difficult to manage. On a yang day, when the numbers are counted in the usual order, it suggests that the wife has other intentions; on a yin day, when the numbers are counted in reverse order, it indicates that the husband is at odds with his wife. Strange and sinister events arise from this situation, and those who go out will have to return halfway. The mnemonic interpretation says: Only when one or two deities form the divination is it called the Eight Special Divination. The yin and yang are incomplete and biased towards the extremes of Heaven and Earth. The private quarters are not properly maintained, indicating that the woman is harboring thoughts of another man, and this is spread around. On a yang divination, if the elements are incomplete, the man is lacking; if it is about one's own life, it will be plagued by illness. Official matters will not be resolved, but misfortunes will dissipate on their own. Going out to seek wealth will be in vain. Matters are confused and unclear, and the nature of the disorder is ambiguous. On a yin day, the divination indicates that the household discipline is broken, and disorder and rebellion originate from the woman.

又曰：獨腳八專皆丑課，陰陽並雜火淫泆，陰私出入無門戶，淫泆交通事可嗟。亂欲於內外不見，獨在無人便有邪。 又曰：日之陽神還不備，事有兩頭報君知。陽是男兮男不足，父占子息子不備。子若占父父不足，三心二意阿誰知？若然父子二俱足，莫須內有一人夷。若占家宅不完備，縱使德兮財無支。陰人坎坷陰私撓，謀望出入進退疑。無非狹隘必損害，人口奴婢啾唧悲。日辰年上添鬼賊，更加凶將禍難醫。

It is also said that both the single-footed lesson and the eight-special lesson are lessons of disgrace, where yin and yang are mixed together and desires are excessive and licentious. Secret movements take place without any concern for boundaries, and private relations between men and women are truly regrettable. The desire for licentiousness arises within but is unseen by outsiders. Once alone and unobserved, improper thoughts arise. It is also said that when the day stem is incomplete, the matter has two sides, and this should be told to the person being divined. Yang represents men, and an incomplete yang lesson indicates a lack of male members: if the father divines his children, the children are incomplete; if the son divines his father, the father is lacking. Who can know the mind of three hearts and two minds? If both the father's and son's lessons are complete, the family is still likely to suffer some injury. If the household is divined, the dwelling is incomplete, and even with virtue, the finances cannot support. Women face difficulties and obstacles, secretly disturbed by others; their endeavors and movements are uncertain and confused. In the end, it is always about a narrow situation leading to inevitable harm, with family members and servants crying out in sorrow. If the day stem and day branch, along with the native's birth year, are further troubled by official ghosts, thieves, and harmful influences, and if Inauspicious General are added, the calamity becomes difficult to cure.

又歌曰：日值八專帷簿課，陰陽並雜不分明。不修帷簿何為禮？內外占之總丑聲。厭醫合門元武當，嫂通於叔妹淫兄。人間察事難推測，元女留經鑑此情。 又曰：陰陽不備是蕪淫，夫婦奸邪有二心。二女爭男男不足，二男共女是單陰。上之克下緣夫過，反此誠為婦不仁。陽既不終陰取合，陰來陽處畏刑臨。

There is also a rhyme that says: When the day branch falls on the eight special positions, it forms a curtain lesson, and yin and yang become mixed, making it hard to distinguish. If the curtain is not properly arranged, what is there to talk about etiquette and propriety? Whether it is an internal or external divination, it is ultimately a scandal. If the Liu He is at the gate and the Black Tortoise is present, it indicates that the sister-in-law is having an affair with the younger brother, or the younger sister is committing adultery with her elder brother. Such matters in the human world are the hardest to predict, and only the《Yuan Nu Liu Jing》(an old text of the Six壬) can reveal such situations. It is also said that if yin and yang are not complete, it is called 'wuyin', meaning immorality between husband and wife, with both parties harboring two hearts. When two women compete for one man, it is a case of insufficient male members; when two men share one woman, it is a case of solitary yin. If the superior god overcomes the inferior god, the fault lies with the husband; if the inferior god overcomes the superior god, then it is indeed the woman who is unvirtuous. If the yang lesson cannot reach its position, the yin lesson will seek another match; if the yin spirit moves to the yang position, it is afraid of encountering punishment and conflict.

孔明曰：“八專，日干支同位，彼此不分，陰陽混處，如男女合體之象。一名帷簿不修，課言房屋不備而破損，被人窺覷，有無恥不正之事。又名蕪淫，課乃陽不與陰合，陰不與陽親，外無不淫，奸生於內，發用陽神，終不見陰神。以此占人，必有淫泆。陽多陰少，起於男子；陽少陰多，起於女人。兩陽夾陰，男爭女；兩陰夾陽，女爭男。

Zhuge Kongming said: "On the eighth specialized day, the day stem lodges in the palace and shares the same position as the day branch, they are indistinct from each other, yin and yang are mixed together, resembling the image of male and female combining. It is also called 'improper curtain and curtain rod,' meaning the house is incomplete and broken, allowing people to look in from outside, indicating there are improper and unrighteous matters within the family. It is also called 'wuhun,' meaning yang does not combine with yin, and yin does not associate with yang; there is no propriety outside, but immorality arises within; the initiating transmission takes the yang spirit, thus the yin spirit is never seen. Using this to divinate a person, this person must have immoral behavior. If there are more yang spirits and fewer yin spirits, the matter originates from a man; if there are fewer yang spirits and more yin spirits, the matter originates from a woman. Two yang spirits enclosing one yin spirit indicate a man competing for a woman; two yin spirits enclosing one yang spirit indicate a woman competing for a man."

更見天后六合元武作初傳，或合後傳見元武，決主淫亂。元武又見夜神，則淫穢甚矣。若陰合在傳，主室家不正，婦婢不順理。陽不備事起於外，陰不備事起於內。凡事必干婦人，阻塞不通。居多淫泆，事多彰露，姦淫外暴，當謹厚修省，閉於家，而以理自律，遠奸邪而勿狎於近小，則免貽羞辱之事矣。凡有占只於日辰上神將決之。”

If the Heavenly Empress, Liu He, and Black Tortoise appear in the first transmission, or if Liu He and Heavenly Empress are in the transmission and Black Tortoise is also present, it indicates immorality. If Black Tortoise meets the night general when it is on duty, the immorality becomes even more severe. If Tai Yin and Liu He appear in the three transmissions, it suggests an improper household, with wives, concubines, and servants not following discipline. If the yang course is incomplete, the matter originates from outside; if the yin course is incomplete, the matter originates from within. In all cases, it involves women, and there will be blockages everywhere. This course indicates that the family has much immorality, and the affairs are often exposed, with illicit relationships spreading openly. In such a case, one should be cautious and self-reflect, close the doors and guard the family, use reason to restrain oneself, and stay away from wicked people without being close to those around them, thus avoiding bringing shame. Whatever one divines, it should be judged solely based on the heavenly general riding on the day stem and day branch.

邵氏曰：“八專之課，事多重疊。外不隔而內不遏，憂喜二來，干涉婦人，久而反蔽。若后合入傳則男不知恥，女不知羞，淫穢之事尤恐太陰六合臨日辰。” 劉伯溫曰：“八專如人專執不分之意。無通變之義也。”經曰：“求望則不愛八專。”以人己不分，上下之情不通故也。剛日主進趨欲出，凡事機急速；柔日主退縮欲歸，凡事機遲緩。”

Shao Kangjie said: "The eight-special class of divination often involves overlapping matters. The outside cannot be blocked, and the inside cannot be stopped, with worries and joys coming together, all connected to women. Over time, this obscures the situation. If the Heavenly Empress and Liu He appear in the three transmissions, it indicates that men lack shame and women lack modesty. As for indecent matters, it is especially dangerous when Tai Yin and Liu He are present on the day stem and day branch." Liu Bowen said: "The eight-special class is like a person being stubborn and sticking to their own views, lacking the ability to adapt and be flexible." The Classic says: "Those who have aspirations and expectations dislike the eight-special class." This is because there is a lack of distinction between self and others, and the relationship between superior and inferior is not communicated. On a yang day, the main subject desires advancement and going out, with affairs moving quickly. On a yin day, the main subject retreats and returns, with affairs moving slowly.

獨腳課斷曰：課名獨腳主憂驚，不宜占病問行人，占賊不來被人殺，任是險危三日平。主自己家之事，不能移，動之則費力，占逃亡去不遠遭獲，陰入自歸家。

The divination for a single-legged lesson states: This lesson is called "Single-Legged," and it indicates worry and fear. It is not suitable for divining about illness or the whereabouts of a traveler. When used to predict theft, thieves will not come, but there is a risk of being harmed by others; although there may be danger, it will be resolved within three days. This lesson concerns matters related to oneself, which cannot be moved or changed; any attempt to move them will require great effort. When predicting escape, the person will not run far before being caught; if it is governed by a spirit of the阴 (yin), then the person will return home by themselves.

占國朝 主臣下奸邪，陽不備是列職之長，陰不備是有司之屬，更夜神加臨，決非中正之事。若有剋制，則有救，其奸必可隔。 占兵事 主客不分，不宜出軍，占賊不來。 占婚姻 不宜出嫁，男女無恥淫亂，有口舌離別之事。 占六甲 母子不分，必有一傷，或破傷獨足，產未生，生亦險難。

Divination on state affairs: This indicates the presence of corrupt officials. If the yang lesson is incomplete, it refers to the heads of various departments; if the yin lesson is incomplete, it refers to subordinate officials. If there is also a night general approaching, it definitely indicates something unjust and improper. If there is another controlling deity in the lesson, it is considered a saving factor, and the corrupt officials can be separated. Divination on military affairs: It indicates unclear boundaries between the host and the guest, and it is not advisable to go to war; divination on enemies indicates that the enemy will not come. Divination on marriage: It is not advisable for marriage, as men and women are immoral and indulge in licentiousness, leading to disputes and separation. Divination on pregnancy (six jia): There is no clear distinction between mother and child, and one of them will be injured, or the child will be born with defects or lameness; the due date has not arrived, and even if labor begins, it will be very dangerous.

占來意 元武剋日辰者，主重重走失、人情不和之事。若陰合在傳，主室家不正、家奴悖亂之事。若日辰上神不利，來意主外人不同，欲改之事。陽不備則起於外，陰不備則起於內。 占身命 淫亂不正，名利俱虛，休囚則壽命不久。 占逃亡 吉不遠自歸，或家中人藏匿，或藏在屋下。 占出行 主因家事牽惹，不得移步，去亦不利。

Divination of the matter: If the Black Tortoise overcomes the Day Stem and Day Branch, the matter indicates consecutive losses of things and discord in interpersonal relationships. If Tai Yin or Liu He appear in the Three Transmissions, the matter suggests disorder within the household and rebellion by servants. If the Day Stem and Day Branch are not favorable, the matter implies disagreement with outsiders and a desire for change. If the Yang lesson is incomplete, the matter originates from outside; if the Yin lesson is incomplete, the matter originates from within. Divination of the person: This person is licentious and improper, with both reputation and profit lost. If the lesson spirits are weak and confined, the person's lifespan is short. Divination of escape: A favorable omen is that the person does not run far and returns on their own, or hides with family members, or beneath the house. Divination of travel: The matter is dominated by domestic affairs, making it difficult to move forward. Even if one tries to go, the journey will not be smooth.

假如甲寅日未將卯時占，四課不全，只有二課，此陽日當從一課於日上順數三位，至辰上見申為初傳，中末二傳以日干上午字取之，三傳為申午午，此陽日八專。 陽日與陽比為用。

For example, on a Jiayin day, using Wei as the month general and starting the divination at Mao hour. Since Jia is lodged in Yin and the day branch is also Yin, the four lessons form two lessons, not a complete set. As it is a yang day, the first transmission is taken from the first lesson (the god above the day stem, Wu). Counting three positions in order on the earth plate: the earth plate position under Wu is Yin. Starting from Yin, count Yin, Mao, Chen, arriving at Chen. The god above Chen on the heaven plate is Shen, so Shen is the first transmission. If counting directly by the names of the heaven plate gods, Wu counts three positions to Chen, which also results in Shen. The middle and final transmissions are both taken from the god above the day stem, Wu. Therefore, the three transmissions are Shen, Wu, Wu, which is an example of the eight special cases on a yang day. (Original note: On a yang day, the initiating transmission is taken by comparing with the same type of yang.)

官申青 子午白 子午白 六 白 六 白 戌 午 戌 午 午 寅 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

This is the divination chart for a day beginning with Jiayin. The top three lines are the three transmissions: the first transmission is Shen, which is the official ghost hexagram of the Jia day, riding on the Azure Dragon; the middle transmission is Wu, and the final transmission is also Wu, both being the son hexagrams, riding on the White Tiger. The middle and final transmissions are repeated, clearly showing the pattern of an eight-special lesson where two lessons are combined, and the three transmissions are insufficient. The middle three lines are the four lessons, read from right to left: the bottom line has the lower spirit as Jia (Jia's lodging palace is in Yin), Wu, and Yin (Yin is the day's branch), Wu; the middle line has the upper spirit as Wu, Xu, Wu, and Xu; the top line has the heavenly general as White Tiger, Liu He, White Tiger, and Liu He. Since the day stem's lodging palace and the day's branch are both in Yin, the first and third lessons are completely overlapping, and the second and fourth lessons are also completely overlapping, so there are actually only two lessons. The bottom four lines are the heaven and earth plates: the outer frame has twelve fixed sections of the earth plate: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; since this lesson is cast at the卯 hour, the heaven plate advances four positions ahead of the earth plate, so the Si section has You, the Wu section has Xu, the Wei section has Hai, the Shen section has Zi, and so on. From this, we can determine that the earth plate's Chen position corresponds to Shen, which is the initiating transmission of this lesson.

假如丁未日丑將戌時占，四課不全，只有二課，此柔日，從第二課逆數三位為用神，從丑逆數至亥，以亥作初傳，中末俱從日干戌字取之，此係陰日八專例。

Another example: On a Dingwei day, using Chou as the month general and starting the lesson at Xu hour. Ding is located in Wei, and the day branch is also Wei, so the four lessons form two lessons, not a complete set. Since it is a yin day, the initiating transmission is taken by counting backwards three positions from the upper deity of the second lesson. The upper deity of the second lesson is Chou, so counting backwards from Chou: Chou, Zi, Hai, resulting in Hai, which is taken as the first transmission. The middle and final transmissions are both taken from the upper deity of the day stem, which is Xu. This is an example of the eight specialized lessons on a yin day.

官亥陰 子戌后 子戌后 常 后 常 后 丑 戌 丑 戌 戌 未 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

This is the lesson plate for the day of Dingwei. The top three lines are the three transmissions: the first transmission is Hai, which is the official ghost hexagram of the day stem Ding, riding on Tai Yin; the middle transmission is Xu, and the final transmission is also Xu, both being the son hexagram, riding on Heavenly Empress. The middle three lines are the four lessons, read from right to left: the bottom line has the lower god as Ding (Ding's lodging palace is in Wei), Xu, Wei (Wei is the day branch), and Xu; the middle line has the upper god as Xu, Chou, Xu, and Chou; the top line has the Heavenly General as Heavenly Empress, Tai Chang, Heavenly Empress, and Tai Chang. The day stem's lodging palace and the day branch are both in Wei, so the first and third lessons coincide, and the second and fourth lessons coincide, resulting in only two actual lessons. The bottom four lines are the heaven and earth plates: the outer frame remains the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; since the lesson is with Chou general added at Xu time, the heaven plate advances three positions ahead of the earth plate, so the Si palace has Shen, the Wu palace has You, the Wei palace has Xu, the Shen palace has Hai, and the rest can be similarly inferred. The upper god of the second lesson, Chou, counts backward three palaces to reach Hai, which is the initiating transmission of this lesson.

假如己未日日亥將占，從辰上所乘之神酉，又就地盤酉位逆數三辰，就看天盤所乘之神為初傳，中末皆從日干上酉為中末傳是也。名為之獨腳課。

Take another example: On a Jiwei day, using Hai as the month general to cast the divination (according to the lesson plate, the heaven plate advances two places ahead of the earth plate, so Hai general is added to You time). First, look at the god riding on the day branch Wei, which is You; then count backward three celestial stems from the earth plate You position, which are You, Shen, and Wei, landing on the earth plate Wei position. Check the god riding on the heaven plate at the Wei position, which is still You. Therefore, take You as the first transmission. The middle and final transmissions are also taken from the god riding on the day stem Ji, which is You. All three transmissions are the same character You, so it is called a 'single-legged lesson'—the three transmissions have only one foot, standing alone without support. (The original text 'Jiwei day Hai general divination' has the character 'day' repeated.)

子酉后 子酉后 子酉后 元 后 元 后 亥 酉 亥 酉 酉 未 酉 己 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the divination chart for the day Jiwei. The top three lines are the three transmissions: the first, middle, and final transmissions are all You. These are all the descendants of the day stem Ji, riding on the Heavenly Empress. The three transmissions are all the same character, which is the origin of the term "single-footed lesson." The middle three lines are the four lessons, read from right to left: the bottom line has the lower spirit Ji (Ji's lodging palace is Wei), You, and Wei (Wei is the day branch); the middle line has the upper spirit You, Hai, You, and Hai; the top line has the Heavenly General as Heavenly Empress, Black Tortoise, Heavenly Empress, and Black Tortoise. The day stem's lodging palace and the day branch are both in Wei, so only two lessons are formed. The bottom four lines are the heaven and earth plates: the outer frame has twelve fixed sections of the earth plate: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. The heaven plate is two positions ahead of the earth plate, so the Si section has Wei, the Wu section has Shen, the Wei section has You, the Shen section has Xu, and so on. Counting backward three sections from the You position on the earth plate to the Wei position, the character on top is You, so the first transmission is You, which is the same as the middle and final transmissions.

別責課 歌曰：四課不全三課成，無克無遙別責名，剛日先傳干合傳，支前三合柔日行，中末歸於日干上，此是別責三傳靈。

The method of "Bie Ze" (Alternative Assignment). The mnemonic says: if the four lessons are not complete and only three are formed, and there is neither mutual control nor remote control within the lesson, this is called "Bie Ze." On a yang day (a strong day), take the heavenly stem that forms the five harmony with the day stem, and use the deity above the palace where this heavenly stem is located as the first transmission. On a yin day (a gentle day), take the branch that forms the triple harmony with the day branch, and use the deity above the palace where this branch is located as the first transmission. The middle and final transmissions are both assigned to the deity above the day stem. The three transmissions determined in this way are most accurate. "Bie Ze" means not taking the deity from within the original lesson's heavenly stem and earthly branch, but instead seeking another deity from elsewhere.

干支只有三課，無克賊，又無遙克，又不入昴星不以昴星發用，非不入也。只以別責取用。陽日取干合處上神為用，如甲日合己，己在未，則取未上所得之神為用，為初傳；中傳末傳俱在日上取。陰日以日支辰三合前一辰上所得神為初傳。如乙巳日，巳酉丑三合也，酉在巳前，取上得之神為初傳，中末之依日上取之，是名別責課。

The day stem and day branch can only form three lessons. In this case, there is neither a conflict nor a remote conflict, and it is not taken according to the昴星 lesson. The original note says that here the method of昴星 is not used, not because it cannot be classified under昴星, but because another method is used instead. On a yang day, the god that is in the palace of the five harmonious stem of the day stem is taken as the initiating transmission: for example, on a Jia day, which harmonizes with Ji, Ji is lodged in Wei, so the god obtained on the Wei position from the heaven plate is taken as the initiating transmission, which is the first transmission; the middle and final transmissions are all taken from the god on the day stem. On a yin day, the god obtained on the position of the first of the three harmonious combinations of the day branch is taken as the initiating transmission: for example, on a Yi Si day, the three harmonious combination is Si-You-Chou, You comes before Si, so the god obtained on You from the heaven plate is taken as the initiating transmission, and the middle and final transmissions are still taken from the god on the day stem. This is called the alternative responsibility lesson.

別責者，言不在干支之課之內取用，就日之陰陽別責他神而用之。陽日取干合者，陽主動，干常動，陽求陰合，故以干合之神為用。陰陽合則變化神明之道出矣。陰日取支前三合神為用者，陰主靜，靜以類聚，故以三合靜極則動，而變化出矣。陰陽各以類聚相合，則不復別求志向，故中末傳俱歸於本身也。

The concept of "distinct responsibility" refers to the method of selecting the initiating transmission not from within the day stem and day branch of the original hexagram, but rather by following the yin and yang nature of the day to seek another divine entity. On a yang day, the heavenly stem's five harmony partner is chosen because yang is active and the day stem is usually dynamic. Yang seeks yin to harmonize, so the divine entity that harmonizes with the day stem is used as the initiating transmission. This demonstrates the principle that yin and yang combine to produce transformation and divine change. On a yin day, the first of the three harmony formations in the day branch is selected because yin is static and static elements gather with their own kind. Thus, by using the three harmony formation, extreme stillness leads to movement, and transformation occurs. Yin and yang each harmonize with their own kind, so there is no need to seek other intentions. Therefore, both the middle transmission and the final transmission are traced back to the day stem itself.

斷曰：別責闇昧多不足，與人先合後參差。一人二心為定托，屈己從人始為宜。又主他人之事，經曰：“別責事在他人！” 孔明曰：“別責課主蕩泆、奸盜、不正之事。凡舉不備，求謀不遂，欲動不動，留連之課。以支干皆取合神，故男婦皆有私合。”

The interpretation states: Do not blame the situation for being ambiguous and lacking in clarity, and being inconsistent in dealings with others. One person may initially get along well, but later things become uneven. A person harboring two different intentions finds it difficult to fulfill commitments; only by being humble and yielding to others can things be harmonious. This lesson also indicates assisting others. The classic says: "Blaming others is the way of the lesson." Zhu Geliang said: "The lesson of 'Blaming Others' mainly concerns reckless indulgence, immoral acts, and theft. All actions are incomplete, and whatever is sought or planned does not go as desired. One wishes to act but cannot, resulting in a lesson of entanglement and delay. Since both the day stem and day branch require separate matching deities, both parties are involved in secret and improper relationships."

假如丙辰日巳時未將占，陽取丙與辛合，辛課戌之上見亥為初傳，中末俱在日干午字取之，此是陽日別責例。

For example, on a Bingchen day at the hour of Si, the lesson is cast using the month general. According to the lesson disk, the heaven plate advances one position ahead of the earth plate, so the general of Wu is placed on the hour of Si; the original text says 'Si hour with Wei general,' which does not match the disk. This is a yang day. Take Bing and Xin which are in mutual combination, and Xin's lodging palace is in Xu. On the Xu position, we get Hai, so Hai is used as the first transmission. The middle and final transmissions are both taken from the god above the day stem, which is Wu. This is an example of the special responsibility for a yang day.

官亥貴 兄午青 兄午青 青 空 勾 青 午 巳 未 午 巳 辰 午 丙 午未申酉 巳 戌 辰 亥 卯寅丑子

This is the divination board for the day of Bingchen. The top three lines are the three transmissions: the first transmission is Hai, which is the official ghost hexagram of the Bing day, riding on the nobleman; the middle transmission is Wu, and the final transmission is also Wu, both being brother hexagrams riding on the azure dragon. The middle three lines are the four lessons, read from right to left: the bottom line's lower deity is Bing (Bing's lodging palace is Si), Wu, Chen (Chen is the day branch), and Si; the middle line's upper deity is Wu, Wei, Si, and Wu; the top line's heavenly general is Azure Dragon, Gou Chen, Tian Kong, and Azure Dragon. The first lesson "Wu added to Si" is the same as the fourth lesson "Wu added to Si," so the four lessons actually consist of only three. There is neither a direct conflict nor a remote conflict between the upper and lower sections, which exactly meets the conditions for using the alternative responsibility method. The bottom four lines are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; the heaven plate is one step ahead of the earth plate, so the Si palace has Wu, the Wu palace has Wei, the Wei palace has Shen, the Shen palace has You, and so on. From this, we find that the palace where the combined deity of Bing, which is Xin, is located is the Xu palace, and above the Xu palace is Hai, which is the initiating transmission of this lesson.

假如辛丑日戌時未將，柔日取丑前巳三合為用為初傳，中末皆在日干上取，未為中末傳也。一說三合巳上寅為用，為尋天盤上寅作初傳。《神定經》云：“柔日取三合上神為卦首。”，則是寅是也。此是陰日別責例。

Another example: On the day of Xinchou with the hour of Xu, using Wei as the month general to cast the divination. This is a yin day. The day branch Chou belongs to the triple harmony of Si-You-Chou. Since Si comes before Chou, take Si as the initiating transmission and as the first transmission. The middle and final transmissions are taken from the heavenly stem Wei on the day. Another view says that one should take the heavenly stem above the Si position on the earth plate—the heavenly plate is three positions behind the earth plate. The position of Si on the heavenly plate is Yin, so Yin is taken as the first transmission. The Shentingjing says: "On yin days, take the heavenly stem above the triple harmony position as the first transmission." According to this view, the first transmission should be Yin. However, the example given in the accompanying divination plate takes Si as the first transmission. This is an example of the special rule for yin days.

官巳蛇 印未后 印未后 后 常 朱 后 未 戌 辰 未 戌 丑 未 辛 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the lesson plate for the day of Xinchou. The top three lines are the three transmissions: the first transmission is Si, which is the official ghost hexagram for the day of Xin, riding on Teng Snake; the middle transmission is Wei, and the final transmission is also Wei, both being the official seal (parents) hexagrams, riding on Heavenly Empress. The middle three lines are the four lessons, read from right to left: the lowermost line has the lower spirit as Xin (Xin's lodging palace is Xu), Wei, and Chou (Chou is the day branch), and Xu; the middle line has the upper spirit as Wei, Chen, Xu, and Wei; the uppermost line has the Heavenly General as Heavenly Empress, Vermilion Bird, Tai Chang, and Heavenly Empress. The first lesson "Wei adding Xu" is the same as the fourth lesson "Wei adding Xu," so the four lessons actually consist of only three, and there is no conflict or remote relationship, which fits the example of separate responsibility. The bottom four lines are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; when the lesson is Wei adding Xu, the heaven plate is three positions behind the earth plate, so the Si palace has Yin, the Wu palace has Mao, the Wei palace has Chen, the Shen palace has Si, and the rest can be similarly inferred.

伏吟課 歌曰：六甲伏吟寅巳申，六丙六戊巳申寅，六乙更言辰未戌，六庚申寅巳為真，六癸便尋丑戌未，壬辰壬午亥巳申，惟有四壬別立法，日先辰次末取刑。六己丁辛臨亥酉，辰先日次末取刑。丁未己未無相剋，辰刑沖處三傳明。已上伏吟十五法，剛日柔辰沖末分。

Hidden Chant divination. The mnemonic lists fifteen patterns for the three transmissions of the ten stems in Hidden Chant. On six Jia days, the three transmissions are寅, 巳, 申 (Jia resides in寅, 寅 is in conflict with 巳, and 巳 is in conflict with 申). On six Bing and six Wu days, the three transmissions are巳, 申, 寅. On six Yi days, the three transmissions are辰, 未, 戌. On six Geng days, the three transmissions are申, 寅, 巳. On six Gui days, the three transmissions are丑, 戌, 未. On Renchen and Renwu days, the three transmissions are亥, 巳, 申. The remaining four Ren days have a separate method: first take the heavenly stem above the day stem, then the heavenly stem above the day branch, and finally the transmission is the god that is in conflict with the previous one. On six Ji, six Ding, and six Xin days when the heavenly stem is at亥 or 酉, first take the heavenly stem above the day branch, then the heavenly stem above the day stem, and finally the transmission is the god that is in conflict. On Dingwei and Jiwei days, since the day stem and day branch are the same and there is no mutual control, the three transmissions are determined by the conflict and opposition at the辰 position. In total, there are fifteen patterns for Hidden Chant. The difference between yang and yin days lies in whether the final transmission is determined by conflict or opposition.

又曰：伏吟之課見相親，便以克處為用神，亦如課中克者取，剛看日上柔看辰。迤邐刑之作傳末，依此《玉曆》作其真。若也用神當自刑，次傳還與日辰並。次傳刑取神為末，此課諸占最有靈。次者更復自刑者，從此沖取末為精。且如乙丑用天罡，天罡自刑在辰方，用取大吉為中次，刑取天魁為主場。乙木為緣木克上，所以次傳居丑鄉。餘則自刑陰日上，陽日次傳辰上張。

It is also said that in a Hidden Chant lesson, the Heaven and Earth plates are the same, and all deities return to their original positions, appearing to be close to each other. If there is a conflict within the lesson, the initiating transmission should be determined by the place of conflict, using the same method as in regular lessons. If there is no conflict to take, on a Yang day look at the deity on the day stem, and on a Yin day look at the deity on the day branch. After determining the first transmission, the middle and final transmissions are taken in sequence by using the principle of mutual punishment. This is the correct method as set down in the Jade Calendar. If the initiating deity is exactly the self-punishing branch (Chen punishes Chen, Wu punishes Wu, You punishes You, Hai punishes Hai), the punishment does not move, and the middle transmission is taken from the day stem and branch. Then, the final transmission is taken from the deity punished by the middle transmission. This method of determining the three transmissions is the most accurate for divination. If the middle transmission also encounters self-punishment, the final transmission should be taken from its opposing position instead. For example, on Yichou day, the initiating transmission is Tiangang (Chen). Since Chen is a self-punishing branch, the punishment does not move, so Daji (Chou) is taken as the middle transmission. Then, from the deity punished by Chou, which is Tiankui (Xu), the final transmission is taken. Since Yi belongs to wood, wood conquers the upper earth, so the middle transmission falls on the Chou position. For other days, on Yin days, self-punishment is taken from the day branch, while on Yang days, the middle transmission is placed on the day branch.

又曰：伏吟先用責三刑，若見三刑迤遞憑。有克初傳相剋應，先沖後刑用為真。無克柔辰剛所用，先刑後沖作初名。初傳若犯自刑者，中傳剛日柔辰沖。中傳或又自刑次，先沖後作末刑星。刑沖或無往來處，末傳或用剛三刑。

It is also said that in a Hidden Chant lesson, one should first examine the three transmissions for the three punishments. If all three punishments are present, then they should be taken in sequence, with each one punishing the next. If there is a mutual control in the lesson, the first transmission should take the one that is mutually controlled. The second and third transmissions should first take the opposing position and then the punishment to determine the name. If there is no mutual control in the lesson, on a阴 day, the initiating transmission should be taken from the神 on the day branch, and on a阳 day, from the神 on the day stem. The second and third transmissions should first take the punishment and then the opposing position to determine the name. If the first transmission is a self-punishment, then on a阳 day, the second transmission should be taken from the神 on the day stem, and on a阴 day, from the神 on the day branch, or from the opposing position. If the second transmission is also a self-punishment, then first take the opposing position and then use the神 that was punished as the third transmission. If neither punishment nor opposing position can be taken, then the third transmission should still take the神 of the three punishments on a阳 day.

式中天盤諸神皆伏於本位，如其家，所謂登殿入垣者是也。如天盤神后加地盤子之例也。凡值此象名曰伏吟課，此時日辰陰陽不分，無相剋制，剛日以干神為用，柔日以辰上神為用，以剛德在陽，柔德在陰故也。

On the Shi Pan, all twelve heavenly spirits of the Heaven Plate are in their original positions, as if returning home, which is called "ascending to the hall and entering the enclosure." For example, the heavenly spirit "Shenhou" (Zi) of the Heaven Plate is exactly placed on the Zi position of the Earth Plate, and the other eleven spirits correspond one by one. When this situation occurs, it is called a Fu Yin lesson. At this time, the Yin and Yang of the day stem and day branch cannot be distinguished, and there is no mutual control or restriction between them. Therefore, on a Yang day, the spirit on the day stem is used as the initiating transmission, while on a Yin day, the spirit on the day branch is used as the initiating transmission—because the virtue of strength belongs to Yang and the virtue of flexibility belongs to Yin.

以日辰有陰陽之分也，故伏吟名曰自任，柔日伏吟名自信，如甲丙戊庚壬是剛日也，甲日用寅，丙戊日用巳，庚日用申，壬日用亥，此皆用自己所課之位，自恃有德有祿，是以自任事也。故名自任課，但未免將德祿以刑人，故中末傳用三刑也。

Because the day stem and day branch differ in yin and yang, the hidden chant on a yang day is called "self-assumed lesson," and on a yin day it is called "self-confident lesson." The yang days are Jia, Bing, Wu, Geng, and Ren. On Jia day, the initiating transmission takes the position of Yin; on Bing and Wu days, it takes the position of Si; on Geng day, it takes the position of Shen; and on Ren day, it takes the position of Hai. These are all the positions where the stems are said to reside. Because they rely on their own virtue and official position, they take on everything themselves, hence called self-assumed lesson. However, in doing so, they inevitably use their own virtue and official position to punish others, so the middle and final transmissions both use the three punishments in succession.

但用神偶有自刑而不能刑人者，則中末傳杜塞不行矣，理必取支神為中傳而末傳用支之刑也，或偶有中傳又是自刑，則末傳杜矣，卻以中傳所沖者為末傳，此剛日取三傳之法也。乙丁己辛癸是柔也，惟乙癸日有天罡被賊克下為用，亦非比肩德祿，乃是財官之神，其餘皆用本支辰或信人，或自信而用之，故名自信課。

But the initiating transmission deity may occasionally be the self-punishing branch, which cannot punish others, thus blocking the middle and final transmissions. According to principle, one should instead take the deity of the day branch as the middle transmission, and then take the deity punished by the day branch as the final transmission. If the middle transmission also happens to be self-punishing, then the final transmission is also blocked, and one should take the opposing branch of the middle transmission as the final transmission. This is the method for arranging the three transmissions on a yang day. Yi, Ding, Ji, Xin, and Gui are yin days: among these, only on Yi day and Gui day does the Tiangang (Chen) get attacked by the lower deity and is taken as the initiating transmission. This is not a deity of the same type, but rather a wealth trigram or an official trigram. The other yin days take the deity of the day branch, or rely on others, or trust themselves and use it, hence called self-confidence lessons.

如丁卯日用卯，丁巳日用巳之類，皆取相刑為中末傳，若初傳是自刑，則是杜傳，用日者中傳投於辰，用辰者中傳投於日，如乙酉、乙亥、丁酉、丁亥日皆是自刑，須用此法相刑而作中末傳也。如中傳又是自刑，須以中傳所沖者為末傳，此五陰日最三傳之法也。

For example, on a Dingmao day, the卯 (Mao) is used as the initial transmission, and on a Dingsi day, the巳 (Si) is used as the initial transmission. In such cases, the middle and final transmissions are determined by taking the god that is in mutual punishment. If the initial transmission itself is a self-punishing branch, then it is called 'Du Chuan' (blocked path): if the initial transmission starts from the day stem, the middle transmission will fall on the day branch; if it starts from the day branch, the middle transmission will fall on the day stem. Days such as Yiyou, Yihai, Dingyou, and Dinghai all belong to self-punishing days, and this method of mutual punishment must be used to determine the middle and final transmissions. If the middle transmission is also self-punishing, then the opposing branch of the middle transmission is taken as the final transmission. This is the essential method for arranging the three transmissions on the five yin days.

愚按：前七言歌中十干伏吟十五法乃出於《玉曆》者，及查鈐法中，伏吟三傳與歌中不同，《玉曆》言“六乙辰未戌”，而鈐中惟乙丑是無辰丑未戌，若乙亥日則辰亥巳，乙酉日則辰酉卯，乙未日則辰未丑，乙巳日則辰巳申，乙卯日則辰卯子，《玉曆》言“壬辰壬午亥巳申”，而鈐中壬午則亥午子，壬辰則亥辰戌，

I noted that the fifteen arrangements of the ten heavenly stems in the previous seven-character verse are taken from the "Yulü." However, when checking the "Qianfa" (the prearranged divination formulas for each day), it was found that the three transmissions of the hidden chant differ from what is stated in the verse. The "Yulü" states that on all days of the Yi stem, the sequence is Chen, Wei, Xu, but in the "Qianfa," only on Yi Chou day is this somewhat similar, and there is no arrangement with Chen, Chou, Wei, and Xu. On Yi Hai day, the sequence is Chen, Hai, Si; on Yi You day, it is Chen, You, Mao; on Yi Wei day, it is Chen, Wei, Chou; on Yi Si day, it is Chen, Si, Shen; and on Yi Mao day, it is Chen, Mao, Zi. The "Yulü" states that on Ren Chen and Ren Wu days, the sequence is Hai, Si, Shen, but in the "Qianfa," on Ren Wu day, the sequence is Hai, Wu, Zi, and on Ren Chen day, it is Hai, Chen, Xu.

《玉曆》言“六己丁辛臨己卯，辰先日次末取刑”，而鈐中己巳日則巳申寅，己卯日則卯子卯，己丑日則丑戌未，己亥日亥未丑，己酉日酉未丑，己未日未丑戌，丁巳日巳申寅，辛未日未丑戌，辛巳日巳申寅，辛卯日卯子午，辛丑日丑戌未，辛亥日亥戌未，辛酉日酉戌未，此《玉曆》與鈐法不同者，如此當以鈐法為正，可依鈐法而占也。丁卯日卯子卯，丁丑日丑戌未，丁亥日亥未丑，丁酉日酉未丑，丁未日未丑戌，

The *Yu Li* states that on days of the six Jis, six Dings, and six Xins, if the day is Jimo, one should first take the day branch, then the day stem, and finally the final transmission by taking the afflicted branch. However, the *Qian Fa* says: on Jisi day, take Si, Shen, and Yin; on Jimo day, take Mao, Zi, and Mao; on Jichou day, take Chou, Xu, and Wei; on Jihai day, take Hai, Wei, and Chou; on Jiyou day, take You, Wei, and Chou; on Jiwei day, take Wei, Chou, and Xu; on Dingsi day, take Si, Shen, and Yin; on Xinwei day, take Wei, Chou, and Xu; on Xinsi day, take Si, Shen, and Yin; on Xinmao day, take Mao, Zi, and Wu; on Xinchou day, take Chou, Xu, and Wei; on Xinhai day, take Hai, Xu, and Wei; on Xinyou day, take You, Xu, and Wei. The discrepancies between the *Yu Li* and the *Qian Fa* are as mentioned above. In such cases, one should follow the *Qian Fa* and use it to cast the divination. In addition, on Dingsi day, take Si, Shen, and Yin; on Dinchou day, take Chou, Xu, and Wei; on Dinhai day, take Hai, Wei, and Chou; on Dinyou day, take You, Wei, and Chou; on Dingwei day, take Wei, Chou, and Xu. (The following entries are supplementary additions to the entries for days of the Dings, and the original text does not conclude here.)

陽日伏吟名自任，陰日伏吟名自信，陰陽各伏歸根本，伏吟體靜不安寧。 歌曰：自信伏吟體，陰陽歸本家，剛以日為用，刑處作中程，末向刑沖處，三傳為弟兄，忽逢凶惡將，破敵別離情，剛日行中止，柔辰伏內驚，居者將離析，逃亡不遠程。

On a yang day, the Hidden Chant is called self-reliance, and on a yin day, it is called self-confidence. Both yin and yang sides return to their fundamental positions, so the Hidden Chant is a state of stillness mixed with unease. The mnemonic says: "Self-confidence Hidden Chant, yin and yang return to their original positions. On a yang day, the initiating transmission is taken from the heavenly stem above the day stem, using the place being punished as the middle transmission, and the final transmission is taken from the place being punished or conflicting with it. The three transmissions are like brothers (sharing the same nature but not separating). If a凶恶 heavenly general suddenly appears, it indicates the breaking of enemies or parting. On a yang day, the action stops midway, while on a yin day, the person is hidden and startled. Those who are settled will scatter, and those who are fleeing will not go far."

又曰：信任伏吟體，行人主到門，失物家內盜，逃者隱鄉鄰，病人難言語，占胎聾啞人，訪人藏不出，行者卻回輪。 又曰：信任伏吟體，詔召人到門，失物主者盜，逃逋隱親鄰，有病難得好，言語緘默人，求人舌捲縮，城守勿逡巡。

It also says: the lesson patterns of self-confidence and self-reliance, which are forms of hidden chant, indicate that the person who has gone out has already arrived at the door; if used to predict lost items, it suggests that the thief is a family member; if used to predict a runaway, it indicates that the person is hiding among neighbors; if used to predict illness, it suggests the patient will have difficulty speaking; if used to predict pregnancy, it warns of a child who may be deaf or mute; if used to predict visiting someone, it suggests the person being visited is hiding and not coming out; if used to predict travel, it suggests the traveler will turn back halfway. It also says: the lesson patterns of self-confidence and self-reliance, which are forms of hidden chant, indicate that someone summoned by an imperial decree will arrive at the door; if used to predict lost items, it suggests the thief is a family member; if used to predict a runaway, it indicates the person is hiding among relatives and neighbors; if used to predict illness, it suggests the illness is difficult to recover from; if used to predict someone who is speaking, it suggests they will remain silent; if used to predict seeking someone's help, it suggests the person is unwilling to respond, with their tongue rolled back; if used to predict defending a city, it suggests to remain calm and not move, do not hesitate or hesitate.

又斷曰：自任剛日得伏吟，行止遷移根本深，出行中道須回返，關梁杜絕未歸心，居者得移逃者去，迫而後動不自任，或言三刑俱得用，事多害物反沈吟。 又曰：自信乘日伏吟課，危者獲安動者寧，伏藏於內不相見，行人立歸出不成，逃亡應不出邑里，盜賊審察家裡人，深根固蒂多勞苦，吉將乘之求望榮，若值凶將來入課，諮嗟不動難見形。

Another interpretation says: On a yang day, if one draws the self-reliant hidden chant, regardless of traveling, stopping, or moving, the foundation is deeply rooted. When going out halfway, one must return, encountering obstacles at the pass but still not wanting to return. Those who are settled may actually move, while those who flee will truly leave. One is forced to move only when compelled, and it is not about taking charge oneself. Some say all three punishments can be used, but in fact, things often cause harm, and one can only stay and sigh in despair. Another says: On a yin day, if one draws the self-confident hidden chant, those in danger actually gain safety, and those who are restless actually find peace. People hide within, not seeing each other. For those traveling, they return immediately; for those going out, they cannot go. Those who flee cannot leave their hometown. For thieves, one must look among family members. This hexagram has deep roots and much hardship. If a good general is involved, one can achieve honor and success. But if a凶 general enters the hexagram, one can only sigh and lament, be unable to move, and have difficulty showing one's presence.

孔明曰：“伏吟者屈伏而不得伸，伏藏而不安，久靜欲動，故伏而呻吟也。吟乃諮嗟呻吟之聲有可聞者。蓋其體用陽則害陰，用陰則舍陽，是天地不備，陰陽偏枯，實為不足之體，是以有吟聲也。

Zhuge Kongming said: "What is called hidden chant is when something is bent down but cannot stretch out, hidden but cannot rest in peace. After being still for a long time, it wants to move, so it moans while staying hidden. 'Chant' refers to the audible sighs and moans. Because of this lesson pattern, using yang harms yin, and using yin abandons yang. It is a situation where heaven and earth are incomplete and yin and yang are imbalanced. It is indeed a lesson pattern with a deficiency, hence the sound of moaning."

其為用也，有克無克，刑人自刑，一體之中有不一者。有如六乙日財多害己，六己日否極泰來，甲丙庚日有祿無馬，六戊日有丙三奇，六壬日自刑，壬午壬辰日重犯，壬申日不為空亡，丁己辛日無德，此十干有不一如此，陽日先刑後沖，以見伏外。陰日刑害破沖，以見伏內。皆是刑中有害，破中有合，凶中有吉，吉處藏凶，禍福倚伏，不可一概而推之，更有助刑伐德，歲月沖空亡者，全在天神煞刑沖破害評之。”

In terms of usage, some haverestrain (restraint) while others do not, some involve harming people while others involve self-punishment; within the same lesson pattern, the situations are not uniform. For example, on six Yi days, there are too many wealth trigrams which may harm oneself; on six Ji days, things turn from bad to good; on days of Jia, Bing, and Geng, there are禄神 (favorable stars) but no The Post-horse (post-horse); on six Wu days, there are three奇 (marvels) along with Bing fire; on six Ren days, there is self-punishment, and on Renwu and Renchen days, the punishment is even more severe; on Renshen day, there is no Kongwang (void); on days of Ding, Ji, and Xin, there is no Heavenly Virtue (heavenly virtue). The situations of the ten heavenly stems vary in this way. On Yang days, one should first take刑 (punishment) and then冲 (clash), to show that although something is hidden, its energy is external; on Yin days, one should take刑, harm, destruction, and clash together, to show that something is hidden and its energy is internal. In summary, punishment may include harm, destruction may include union, and among evils there are good, and among good there are evils; fortune and misfortune are interdependent and cannot be judged in a general way. In addition, there are situations such as assisting punishment and attacking virtue, the influence of the great years and months, the movement of the month builder, and the void; all of these must be judged by combining the heavenly spirits, evil stars, and the interactions of punishment, clash, destruction, harm, and union.

邵子曰：“伏吟之體，陰陽各還本位，天地各合元神，各歸根復命矣。自陰陽伏位未動言之，則遠本乎靜；自天地復合言之，則動極而靜也。雖靜亦將動也，是以伏吟主靜而有靜中之動，雖三傳刑沖而成，亦造化當然之理也。”

Shao Kangjie said: "The lesson pattern of Fu Yin, yin and yang return to their original positions, the Heaven Plate and Earth Plate each combine with the Origin God, and all return to their roots and original state. From the perspective of yin and yang remaining in their positions without movement, it originates from stillness; from the perspective of heaven and earth reuniting again, it is movement reaching its extreme and then returning to stillness. Although it is still, it is also about to move, so Fu Yin governs stillness but with movement within stillness. The three transmissions, although arranged through punishment and clash, are precisely the inherent principles of creation and transformation." ("Returning to the root and original state" is taken from Chapter 16 of the Laozi.)

袁天罡：“伏者，伏俯於人，為人所役，甘伏而不敢從者也。俯伏則不能舉首也，呻吟則有憂嘆之聲矣。象曰‘如浮萍之無根，自聚自散’也。陽日伏吟名自任課，任者，委用也，用則必動矣。蓋陽日發用在干，干處外，又是四神生旺祿馬之鄉，有刑有沖，安得不動？豈可概言靜守伏藏哉？更見丁馬發用，則決動矣。

Yuan Tiangang said: "Fu means to bow down to others, to be at their service, to willingly submit and dare not disobey. Bowing down means being unable to lift one's head, and moaning implies a tone of sorrow. The symbolic meaning says it is like floating water plants without roots, gathering and dispersing on their own. Fu Yin on a Yang day is called self-assumed duty. 'Ren' means appointment or commission. Once appointed, movement is certain. Because on a Yang day, the initiating transmission occurs on the day stem, which is in the outer position, and the day stem is located in the area where the four growths, strength,禄神, and the post-horse converge. There are punishments and conflicts among them, how could there be no movement? How could it be generally considered as quiet concealment? If there is also the use of the Ding god and the post-horse, then it is certain that movement will occur."

陰日伏吟曰自信課，惟信乎己，不敢委任他人也。既僅自信，則安靜自守矣。蓋陰日發用在支，支辰屬內，又傳入四季庫墓之地，終不見陽神，安得不伏哉？雖丁馬入用，亦難行動矣。大抵此課不論日之陰陽，總是不可信用他人，只宜自信自任自知，伏匿於深處，裁度於自己。若謀用於他人，則變詐生，任使於他人，則奸慝至，當在反思之。”

For a yin day, the hidden chant is called self-confidence. It relies only on oneself and dares not entrust others. Since it relies only on itself, it must remain quiet and self-restrained. Because on a yin day, the initiating transmission falls on the day branch, which belongs to the inner position. The three transmissions also lead into the four seasonal repositories of chen, xu, chou, and wei. Thus, the yang spirit is never seen, so how can it not be subdued? Even if the ding spirit and the post-horse are involved, they cannot achieve movement. In general, regardless of whether the day stem is yang or yin, this lesson is always untrustworthy. It is only suitable for self-confidence, self-reliance, and self-awareness, remaining hidden deep within. All matters should be decided by oneself. If one entrusts affairs to others, fraud arises; if one delegates tasks to others, wickedness follows. This point should be considered repeatedly.

劉伯溫曰：“伏吟課不可輕用，諸神不易位，不可妄動，能盡意自守，則吉輕。用妄動則憂喜交併，可不謹哉？”凡事主近，又主進退不寧，進不能遂，退不能通。三傳日辰見虎，加辰戌巳亥作貴人臨於卯酉上者，主因不足而生疑憂，欲行動而未決者，欲行動而不能致遠也。

Liu Bowen said, "Hidden Chant divination should not be used lightly. The Heaven Plate deities have not moved, so people should not act recklessly; if one can remain focused and steadfast, misfortune will be light. If one acts recklessly, worries and joys will come alternately, how can one not be cautious?" This divination indicates matters related to the near, and also suggests uncertainty in advancement and retreat: advancing cannot satisfy one's heart, while retreating is not feasible. If the Three Transmissions and the Day Stem and Day Branch show White Tiger, with White Tiger added to the positions of Chen, Xu, Si, or Hai, and Nobleman is located on the positions of Mao or You, it indicates worries and anxieties arising from lack and insufficiency, hesitation in taking action, or even if one wants to act, it cannot go far.

又如剛日木神臨木，憂木器，男子欲遠行；火神臨火，主男子口舌，至縣官；金神臨金，主憂遷移分異；土神臨土，主憂女子訟田宅分異；水神臨水，主憂財物走失。剛日外事撓，或緣動作，事多難了，牽連累及人；凡舉動未能遂心，在內將出，在外將移，合者將離，皆以神將言之。

For example, on a yang day, if a hidden chant is drawn, the wood deity is at the wood position, indicating worry about wooden objects or a man going far away; the fire deity is at the fire position, indicating a man involved in disputes that may reach the county office; the metal deity is at the metal position, indicating worry about relocation or division of property; the earth deity is at the earth position, indicating worry about a woman quarreling over land or property division; the water deity is at the water position, indicating worry about loss of property. On yang days, one is often troubled by external matters, or due to some action, things become difficult and involve others. Any action taken may not go as planned: those at home may have to leave, those away may have to move, and those gathering may have to part. The specifics still depend on the heavenly generals involved.

占來意 若剛日得此課，行年上值六合，來意主成合事，喜須有阻隔，成不成以天將言之。又卯酉日卯酉為用，將得蛇虎雀，或行年或立丑未，來意主陰人欺詐不明之事。若子午巳亥日得此課，並行年上，來意主為訟之憂也。若寅申日占得青龍神后，主占望小兒疾病，祭祀方安。柔日得此課，主陰人病及失血，六戊六癸日伏吟日。

The intention of the divination: if on a yang day this lesson is obtained and the person's age is exactly at Liu He, the intention is to promote a union, which brings joy but also obstacles; whether it succeeds or not depends on the Heavenly General it carries. For example, if on卯 day or酉 day, with卯 or酉 as the initiating transmission, and it carries Teng Snake, White Tiger, or Vermilion Bird, or if the person's age or the position is at丑 or未, the intention indicates a woman's deceit and unclear truth. If on子, 午, 巳, or 亥 day this lesson is obtained and it is also at the person's age, the intention indicates litigation and worry. If on寅 or申 day the lesson includes Qinglong and Shenhou (Zi), the intention is about a child's illness, which can only be calmed after worship. If on a yin day this lesson is obtained, it indicates a woman's illness and blood loss; on the days of Liwu and Lüi, it is a day of hidden chant.

占謀望 用是孟神，主暗託人謀外事，欲言不言，欲舉不舉，舉亦未成，占事動則宜，靜則宜動。 占功名 惟六戊六癸日吉。歌曰：六戊六癸日伏吟，官旺三奇有祿神，何堪傳又入三刑，四十五日賀天恩。

Divination for matters of planning and seeking: If the initiating transmission is one of the four young gods (寅, 申, 巳, 亥), it indicates that the matter is handled secretly through someone else. There is a desire to speak but no speech, a desire to act but no action. Even if action is taken, it will not succeed. For divination regarding affairs, movement is better than stillness. If stillness lasts too long, action should be taken. Divination for official rank and fame: Only on the days of 六戊 (Six Wu) and 六癸 (Six Gui) is it favorable. The song says: "If on the days of 六戊 or 六癸, the hidden chant is obtained, the official star is prosperous and strong, the three marvels are complete, and there is also the禄神 (favorable deity of fortune); even if the three transmissions enter the three punishments, the person will still be able to thank the imperial grace within forty-five days."

占家宅 主宅不變動，有不寧之事。辰上若作墓神，作天后，主家有伏尸鬼，家不振發，人口刑並，若得辰上見六合，必主已下子孫振發及凶中進人口。卯酉上見蛇虎，主有喪服至，卯主外服，酉主內服，事速則應六日或十二日，遲則應六十日或一百六十日。又主家藏盜賊，家小不寧，萬狀皆不能遂。值丁馬，有人出外，或修改，或遷移之事。

Divination on the family residence indicates that the main residence will not change, but there will be unrest within the household. If the day's branch is occupied by a Tomb Spirit (mù shén, tomb god) and also ridden by Tianhou (Heavenly Empress) (chéng tiān hòu, accompanied by Heavenly Empress), it suggests there are hidden corpses and malevolent spirits in the house, the family fortune does not flourish, and there is mutual harm among family members. If the day's branch is occupied by Liu He (liú hé, Liu He), it indicates that descendants will flourish, and even in adversity, more people will be added to the family. If the Mao position (mǎo wèi,卯 position) or You position (yǒu wèi,酉 position) have Teng Snake (téng shé, Teng Snake) or White Tiger (bái hǔ, White Tiger), it indicates mourning will come to the family: the Mao position signifies the death of an external relative, while the You position signifies the death of an internal relative. The occurrence will be quick within six or twelve days, or slower within sixty or one hundred sixty days. It also indicates that there are thieves hiding in the house, the family is not at peace, and all affairs do not go as planned. If Ding spirit (dīng shén, Ding god) and The Post-horse (yì mǎ, Post-horse) appear, it suggests someone is traveling away from home, or there will be construction or relocation.

占疾病 主病難愈，支干見死神者死，或休囚死絕亦死。無凶將死氣，主伏枕。冬淹，病者面向內臥，朝陰背陽，至危至重。若太陰入傳，主不能言語；螣蛇加日辰，亦主見子眼目有疾；白虎加日辰，主見子有唇口喉舌之患；餘不妨，亦主血病。

Divination on illness: the illness is difficult to recover from. If the day stem and day branch show the death deity, the person will die. If the spirit of the lesson is weak and confined, or enters the death place or the绝 place, it also indicates death. If there are neither Inauspicious General nor Death Qi, then the person will only be bedridden. In winter, the illness will be prolonged. The patient sleeps facing inward, towards the阴 and away from the阳, which is most dangerous. If Tai Yin enters the three transmissions, the patient will be unable to speak. If Teng Snake is on the day stem or day branch, it indicates the children have eye diseases. If Bai Hu is on the day stem or day branch, it indicates the children have mouth, lip, or throat ailments. Other situations are not serious, but they also indicate blood-related illnesses.

占行人 若天驛二馬入傳，占遠行則日立至。無馬亦主信來。占近人陽日主歸家，但身不安寧。經曰“剛日行人到戶庭。”以用神是孟，或見馬故也。若是千餘里之行人，則不回矣。緣天方不動故也。又經曰“剛日伏吟時會間”者，是言近出約回之人，占得此則可以倚門相會。若陰日亦主遲歸矣。

Divination for a traveler: If both the Heavenly Horse and the Post-horse appear in the three transmissions, it indicates that a person traveling far will arrive on the same day; even without horses, it suggests that a letter will come. For someone nearby, on a yang day, the person will return home, but after returning, their mind and body will not be at peace. The classic says, "On a yang day, the traveler arrives at the gate," because the initiating transmission is the four beginning deities or because the divination shows horses. However, if the person is traveling more than a thousand miles away, they will not return, because all the deities on the Heaven Plate are hidden and stationary. The classic also says, "On a yang day, there is hidden chanting, and the time will come," meaning those who leave nearby and have agreed to return can wait at the gate. If it is a yin day, the return date will be delayed.

占出行 剛日主中道有再回之象，在內將出，在出將移，合者將離，一曰陽日欲行中止，有丁馬始可言動。若無馬，縱行程已備，亦不成行。柔日雖行，亦不能致遠也。 占逃亡 主逃亡不出邑里，有丁馬方欲遠逃，無馬主伏匿深處，離家不遠也。

Divination on travel: On a yang day, the person who is going out will turn back halfway; those at home are about to go out, those already away are about to move elsewhere, and those who are gathering will part ways. Another interpretation: on a yang day, if one intends to go but stops halfway, movement is only possible if the divination includes the Ding spirit and the Post-horse; without the horse, even if all preparations are made, the journey will not take place. On a yin day, even if one starts out, they will not travel far. Divination on escape: The person who is fleeing cannot leave their hometown; escape beyond the local area is only possible if the divination includes the Ding spirit and the Post-horse. Without the horse, the person will hide in a secluded place, not far from home.

占盜失 壬子日卯為貴，丙子日酉為貴，乙亥日申為貴，辛酉日午為貴，壬申日巳為貴，此五日不可言家中盜賊，可言鄰近也。自信主家藏盜賊，或不出邑里，其盜伏而不動，捕捉則不獲。 占訪人 主其人藏伏不欲見人，剛日其人暫出不在家，可以倚門候見。

Divination on theft: On Renzi day, the nobleman is in the hour of Mao; on Bingzi day, the nobleman is in the hour of You; on Yihai day, the nobleman is in the hour of Shen; on Xinyou day, the nobleman is in the hour of Wu; on Renshen day, the nobleman is in the hour of Si. These five days should not be interpreted as theft by family members, but rather by nearby neighbors. As for the self-confidence lesson (a hidden chant on a yin day), it indicates that there is a thief hidden within the family, or that the thief cannot escape from his hometown; the thief remains hidden and cannot be caught. Divination on visiting someone: It indicates that the person is hiding and does not wish to be seen. On a yang day, it suggests that the person is temporarily away and not at home, so one can wait by the door to meet him.

右伏吟體六十日有六十課，共有十例，今錄於後。 子加子，未動故無，順逆之憂。 丑加丑，重山，暗過默視。詩曰：遠望無真信，目下便虛驚。東北多驚懼，鵲音難分明。 寅加寅：相得，春旺有力。詩曰：趨北又趨東，旋轉路必通。就遠尊禮法，成始又成終。 卯加卯，遲驟，外神內塞。詩曰：重重微鎖鑰，撓聒合提防。不患不能成，因循大成殃。

The following is a single instance of Hidden Chant, which consists of sixty lessons over sixty days, summarized into ten examples, as recorded below. Zi added to Zi: it is still and has not yet moved, so there is no worry of proceeding or retreating. Chou added to Chou: it represents the image of "heavy mountains," implying a situation where one moves secretly and watches silently. A poem says: looking far away without receiving definite news, one becomes anxious even before seeing anything; there are many fears in the Northeast, and even the sound of a magpie announcing good news cannot be clearly heard. (Chou is in the Northeast, hence the reference to the Northeast.) Yin added to Yin: both sides are in harmony, and in spring, it is strong and powerful. A poem says: going north and then east, turning around and moving forward, the path will surely be open; when going to a distant place, one should respect etiquette and laws, thus achieving a beginning and an end. Mao added to Mao: slowness and urgency are both present, with the outer spirits blocked by the inner. A poem says: one lock after another of small keys, noisy disturbances should be guarded against; there is no worry about not being able to accomplish things, but fear arises from procrastination leading to great disaster.

辰加辰，老驛。利動不張。詩曰：秘策莫輕宣，謹身必靜立。一朝風雨動，功業便掀天。 巳加巳，憂喜。兩事並立。詩曰：疑中起煩勞，無風起波濤。向南求利益，東北乃難逃。 午加午，不入傳。 未加未，暗陳。遠望信音。詩曰：家屬不用疑，一簇車糧肥。已得東風便，揚益親馬蹄。

Chen added to Chen: This is the image of an old inn, favorable for movement but not for showing off. The poem says: secret strategies should not be easily spoken, be cautious and stay still; once a storm suddenly arises, great achievements can be made. Si added to Si: Worry and joy are both present, two matters arise at the same time. The poem says: doubts lead to troubles, there is no wind but waves arise; going south to seek benefits can be obtained, but going to the northeast is difficult to escape from. (Si is in the southeast, Wu and Wei belong to the south, Chou and Yin belong to the northeast.) Wu added to Wu: Not entering the three transmissions (the current lesson's Wu position is self-punishment and does not form a transmission, so there is no lesson). Wei added to Wei: This is the image of "hidden deployment," waiting far away for news. The poem says: family members need not worry, a group of carriages and supplies are sufficient; since the favor of the east wind has been borrowed, it is time to quickly urge the horse forward.

申加申 酉加酉，重金。媚婦災後。詩曰：吉將又無喜，凶神臨更凶。金風門牆蟄，人事止難通。 戌加戌 亥加亥，重陰。事復歸根。詩曰：吉將天休命，凶神凶暗生。陰動主憂患，老皆卻通亨。 右十二支，惟子午戌不立課傳，故無詩斷。其解九支用大意皆以動靜不出於域中，遠謀多是親近，朕將萌，謀計不定，不出一堂而見千萬里，雖在異方遐域之遠，自相孚於措晝指顧之間。但防窒塞不伸，下情壅塞不明，吉凶之應須以天官言之。

Shen added to Shen (the original text has no conclusion). You added to You: this is the image of "double metal," which signifies flattery towards women and misfortune following afterwards. The poem says: even if you ride a favorable general, there will be no joy; if an evil spirit is present, it will be even worse; autumn winds are severe, and within the house, things remain hidden and inactive, and human affairs become stagnant and difficult to proceed. Xu added to Xu (the original text has no conclusion). Hai added to Hai: this is the image of "double yin," which means matters return to their origin. The poem says: if you ride a favorable general, heaven bestows a good destiny; if you meet an evil spirit, danger arises from the hidden places; when yin energy moves, there will be worries; the elderly, however, will find things smooth and easy. Among the twelve branches, only Zi, Wu, and Xu do not establish a lesson, so there are no poetic interpretations. The explanations for the other nine branches are generally: whether moving or still, they do not go beyond their original place; even if plans are made far away, they are actually within reach; the situation is about to move, but the plans are not settled; although not leaving the room, one can see thousands of miles away; even if in distant places, one can connect with others with a single movement. Just beware of blockage and lack of communication, and the suppression of lower voices. As for whether good or bad fortune occurs, it still depends on the heavenly general (heavenly official) that is riding.

反吟課 歌曰：反吟沖擊勢，坎戶入離宮。剛日陽為用，如無陰日通。反吟有不克，柔日以辰沖。沖處為初傳，臨神卻在中。雖然看日上，所見乃為終。此是課中法，學人莫亂攻。 詩曰：反吟有克為初生，理在先沖而後刑，次傳若在自刑者，須求破法是原因。

Reverse Chant divination. The mnemonic says: the pattern of Reverse Chant is one of mutual impact, where the gate of Kan position enters the palace of Li position (the heavenly deities are placed in the opposing palace, such as Zi in Wu, Mao in You). When there is mutual control on a Yang day, take the Yang deity as the initiating transmission; if there is no suitable one, use the Yin day's variation. If there is no mutual control in Reverse Chant, on a Yin day take the conflicting position of the day branch: the deity at the conflicting position becomes the first transmission, and the deity it is under becomes the middle transmission; then look at the deity above the day stem, and the one seen is the final transmission. This is the method for establishing the three transmissions in this divination, and scholars should not make arbitrary deductions. The poem says: if there is mutual control in Reverse Chant, take the place of mutual control as the first transmission, the principle is first to take the conflicting position, then the self-punishment; if the middle transmission is exactly the self-punishing branch, it must be changed to the method of 'breaking', which is the reason for this.

又詩曰：反吟課傳有相剋，比與涉害為用初。次傳還與初神並，末傳卻來初上居。來去相沖初共末，此理靈通定不虛。假令辛亥是反吟，太乙加亥用初傳。沖看登明為次將，末傳反沖太乙宮。六己丁亥照巳卯，辰刑沖末作三傳。辰破丑兮午破卯，亥破寅兮酉破子。惟有無克六個神，丑未配於丁巳辛。辛巳辛丑與丁丑，取用刑沖為課首。甲辰未反吟名丁未，己未八專取。

There is also a poem that says: if the three transmissions of a reverse chant divination have mutual control, then the initial transmission should still be determined by the method of comparison and harm; the middle transmission is taken by the god that joins with the initial transmission, and the final transmission returns to the position of the initial transmission. The initial and final transmissions conflict with each other, and this principle is effective and not false. For example, on a day of Xinhai (Xinhai), the Taiyi (Si) is placed on Hài (亥), so Si is taken as the initial transmission; then look at its conflicting god, Dengming (Hai), as the middle transmission; the final transmission again conflicts with the position of Taiyi. On days of Jiwei (己未) and Dinghai (丁亥), refer to the positions of Si and Mao (卯), and determine the three transmissions by the punishments and conflicts of Chen (辰). As for the pairing of 'break' (破): Chen (辰) breaks Chou (丑), Wu (午) breaks Mao (卯), Hai (亥) breaks Yin (寅), You (酉) breaks Zi (子). Only six gods without mutual control need to be arranged separately: Chou (丑) and Wei (未) are placed on days of Di (丁), Si (巳), and Xin (辛). On days of Xinsi (辛巳), Xinchou (辛丑), and Dingchou (丁丑), take the gods of punishment and conflict as the first transmission. On days of Jiachen (甲辰) and Jiaxu (甲戌), the reverse chant has another name; on days of Dingwei (丁未) and Jiwei (己未), since the heavenly stem and earthly branch are the same, they are included in the category of eight special transmissions to determine the divination.

孔明曰：反吟之體，天地各易其位，陰陽反易其方，南北互交，東西反背，水火相射，金木交併，十二神各安其所，晝是刑沖剋賊之地，此時天地神明尚避其反覆，況於人乎？當其反常變動之際，雖列於動，然反而吟，是反而不安者，況彼此相反，則性情不合，安得久於反而不移乎？

Zhuge Kongming said: This lesson pattern of reverse chant involves the Heaven Plate and Earth Plate swapping positions, with yin and yang reversing their directions. The north and south are crossed, the east and west are opposite, fire and water shoot at each other, and metal and wood intersect. Although the twelve spirits are each in their proper places, they are all situated in areas of punishment, clash, and control. At this time, even the heavenly and earthly deities would avoid this reversal, let alone humans. In a state of abnormal change, although they are listed on the side of 'movement,' they are actually reverberating in reverse—reversal but not achieving peace. Moreover, since they are opposite to each other, their natures naturally do not agree, how could they remain in a state of reversal without change for long?

且陰陽遞至七變而上，變動則必運動，極則必靜，反極則必復，逆極則必順，此自然之理也。故動中有靜之極，否極有反泰之時，振者必蟄，屈者必伸，周而復始，睽而復合，反而更往，欲動不動，疑而不決，事從內起，臣慢其君，子逆其父，夫妻反情，朋友失信。凡動無德，何以依倚？故名曰無依課，惟當反動息靜也。

Moreover, yin and yang change in succession, and at the seventh position there is a turning point (as in the "Fu Gua" of the Zhou Changes, "seven days and then it returns"). When movement reaches its limit, it must turn to stillness; when stillness reaches its extreme, it must return to movement. When opposition reaches its peak, there will be a turning to harmony; when vigorous action reaches its limit, it must return to concealment; when bending reaches its extreme, it must return to extension. This is the natural way. Therefore, movement contains the extreme of stillness; when darkness reaches its peak, there will be a turning to brightness. Vigorous action must eventually retreat into concealment; bending must eventually return to extension. It cycles repeatedly, separates and then reunites, turns back and then returns again. This lesson thus indicates a situation where one wants to move but cannot, hesitates and is indecisive, with matters arising from within: ministers being remiss toward the sovereign, sons being rebellious toward their fathers, spouses turning against each other, friends breaking their trust. All actions lack virtue to rely upon; then what can one rely on? Therefore, it is also called the "Lesson of No Dependence." When encountering this, one should only reverse the movement and return to stillness.

柔日非一事，雖有二事，亦隨成隨格。若是子午乘蛇，官病災凶。卯酉乘合，人離財散。寅申乘龍，隔角有禍。巳亥乘白以下脫漏數字。辰戌名動凶，不論空亡。丑未不吉，惟癸日期約不爽。又卯酉上發用，主門戶動搖。若值四下克上，名曰孤單課，主幼無父，獨立無依，妻殺夫，奴叛主。若四上克下，名曰革羈課，夫無妻妾，亦少兒孫，輔從乖離，獨夫無情，若遇吉將，事尚可為。

On days of yin, the affairs governed are not limited to one matter; even if there are two, they are likely to be formed and then obstructed. If the initiating transmission occurs at Zi or Wu and is accompanied by Teng Snake, it indicates official troubles, illness, and misfortune. If the initiating transmission occurs at Mao or You and is accompanied by Liu He, it suggests the loss of wealth and dispersal of resources. If the initiating transmission occurs at Yin or Shen and is accompanied by Azure Dragon, it indicates a separation and potential calamity. If the initiating transmission occurs at Si or Hai and is accompanied by White Tiger, the original text here is missing some characters, and the original book has already noted 'the following text is missing some characters'; thus, I dare not make up the missing parts. If the initiating transmission occurs at Chen or Xu, it is called 'movement of misfortune,' and even the empty旬 (decade) cannot save it. If the initiating transmission occurs at Chou or Wei, it is also not auspicious, except for the period specified by the癸 (Gui) day, which will not be empty. Furthermore, any initiating transmission occurring on Mao or You indicates instability in the family. If all four lessons are governed by the lower spirits overcoming the upper spirits, it is called 'solitary lesson,' indicating the loss of father at a young age, being independent and without support, and the wife plotting against the husband, servants rebelling against their master. If all four lessons are governed by the upper spirits overcoming the lower spirits, it is called 'reform of restraint,' indicating that men have no wives or concubines, children and grandchildren are absent, and those who assist are disobedient and scattered, becoming a lonely and heartless ruler; if auspicious generals are encountered, there may still be hope for things to be done.

反吟者，天盤諸神各加於對沖之宮是也。如神后加於午宮，卯太沖加於酉宮之類，三傳以有克賊者為用，克賊多者依比用例取動，俱比俱不比者依涉害例取動，課名曰反吟，其中末傳以先沖後刑取之。若無相剋賊，柔日以辰沖處作初傳，中傳歸辰，末傳歸日。若中傳是自刑，則以中傳破處作末傳矣。

Reverse Chant refers to the situation where the twelve heavenly stems are placed on the positions that are in opposition to themselves on the Heaven Plate. For example, Shenhou (Zi) is placed on the Wugong, Taichong (Mao) is placed on the Yougong, and so on. When determining the three transmissions, the initiating transmission is selected from the position that has both mutual control and theft. If there are multiple instances of mutual control and theft, the example of using the comparison is followed. If there is no mutual control or theft, the example of involving harm is followed. The name of this type of divination is called Reverse Chant, and the order of the middle and final transmissions follows the sequence of "first opposition then self-punishment." If there is no mutual control or theft among the four lessons, on a yin day, the initial transmission is taken from the position opposing the day branch. 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. If the middle transmission happens to be the self-punishing branch, then the "broken" position of the middle transmission is taken as the final transmission.

斷詩曰：反吟事反處，百為皆有妨。征途多阻遏，寇盜暗中攻。課凶遭盜賊，遠去路難通。父子不和睦，婚姻無始終。三傳如有救，莫過是青龍。 又曰：無依是反吟，逃走遠追尋。合者將應散，安居別改鄰。官守須易位，輔弼多殊心。臣子俱懷背，夫妻有外心。所為多反覆，占病百般侵。己未連丁未，復是兩般吟。臣萌背君意，子起怨父心。無端須絕後，有罪自相侵。更若逢凶將，虎蛇禍尤深。

Divination by poetry says: In reverse chant divination, all matters are reversed, and every action meets obstacles. Long journeys are obstructed, and thieves attack secretly. If the lesson pattern is凶, then thieves appear, and traveling far is difficult. There is disharmony between father and son, and marriage begins but ends without conclusion. If the three transmissions contain a saving deity, the best is the azure dragon. It also says: A lesson without support is reverse chant. When divining escape, the person will have to be sought far away. What is gathered will be dispersed, and what is settled will change neighbors. Officials must change positions, and assistants have different intentions. Ministers have rebellious thoughts, and spouses have outside attachments. Actions are often contradictory. When divining illness, the illness is complicated. On the days of Jiwei and Dingwei, they are connected, forming another kind of chant (the same heavenly stem and earthly branch, and both belong to the eight special positions). Ministers have thoughts of rebelling against the sovereign, and sons have resentment toward their fathers. There will be sudden worries about no descendants, and guilty people will harm each other. If another凶 general is present, the calamity brought by white tiger and teng snake will be even deeper.

邵子曰：反吟之課，陽日無所依，陰日無所親，禍生於外，殃及其身，其凶甚矣。占事陽日動擾不安，反覆進退；陰日遲滯猶豫，不明迷亂，驚憂。若得旺相氣，亦有吉者。若是休廢加以凶將，則受敵者必遇其仇對。凡君臣父子夫婦兄弟朋友並不宜占，必有離異、逃亡、背叛、遷移、失意、剝落等事。或二三其德，反覆不定，馳逐不寧。

Shao Yong said: Reverse Chant divination indicates that on a Yang day, there is no support; on a Yin day, there is no affinity. Misfortune arises from outside and affects oneself, and the danger is very severe. If the divination is done on a Yang day, there will be restlessness and indecision; if done on a Yin day, there will be delays, hesitation, confusion, and anxiety. If the divine spirit of the divination is strong and prosperous, there may be a turn for the better; but if it is in a state of rest or decline and combined with an Inauspicious General (malevolent general), then the party under attack will certainly meet their opponent. All relationships such as between sovereign and subject, father and son, husband and wife, brothers, and friends should not be divined with this type of divination, for there will certainly be separation, fleeing, betrayal, migration, loss of spirit, decline, or indecisiveness, fluctuation, and constant movement.

劉氏曰：反者，反覆；吟者，嘆息。無依則難以立身，是無輔助，無可倚靠者。此因坎離相錯，喜怒不常，金木交差，是非並亂，雖有謹靜之君子，亦有是非、動作不寧之意。經曰：反吟占事休言定，往復雙雙二事因。

Liu Bowen said: "Reverse" means to repeat and turn back, "chant" means to sigh; without support one finds it hard to stand firm, referring to being without assistance and without something to rely on. This is because the water of Kan and the fire of Li are alternating and changing positions, being capricious and unpredictable, while metal and wood cross each other and clash, causing disputes to arise. Even a cautious and quiet gentleman would find himself entangled in disputes and with restless actions. The Classic says: "When a reverse chant is used for divination, the outcome should not be definite; things come and go, always involving two matters that are interrelated."

占身命 主身心不定，移東徙西，沉吟不決，心性無常，賊上凌下，邪而不正者，有殘疾，否則心腎交攻。又主刑傷，六親孤獨無倚。得旺長生長逢吉將生身命行年者，先凶後吉。 占家 主宜修改，不然人口不寧。牧畜不旺，或南北易向，反照三廳，不可居住。 占墳墓 主山水反背，傷丁破財，亡魂不安，出奴人反背。

Divination on the person's life: Indicates instability in mind and body, moving from east to west, hesitating and indecisive, with changeable nature; lower positions harming upper ones, upper ones oppressing lower ones, and people who act wrongly often suffer disabilities, otherwise they have deficiency in heart and kidney, with conflict between water and fire. It also indicates many injuries throughout life, six relations being lonely and without support. If the divine power of the chart is strong, with growth and good fortune supporting the native and the year, then the outcome will be from bad to good. Divination on the family residence: Indicates that the house should be repaired and renovated, otherwise the family members will be restless and the livestock will be weak; or the direction of the house facing north and south should be changed. If the structure forms the 'reverse reflection of three halls' (buildings facing each other), then it is not suitable to live in. Divination on the tomb: Indicates that the mountain shape and water flow are opposite and unkind, causing harm to descendants, loss of wealth, restless spirits, and servants who betray their masters and break the virtue of gratitude within the family.

占症病 主吐逆反覆不寧，外感內傷，加虎蛇死氣，主死亡，久病者死。 占逃亡 主遠去，但久亦反歸，或與同逃者攻擊終被獲。 占詞訟 主二三衙門，反覆難結，事多不順，問多枉斷，終失和氣。 占行人 主關梁阻滯，久出者回家，其人多動，不安其居，路中恐有疾、盜賊之擾。

Divination on illness: indicates vomiting and regurgitation, restlessness and unease. There may be external symptoms of wind-cold colds and internal injuries to the internal organs. If White Tiger, Teng Snake, and Death Qi are also present, it indicates death, especially for those who are already ill for a long time. Divination on fleeing: indicates fleeing far away, but eventually returning after some time; or fighting with those who fled together and ultimately being captured. Divination on lawsuits: indicates the case going through several courts, being difficult to resolve, with many obstacles. The case is likely to be unjustly judged, eventually causing discord. Divination on a traveler: indicates obstruction at checkpoints and roads. Those who have been away for a long time may return home. The person is restless and unwilling to stay in one place. There may be illness and bandit troubles along the way.

占出門 忌遠行，有阻滯，或去而復返，防惡人盜賊謀害，童僕欺詐背叛，若近出即回者無妨。 占婚姻 主反覆遲疑，不成。因欺詐不實，亦主妻孤克，性氣反常，異日亦有背離，亦多無子。 占生產 主胎不安，或難產反逆之凶。若當臨盆易產，以沖擊故也。但子母多刑，宜別養，否則子母不全。 占功名 主失意不遂，經旨反背，主司不悅，居官失職，君臣不和。 占行兵 主不可，去之則受困遭敗。 九宗門總要起例詳法終

Divination on going out: Avoid long journeys, as there will be obstacles on the way, or one may go and then return. Be cautious of evil people, thieves, and plots against you, as well as servants who may deceive or betray. If one merely goes out nearby and returns immediately, there will be no harm. Divination on marriage: Indicates repeated hesitation and failure to reach an agreement, due to deceit or falsehoods. It also suggests a wife who is solitary and unkind, with a strange and abnormal nature, who will eventually leave, and it is likely that there will be no children. Divination on childbirth: Indicates instability in the pregnancy, or difficulty in giving birth, or the baby being in an inverted position, which is ominous. However, if it is the time of delivery, it may be easier to give birth—because reverse chant has a forceful nature. Nevertheless, there will be conflicts between mother and child, so it is advisable to entrust the child to someone else for raising, otherwise mother and child may not both survive. Divination on official rank: Indicates disappointment and failure, as the interpretation of the classics does not align with the question, and the examiner will not favor it. For those already in office, it indicates losing one's position, and a lack of harmony between ruler and minister. Divination on military campaigns: Indicates that it is not advisable to go to war, as going will result in being trapped and suffering defeat. The use of the nine main gates should be combined with the detailed methods of starting and examples, and this concludes the explanation.

天祿秘典大六壬靈覺經神課卷之二 連茹 夾定 不夾 虛一 不住 朝日 朝支 相朝 間傳 懸胎 三合 曲直 炎上 從革 潤下 稼穡 德刑 井欄 富貴 官爵 鑄印 斫輪 三奇 六儀 龍德 四順 三光 三陽 天恩

The second volume of "The Heavenly Grace Secret Classic of the Great Six壬 Divination Scripture" contains the following lesson patterns in order: Continuous Growth, Enclosure, Non-Enclosure, Vacant One, Unstoppable, Morning Sun, Branch Sun, Mutual Sun, Intermediate Transmission, Suspended Fetus, Triple Harmony, Straight and Curved, Fiery Ascension, Metal Transformation, Moistening Down, Cultivation and Harvest, Virtue and Punishment, Well Shaft, Wealth and Honor, Official Rank, Casting Seal, Carving Wheel, Three Marvels, Six Instruments, Dragon Virtue, Four Harmonies, Three Lights, Three Yangs, Heavenly Grace. The first volume discusses the nine methods of selecting the initiating transmission from the four lessons, belonging to the category of "Lesson Pattern." The second volume, however, focuses on the various "patterns" formed after the three transmissions are arranged. These patterns are named either based on the relationship between the first and last transmissions and the day branch (such as Enclosure, Morning Sun, Branch Sun), or based on the five phases of the three transmissions (such as Triple Harmony, Straight and Curved, Fiery Ascension, Metal Transformation, Moistening Down, Cultivation and Harvest), or based on the deities and omens involved (such as Three Marvels, Six Instruments, Dragon Virtue, Heavenly Grace), each with specific auspicious and inauspicious interpretations.

天祿秘典大六壬靈覺經神課卷之二 連茹課 事緒千萬端，凶則災不已，吉則數重觀，三傳同一處，事遂不艱難。 歌曰：三位相連作三傳，占者須知進退間。進行千里卻迴環，退而不久即須遷。

The Heavenly禄 Secret Classic of the Great Six壬 Divination Divine Scripture Volume Two. The lesson of connected roots: matters have countless threads, if it is凶, misfortunes follow one after another; if it is吉, joyous events are abundant and impressive; the three transmissions gather at one place, and affairs will not be difficult. The verse says: three connected earthly branches form the three transmissions, the diviner must distinguish whether it is "advancing" or "retreating." If it is advancing, one will travel a thousand miles and still return; if it is retreating, one will soon have to move.

凡用神傳在一方相連作中末傳也，為連茹課，亦曰連珠課。如三傳寅卯辰之類也，乃初中末合為孟仲季之神，有始有終，一點不雜，相連無缺也。若非孟仲季或隔角而作三傳，如辰巳午或子丑寅之類，即非真連茹也。 孔明曰：“陽方動而出，陰方靜而入。相離未遠，與日相連。故曰連茹，茹者眾也。《易》言“拔茅連茹”，言其相牽引也。”

Any divination where the initiating transmission (发用) and the middle and final transmissions (中传, 末传) are in the same direction and connected head-to-tail is called a "Lian Ru" (连茹) lesson, also known as a "Lian Zhu" (连珠) lesson. For example, if the three transmissions are寅 (Yin), 卯 (Mao), and 辰 (Chen), the initial transmission寅 (Yin) is the first (孟, the first of the four growth positions), the middle transmission卯 (Mao) is the second (仲, the second of the four central positions), and the final transmission辰 (Chen) is the third (季, the third of the four storage positions). There is a beginning and an end, with no mixture, and they are connected without any gap. If the three transmissions are not arranged in the order of 孟, 仲, 季, or if there is a jump in the sequence, such as 辰 (Chen), 巳 (Si), 午 (Wu), or 子 (Zi), 丑 (Chou), 寅 (Yin), then it is not a true Lian Ru lesson. Zhuge Kongming said: "Yang energy is moving and going out, while Yin energy is still and coming in. The two are not far apart, and they are connected with the day stem, so it is called Lian Ru. 'Ru' means many. The 'Tai' hexagram in the Zhou Changes says, 'Pulling up a bundle of grass, pulling one and bringing out a cluster,' which describes the image of mutual connection and pulling together."

總斷 吉事占得此課，若連珠之可愛，凶事如連茹之可惡，統復卦之體，為山外重山之課也。象曰：“陰陽拱夾，奇偶有主，凶則重凶，吉當累累，孕必連胎，士獲舉舉，時旱多晴，天陰雨久。”

General interpretation: When this divination is used for auspicious matters, it is as delightful as a string of pearls; when used for ominous matters, it is as repulsive as a bundle of connected reeds. It belongs to the structure of the "Recovery" hexagram in the Zhou Yi, representing the image of "mountains outside mountains." The symbolic explanation says: "Yin and yang support each other, odd and even numbers each have their own master; when ominous, it is ominous repeatedly; when auspicious, it is auspicious continuously. When divining about pregnancy, it indicates conceiving multiple children; when divining about scholars taking the examination, it indicates passing the exam repeatedly; when divining during a drought, it indicates prolonged dry weather; when divining during overcast weather, it indicates continuous rain."

若三傳得亥子丑為日月星，奇全者為三奇連珠格，主萬事和合，更乘吉將，事事尤吉，則應復卦六五爻曰：“敦復，無悔。”之數也。大抵此課主久靜初動，戀舊憐新，繼續遷延，首尾膠葛。順進則新，事連舊事，逆退則故，事連新事。

If the three transmissions are亥, 子, and 丑, paired with the day, moon, and star lights, and the three marvels are complete, it is called the "Three Marvels Converging Pattern." This signifies harmony in all matters. If further accompanied by a favorable general, everything becomes exceptionally auspicious, corresponding to the line statement of the sixth line in the fifth position of the "Recovery" hexagram in the "Zhou Changes" (I Ching): "Solid recovery, no regret" — meaning a steadfast return to the right path without regret. Generally speaking, this pattern indicates a long period of stillness followed by initial movement. It reflects a situation where one is attached to the old while also loving the new, leading to continuous delays and entanglements at both ends. Moving forward, new matters are connected with old ones; moving backward, old matters are connected with new ones.

進退雲者，如亥子丑是進而順，名曰進連茹；如亥戌酉之類是退而逆，名曰退連茹。值進連茹，又逢貴人順治，宜進前勇往謀為，主事事順遂。值退連茹，又逢貴人逆治，宜退後，凡事不順，遲滯阻節，不論進退二課，凡事雖散，或二三年，或二三月，若初傳是年支，中傳是月支，末傳是日支，順布者，主事速至。若先小後大，則事主至遲矣。

the so-called "进退" : if the three transmissions are亥, 子, 丑, which follows the order of the earthly branches in sequence, it is called "进连茹" (forward connected roots); if they are亥, 戌, 酉, which goes against the order of the earthly branches, it is called "退连茹" (backward connected roots). If one gets "进连茹" and encounters a nobleman who arranges the generals in the forward direction, one should be bold and proceed to plan, indicating smooth success in all matters. If one gets "退连茹" and encounters a nobleman who arranges the generals in the backward direction, one should retreat, as all things will be unsmooth and obstructed. Regardless of whether it is "进" or "退", the matter will be scattered, possibly delayed for two or three years, or two or three months. If the first transmission is the branch of the year's stem, the second transmission is the branch of the month's stem, and the third transmission is the branch of the day's stem, arranged from large to small in order, it indicates that the matter will arrive quickly. Conversely, if the order is from small to large (first transmission is the day's branch, second transmission is the month's branch, third transmission is the year's branch), the time of the event will be delayed.

邵子曰：“若三傳空亡，連茹而至者，宜退步避虛詐也。如壬子日干上子，三傳寅卯辰，皆是空亡，是欲進而逢空陷，則不可連進矣。宜抽身退步，來就支上子與丑合，互有所像，庶使壬水不被寅卯辰木所脫，可以全身遠害。但不利占他人之事如丁丑日干上申，癸丑日干上寅是也。

Shao Kangjie said: "If the three transmissions come consecutively but all fall into the empty period, one should retreat to avoid deception. For example, on a Renzi day, the day stem god is Zi, and the three transmissions are Yin, Mao, Chen, all falling into the empty period. This is trying to advance but hitting an empty trap, so one should not keep advancing continuously. Instead, one should withdraw and return to the Zi of the day branch, which combines with Chou. This provides mutual support, allowing the Ren water not to be completely drained by the wood energy of Yin, Mao, and Chen. Only in this way can one preserve oneself and avoid harm. However, this approach is not favorable for divining matters concerning others—for instance, on a Dingchou day, the day stem god is Shen, and on a Guichou day, the day stem god is Yin, both fall into this category."

又有退連茹而逢空亡者，既欲退而俱空，則不可連退矣。宜因進而退可也。如戊申日干上辰，三傳卯寅丑，皆作日之鬼，幸值鬼空，是可脫災，不宜守舊，宜前進謀為，不宜求官，以官爻空也。又丙午日干上辰，三傳卯寅丑，雖三傳作日之父母生身，但三傳空亡，不利父母。又曰若得進中退者，事雖遲滯，亦得終吉。” 又曰：進而逢空，宜退步，可以全身遠害；退而逢空，宜進步，可以消災避禍。順連茹逢空，名曰谷傳空亡，退吉而進不宜；逆連茹俱空，名曰腳踏空亡，進宜而退不可。

There is also the case of retreat and connection meeting empty voids: if one wishes to retreat but the path is completely empty, one should not retreat continuously, but should complete the retreat by adopting a forward posture. For example, on a Wushen day, the day stem's heavenly stem is Chen, and the three transmissions are Mao, Yin, and Chou, all of which are the day stem's official ghosts. Fortunately, the ghost爻 falls into the empty void, thus enabling escape from disaster; at this time, it is not advisable to stick to old ways, but to plan ahead, although seeking official positions is not advisable because the official爻 is empty. Another example is on a Bingwu day, the day stem's heavenly stem is Chen, and the three transmissions are Mao, Yin, and Chou, which although all are the day stem's parents爻 that can generate and support the self, the three transmissions are empty, which is unfavorable for the parents. It is said that if one achieves a situation of "advancing with retreat," although things may be delayed, they will ultimately be auspicious. It is also said that if advancing meets an empty void, one should retreat, which can protect oneself and avoid harm; if retreating meets an empty void, one should advance, which can eliminate disasters and avoid calamities. When a continuous connection meets an empty void, it is called "valley transmission empty void," and retreating is auspicious while advancing is not advisable; when an inverse connection is entirely empty, it is called "foot on empty void," and advancing is advisable while retreating is not advisable.

占身命 得進連茹吉課，主有進取，不安小成，或受祖蔭三代富貴，見事成群，子孫濟濟，有連好數。連值空亡，則福氣不全，值進茹凶深，主狂圖妄進，以招禍患；值退茹則宜退遁，同高人避世，事業不振，只宜守舊，以衰旺及生克吉凶天將言之。

Divination on personal destiny: If the divination result is a favorable lesson pattern called "Jin Lian Ru," it indicates that the person has ambition and is unwilling to be content with small achievements. They may inherit the legacy from their ancestors, achieving wealth and honor for three generations. They tend to act in groups, have many descendants, and continuously experience good fortune. However, if the consecutive patterns fall into "Kongwang," the blessings will not be complete. If "Jin Lian Ru" coincides with a severe unfavorable lesson pattern, it suggests recklessness and ambitious schemes that may bring misfortune. If the result is "Tui Lian Ru," it is advisable to retreat and live in seclusion with wise people; if one's career is not flourishing, it is better to stick to traditional ways. The specific outcome still depends on the strength and interactions of the lesson god, as well as the auspiciousness or inauspiciousness of the heavenly generals involved.

占功名 主取進，值進茹旺相作官印者，加以祿馬，有連捷；或得上人引援，同心合德之明，遞相吹噓引援，一路功名到老。切忌逢空值退茹，又是兄弟脫氣，休囚墓，無官者無意功名，有職者退失歸家，亦以天將言之。

Divination for official rank: It indicates the possibility of advancement. If the course is connected with continuous transmission, and the divine spirit is prosperous and strong, and if it also forms the official star and seal, and further includes the Lu Spirit (lucky star) and The Post-horse (post-horse), then there will be continuous success in examinations; or if one can receive recommendation from higher authorities, and if both parties share the same intention and moral integrity, supporting each other and promoting one another, then one's official rank will progress continuously until old age. The most unfavorable situation is when the decanal void (empty period) coincides with the retreating connected transmission (retreating continuous transmission), and the three transmissions form the brother's line (element) which disperses energy, and the elements are weak and confined or buried. Those without official rank will have no intention of seeking it, while those already holding a position will lose their post, be demoted, and return home. This should also be judged according to the heavenly generals accompanying the elements.

占求財 進茹逢青龍財爻，宜進取，得二三起財，或事干眾人之財。經曰：“拔茅連茹，何妨類聚？”以求聚言宜結交同夥，相幫求財，亦二三處求，俱有所得，雖主遲滯，若發用與日辰德合、三合，卻有決遂之事。若退茹又無財爻者，惟守常免耗。

Divination for seeking wealth: If the divination shows consecutive connections (连茹) and encounters the Azure Dragon (青龙) along with the wealth hexagram (财爻), it is favorable to take initiative and can gain a few sources of wealth, or the matter may involve wealth obtained through cooperation with others. The classic says: "Pulling out the wild garlic with its roots connected, is it not acceptable to gather similar things together?" In terms of gathering wealth through collective effort, it is advisable to associate with partners and support each other in seeking wealth. One can also seek wealth from multiple sources at the same time, and all can be successful. Although the outcome may be delayed, if the initiating transmission (发用) forms a Heavenly Virtue (天德) harmony or a Triple Harmony (三合) with the day stem (日干) and day branch (日支), there will be decisive and successful results. However, if the connections are in reverse (退连茹) and there is no wealth hexagram, then one can only maintain the usual routine and avoid losses.

占訟 忌進茹，事干眾人，蔓延久滯，經二三衙門，事經縣府道二院，以天將言其吉凶。喜退茹，若是進茹又是貴人逆治，主官事解而後結，更日鬼動，雖遇鑰神，亦難解脫。 占疾病 忌進茹，淹延，二三症相纏，更作死神者，不出二時必死，喜退上好。

Divination on lawsuits: Avoid advancing connected roots (进连茹), as the case involves many people and lingers over a long period, requiring passage through several offices, even from county to prefecture, then to the provincial and circuit levels. Whether the outcome is favorable or unfavorable still depends on the Heavenly General (天将) involved. This divination favors retreating connected roots (退连茹). If both advancing connected roots and the Nobleman (贵人) are present along with reversed deployment of the Heavenly Generals (逆行布将), it indicates that the legal dispute will first disperse but then reassemble. If the official ghost (官鬼) of the day stem (日干) is also activated, even encountering a deity capable of unlocking and removing calamities (开锁解厄之神) will not lead to escape. Divination on illness: Avoid advancing connected roots (进连茹), as the illness is persistent with multiple symptoms entangled together. If it also involves the Death Deity (死神), death will occur within two hours. This divination favors retreating connected roots (退连茹), as retreating indicates improvement.

占逃亡 主逃者不止一人，或有男女同走，或有人誘。值進茹隔角，越省而走，然終敗露被捉，更日辰夾定三傳，難逃久遠，走亦終難脫。值退茹逢空，進退猶豫，隱伏於親故，不敢進前，終被捉獲。 李氏曰：“連茹課，凡事難散，進茹病至淹延，官事解而復結，更日鬼發用，雖遇鑰神，亦為不善。若得進中退者，雖遲滯而得終吉。若與日辰三合六合，又初傳是日之財，主和合，雖進茹遲滯，卻有決成之象。”

Divination on escape: This indicates that more than one person is fleeing, possibly a man and woman escaping together, or someone lured away by others. If the divination shows consecutive connected trigrams and also involves a separated angle, the person will flee beyond their province, but eventually will be caught. If the day stem and day branch enclose the three transmissions, they will not escape far and will ultimately be captured. If the divination shows a retreat connected trigram and also meets the empty period of the ten days, the person will hesitate to advance or retreat, hiding in the homes of relatives and old friends, and will eventually be caught. Li Shi said: "Consecutive connected trigrams indicate that matters are difficult to resolve. If it is an advancing connected trigram, the illness will be prolonged, lawsuits will be resolved but then re-arise. If the official ghost of the day stem is also initiating the transmission, even if an auspicious deity appears, it is not favorable. If there is a situation of 'advancing with retreat,' although it is delayed, it will eventually be favorable. If the three transmissions form a triple harmony or a six harmony with the day stem and day branch, and the first transmission is the wealth trigram of the day stem, it indicates harmony. Although it is an advancing connected trigram with delay, there is an indication of decisive action leading to success."

若連茹課六十日共有十六例，附錄於後。 順連茹八課 子加丑 子丑加進，謀事不捷。詩曰：目下事須勝，前程在塞中，疾病腹痛喘，舉事卻亨通。 丑加寅 丑寅交戰，文事來獻。詩曰：薦舉注人利，益下卻方與。欲行疑有阻，災否不傷身。 卯加辰 卯辰二將，謀事爭起。詩曰：謀為須順滯，音信出關來。將相多憂患，目下必傷財。

The sixteen examples of the linked divination lessons within sixty days are listed in the appendix. First, the eight consecutive linked lessons in order. Zi added to Chou: Zi and Chou are connected and move forward, but affairs cannot be completed quickly. The poem says: current matters can surely succeed, but the future is still blocked by barriers; illness appears as abdominal pain and shortness of breath, but affairs turn out to be smooth. Chou added to Yin: Chou and Yin clash, and documents will be delivered by someone. The poem says: recommending someone benefits the person being recommended, and giving benefits to subordinates is the way to give; wanting to travel but doubting there is an obstacle, neither disaster nor harm will affect the body. Mao added to Chen: Mao and Chen are both present, and plans compete to arise. The poem says: planning should follow the trend and proceed slowly, news will come from beyond the borders; ministers and generals often have worries, and there will certainly be financial loss at present.

巳加午 巳午重光，須正化綱。詩曰：攪過小成大，外傷內有杈。行移須動卜，虛譽詢朝端。 午加未 午未進合，來往小捷。詩曰：動靜過杈期，災吉禍來時。新事何矜喜，舊事恐重傷。 未加申 未申迷發，未喜凶發。詩曰：雁陣入鵬鄉，陰謀起禍殃。尊前芳景好，曬衣入秋涼。

The combination of Si and Wu: Both Si and Wu belong to the fire element, which is the image of "renewed brightness." It is necessary to properly regulate education, moral guidance, and the rules. The poem says: After disturbance, small matters become big ones; there is injury on the outside and complications within. If there is a need to move or change, it should first be divined. Empty reputation should be verified by the court. The combination of Wu and Wei: Wu and Wei support and harmonize with each other, leading to slight smoothness in movement and stillness. The poem says: Both action and stillness have missed the time when signs appear; calamity and good fortune are exactly when misfortune arrives. New matters have nothing to be proud of, while old matters may suffer further damage. The combination of Wei and Shen: The transition between Wei and Shen is confused and unclear, with joy not yet arrived but misfortune already occurring. The poem says: Geese flying into the territory of the great鹏 (a large bird), secret plots lead to calamity; although the scenery before the superior is good, the time to dry clothes has already entered autumn's coolness.

申加酉 申酉暗煞，交殃橫禍。詩曰：成外有乖災，須防人不仁。有謀成遠去，遷逃事兩完。 戌加亥 戌亥不安，動撓靜安。詩曰：天德水生造，君臣出離朝。世事雜披後，春風曉發枝。 逆連茹八課 丑加子 避合求望小捷。詩曰：志大謀移外，文書仰信行。人心金喜合，所向頗欣榮。 寅加丑 丑寅相戰。詩曰：順謀反逆應，有變卻妨財。逸未獨難喜，誰能免後災？

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Heavenly Virtue = Tian De Mutual Generation = Xiang Sheng Shen added to You: Shen and You both belong to metal, hidden killing energy is present, and mutual confrontation brings sudden misfortune. A poem says: After success, there is also misfortune and deviation, beware of unkind hearts; if there is a plan, one can escape far away, both migration and evasion can be resolved. Xu added to Hai: Between Xu and Hai, there is no peace, movement brings disturbance, stillness brings peace. A poem says: Heavenly Virtue and water energy mutually generate and create something, the king and ministers must leave the court; after the chaos of worldly affairs, spring wind blows the branches again in one night. The following eight lessons are connected in reverse. Chou added to Zi: Avoid the harmonious god and seek success, one can gain slight smoothness. A poem says: Ambition is far-reaching and plans are outward, official documents depend on trust and righteousness; hearts are as hard as metal and stone, harmonious and joyful, the direction is very prosperous. Yin added to Chou: Chou and Yin are in conflict. A poem says: Following the plan leads to the opposite result, once there is a change, it hinders wealth; even ease is hard to be joyful, who can avoid future calamities?

辰加卯 辰卯相害凶撓。詩曰：事撓財帛災，凶吉在目前。莫患當春否，遇事且心堅。 午加巳 午巳繼體，陽極陰極。詩曰：炎炎當世連。災過自亨通。刑德二途事，群情不意同。 未加午 未午旺合，繼明獻納。詩曰：孕男並盛喜，謀事曷遲疑？莫彼失機會，難於見後時。

Chen added to Mao: Chen and Mao are mutually harmful, leading to troubles and disturbances. The poem says: affairs are disturbed and wealth is in danger, both good and bad are present; do not worry about the blockage in spring, when faced with matters, just be firm in your mind. Wu added to Si: Wu follows the form of Si, yang reaching its peak is also yin reaching its peak. The poem says: the fierce heat continues in the present world, after disaster comes smoothness; punishment and virtue are on different paths, people's intentions may not be the same. Wei added to Wu: Wei and Wu have a harmonious relationship, continuing the brightness and offering and accepting. The poem says: the joy of giving birth to a son and prosperity arrive together, why hesitate in planning matters? Do not miss this opportunity, for it will be difficult to encounter again in the future.

申加未 申未恣義，同謀考意。詩曰：慶會同雷處，須詳疑忘風。重近新意遲，秋望落長空。 亥加戌 亥戌無親，殺害驚心。詩曰：身近奸餿地，心居好貨中。須更災害至，謀事更好妨。 右是順逆連茹八體，舊本新意，非全占國家大體之句，但時有應驗，附此成篇而已。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Ke Ti = Lesson Pattern Shen Jia Wei: Shen and Wei are left to their own meaning, jointly planning and examining intentions. The poem says: Celebrations and gatherings are like thunder in one place, must carefully examine doubts and not be misled by rumors; rekindling closeness but new intentions are slow, autumn hopes fall into the vast sky. Hai Jia Xu: Hai and Xu are not close to each other, killing matters cause alarm. The poem says: Being in a place of corruption and deceit, harboring thoughts of greed and desire for wealth; there will certainly be more calamity, and when planning matters, one must be cautious of obstacles. The above are the eight types of Lesson Patterns for Shun and Ni Li Ru. These are new additions in old texts, not entirely sentences about national affairs, but because they sometimes come true, they are appended here to form a complete passage.

增補詩斷 孟仲季三傳，尊卑位不偏。或是歲月日，累累身相逢。皆曰連茹課，事緒萬千端。凶則災不已，吉則數重欣。三傳同一處，事遂不艱難。 按：此之外必欲孟仲季之神相連方可名連茹。若非孟仲季，不順序者，或隔角，亦非連茹也。若順序而成一氣者，如寅卯辰、巳午未之類者，主事無阻滯而速遂也。又若初傳是年支，中傳是月支，末傳是日支，順布者，主事速至。若先小後大，如初傳是日支，中傳是月支，末傳是年支，則至遲矣。

An added verse says: The three transmissions each occupy the position of the first, second, and third in the sequence, with the ranks of honor and humility properly arranged without bias; or they may respectively be the stem of the sovereign year, the month builder, and the day branch, continuously meeting with themselves. These are called continuous lotus lessons, with myriad details: if it is凶, then misfortune will not cease; if it is吉, then joy will be abundant. When the three transmissions gather together, affairs will not be difficult. The commentary says: In addition, it must be that the three deities of the first, second, and third positions are connected in sequence to be called continuous lotus. If it is not that each of the first, second, and third positions is occupied, or the order is not correct, or there is an interval and a jump in position, then it is not continuous lotus. If the order is connected and forms a continuous flow, such as Yin-Mao-Chen or Si-Wu-Wei, it indicates that affairs will have no obstacles and will be achieved quickly. Also, if the first transmission is the stem of the sovereign year, the middle transmission is the stem of the month builder, and the final transmission is the stem of the day branch, arranged in order from large to small, it indicates that affairs will arrive quickly; if it is first small then large, that is, the first transmission is the day branch, the middle transmission is the month branch, and the final transmission is the year branch, then the time of occurrence will be delayed.

歌曰：三位相連作三傳，占者須知進退間，進行千里卻迴環，退回不久即須遷。 經曰：順連茹，言位順行，龍潛亥子丑，陽光在下，空懷寶以迷邦；含春子丑寅，和氣積中，勿炫玉以求售；將泰丑寅卯，有聲名而未譽實惠；正和寅卯辰，展經略而果沐恩光；離漸卯辰巳，利用賓于王家；利升辰巳午，親觀光於上國；

The song says: Three consecutive positions arranged as the Three Transmissions, the diviner must distinguish between advancing and retreating. If it is advancing, one travels a thousand miles and still returns; if it is retreating, one retreats soon and must move away. The Classic lists twelve different arrangements according to the consecutive sequence of the Earthly Branches. This is called consecutive sequence, meaning the Three Transmissions follow the order of the Earthly Branches. Hai-Zi-Chou is called "Dragon Concealed," with yang energy still hidden below, like holding a precious jade but causing the state to be lost (based on the Analects of Confucius, "Holding his treasure and losing his country"). Zi-Chou-Yin is called "Containing Spring," with harmonious energy accumulating internally, not displaying the jade to seek sale. Chou-Yin-Mao is called "Approaching Greatness," having reputation but not yet receiving actual favor. Yin-Mao-Chen is called "Correct Harmony," carrying out strategies and indeed receiving favor. Mao-Chen-Si is called "Gradual Departure from Fire," suitable for serving as a guest in the royal court (based on the Zhou Changes, "Suitable for serving as a guest in the royal court"). Chen-Si-Wu is called "Beneficial Ascent," personally visiting the superior state to view its sights.

近陽巳午未，名實相須；麗明午未申，威權獨勝；回春未申酉，若午夜殘燈；流金申酉戌，似霜橋走馬；革故從新酉戌亥，小人進而君子退；隱明就暗戌亥子，私事吉而公事凶。

Si-Wu-Wei is called "Jin Yang," meaning the name and reality depend on each other; Wu-Wei-Shen is called "Li Ming," indicating authority dominates; Wei-Shen-You is called "Hui Chun," like a dim lamp in the middle of the night (spring has already passed, only residual light remains); Shen-You-Xu is called "Liu Jin," like galloping across a frost-covered bridge; You-Xu-Hai is called "Ge Gu Cong Xin," during which small people rise in power while the virtuous retreat; Xu-Hai-Zi is called "Yin Ming Jiu An," favorable for private matters but ominous for official affairs.

又曰逆連茹亥位逆推，回陽亥戌酉，心懷闇昧之私；返駕戌酉申，正行肅殺之道；出獄酉申未，主出丑離群，疏者親而親者疏；凌陰申未午，主行險僥倖，危者安而安者危；漸烯未午巳，脫凡俗而漸入高明；登庸午巳辰，舍井蛙而旋登月闕；

The Classic also lists twelve methods of reversing the sequence, starting from the Hai position and moving backward: Hai Xu You is called “Returning Yang,” indicating a mind full of ambiguous private thoughts; Xu You Shen is called “Returning to the Coach,” signifying being on the path of severity and decline; You Shen Wei is called “Leaving Prison,” indicating the person escaping from disgrace and leaving the group, with the distant becoming close and the close becoming distant; Shen Wei Wu is called “Overpowering Yin,” suggesting taking risks and seekingby chance, with danger turning into safety and safety turning into danger; Wei Wu Si is called “Gradually Brightening,” meaning moving away from the mundane and gradually advancing toward enlightenment; Wu Si Chen is called “Ascending to the Central Palace,” indicating abandoning narrow-mindedness and suddenly ascending to the Central Palace.

巳辰卯名正己，人物咸亨；反照辰卯寅，行藏攸利；聯芳卯寅丑，悔正須知否極泰來；游魂寅丑子，成凶主見事成反散；入墓丑子亥，有攸藏之態，任進無心；重陰子亥戌，安嘉遁之形，寧甘沒齒。

The combination of Si, Chen, and Mao is called "Zheng Ji," indicating that both people and things are smooth and prosperous; the combination of Chen, Mao, and Yin is called "Fan Zhao," which is favorable whether one enters officialdom or retires; the combination of Mao, Yin, and Chou is called "Lian Fang," implying repentance and returning to the right path, with the understanding that extreme misfortune will eventually lead to prosperity; the combination of Yin, Chou, and Zi is called "You Hun," indicating that although affairs are completed, they end in misfortune, with things coming together and then dispersing; the combination of Chou, Zi, and Hai is called "Ru Mu," indicating a state of storage and concealment, where even if one lets go and moves forward, there is no motivation; the combination of Zi, Hai, and Xu is called "Chong Yin," indicating a state of contentment with "Jia Dun" (from The Zhou Changes, Duan卦, Nine in the Fifth: "Jia Dun, Zhen Ji," meaning a graceful retreat), preferring to live this way for the rest of one's life.

夾定三傳格 日辰夾三傳於內日辰在首尾，三傳在中間，視天將吉凶以其類言之。若乘吉將，吉不可言；若乘凶將，凶不可逃。主凡事進退皆不由人，以被日辰夾也。占病訟、憂疑、解散事及驅除、脫走不利。若占利名、成合事則美。若占產未生，占胎穩固；凡事機密，藏頭掩尾，事多難解。

The pattern of "Enclosed Three Transmissions" refers to the day stem and day branch enclosing the three transmissions in the middle. The original commentary explains that the day stem and day branch are at the beginning and end, while the three transmissions are arranged in the center. To interpret this pattern, one should examine the auspiciousness or malevolence of the heavenly general that governs it. If it is a favorable heavenly general, the favorable outcome is boundless; if it is an unfavorable heavenly general, the unfavorable outcome is unavoidable. This pattern indicates that in all matters, one cannot decide to advance or retreat on their own, as they are enclosed by the day stem and day branch. In matters concerning illness, lawsuits, worries, resolution, removal, or escape, which require dispersion, this pattern is unfavorable. In matters concerning fame, fortune, and achieving success, which require gathering, this pattern is favorable. For matters concerning childbirth, it indicates that the child has not yet been born; for matters concerning pregnancy, it indicates that the fetal energy is stable. All matters are secretive and obscure, with the beginning and end concealed, and are mostly difficult to resolve.

孔明曰：“夾三傳者，更看所夾何象。若夾財則利求財，不利病訟。若夾官鬼則利求官，不宜占病訟。若夾子孫，則憂疾病，不利作用，利占孕不利占產。若夾生氣，利占生氣，不利占憂。若夾兄弟，則百事少利。若夾空亡，則事多虛華，枉用其心。”

Zhuge Kongming said: "A pattern where three transmissions are sandwiched together should also consider what kind of Six Relations it represents. If it is the wealth hexagram, it is favorable for seeking wealth, but unfavorable for divination regarding illness or disputes. If it is the official ghost hexagram, it is favorable for seeking official positions, but unfavorable for divination regarding illness or disputes. If it is the sons and daughters hexagram, there will be worry about illness and it is unfavorable for making progress; it is suitable for divination regarding pregnancy but not for childbirth. If it is the life qi hexagram, it is favorable for divination regarding childbirth and vitality, but unfavorable for divination regarding worries and troubles. If it is the brothers hexagram, then nothing will be beneficial. If it is the kongwang hexagram, then many things will be empty and futile, with much wasted effort."

如乙丑日干上巳，三傳寅卯辰；癸酉日干上寅，三傳亥子丑；庚辰日干上酉，三傳午未申；甲午日干上卯，三傳辰巳午；壬申日干上戌，三傳戌酉申；庚子日干上未，三傳戌酉申；辛丑日干上酉，三傳子亥戌；甲戌日干上丑，三傳子亥戌；癸巳日干上子，三傳卯寅丑是也。

Examples of the Jiadeng Sanzhuan pattern include: On Yichou day, the heavenly stem on the day stem is Si, and the three transmissions are Yin-Mao-Chen; on Guiyou day, the heavenly stem on the day stem is Yin, and the three transmissions are Hai-Zi-Chou; on Gengchen day, the heavenly stem on the day stem is You, and the three transmissions are Wu-Wei-Shen; on Jiawu day, the heavenly stem on the day stem is Mao, and the three transmissions are Chen-Si-Wu; on Renshen day, the heavenly stem on the day stem is Xu, and the three transmissions are Xu-You-Shen; on Gengzi day, the heavenly stem on the day stem is Wei, and the three transmissions are Xu-You-Shen; on Xinchou day, the heavenly stem on the day stem is You, and the three transmissions are Zi-Hai-Xu; on Jiaxu day, the heavenly stem on the day stem is Chou, and the three transmissions are Zi-Hai-Xu; on Guisi day, the heavenly stem on the day stem is Zi, and the three transmissions are Mao-Yin-Chou. The common feature of these groups is that the two ends of the three transmissions are exactly enclosed by the heavenly stem on the day stem and the day branch.

遇夾不夾格 有日辰夾定三傳而日辰乘空亡，謂之遇夾不夾格，不問吉凶，有名無實矣。有凶不至於死，有吉不至於成，過後失時失機，機密反成退失。 夾定虛一格 有日辰夾定，前後少一位者，為夾定虛一格。凡事少節不完，其勢稍緩；或前虛一位，主初時有阻；或後虛一位，主事將成有阻。

Meeting the夹 but not actually夹 pattern. Although the day stem and day branch enclose the three transmissions, the day stem and day branch themselves fall into the旬空, which is called the "Meeting the夹 but not actually夹" pattern. Whether it is favorable or unfavorable, it is merely a name without reality. The evil does not lead to death, and the good does not result in success. After missing the opportunity, the timing is lost, and what was intended to be secret turns into failure and loss. The fixed夹 with a missing one pattern. Although the day stem and day branch enclose, either the preceding or the following position is missing, which is called the "fixed夹 with a missing one" pattern. In all matters, lacking one part makes the situation incomplete, and the momentum is somewhat slow. If the missing one is in the preceding position, it indicates initial obstacles; if the missing one is in the following position, it indicates obstacles when the matter is about to succeed.

如虛一位是財，財上不足；虛一位是父母，是長上文字不足；如丁卯日夜貴，干上申，三傳辰巳午，欠一未字，乃今日之脫氣，主子孫舊事牽連未了。然日時得勾陳，亦主子孫舊事，牽連失文字，或因文字不明而相爭費氣，致事不足也。子孫乘朱雀主卑幼文字上口舌不足，年命填實，不在此限。

For example, if the missing element is the wealth hexagram, there is a lack in matters of wealth; if it is the parents hexagram, there is a lack in matters of elders and documents. Suppose on a Dingmao day, the night nobleman is used, the day stem's heavenly stem is Shen, and the three transmissions are Chen, Si, and Wu, missing the character Wei—Wei is precisely the day's dispersing heavenly stem (Ding fire generates Wei earth), so this indicates unresolved matters concerning descendants. If on that day and time the Gou Chen is also present, it also indicates unresolved matters concerning descendants, with documents lost in the middle, or disputes arising from unclear documents, requiring much effort and resulting in something being missing. If the descendants' hexagram is riding the Vermilion Bird, it indicates that the younger generation may encounter disputes over documents. However, if the original fate or current year exactly fills in the missing element (called 'filling in'), then this does not apply.

若是官鬼，則因官事而不主足；若是兄弟，則主朋友手足不足。如辛丑日干上申，三傳亥酉未之類，乃後虛一位也。壬午日干上酉，三傳寅子戌；乙酉日干上寅，三傳未巳卯；丙戌日干上卯，三傳丑亥酉；辛卯日干上申，三傳丑亥酉之類。皆虛後一位也。

If the missing element is the official ghost爻, it indicates a lack due to official matters; if it is the brother爻, it suggests a lack in friends or family. For example, on a Xinchou day, if the day stem god is Shen and the three transmissions are Hai, You, and Wei, this is an example of a missing position at the end. Similarly, on a Renwu day, if the day stem god is You and the three transmissions are Yin, Zi, and Xu; on a Yiyou day, if the day stem god is Yin and the three transmissions are Wei, Si, and Mao; on a Bingxu day, if the day stem god is Mao and the three transmissions are Chou, Hai, and You; and on a Xinmao day, if the day stem god is Shen and the three transmissions are Chou, Hai, and You—these are all examples of a missing position at the end.

夾不住格過關格 有三傳透出日干之外，為夾不住格。經云：“夾住夾不住，留中有去。”若進透出，因進之太過；若退透出，因退之不及。如甲子日干上丑，三傳子亥戌之類。皆干傳出支外。斷曰：時不當時，過後失事。凡事主失時，或心力不逮，致於落後，或已成了事，為人所破。又曰“透者乃自干上傳出支位外也。”

The "夹不住格" is also called the "passing through the gate" pattern. If any of the three transmissions appear outside the day stem, it is called "夹不住格." The classic text says: "Whether it is held or not held, what is left in the middle will eventually go away." If the transmission goes forward, it is because it has advanced too much; if it goes backward, it is because it has not retreated enough. For example, on a Jiazi day, if the day stem is Chou, and the three transmissions are Zi, Hai, Xu, etc., they all transmit from the day stem to outside the day branch. The interpretation says: the timing is not appropriate, and once it is past, things will go wrong. In general, this indicates that the main subject loses the opportunity, or lacks the strength and falls behind, or the matter has already been completed but is then destroyed. It also says: "What is called 'transmission' is when it transmits from the day stem's god all the way to outside the day branch position."

經云：“夾定之傳不住，其中又云有所透”者，是鬼爻反凶成吉，主破財。若透出財者，反吉成凶，主財破耗。若是退而透出者，因遲緩而有所不及。若進出而退出者，因進過而反成不及。若是干透出干，不利外動，事有迴環之意，先動後靜。若是支透出干者，不利內事，惟宜出外，先靜後動。如庚午日干上上未，三傳午巳辰；癸卯日干上子，三傳丑子亥；辛亥日干上酉，三傳戌酉申；癸酉日干上卯，三傳丑卯巳；丙子日干上未，三傳辰午申；戊子日干上未，三傳辰午申；庚辰日干上戌，三傳申戌子。更支朝干，干朝支，其透出者吉凶尤緊。

The Classic says, "When the transmission is enclosed but not fully contained, something may still emerge from within." If what emerges is the official ghost爻, it turns from bad to good, but only causing a loss of wealth; if what emerges is the wealth爻, it turns from good to bad, leading to the dispersal of wealth. If the emergence is from behind, it is due to delay and lack of promptness; if it moves forward and then retreats, it is due to excessive advancement leading to insufficiency. If the emergence is from the day stem side and extends beyond the day stem, it is unfavorable for external actions, indicating a situation that turns back and circles, with initial movement followed by stillness; if the emergence is from the day branch side and extends beyond the day stem, it is unfavorable for internal matters, favoring going out, with initial stillness followed by movement. Examples include: On a Gengwu day, the god on the day stem is Wei, and the three transmissions are Wu, Si, Chen; on a Guimao day, the god on the day stem is Zi, and the three transmissions are Chou, Zi, Hai; on an Xinhai day, the god on the day stem is You, and the three transmissions are Xu, You, Shen; on a Guiyou day, the god on the day stem is Mao, and the three transmissions are Chou, Mao, Si; on a Bingzi day, the god on the day stem is Wei, and the three transmissions are Chen, Wu, Shen; on a Wuzi day, the god on the day stem is Wei, and the three transmissions are Chen, Wu, Shen; on a Gengchen day, the god on the day stem is Xu, and the three transmissions are Shen, Xu, Zi. If at the same time the day branch supports the day stem and the day stem supports the day branch, the significance of the emerging good or bad becomes particularly important.

三傳朝日格 有三傳自支上發用，傳歸干上者，或在他處發用，傳歸干上者，或有日干上發用相連作三傳者，皆謂三傳朝日格。神將俱吉，主成合事不求自至，或無心中得。神將俱凶，主禍來不測，占病及生產事最忌。如丙寅日干上午，三傳辰巳午；癸酉日干 酉，三傳巳丑酉；戊寅日干上午，三傳辰巳午；庚辰日干上辰，三傳子申辰；甲申日干上亥，三傳巳寅亥；丁亥日干上巳，三傳酉未巳；壬寅日干上戌，三傳子亥戌之類，主他人誘托幹事，占行人至。

The Three Transmissions Facing the Day Stem pattern. Whenever the three transmissions originate from the day branch and the final transmission returns to the day stem, or when the three transmissions originate from elsewhere but the final transmission returns to the day stem, or when the day stem's deity initiates the transmission and the three transmissions follow in sequence, it is called the Three Transmissions Facing the Day Stem pattern — like ministers bowing to the king, the three transmissions all converge towards the day stem. If the original deity and the heavenly general are both auspicious, it indicates that success comes without seeking, or that benefits are obtained unintentionally. If the original deity and the heavenly general are both inauspicious, it suggests unexpected misfortune, and this pattern is particularly unfavorable for divination regarding illness or childbirth. Examples include: on Bingyin day, the deity on the day stem is Wu, and the three transmissions are Chen, Si, Wu; on Guiyou day, the deity on the day stem is You, and the three transmissions are Si, Chou, You; on Wuyin day, the deity on the day stem is Wu, and the three transmissions are Chen, Si, Wu; on Gengchen day, the deity on the day stem is Chen, and the three transmissions are Zi, Shen, Chen; on Jiashen day, the deity on the day stem is Hai, and the three transmissions are Si, Yin, Hai; on Dinghai day, the deity on the day stem is Si, and the three transmissions are You, Wei, Si; on Rennyin day, the deity on the day stem is Xu, and the three transmissions are Zi, Hai, Xu, and so on. This pattern also indicates that someone else may entice or entrust you with a task, and when divining about a traveler, it suggests that the person has already arrived.

三傳朝支格 有三傳自干上發用，傳歸支上，或自支發用，相連作三傳者，或他處發用，而傳歸支上者，皆為三傳朝支格。如臣使君、子使父，不免俯就他人，被人抑勒，不得自由，難自屈伸，旺相猶 吉，死休不安，只宜低下，不宜高上，利卑不利尊，利靜不利動。如丁亥日干人，酉作初傳，支上丑作末傳；甲午日干上辰，癸未日干上戌。又如甲午日三傳辰巳午，末傳引入死絕，姻緣和好，占病必死，行人未來，餘仿此。

The Three Transmissions Facing the Day Branch pattern occurs when the three transmissions originate from the Day Stem and the final transmission reaches the Day Branch deity, or when the transmissions start from the Day Branch and proceed in sequence to form the three transmissions, or when the transmissions begin elsewhere but end at the Day Branch deity. This is called the "Three Transmissions Facing the Day Branch" pattern. It is like a subject serving the ruler or a son serving the father, inevitably having to bow to others and be controlled by them, losing freedom and being unable to act freely. If the deity in the chart is prosperous and strong, it is still favorable; however, if it is in a state of death qi or rest qi, it is unstable. It is suitable for those in lower positions and not for those in higher positions; it benefits the humble and not the superior, and it favors stillness over movement. Example: On a Dinghai day, the deity on the Day Stem initiates the transmission, with You as the first transmission and Chou as the final transmission on the Day Branch. On a Jiawu day, the deity on the Day Stem is Chen; on a Guiwei day, the deity on the Day Stem is Xu. Another example: On a Jiawu day, the three transmissions are Chen, Si, and Wu, with the final transmission reaching a dead or exhausted position. In such a case, if it is about marriage, it indicates harmony; if about illness, it indicates death; if about a traveler, it indicates the person has not arrived. Other cases follow the same pattern.

干支相傳格 凡支朝干、干朝支，而透出者，吉凶尤緊。蓋不能透出於外也。如庚午日上未，三傳午巳辰；癸卯日干上子，三傳丑子亥；己巳日干上卯，三傳丑卯巳；辛 亥日干上酉，三傳戌酉申；癸酉日干上卯，三傳丑卯巳；丙子日干上戌，三傳巳戌卯；戊子日干上未，三傳辰午申；庚辰日干上戌，三傳申戌子之類。

The transmission of heavenly stems and earthly branches. If the day branch supports the day stem and the day stem supports the day branch, and the three transmissions also have one element appearing externally, then the fortune is particularly important—because according to principle, that element should not appear externally. Examples include: on a Gengwu day, the heavenly stem above the day stem is Wei, and the three transmissions are Wu, Si, and Chen; on a Guimao day, the heavenly stem above the day stem is Zi, and the three transmissions are Chou, Zi, and Hai; on a Jisi day, the heavenly stem above the day stem is Mao, and the three transmissions are Chou, Mao, and Si; on an Xinhai day, the heavenly stem above the day stem is You, and the three transmissions are Xu, You, and Shen; on a Guiyou day, the heavenly stem above the day stem is Mao, and the three transmissions are Chou, Mao, and Si; on a Bingzi day, the heavenly stem above the day stem is Xu, and the three transmissions are Si, Xu, and Mao; on a Wuzi day, the heavenly stem above the day stem is Wei, and the three transmissions are Chen, Wu, and Shen; on a Gengchen day, the heavenly stem above the day stem is Xu, and the three transmissions are Shen, Xu, and Zi, and so on.

間傳課 孔明曰：“凡間傳一位而作三傳，名間傳課。順間傳課有十二格，逆間傳有十二格。其義各有所主，若得順間傳主事順；逆間傳主事逆。統巽之體，乃陰昇陽降之課也。象曰‘間位相傳，事多阻緩’，順有登天、向陽、出戶，傳逆有回明、勵德、顧祖，占者逢之皆為吉課，如日發用旺相將吉，凡事吉利，則應巽卦‘小亨，利見大人。’之象。若日發用休囚神將又凶，則應巽上九‘喪其資斧，凶。’之象也。”

Between transmission lessons. Zhuge Kongming said: "When the three transmissions are passed between each other with one position in between, it is called between transmission lessons. For example, between Chen, Wu, and Shen, each is separated by one position. Following the order of the earthly branches, there are twelve patterns of transmission, and also twelve patterns of transmission in the reverse order, each with its own meaning: those with forward between transmission indicate smooth affairs, while those with reverse between transmission indicate obstructed affairs. It belongs to the nature of the Xun hexagram in the Zhouyi, representing the rising of yin and the descending of yang. The symbolic statement says, 'Transmission with one position in between, affairs are often obstructed and delayed.' Among forward between transmission there are patterns such as ascending to the third heaven, facing the three yangs, and leaving the door, while among reverse between transmission there are patterns such as returning to brightness, encouraging brightness, and looking back to ancestors. When a diviner encounters these, they are considered auspicious lessons. If the initiating transmission is prosperous and strong, and the riding heavenly general is also favorable, then all affairs will be favorable, corresponding to the hexagram statement of Xun, 'A small success, advantageous to go somewhere, advantageous to meet a great man.' If the initiating transmission is weak and confined, and the heavenly general is also凶, then it corresponds to the upper ninth line of Xun, 'Losing his tools, a firm凶.'"

袁天罡曰：“間傳者，隔一辰而傳課也。所占主隔手而舉，轉換而後成，經月而後方便，近不相孚，遠而相得，分進、退、水、火四例。” 經曰：三間之傳，亦有課由，課將六陽，利於公干，課傳六陰，利於私謀，半陰半陽，或陽多陰少，或陽少陰多，以理推求，陽為德而陰為刑，陰從人而陽自處。

Yuan Tiangang said: "所谓间传, refers to a type of transmission where the transmission is passed on by skipping one earthly branch. The matters being divined mainly require someone to act as an intermediary to get things done, and a different approach is needed for success, which is convenient after a month. Those nearby are not in harmony, while those far away are more compatible. It is divided into four categories: advancing, retreating, water, and fire." The Classic says: This type of three transmissions, which are passed on by skipping one earthly branch, also have their own reasons: if all three transmissions are governed by the six yang spirits, it is favorable for official matters; if all three transmissions are governed by the six yin spirits, it is favorable for private matters; if they are half yin and half yang, or mostly yang with some yin, or mostly yin with some yang, then one should deduce according to the situation. In summary, yang represents virtue, while yin represents punishment. Yin requires submission to others, while yang allows one to take a stand on their own."

順間傳十二課 登三天辰加寅 辰午申 詩曰：辰午申為用，三天不可登 ，病死遠行極，訟乃省部陳。 經曰：辰午申傳雲梯步，言自辰而傳入午申，如人登三天之象。蓋巳午未申四位皆屬天也。辰加寅作三傳，間一位得辰午申三傳，故為登三天格。共十四課。

In the sequence of twelve lessons, the first is called "Ascending the Three Heavens." It begins with the addition of Chen to Yin, and the three transmissions are Chen, Wu, and Shen. A poem says: Taking Chen, Wu, and Shen as the three transmissions, although they are three heavens, one cannot ascend; if used for divination on illness, it indicates death; if for long journeys, it suggests traveling to the farthest places; if for legal matters, it implies disputes that reach the provincial and central government levels. The Classic says: The transmission from Chen to Wu and then to Shen is like ascending a cloud ladder, meaning moving from Chen to Wu and then to Shen, as if climbing the three heavens. This is because the positions of Si, Wu, Wei, and Shen all belong to the heavens. When Chen is placed on Yin to form the three transmissions, the transmission is obtained by skipping one position, resulting in Chen, Wu, and Shen, hence called the "Ascending the Three Heavens" pattern. In total, there are fourteen lessons.

若龍登天則行雨，官登天則位高遷，訟登天則事情轉大，病登天則病勢彌深，占賊來，行人至，久旱雨，占功名一遠一任。占考試，小試、鄉試先難後易，高登虎榜，會試主登魁首，面天顏，只忌空脫，占病不是疾風，便是結胸、風疾、壅塞。經曰：登三天雲雨內之蛟龍。

If the Azure Dragon ascends to heaven, it will summon clouds and bring rain; if an official ascends to heaven, his position will rise; if someone involved in a lawsuit ascends to heaven, the case will become more complicated; if someone who is ill ascends to heaven, their illness will worsen. For divination on thieves, thieves will come; for travelers, people will arrive; for prolonged drought, rain will come. For divination on official positions, it indicates first being transferred to a distant post and then receiving a real appointment; for exams, the initial exams and provincial exams will be difficult but become easier later, and one may pass as the top candidate (the "Tiger List" refers to the imperial examination list). For the metropolitan examination, it indicates winning the top prize and being summoned to meet the emperor — but it is only unfavorable if the divine spirit of the lesson is weak or absent. For diseases, it indicates either a severe illness, chest congestion, wind disease, or blockage. The classic says: ascending to heaven three times is like a dragon in the storm of clouds and rain.

其十四課則甲子、丙寅、丙子、庚寅、甲午、戊寅、甲戌、戊子、壬子、甲寅是也。庚子日戌加申。 經曰：三間之課，亦有緣由，課傳六陽，利於公干，課傳六陰，私於私謀，半陰半陽，以理推求，陽多陰少，陰多陽少，陽為德而陰為人，陰從人而陽自處。

The fourteen lessons are on the days of Jiazi, Bingyin, Bingzi, Gengyin, Jiawu, Wuyin, Jiaxu, Wuzi, Renzi, Jiayin; in addition, the day of Gengzi with Wu added to Shen also belongs to this pattern. (The original text lists fewer than fourteen days, which suggests some omissions.) The Classic says: this type of lesson where the transmissions are passed on by skipping positions also has its own reasons: if all three transmissions are on the six yang deities, it is favorable for official matters; if all three are on the six yin deities, it is favorable for private affairs; if half yin and half yang, then it should be deduced according to reason. If there are more yang and less yin or more yin and less yang, each follows its bias. In general, yang represents virtue, yin represents human affairs; yin must follow others, while yang remains in its own position.

涉三淵申加午為用 申戌子 詩曰：欲動不動涉三淵，申戌子兮在眼前，進退艱難千萬狀，對面占之是隔年。 經曰：申加午為用，傳申戌子為涉三淵格。蓋子為江湖，申為道路，自申而傳戌子，如涉三淵之象。凡事主眼前有阻，舉動艱難，欲行不行，欲動不動，龍涉三淵不雨，賊涉三淵不來，疾訟危險，千難萬難。占官不久，謀望無成。占身命，主奔波艱難，先吉後凶，功名陰沉。共十四課，乙丑、戊辰、庚午、乙亥、壬午、乙酉、庚辰、壬辰、乙未、乙巳、丙午 、乙卯、丙辰、戊午是也。經曰：涉三淵，當歸隱於山林。

The second is "Involving Three Deep Pools," which arises when the transmission begins with the combination of Shen (申) and Wu (午), and the three transmissions are Shen, Xu (戌), and Zi (子). The poem says: wanting to move but unable to, this is the image of involving three deep pools; Shen, Xu, and Zi are right before one's eyes, and advancement and retreat are both difficult; for matters faced directly, they require a year's delay. The Classic says: when Shen combines with Wu and the transmission begins, and the three transmissions are Shen, Xu, and Zi, this is the pattern of involving three deep pools. Zi represents rivers and lakes, Shen represents roads; moving from Shen to Xu and then to Zi is like a person crossing three deep pools. In all matters, the person faces obstacles in front of them, actions are difficult, wanting to move but unable to, wanting to act but unable to. If a dragon crosses three deep pools, there will be no rain; if a thief crosses three deep pools, they will not come to commit crimes; illness and lawsuits are dangerous, with countless difficulties. If this is about officialdom, the term of office is short; if it is about aspirations, nothing is achieved. If it is about one's life, it indicates a life of constant toil and hardship, starting with good fortune but ending in misfortune, with achievements stagnating. The total of fourteen lessons includes: Yichou, Wuchen, Gengwu, Yihai, Renwu, Yiyou, Gengchen, Renchen, Yiwei, Yisi, Bingwu, Yimao, Bingchen, and Wuwu. The Classic says: involving three deep pools, one should retreat to the mountains and forests.

入三淵格戌子寅 詩曰：三淵深處不宜入，戌子寅兮未可言，勸君早早回頭轉，不然深淵禍綿延。 經曰：如遇戌子寅為三傳，名入三淵格。蓋亥子寅為地，自戌而轉入子寅，有深入三淵之象。凡舉皆如春冰而蹈虎尾，其禍在前，或末傳乘蛇虎為鬼煞，病必死，禍尤凶。經曰：入三淵而屈不能明。

The third is "Entering the Three Depths Pattern," where the three transmissions are戌, 子, and 寅. The poem says: It is not advisable to go deep into three layers of abysses; the transmission of戌, 子, and 寅 is really not something that can be spoken of favorably; I urge you to turn back early, otherwise the calamities in the abysses will continue endlessly. The Classic says: If the three transmissions are戌, 子, and 寅, it is called the "Entering the Three Depths Pattern." Because亥, 子, and 寅 all belong to the earth, moving from戌 to 子 and 寅 indicates the image of entering three depths. Any action is like walking on thin ice in spring or stepping on a tiger's tail, calamity is ahead. If the final transmission is乘 by Teng Snake and White Tiger and also forms official ghost Inauspicious Sha, then predicting illness will mean certain death, and the calamity is especially dangerous. The Classic says: Entering the Three Depths, it is twisted and hidden below but cannot be clearly seen.

向三陽格子加戌為用 子寅辰 詩曰：三陽去暗向陽深，惟怕空亡有隔停，若是相生無克賊，子寅出暗向辰明。經曰：三傳子寅辰為向三陽格。蓋子屬北方幽暗之鄉，寅辰乃日出之地，自子傳入寅辰，有向三陽之象。凡事自暗入明，初凶後吉，病者愈，訟宜解釋，人情皆美，惟怕空亡，則有隔停，共有八課。壬申、丙戌、戊申、庚戌、丙申、戊戌、庚申、壬戌。

The fourth is the "Three Yang Pattern." It begins with the initial transmission of Zi over Xu, and the three transmissions are Zi, Yin, and Chen. The poem says: In the land of the three Yangs, leaving the darkness and becoming more exposed to sunlight, one fears encountering the void of the ten days, which causes interruptions in the middle; if they mutually generate without being overcome or stolen from, then Zi and Yin will emerge from darkness and move toward the brightness of Chen. The Classic says: Three transmissions of Zi, Yin, and Chen are called the Three Yang Pattern. Zi belongs to the northern land of darkness, while Yin and Chen are the places where the sun rises; moving from Zi to Yin and Chen indicates a trend toward the three Yangs. In all matters, moving from darkness to light, there is first misfortune and then good fortune: the sick will recover, lawsuits will be resolved amicably, and relationships will be harmonious; one fears falling into the void, which causes interruptions. The total of eight lessons is: Renshen, Bingxu, Wushen, Gengxu, Bingshen, Wuxu, Gengshen, and Renxu.

出三陽格 寅加子為用 寅辰午 詩曰：三陽大過防欹側，日中有斗憂不明，更防災咎相將至，病訟二占卒未停。經曰：如傳入寅辰午，名出三陽格。蓋午后陰生，自寅出辰午，出三陽之外，有出三陽之象。統大過卦，凡事主剛明大過，反為聰明所誤，有離明投暗之失，災咎相仍，病訟皆凶也。經曰：出三陽似金鯉波中，惟辛未辛巳日有之。

The fifth is "Out of the Three Yang Pattern," which arises when the initial transmission is寅 (Yin) over子 (Zi), and the three transmissions are寅 (Yin), 辰 (Chen), and 午 (Wu). The poem says: when the Three Yang are excessively strong, one should beware of instability and imbalance; when the sun is at its zenith, there is a conflict between stars, and brightness turns into darkness; also, one should beware of continuous misfortunes. In divination about illness or litigation, both will ultimately not cease. The classic says: when the three transmissions are寅 (Yin), 辰 (Chen), and 午 (Wu), it is called the "Out of the Three Yang Pattern." This is because after noon, yin energy begins to arise, and from寅 (Yin) to 辰 (Chen) and 午 (Wu), it has already gone beyond the Three Yang, hence the image of "Out of the Three Yang." It belongs to the "Great Excess" hexagram in the Zhou Changes. Matters under this pattern are characterized by excessive strength and clarity, which may lead to being misled by one's own wisdom, resulting in a mistake of turning away from brightness into darkness; misfortunes follow one after another, and both divination about illness and litigation are unfavorable. The classic says: the "Out of the Three Yang" pattern is like a golden carp leaping in the waves. This pattern only occurs on the days of Xinwei (Xinwei) and Xinsi (Xinsi).

出戶格 丑加亥為用，丑卯巳。 詩曰：出戶逢明白，欲見干望時，君子祈鴻漸，小人尚狐疑。經曰：三傳是丑卯巳，名出戶格。蓋卯為門，巳為地戶，自丑傳入卯巳，有人出戶之象。凡占訪人不在，行人出門，有所變宜干望，君子升遷，士子出身進取，小人狐疑。凡事宜離暗投明，先晦後明，宜審神將而言之。共有五課：癸酉、己酉、辛酉、辛亥、癸亥。經曰：出戶者，如春雷振蟄。

The sixth is "Out of the Gate" pattern, initiated by Chou added to Hai, with the three transmissions being Chou, Mao, and Si. The poem says: after leaving the gate, one encounters a clear and bright situation, and one is eager to visit a powerful person and make a request. The gentleman is like the wild geese in the "Gradual" hexagram of The Zhou Changes, advancing step by step; the petty person, however, remains doubtful. The Classic says: the three transmissions are Chou, Mao, and Si, called the "Out of the Gate" pattern. Mao is the gate, Si is the earth gate, and the transmission from Chou to Mao and Si indicates someone leaving the gate. If one divines about visiting someone, the person is not at home; if one divines about a traveler, the person has already left. The situation is changing, and it is favorable to make requests and seek opportunities: the gentleman will be promoted, the scholar will seek official positions, while the petty person remains doubtful. All matters should move from darkness to light, from obscurity to clarity; specific details still depend on the heavenly general accompanying the transmission. The five lessons are: Guiyou, Jiyou, Xinyou, Xinhai, and Guihai. The Classic says: going out of the gate is like spring thunder awakening hibernating insects.

盈陽格 卯加丑為用，卯巳未。 詩曰：過中將動時，迎陽急就之。緩則將無氣，卯巳未可知。經曰：三傳是卯巳未，名盈陽格。蓋卯巳為三陽，未為二陽之始，自卯傳巳未，是名盈陽之象。日過中則昃，陽至盈則大往小來，凡事當急就之則吉，遲緩則凶也。惟有三課：己丑、辛丑、癸丑是也。

The seventh is called "Yingyang Pattern." It is formed when the initial transmission is from卯 (Mao) to丑 (Chou), and the three transmissions are卯 (Mao), 巳 (Si), and 未 (Wei). The poem says: After the midpoint, movement will begin; at this time, one should quickly act in accordance with the yang energy. If delayed, the yang energy will weaken. The reasoning behind the sequence of卯 (Mao), 巳 (Si), and 未 (Wei) is thus understood. The classic states: the three transmissions are卯 (Mao), 巳 (Si), and 未 (Wei), which is called the Yingyang Pattern.卯 (Mao) and 巳 (Si) belong to the three yang regions, while 未 (Wei) is the beginning of the two yin (yang contains yin). The transmission from卯 (Mao) to 巳 (Si) and then to 未 (Wei) represents the fullness of yang energy. When the sun passes the noon, it begins to set; when yang reaches its peak, it turns into "great departure and small arrival" (the meaning of the Book of Changes, the "Pu" hexagram). Therefore, if one acts promptly, it is auspicious; if delayed, it is inauspicious. This pattern only applies to three types of lessons: Jichou, Xinchou, and Guichou.

變盈格 巳加卯為用 巳未酉 詩曰：勢迫人衰莫妄為，巳未酉傳素有危，君子防盈將不測，小人官病二加之。經曰：三傳巳未酉為變盈格，蓋未為一陰，酉為二陰，自巳傳酉，物滿已虧，勢逼人衰故耳。凡占皆凶吉，占官被黜，占物非常時用者，占新病死，舊病可，久淹者顯，久顯者晦，占生產生女，惟有二課，乃癸未、辛卯二日有之。經曰：變盈者名秋場之登稼。

The eighth is called "Variation of Fullness," which arises when the initial transmission starts from the snake (巳) to the rabbit (卯), and the three transmissions are snake (巳), goat (未), and rooster (酉). The poem says: the situation is urgent and the person is already in decline, so do not act recklessly; the transmission of snake, goat, and rooster has always been dangerous. The virtuous should beware of excess leading to unforeseen misfortune, while the petty should face both legal troubles and illness. The Classic says: when the three transmissions are snake, goat, and rooster, it is called the Variation of Fullness. Goat represents the initial emergence of yin, and rooster signifies the gradual increase of yin. The transmission from snake to rooster is due to the principle that when something is full, it will diminish, and when power is forced, it leads to decline. In general, this pattern is mostly ominous and rarely auspicious: if it is about officialdom, it indicates dismissal; if about an object, it means the object is not suitable for the season; if about a new illness, it means death, but an old illness may improve. Those long overlooked will rise, while those long prominent will fall into obscurity; if about childbirth, it indicates the birth of a daughter. This pattern only occurs in two lessons, namely on the days Guiwei and Xinmao. The Classic says: variation of fullness is like the harvest season when crops are gathered (the peak of abundance).

入冥格 未加巳為用，未酉亥 詩曰：入冥投陰未酉亥，衰人為用各無成，君子謹持無妄動，小人改變宜無明。經曰：三傳未酉亥，名入冥格。蓋酉亥乃日出入幽冥之時，有暗明消長之象。凡占事體速干則可，緩則不及時，占病訟皆凶，官事不利；乃吉漸消，凶漸長之課也。經曰：入冥者主心勞而日絀。惟有二課：癸卯、癸巳二日有之。

The ninth is called "Entering the Underworld Pattern." It occurs when the initial transmission is from the branch of Wei with the addition of Si, and the three transmissions are Wei, You, and Hai. The poem says: Wei, You, and Hai signify entering the underworld and turning toward the dark side, taking the spirit of decline as the initiating transmission, and nothing can be accomplished; the gentleman should be cautious and steadfast, not acting recklessly, while the petty person, even if he wishes to change, will find no clear path. The Classic says: three transmissions of Wei, You, and Hai are called the "Entering the Underworld Pattern." You and Hai are precisely the time when the sun sets into the underworld, indicating a waning of light and a growing darkness. Any matters that are divined should be dealt with promptly, for delaying will result in missing the opportunity; divination regarding illness or litigation is unfavorable, and official matters are not auspicious. This is a pattern where auspicious energy is gradually fading and malevolent energy is increasing. The Classic says: "Entering the Underworld" indicates mental exertion and growing hardship. This pattern only occurs in two days: Guimao and Guisi.

凝陰格 酉加未為用 酉亥丑 詩曰：凝陰酉亥並大吉，幽明不端理不直，作福禳災始可寧，不然財損人又失。經曰：三傳酉亥丑為凝陰格，蓋亥丑屬北方，冬令陰氣凝結，有覆霜踏冰之象。凡占主淫慾奸盜之事，主事體幽暗不明也。不利占訟求名，防群小奸邪暗算。占身乃愚昧或險詐不明之人。經曰：凝陰而憂不可解，惟有六課：丁卯、丁丑、丁亥、丁酉、丁未、丁巳六日有之。

The tenth is "Ning Yin Ge," which arises when the transmission starts with You (酉) added to Wei (未), and the three transmissions are You, Hai (亥), and Chou (丑) (Chou is called "Da Ji" in the Six Rens). The poem says: "Ning Yin's divination includes You, Hai, and Da Ji Chou in the transmission. The hidden and the manifest are not aligned, and the matter is not straightforward. One must perform rituals to eliminate misfortune and achieve peace; otherwise, both wealth and people will be lost. The Classic says: three transmissions of You, Hai, and Chou are called Ning Yin Ge. Hai and Chou belong to the northern direction, symbolizing the gathering of cold energy in winter, like walking on frost and forming ice. This pattern mainly concerns matters of lust, theft, and deceit, which are obscure and unclear. It is unfavorable for lawsuits or seeking fame, and one should beware of small groups conspiring against them. When divining about the person's fate, this person is either foolish or cunning, with unclear intentions. The Classic says: Ning Yin, worries cannot be resolved. This pattern only appears on six days: Ding Mao, Ding Chou, Ding Hai, Ding You, Ding Wei, and Ding Si.

溟濛格 亥加酉為用 亥丑卯 詩曰：暗中逢暗號溟濛，丑亥卯神便不通，病宜保佑防危重，小人無事貴興工。經曰：三傳亥丑卯為溟濛格，蓋亥丑為陰溟之極，卯為始生之陽，二陽之下雖有一朝在上，俱尚在溟濛之時也。凡占事體不真，憂懼不寧，進退未決也。久晦者將明，久疑者將決之兆。經曰：溟濛而事多闇昧。惟己巳日有之。

The eleventh is called "Mingmeng Pattern," which arises when the initial transmission is from亥 added to酉, and the three transmissions are亥, 丑, and 卯. The poem says: "Meeting darkness again with darkness, it is called Mingmeng; the three spirits 丑, 亥, and 卯 are not connected. When predicting illness, one should pray to the gods for protection and beware of a serious condition; common people may have no problems, but the nobleman is about to break ground. The Classic says: three transmissions of亥, 丑, and 卯 are called Mingmeng Pattern. 亥 and 丑 are the extreme of darkness, while 卯 is the initial yang. Although there is a ray of light above, it is still in the state of Mingmeng, not yet opened. In all divinations, matters are not clear, there is anxiety and unease, and one is uncertain whether to advance or retreat. However, it is also a sign that prolonged darkness is about to brighten and prolonged doubt is about to be resolved. The Classic says: Mingmeng, matters are often ambiguous. This pattern only occurs on the day of Jisi." (The original text only lists eleven patterns, suggesting that the bottom text may have omissions.)

逆間傳十二格 冥陽格 寅加辰為用 寅子戌 詩曰：自明入闇冥陽課，凶咎將來暗有傷，君子猶防消祿位，寅子戌兮仔細詳。經曰：三傳寅子戌為冥陽格，蓋寅乃日出之地，曉方發靄，陽氣始生；子戌乃日落，在眾陰氣；始旺之陰能消微陽，故自寅傳入子戌，名曰溟陽，以陽氣退入陰方也。凡事自明入暗，凶暗在前，猶防暗損之害，占官凶，百事莫舉，病人昏沉，日輕夜重，惟壬午、壬辰日有之。

The inverse transmission has twelve categories. The first is called "Mingyang Pattern," which arises when the trigram Yin is added to Chen and the three transmissions are Yin, Zi, and Xu. A poem says: moving from a bright place to a dark place is the Mingyang pattern; misfortune is approaching and there is hidden harm, so the gentleman must beware of losing his official position. The transmission of Yin, Zi, and Xu should be carefully examined. The Classic says: when the three transmissions are Yin, Zi, and Xu, it is called the Mingyang Pattern. Yin is the place where the sun rises, with morning clouds just clearing and yang energy beginning to arise; Zi and Xu are after the sun sets, where the gathering of yin energy is great. The newly rising yin energy can eliminate the weak yang energy, so the transmission from Yin to Zi and Xu is called Mingyang, meaning that yang energy retreats into the yin side. In all matters, moving from brightness to darkness means misfortune and darkness are ahead, and one must also beware of hidden harm. For those in official positions, this is ominous, and all actions should be avoided. For the sick, they are drowsy, light during the day and heavy at night. This pattern only occurs on the days Renwu and Renchen.

經曰：冥陽善人是寶。 偃蹇格 子加寅 子戌申 詩曰：偃蹇迷惑不堪為，三傳子戌申兮推，災難重生百不吉，除是空亡隱卻非。經曰：三傳子戌申名偃蹇格，蓋申亦陰方也。自子傳入戌申，是以陰入陰之氣，歷涉艱難，有重遭荊棘之象。凡舉事主闇昧不明，行軍進逢險阻，凶陷退被圍困，出入不吉也。六十日並無此課，經曰：偃蹇似馬馳棧道。

The Classic says: In the world of hidden and manifest, virtuous people are the true treasure. The second is the "Yan Jian pattern," which begins with Zi on Yin, and the three transmitters are Zi, Xu, and Shen. The poem says: The Yan Jian pattern is confusing and difficult to proceed, with nothing to rely on; follow the transmission of Zi, Xu, and Shen. Misfortunes arise continuously, and all affairs are inauspicious, unless it falls into Kongwang, which would conceal the凶 and make it not count. The Classic says: The three transmitters of Zi, Xu, and Shen are called the Yan Jian pattern. Shen also belongs to the Yin side, and the transmission from Zi to Xu and Shen is the Yin energy entering the Yin energy, thus traveling a difficult path, with many obstacles and thorns. All undertakings are characterized by ambiguity and uncertainty; when advancing in military campaigns, one meets dangers and obstacles, and after encountering danger, retreat is also surrounded, making both entry and exit inauspicious. In sixty days, there is no such pattern (no day can have such a transmission of three transmitters). The Classic says: Yan Jian is like a horse galloping on a栈道.

悖戾格 戌加子為用 戌申午 詩曰：勉強將前何所之，戌申午上不堪形，縱然求得暗根本，凶咎依前定不移。經曰：三傳戌申午為悖戾格，蓋午為陰氣始生，申戌乃陰之盛，自深退淺，欲沈災禍，終不能沈，未免勉強而後退，故曰悖戾。占行人未至，占賊不來，作事阻滯招禍也。經曰：悖戾有退悔之心。惟甲子、壬寅、甲午、甲辰、壬子日有之。

Third is the "Contradictory Pattern," which arises when the initiating transmission is戌 (Xu) over子 (Zi), and the three transmissions are戌 (Xu), 申 (Shen), and 午 (Wu). The poem says: striving forward can only take you so far; the situation of戌 (Xu), 申 (Shen), and 午 (Wu) is truly unbearable; even if one secretly gains some foundation, misfortune remains unchanged. The Classic says: three transmissions of戌 (Xu), 申 (Shen), and 午 (Wu) are called the Contradictory Pattern. 午 (Wu) is where the initial emergence of yin energy begins, while 申 (Shen) and 戌 (Xu) are where yin energy is at its height; moving from deep to shallow, trying to bury misfortune will ultimately fail to do so, inevitably leading to a forced effort followed by retreat, hence called "Contradictory" (meaning discordant and opposing). If this pattern is used to predict a traveler, the traveler has not yet arrived; if predicting a thief, the thief does not come; if predicting an affair, it will encounter obstacles and bring misfortune. The Classic says: Contradictory implies a mind filled with retreat and regret. This pattern only occurs on the days of Jiazi (Jiazi), Renyin (Renyin), Jiawu (Jiawu), Jiachen (Jiachen), and Renzi (Renzi).

凝陰格 一曰迎陽格 申加戌為用 申午辰 詩曰：凝陽尚有餘陰在，莫被日月引入陰，日辰年命在陽上，災殃未發尚敷榮。經曰：三傳申午辰，名凝陽格，蓋午辰為陽，自中傳辰自陰入陽，有陰消陽長之象。只怕年日是陰。若年命日辰居陽，凡事先暗後明，先塞後通，一曰自申午至陰位，退入辰之陽位，尚有二陰，而一陽在下初至，故謂之凝陽，如乾之初九“潛龍勿用”災咎，尚繫前事未了，行人來遲，占訟留連，謀事遲滯。本課中無此格。經曰：迎陽者，迎罡上之。

The fourth pattern's original title is "Ning Yin Pattern, also known as Ying Yang Pattern," but the poem and text below refer to it as "Ning Yang Pattern," so "Ning Yang" should be considered correct. It begins with the combination of Shen and Xu, and the three transmissions are Shen, Wu, and Chen. The poem says: In the Ning Yang Pattern, there is still some remaining Yin; do not let the sun and moon lead it back to the Yin side. As long as the day stem and day branch, along with the native's birth year, are in Yang positions, calamities have not yet occurred, and prosperity can still be maintained. The text says: Three transmissions of Shen, Wu, and Chen form the Ning Yang Pattern. Wu and Chen belong to Yang, and from the middle transmission Chen, it transitions from Yin to Yang, showing a sign of Yin decreasing and Yang increasing. Be cautious if the native's birth year and day branch fall into Yin positions. If the native's birth year, the year of movement, and the day stem and day branch are all in Yang positions, then matters will first be obscure and then clear, first blocked and then smooth. Another view says: From Shen and Wu, moving down to Chen, this Yang position still has two layers of Yin energy above it, while a single Yang energy is just beginning to emerge below, hence it is called Ning Yang. This is like the first line of the Qian hexagram in the Zhou Changes, "Qian Long Wu Yong" (The Hidden Dragon Does Not Act), meaning that calamities and troubles still depend on previous unresolved matters: travelers come late, lawsuits are continuously connected, and plans are delayed. This pattern is not present in this lesson. The text says: "Ying Yang" means facing the Tian Gang (Chen) and moving upward.

顧祖格 午加申為用 午辰寅 詩曰：顧祖迎親復舊廬，求財謀望盡堪圖。惟有庚日不宜見，鬼來又入鬼鄉居。經曰：三傳午辰寅為顧祖格。蓋午為寅之子孫，寅乃午火長生之格，自午傳寅，如子之回顧其母，有投舊廬之象也。凡求財謀望皆吉，占賊去，行人回家，惟庚日占病凶，則事則為大吉。經曰：顧祖而意氣和平。惟庚午、辛未、甲戌、庚子、庚辰、甲申、庚寅、庚戌、辛亥、庚申、辛酉、壬戌、壬申有之。

The fifth is "Gu Zu Ge." It begins with the transmission from Wu to Shen, and the three transmissions are Wu, Chen, and Yin. The poem says: "Gu Zu's divination is like returning home after a wedding; seeking wealth and making plans are all favorable. However, on a Geng day, this pattern is not suitable, as the official ghost comes and resides in the official ghost's place." The Classic says: "Three transmissions of Wu, Chen, and Yin are called Gu Zu Ge. Wu is the son of Yin (Yin wood generates Wu fire), and Yin is the long life place of Wu fire. The transmission from Wu back to Yin is like a son turning back to remember his mother, symbolizing returning to the old home. Generally, seeking wealth and making plans are favorable. Divining about thieves indicates that the thief has already left; divining about a traveler indicates that the person has already returned home. However, on a Geng day, if it is about illness, it is unfavorable (Yin and Wu are fire, which are the ghosts of Geng metal). For other matters, it is very favorable." The Classic says: "Gu Zu, meaning peaceful and harmonious disposition." This pattern occurs only on the days of Gengwu, Xinwei, Jiaxu, Gengzi, Gengchen, Jiashen, Gengyin, Gengxu, Xinhai, Gengshen, Xinyou, Renxu, and Renshen.

涉疑格 辰加未為用 辰寅子 詩曰：辰並寅子歸涉疑，凡事占之甚非時。進退不決由閒事，病訟二般主見悲。經曰：三傳辰寅子為涉疑格，蓋陽主進，寅傳子，不進而反自明而退入暗，有涉疑難而莫知淺深之象。占事主進退不決，行人不來，欲出不出，問渡訪賊埋伏，寢食不寧，不可舉兵，官訟皆凶。經曰：涉疑入禍福雙關之道。

The sixth is the "Doubtful Situation Pattern," which arises when the combination of Chen and Wei initiates the transmission, and the three transmissions are Chen, Yin, and Zi. The poem says: When Chen is connected with Yin and Zi, it falls into the Doubtful Situation Pattern. Matters divined in this pattern are all inappropriate; indecision leads to being troubled by trivial matters. When divining illness or lawsuits, sorrow is inevitable. The Classic says: Three transmissions of Chen, Yin, and Zi are called the Doubtful Situation Pattern. Yang usually signifies advancement, but now Yin moves toward Zi, indicating not advancement but retreat, moving from the bright to the dark, symbolizing entering a dangerous situation with uncertainty. When divining matters, the subject is indecisive between advancing and retreating; when divining a traveler, the traveler does not come; when planning to go out, one cannot leave; when asking about a crossing, there is fear of hidden thieves; sleep and food are disturbed; military action should not be taken; lawsuits and legal disputes are ominous. The Classic says: Doubtful Situation means walking on a path that is both auspicious and inauspicious.

極陰格 丑加卯為用 丑亥酉 詩曰：極陰之課丑亥酉，有事逢之悉皆丑。占訟省部方端的，病者定是不長久。經曰：如傳遇居亥酉為極陰格。蓋陰主退，自丑傳酉而終於極，有陰入陰之象。凡占主淫佚酒色之事，病主死，訟至省部，或淫亂而生病，以亥主淫亂，枯萎為酒色也。經曰：極陰如月隱西山。惟丙寅、丁卯、戊辰、己巳、丙子、戊寅、己卯、辛巳、丙戌、戊子、辛卯、癸巳、丙申、戊戌、癸卯、乙巳、戊申、乙卯、丙辰、丁巳、戊子、丙子日有之。

The seventh is the "Extreme Yin Pattern," which arises when the initial transmission is from Chou to Mao, and the three transmissions are Chou, Hai, and You. The poem says: In the Extreme Yin pattern, the three transmissions are Chou, Hai, and You; if something happens, it will all be bad. In cases of litigation, it will take reaching the provincial or ministerial level before a decision is made, and the sick person will certainly not live long. The Classic says: When the three transmissions fall on Chou, Hai, and You, it is called the Extreme Yin Pattern. Yin is naturally associated with retreat; starting from Chou and retreating through Hai to You reaches the extreme, symbolizing the continuation of Yin energy. This pattern is associated with matters of debauchery, drunkenness, and lust. In cases of illness, it indicates death; in litigation, it will escalate to the provincial or ministerial level, or the illness may be caused by lust. This is because Hai represents lust, and the withering and exhaustion come from drunkenness and lust. The Classic says: Extreme Yin is like the moon disappearing behind the western mountain. This pattern occurs only on the days of Bingyin, Dingmao, Wuchen, Jisi, Bingzi, Wuyin, Jimao, Xinsi, Bingxu, Wuzi, Xinmao, Guisi, Bingshen, Wuxu, Guimao, Yisi, Wushen, Yimao, Bingchen, Dingsi, Wuzi, and Bingzi (note: Wuzi and Bingzi are repeated).

時遁格 亥加丑為用 亥酉未 詩曰：時不利兮遁關中，亥酉未兮報君知，君子守待來時吉，小人急害且防危。經曰：三傳亥酉未名時遁格，如人入暗求隱，有遁身之象。蓋酉為太陰，未中有丁為玉女，故可隱遁潛形，占行人不來，行者不出，捕盜難獲，賊去不來，君子吉，小人凶也。經曰：時遁無出潛之意。

The eighth is "Time Concealment Pattern," which arises when亥is added to丑to initiate the transmission, and the three transmissions are亥, 酉, 未. The poem says: when the time is unfavorable, one should retreat to the pass of Shaanxi; the transmission of亥, 酉, 未tells you specifically: the gentleman waits and remains patient, and good fortune will come on the next day; the petty person hastens to harm others, and should beware of danger. The Classic says: when the three transmissions are亥, 酉, 未, it is called the Time Concealment Pattern, like a person entering a dark place to seek concealment, showing the image of concealment. Because酉is the position of Tai Yin, and未contains丁and is paired with "Jade Maiden," it is able to conceal and hide. When divining about a traveler, the person does not come; when divining about travel, one cannot go out; when divining about capturing thieves, it is difficult to capture them, and if the thieves have already left, they will not return. This pattern is favorable for the gentleman and unfavorable for the petty person. The Classic says: Time Concealment means there is no meaning of going out and being prominent, only concealment is suitable.

勵明格 酉加亥為用 酉未巳 詩曰：勵明之格勉強之，日昃正中事可疑。君子宜進取祿位，小人營運早趨時。經曰：三傳酉未巳為勵明格。蓋巳為三陽之地，勵明之象。自酉傳巳，從暗入明，在晦暗中得明之象。不免先歷涉陰暗，方得向。凡舉皆由勉強而後成，君子宜進取祿位，小人宜早營運趨時。經曰：勵明者，出入從其便 。惟丁亥、乙亥日有之。

The ninth is called "Li Ming Ge" or "Encouragement to Clarify." It begins with You (酉) added to Hai (亥) as the initiating transmission, and the three transmissions are You, Wei, and Si. The poem says: This pattern of "Li Ming" depends entirely on striving and effort; the sun has already set yet appears as if it were at noon, and the matter is quite doubtful. The gentleman should be ambitious in seeking official rank, while the petty person should act early to align with the times. The Classic says: When the three transmissions are You, Wei, and Si, it is called "Li Ming Ge." Si is the land of the three Yangs, which perfectly matches the image of "Li Ming" (striving toward clarity). Moving from You to Si is moving from darkness into light, gaining brightness amidst obscurity. However, one cannot avoid first traversing a period of darkness before turning toward brightness. Any action must be accomplished through effort and perseverance: the gentleman should strive for official rank, while the petty person should act early to align with the times. The Classic also says: "Li Ming" allows for ease in going out and returning. This pattern only occurs on the days of Ding Hai and Yi Hai.

回明格 未加酉為用 未加卯 詩曰：回明來早未得時，且行明暗方可亨。遲進成名有所得，早求反被禍來縈。經曰：三傳未巳卯名回明格。蓋未為一陰也。己卯二陽也，自未傳卯，由陰至陽，有由缺漸滿，光明漸回之象。凡事不可驟舉，兵宜遲進，久雨則晴，吉事漸成，凶事漸消也。經曰：回明而利有攸往。惟癸酉、乙酉、癸亥日有之。

The tenth is called "Hui Ming Ge" (Returning Light Pattern), which arises when the initial transmission is from Wei to You, and the three transmissions are Wei, Si, and Mao (the original title "Wei adding Mao" should be "Wei Si Mao"). The poem says: "Light returns and shines early, but the time has not yet come; one should proceed slowly between light and darkness to achieve success. Delaying advancement and achieving fame later can lead to gain; rushing forward invites misfortune. The Classic says: three transmissions of Wei, Si, and Mao are called the Returning Light Pattern. Wei represents the initial emergence of Yin, and Mao signifies the gradual growth of two Yangs; moving from Wei to Mao signifies a transition from Yin to Yang, symbolizing a gradual restoration of light. In all affairs, sudden action is not advisable; in warfare, a slow advance is preferable. Prolonged rain will eventually clear, and good things will gradually come to fruition, while bad things will gradually dissipate. The Classic says: 'Returning Light, advantageous for going forward.' This pattern occurs only on the days of Guiyou, Yiyou, and Guihai.

轉悖格 巳加未為用 巳卯丑 詩曰：轉悖孤棲事可嗟，家寒身怯有些些，守己不如省僅的，出頭用事便遭邪。經曰：三傳巳卯丑為轉悖格。蓋巳卯為二陽，丑乃終陰，自巳傳入丑，避明而暗，自正歸邪，事轉悖戾之象也。主家寒身怯，多夢，作事似邪魔相隨，縱使得出頭處，不如守分安命民。經曰：轉悖在吉凶二者之間。惟癸未、癸丑、癸酉日有之。

The eleventh is called "Turned Contrary Pattern." It arises when the initial transmission is from巳 to未, and the three transmissions are巳, 卯, and 丑. The poem says: The pattern of turned contrary is solitary and isolated, truly lamentable; the family is poor, the person is timid and weak, and there is a certain degree of this. It is better to keep to oneself and avoid trouble; once one ventures out to act, one will encounter malevolent forces. The classic says: When the three transmissions are巳, 卯, and 丑, it is called the Turned Contrary Pattern.巳 and 卯 are two yang elements, but 丑 is the end of yin; moving from巳 to 丑 signifies turning away from brightness into darkness, shifting from the right path to the wrong one, which is the image of things turning into contradiction and disorder. This pattern indicates a poor family situation, timidity and weakness in body and mind, frequent dreams; doing things seems to be followed by evil spirits. Even if there is an opportunity to rise, it is better to follow one's fate and remain content. The classic says: Turned contrary is in between good and bad fortune. This pattern only occurs on the days of Guiwei, Guichou, and Guiyou.

斷澗格 卯加巳為用 卯丑亥 詩曰：斷澗如何涉，妄前失後時。君子宜退位，小人自有悲。經曰：三傳卯丑亥為斷澗格。蓋卯為一陽，亥丑為二陰，自卯傳亥，一陽涉入二陰，有暗長明消之象。凡占君子退職，小人遇凶。經曰：斷澗義利分明。惟己亥、己丑、己酉日有之。

The twelfth is "Cut-off Stream Pattern," which arises when the trigram卯 (Mao) initiates the transmission and the three transmissions are卯 (Mao), 丑 (Chou), and 亥 (Hai). The poem says: How can one cross a mountain stream that has been cut off? To rush forward recklessly only leads to misfortune later. The gentleman should step down, while the petty person faces sorrow. The "Classic" says: When the three transmissions are卯 (Mao), 丑 (Chou), and 亥 (Hai), it is called the Cut-off Stream Pattern.卯 (Mao) represents one yang, while亥 (Hai) and丑 (Chou) represent two yin; the transmission from卯 (Mao) to亥 (Hai) signifies one yang entering the realm of two yin, indicating a gradual increase in hidden energy and a gradual decrease in manifest energy. In all divinations, the gentleman should resign, while the petty person meets misfortune. The "Classic" says: Cut-off Stream signifies a clear distinction between righteousness and profit. This pattern only occurs on days of Jihai (Jihai), Jichou (Jichou), and Jiyou (Jiyou).

邵氏曰：“右間傳格，進退各隔一位，進隔主退而後進，進而有隔；退隔主進而後退，退而有隔。凡事主轉手託人，又謂之折腰三合格。凡事待中傳一辰為克應之期。謂之虛一待用格，陽主公道，陰主私迷。如辰午申，課本係申子辰潤下體，其中缺子，謀事必是子午月可奏效也。又名隔傳格，隔者主間隔，或隔州隔縣而換手謀事也。

Shao Kangjie said: "In the above mentioned transmission patterns, regardless of advancement or retreat, there is always a gap of one position. Those that belong to 'advancing with a gap' indicate that something will first retreat and then advance, but the path of advancement is obstructed. Those that belong to 'retreating with a gap' indicate that something will first advance and then retreat, but the path of retreat is obstructed. In all matters, it is necessary for someone else to be involved, so this pattern is also called 'the folded waist triple harmony pattern' (triple harmony missing one position, like a bent waist). In all matters, the time of realization is determined by the celestial stem that is left out in the middle transmission, so it is also called 'the empty one waiting to be used pattern': on a yang day, the matter proceeds according to public principles, while on a yin day, the matter is entangled in private affairs. For example, if the three transmissions are Chen, Wu, and Shen, it should originally form the triple harmony of Shen-Zi-Chen, a water pattern, but the Zi is missing in the middle. Therefore, the matter will only take effect when the Zi month or the Wu month comes (Zi fills in the gap, Wu activates it). This pattern is also called 'the separated transmission pattern,' where 'separated' means there is an interval in between, or that the matter needs to be handled in a different area or by a different person."

又主反覆，如子加未號鼠騎羊頭上，丑加午曰牛嗔馬不耕，寅加酉號曰虎憎酉嘴短，卯加酉號曰猴怨兔不平，辰加亥號曰辰嫌豬面黑，巳加戌號曰蛇加犬吠解。所謂偏隔反覆也。又名進間格，如辰午申、申戌子、戌子寅、寅辰午之類，陽則隔涉阻滯，陰則闇昧不明。如退間傳主阻隔不能進順之象。故反吟前立五辰，號曰隔七隔八，伏吟前後二辰，號曰進退間傳，皆主進退動靜而不能也。

It also indicates indecisiveness and reversal. For example, when Zi is added to Wei, it is called "a rat riding on a sheep's head"; when Chou is added to Wu, it is called "a cow annoyed by a horse refusing to plow"; when Yin is added to You, it is called "a tiger dislikes a chicken's short beak"; when Mao is added to You, it is called "a monkey resents a rabbit's injustice"; when Chen is added to Hai, it is called "a dragon dislikes a pig's black face"; when Si is added to Xu, it is called "a snake enters but the dog barks continuously." These are all examples of reversal and contradiction (i.e., the positions of the six harmful combinations, which are incompatible with each other). This pattern is also known as "Progressing Interval Pattern," such as Chen-Wu-Shen, Shen-Xu-Zi, Xu-Zi-Yin, Yin-Chen-Wu, and so on. On a Yang day, it indicates obstruction and hindrance; on a Yin day, it indicates ambiguity and obscurity. As for the Retreating Interval transmission, it indicates obstruction and the inability to progress smoothly. Therefore, Reverse Chant starts counting from the original position to the fifth heavenly stem to form the pattern, called "separating seven and eight"; Hidden Chant forms the pattern by counting two heavenly stems before and after the original position, called "advancing and retreating interval transmission"—both indicate a state of wanting to advance and retreat, to move and remain still, yet ultimately being unable to do so.

外附二格 撞干格 乃三傳迫連干也 三傳自支內發用，傳入子干，主事先緩而後急。蓋初末傳為日之關，故主事急，我宜前有為也。如辛巳日丑加卯，三傳丑亥酉，是退間格。凡事偃蹇阻滯，緣被末傳撞關，所以先緩而後爭也。吉凶皆如此推之。 撞支格 如三傳迫連支辰，為撞支格。蓋初末傳撞支之隔，主事亦急，候彼動而我應之也。或傳帶日貴、日財為用，末傳墓絕，大不利貴人交易，因財而有所屬也。

Another two patterns are listed. The first is called "Colliding with the Stem Pattern." The original note says that this occurs when the three transmissions closely follow each other and reach the day stem. If the three transmissions start from the day branch and proceed upward to the day stem, it indicates that matters first proceed slowly and then become urgent. Because the first and final transmissions directly hit the key point of the day stem, the situation becomes urgent, and we should take the initiative to act. For example, on a Xinsi day, if the course starts with Chou added to Mao, and the three transmissions are Chou, Hai, You, which originally belongs to the "Retreating Interval Pattern," all matters are obstructed and difficult. However, because the final transmission collides with the key point, the matter first proceeds slowly and then becomes competitive. Both good and bad outcomes are judged according to this principle. The second is called "Colliding with the Branch Pattern." If the three transmissions closely follow each other and reach the day branch, it is called the "Colliding with the Branch Pattern." When the first and final transmissions collide with the key point of the day branch, the matter also becomes urgent, but it requires waiting for the other party to act first before we respond. Alternatively, if the three transmissions involve the nobleman or the wealth爻 of the day stem and the final transmission falls in a storage place or a dead end, it is very unfavorable for transactions with the nobleman. Matters often become entangled due to wealth.

懸胎課 詩曰：五行受氣處，四孟主懷胎，寅申一氣受，火土此處來，水從申上起，木產五行臺，金逢巳上生，水土卻栽培。登明上生木，火因此路開。要知懷胎婦，因此課中推。若欲知端的，女人先有災。若然無產婦，來卜為求財。正月丙申日，申時課作倍。孟秋申發用，寅亥俱一該。學人因此取，此法不遲迴。

The lesson of Suspended Fetus. The poem says: the places where the Five Phases receive their vital breath are precisely the four first months, which are寅 (Yin),申 (Shen),巳 (Si), and亥 (Hai). Therefore, the four first months are associated with the state of being pregnant.寅 and申 share the same vital breath; fire and earth both originate from寅. Water originates from申, and wood is born in the Five Phases. Metal is born at巳, and water and earth are cultivated there. Wood is born on亥, and fire originates from寅. If one wants to know about a pregnant woman, one should deduce it from this lesson. If one wants to be certain, then the woman will first suffer misfortune. If there is no pregnant woman in the family, then the person is asking about wealth. For example, if the lesson is cast on the day of Bingshen (Bingshen) in the first lunar month at the hour of申, it becomes this pattern. In the first autumn month, using申 as the initiating transmission, and寅 and亥 also belong to this example. Scholars should use this method accordingly, without hesitation.

三傳四孟見長生，課名懸胎事未明。若將出行須遠程，天后財爻主胎孕。惡將須疑有恐驚，孟日又逢凶將克，須憂尊長受侵凌。 又曰：三傳俱是孟懸胎，五行生處產嬰孩。所占百事皆新意，或得懷胎結禍來。玄胎子孫若空亡，天后居處不安寧。此為玄胎不育格。事事無成定嘆傷。更有正時加四孟，人家無子主空育。單有義男相接續，更於課體細推詳。

If all three transmissions fall in the position of the beginning of the Five Phases, the lesson is called "Suspended Fetus," indicating that matters are still in an unclear state. If it is about travel, it must be a long distance; if the Heavenly Empress and the wealth hexagram appear together, it indicates pregnancy. If the hexagram is occupied by a malevolent general, there should be suspicion of fear or alarm; if on the days of the four beginning months (寅, 申, 巳, 亥) and an Inauspicious General (malevolent general) comes to attack, there is also concern about the elder generation being wronged or harmed by others. It is also said that if all three transmissions are in the beginning months, it is called "Suspended Fetus." The place of the Five Phases' growth is where a child is born. Whatever is divined will have a new beginning, but it may also lead to trouble due to pregnancy. If the lesson of "Suspended Fetus" has the Children Line (son hexagram) falling in the decanal void (decade void), and the position of the Heavenly Empress is unstable, it is called "Suspended Fetus Not Fertile," meaning nothing will succeed and only sighs and regrets remain. If the starting time of the lesson also falls in the four beginning months, the family will have no children, and so-called childbirth is just an empty dream; they can only rely on a foster son to continue the family line. For more details, the lesson pattern should be carefully examined.

又曰：三傳臨四孟，此格號玄胎，火向寅宮炎，金從巳上懷，水原申內吐，木向亥中生，盡是長生地，必為新事來，不懷奸孕婦，身卻自生災，重重相纏絆，事來又事來。 孔明曰：“凡孟神發用，傳入四孟，三傳皆是孟神，為懸胎課。蓋四孟乃五行長生之局，受氣之辰也。木生在亥，火子先受亥中之木氣；火生在寅，土子先受寅中之土氣；金生在巳，水子先受巳中之金氣；水生在申，木子先受申中之水氣。故以受處名曰懸胎，統家人之體，乃開花結子之課也。”

It is also said that when all three transmissions fall in the first quarters, this pattern is called the Suspended Fetus: fire begins to burn in the Yin Palace, metal is conceived in the巳 position, water emerges from the申, and wood sprouts in the亥 — all are the "long birth" places in the twelve long birth cycles, so there must be new events coming. If there is no pregnant woman in the family secretly, then it means that disaster will come to oneself; matters will be entangled repeatedly, one after another. Zhuge Kongming said: "Whenever the divine beings of the first quarters are used as the initiating transmission, and all three transmissions also enter the four first quarters, and they are all the divine beings of the first quarters, it is called the Suspended Fetus pattern. The four first quarters are exactly the places where the five phases are born and receive their initial qi. Wood is born in the亥, fire, as the son of wood, first receives the qi of wood in the亥; fire is born in the寅, earth, as the son of fire, first receives the qi of earth in the寅; metal is born in the巳, water, as the son of metal, first receives the qi of metal in the巳; water is born in the申, wood, as the son of water, first receives the qi of water in the申. Therefore, it is called the "receiving qi place," and is named Suspended Fetus. It belongs to the body of the Family卦 in the Zhou Changes, and is a pattern of blooming and bearing fruit."

象曰：三傳長生，胎孕成形。官加恩壽，婚曰娉婷。病訟淹滯，財利疊興。行人畏賊，戀生不行。所謂懸胎者，如胎之懸於母腹，不知男女，子母不分，不能判剖，故主事多闇昧，亦多新意也。所占百事皆新意也。或卜結耦事，利上不利下，事主遠而多伏，闇昧不通，觸則成禍，帶吉將利遠利百事吉，應家人九四“富家大吉”之象也。

The image text says: The three transmissions are all in the position of growth, so the fetus has already taken shape. If divining about official positions, it indicates added honor, longevity and good fortune; if divining about marriage, it suggests a graceful and beautiful partner; if divining about illness or lawsuits, it indicates prolonged and obstructed matters; if divining about wealth and profit, it suggests continuous prosperity; if divining about travelers, it indicates that they fear bandits; if divining about bandits, it suggests that the bandits are attached to the path of life and unwilling to move. What is called "suspended fetus" is like a fetus suspended in the mother's womb, not yet known to be male or female, mother and child not yet separated, and unable to be judged, so it indicates matters that are often ambiguous and full of novelty—everything divined will have a new aspect. If divining about marriage and union, it is favorable for the higher position but not for the lower position; matters are often distant and hidden, ambiguous and not clear, and once touched, they become disasters. If accompanied by a favorable general, it is favorable for long journeys, and all matters are auspicious, corresponding to the image of "wealthy family, great good fortune" in the fourth line of the Family hexagram in The Zhou Changes.

李衛公曰：“有病懸胎者，如寅加巳，巳加申，申加亥，亥加寅，為進步長生，主事速。若寅加亥，亥加申，申加巳，巳加寅，為退步長生，主其事遲。若老幼病，值此課為後世投胎之逃。最為凶逃，若常占值此值此，更見三刑凶神惡將，必有憂疑驚恐。若家中尚是父母用事，則主父母尊長之災。

Li Jing said: "Within the concept of suspended pregnancy, there is a distinction called 'disease suspended pregnancy.' For example, when寅 is added to巳,巳 to申,申 to亥, and亥 to寅, this follows the order of growth and takes one step forward, called 'progressive growth,' indicating that things will come quickly. However, when寅 is added to亥,亥 to申,申 to巳, and巳 to寅, this goes against the order of growth and takes one step back, called 'regressive growth,' indicating that things will come slowly. If an elderly person or a child who is sick receives this divination, it indicates that they are destined to be reborn in the next life, which is extremely dangerous. In ordinary divination, if this lesson appears, and it is also accompanied by the three punishments and malevolent spirits, there will certainly be worries, doubts, and fears. If the household is still managed by the parents, it indicates that the parents or elders will suffer misfortune."

或日用休囚，天后落空，為懸胎不育課，主家招干兒義女。若占謀事，主有四人共謀，終見乖乖加巳，名生胎，為憂課，女人懷孕安得不憂？主事生新。巳加申名病胎，為怕課，胎孕有病，安得不怕？主災病。見白虎入傳尤的。反吟四孟為絕胎，主胎產之災。若下生上，將得蛇虎，來意主身喜心憂，亦為孕事。

If the day stem and the initiating transmission are both weak and confined, and the Heavenly Empress is in the empty term, it becomes the 'suspended fetus without offspring' divination, indicating that the family should adopt a son or take in a daughter. If this is used to divinate about matters, it suggests that four people are involved in planning, but in the end, there will be discord. (The original text has some errors and omissions; 'finally seeing乖乖加巳' should be 'finally seeing discord.寅加巳', but it is recorded as is.) 'Yin added to Si' is called 'fetus being born', which is a lesson of worry—how could a woman not worry when she is pregnant? It indicates a new event will occur. 'Si added to Shen' is called 'ill fetus', which is a lesson of fear—how could one not fear if the fetus is ill? It indicates illness or disaster; if the White Tiger enters the three transmissions, the prediction is more accurate. If there is reverse chant and the three transmissions are in the four young terms, it is called 'cut-off fetus', indicating disaster in childbirth. If the lower god generates the upper god and the riding god is Teng Snake or White Tiger, the meaning suggests there is joy in the body but worry in the heart, also related to pregnancy.

若上生下神，將不和，胎動不安。更得與日辰相剋，魁罡在孕主行年上，主胎動疾病，又寅加亥為生玄胎，懷孕之時，漸有生意，受生男女生旺家門也。如亥加寅為病玄胎，懷孕之時母常有病，受生男女多長進也。寅加辰，亥加丑，為衰玄胎，是懷孕之時，家道衰廢，受生男女身軀衰弱也。”

If the upper god generates the lower god, but the heavenly general it rides upon does not harmonize with the original god, then it indicates instability in the pregnancy; if further it is in conflict with the day stem and day branch, or if the qiwei (戌) and qiang (辰) are pressing upon the pregnant woman's age year, it indicates a pregnancy that leads to illness. Additionally, if寅 is added to亥, it is called 'birth of the mysterious child,' indicating that during pregnancy the family gradually gains vitality, and the children born will bring prosperity to the household. If亥 is added to寅, it is called 'illness of the mysterious child,' indicating that during pregnancy the mother often falls ill, but the children born will have much progress. If寅 is added to辰 or亥 is added to丑, it is called 'decline of the mysterious child,' indicating that during pregnancy the family's fortune declines, and the children born will be weak in body.

袁天罡曰：“既名玄胎，豈不利孕？三傳長生，豈不易產？官遇長生，受皇恩之壽。病遇長生，增沈重之疾。五行受氣，未卜問才；三傳皆生，順成有胎決成；求婚亦就，貪生未生；行人未來，賊不來敵，天后長生，行雲旋雨。”

Tang dynasty diviner Yuan Tiangang discussed the "Xuante Ke" (also written as "Xuante Ke," meaning a lesson pattern where all three transmissions fall in the four "Meng" positions of the twelve earthly branches, namely寅, 申, 巳, and 亥. These four branches are the "growth" positions of the four elements fire, water, metal, and wood. In such a lesson pattern, the three transmissions, which are the first, middle, and final transmissions derived from the initiating transmission, form the main structure of the Six Rats divination system. Yuan said: since this lesson is called "Xuante," which refers to the image of a fetus suspended in the mother's womb, how could there be any disadvantage in divining about pregnancy? Since all three transmissions are in the "growth" position, the vital energy is just beginning to move, so how could there be any difficulty in divining about childbirth? When examining each category: if one divines about an official position and encounters the "growth" position, it indicates receiving imperial favor and long-lasting official rank; if one divines about illness and encounters the "growth" position, the illness will spread and worsen the condition. At this time, the five elements have just received the vital energy and formed shape, and the wealth energy is not yet determined, so it is not suitable to divinate about wealth. When the three transmissions follow each other in mutual generation, all matters can take shape smoothly. Divining about pregnancy will certainly result in conception, and divining about marriage proposals will lead to a successful match. However, the "growth" position only indicates the beginning of life, not the outcome. If one only focuses on growth but has not actually produced life, then divining about a traveler indicates that the person has not yet started the journey, and divining about thieves indicates that the thieves are not brave enough to confront. If the "Heavenly Empress" (a female general among the twelve heavenly generals, who governs women, private matters, and marriage) is exactly riding on the "growth" god, it is like clouds spreading rain, which corresponds to the matter of male and female union and conception.

李淳風曰：“占遇懸胎，孕產嬰孩。若是無謀計，妻妾必孕。經曰‘玄胎利卜乎嬰孩。’又曰‘玄胎合後青龍入，並喜謀與婦人歡。’又如人懷孕，吉凶未判，男女未分，事在胸腹，外人不覺，必謀生涯，攸久事也。出行則宜遠去二千里外。若天后作財爻主結偶懷胎；或妻財值生氣，胎神發用，主妻有孕如正月戊己日用子，四月庚辛日用卯，七月壬癸日用午，占妻懷孕無疑，或年命見之，遇玄胎尤的。”

Li Chunfeng, a Tang dynasty astronomer and expert in calendar calculations, discussed the lesson of suspended pregnancy, saying that when an event falls under this lesson, it indicates pregnancy and childbirth. If the person being consulted has no specific matter in mind, it is mostly that the wife or concubine is pregnant. The classic text says, "The lesson of suspended pregnancy is favorable for inquiries about infants," and also says, "If the trigrams of Liu He, Heavenly Empress, and Azure Dragon are present in the lesson of suspended pregnancy, it indicates smoothness in planning matters and harmony with women." Liu He governs marriage and matchmakers, Heavenly Empress governs women, and Azure Dragon governs joy and wealth. When these three are present together, it is interpreted as a happy event. Furthermore, the image of this lesson is like a person being pregnant: the fortune is not yet clear, the gender is not yet known, the matter is hidden within the chest and abdomen, and it is not visible to outsiders. Therefore, the matter the person is planning must be a long-term livelihood, something that will take a long time to see results. When divining travel, it is suitable to go far, possibly as far as two thousand li away. If the Heavenly General of Heavenly Empress falls on the wealth trigram (the god that represents the wife when related to the day stem by the relationship of me overcoming it), it indicates marriage and pregnancy; or if the wealth god is in its season and the god of pregnancy is the first transmission (the initial transmission, which is the beginning of a lesson), it also indicates the wife is pregnant. For example, if in the first month on a戊 or己 day, the initial transmission is Zi, or in the fourth month on a庚 or辛 day, the initial transmission is Mao, or in the seventh month on a壬 or癸 day, the initial transmission is Wu, then divining about the wife's pregnancy can be clearly concluded. If these gods fall on the person's own destiny or the year of birth (the god that moves according to age each year), and are combined with the lesson of suspended pregnancy, the prediction will be even more accurate.

寅加巳，寅巳交加，逃者遠行。詩曰：內外皆懷望，音書暗報凶，權謀須在鄉，逃者無覓方。 寅加亥，盤結勢，天外一番春。詩曰：憂喜懷未久，權謀是入新。深根盤結勢，天外一番春。 巳加申，巳申合刑，喜有凶並。詩曰：歲運逢災眚，懷謀事恰成。禍害和根處，三家多逢迎。 巳加寅，巳寅相合，謀事有成。詩曰：內外多逢吉，謀為事已伸。屬事成有待，千載會風雲。 申加亥，申亥求庚，吉里凶生。詩曰：持危須損下，客得守諸宮。千謀運參處，前吉後仿凶。 申加巳，申巳全甲，脫節亨通。詩曰：有事喜重得，十脩始一新。圖謀須在外，在外破財亡。

The following six are the six types of lesson patterns formed by the mutual succession of the heavenly stems over the earthly branches in the four beginning months. "A adds to B" refers to the heavenly stem pressing upon the earthly branch. First,寅 adds to巳:寅 is the growth of wood, and巳 is the growth of metal; they also mutually injure each other, so it is called "Yin and Si Interfere with Each Other," indicating that a person who has fled is already far away. The poem says: both inside and outside the family are waiting for news, but the coming message carries ominous signs; planning within one's own territory is effective, while the person who fled is nowhere to be found. Second,寅 adds to亥:亥 is the growth of wood, and寅 is the officialdom of wood; they support each other, like tree roots entwined, so it is called "Spring in the Sky." The poem says: neither joy nor sorrow has been decided, yet plans have already taken new turns; the roots are deep and the power is firm, and a new scene naturally emerges afar. Third,巳 adds to申:巳 and申 are both in mutual generation and mutual injury, so it is called "Joy with Misfortune." The poem says: encountering misfortune in the current year, yet the plans in hand are just completed; the roots of misfortune and the roots of the matter are entangled, and people from all sides are involved. Fourth,巳 adds to寅:巳 and寅 are in mutual generation and mutual support, so the plans can be realized. The poem says: both inside and outside are auspicious, and the plans have already taken shape; although the matter is completed, it still needs to wait for the right time, and when the opportunity comes, it will be a rare chance in a thousand years. Fifth,申 adds to亥:申 metal generates亥 water, which is me generating another, so it is called "Shen Hai Seeking Geng," which is auspicious but also contains misfortune. The poem says: to help in times of danger, one must first sacrifice the lower part; a guest should only stay in his original place; all kinds of plans are mixed together, starting auspicious but turning to misfortune. Sixth,申 adds to巳:申 and巳 are in mutual generation, and the growth of jia wood is in亥, its officialdom is in寅, and here the energy flows smoothly, so it is called "Disconnection and Smooth Passage." The poem says: there is something to be happy about, and after repeated repairs, it becomes new again; plans should go outward, but it is easy to lose money outside.

孔明曰：“三合者，申子辰合水局，寅午戌合火局，亥卯未合木局，巳酉丑合金局。水曰潤下，炎曰炎上，木曰曲直，金曰從革，此水火木金俱以三合成局，若辰戌丑未全者則為稼穡課，此一課不入三合體，兼四象而五之四五行門。夫三合之課，總生旺墓之神而成一局，要論當令不當令，用起生神，加於旺氣，則事可成。若加相墓之地，主事欲廢而又興。若用起旺神加於生地，則是非常之事，所舉行中道，成了又再舉一事。若加於墓地，則所舉無氣，銳志已沮，又復真行。用起墓神加生死，主舊事又舉。若加旺相，雖心閉氣阻，猶未釋機。凡三合課若見支干上有一神與傳中一神六合，凡謀必遂，全無阻滯。但當詳其衰旺斷之。如春夏火旺相，水囚死；秋冬月水旺相，火囚死之例。值旺相則用事有氣，孕生男，求利吉；值囚死坐守財吉。用爻無氣，孕生女。總之統大畜之體，乃同類歡會之課也。”

The so-called Triple Harmony refers to the combination of the three branches Shen-Zi-Chen forming a Water trinity, Yin-Wu-Xu forming a Fire trinity, Hai-Mao-Wei forming a Wood trinity, and Si-You-Chou forming a Metal trinity. These four trinities are named according to the nature of the Five Phases as described in the Book of Documents, the Classic of Documents. Water is called "Ru Xia" (moistening and descending), Fire is called "Yan Shang" (inflaming and ascending), Wood is called "Qu Zhi" (bending and straightening), and Metal is called "Cong Ge" (following and changing). These four trinities are all formed by the combination of three branches. As for the case where the four Earthly Branches Chen, Xu, Chou, and Wei are all present, it is called "Jia Se Ke" (harvest and cultivation), which is not included in the Triple Harmony, but rather combines the four elements into one of the Five Phases. The Triple Harmony lesson involves combining the three phases of growth, prosperity, and storage of a particular element into one trinity. When interpreting, one should first check whether it is in season. If the first transmission starts at the growth phase and is placed on the prosperity phase, the energy moves towards its peak, and the matter can be accomplished. If it is placed on the storage phase, the matter was originally to be abandoned but then reappears. If the first transmission starts at the prosperity phase and is placed on the growth phase, it indicates an extraordinary action, with the matter being half done and another matter arising. If it is placed on the storage phase, the matter lacks strength and has lost its momentum, yet one must still proceed. If the first transmission starts at the storage phase and is placed on the growth or death and extinction phases, it indicates the revival of old matters. If it is placed on the prosperous and strong phase, although there is a sense of frustration, the opportunity has not yet been lost. In general, for all Triple Harmony lessons, if the god riding on the day stem and day branch combines with one of the three transmissions to form a Liu He (six harmonies), then the matter will certainly succeed without any obstacles. However, it is still necessary to further analyze the seasonal decline and strength. For example, in spring and summer, fire is in its prosperous and strong phase while water is in captivity and death; in autumn and winter, water is in its prosperous and strong phase while fire is in captivity and death. When the useful god is in its prosperous and strong phase, it is favorable for conceiving a male child and gaining profit in seeking wealth. When the useful god is in captivity and death, it is better to remain passive rather than take action, and by staying within one's own bounds, one can still gain wealth. If the divining element lacks strength, it is favorable for conceiving a female child. In summary, the Triple Harmony lesson belongs to the structure of the Great Accumulation hexagram from the Book of Changes, representing a lesson where like elements gather together in joy.

象曰：二財會金，得成一本，吉事必成，凶禍難離。尊長恩榮，常人財喜。和合婚姻，謀為大利。 如求財，傳中有財財易得，傳中有官求官易就。日用旺氣相生，神將吉，大利謀為，則應大畜卦上九爻曰“天衢亨”之象也。若日用衰，水倒逆，主事遲逆；火併火鬼，主火災；金並金鬼，主血光，忌行兵；木並木鬼，主木怪木壓；戊己丑未主田宅事，丑戌未乘虎主病死訟獄，則應大畜卦九三爻曰“輿脫輻”之象也。

The lesson's interpretation says: Triple Harmony is like two pieces of wealth combined into one ingot, the capital gathered together, so good things will certainly succeed, and misfortunes cannot be avoided; those of high status receive honor and favor, common people gain wealth and joy, marriages become harmonious, and endeavors are greatly beneficial. Specifically, when seeking wealth, if the three transmissions contain the 'wealth line' (a god that I overcome), wealth is easily obtained; if the three transmissions contain the 'official line' (a god that overcomes me, representing official position when seeking officialdom), seeking officialdom is easily achieved. If the day stem and the first transmission are both strong and in the right season, and they mutually generate, and the twelve heavenly generals accompanying them are favorable, then endeavors are greatly beneficial, corresponding to the line statement of the upper ninth line of the Great Accumulation hexagram, 'What heavenly path is this? It is prosperous.' Conversely, if the day stem and the first transmission are both weak, and the water flows in reverse, it indicates delays and obstacles in affairs; if fire and fire ghosts appear together, it indicates fire disasters; if metal and metal ghosts appear together, it indicates bloodshed and should avoid military action; if wood and wood ghosts appear together, it indicates troubles from trees or being crushed by them; if the day is Wu or Ji and the earth god at Chou or Wei is in charge, it indicates matters concerning land and property; if the three gods Chou, Xu, and Wei are accompanied by the White Tiger, it indicates illness or death and lawsuits—this corresponds to the line statement of the ninth third line of the Great Accumulation hexagram, 'The cart wheel falls off,' indicating a dangerous situation where the vehicle breaks down halfway.

袁天罡曰：三合之體，孟為隱伏，仲為進神，季為遊蕩，皆屬刑沖破害。況孟有孤神，仲有敗煞，季有華蓋，豈為全美？若日辰上神有一神與傳中一神六合，凡謀事主有人相助於中，但求解事，則不能散；若見天將六合亦妙；或有一傳於干支上作刑沖破害者，名三合殺散，合如不合，美中有冤，俗為“笑裡藏刀”是也。若合中有日刑，則主三人共謀，其志不一，朋友期會，交相爭競。若占得水火木金四局，不論那一局，皆如推磨，無休歇之象，一事未了又一事，來往不竭。又得吉將，用事須借人引進，亦須十四五度乃可。從革先從後革，炎上有影無形，潤下往而不返，稼穡艱難，作事無頭。又如甲乙日得稼穡課，土神將；丙丁日得從革課，金神將；戊己日得潤下課，水神將；庚辛日得曲直課，木神將；壬癸日得炎上課，火神將，是重重財物。若傳將克行年，來意主爭財論訟。若凶將入傳克，來必有公訟臨門。若貴人入傳生日辰行年，必有喜慶。若逢朱雀，來意必占文書或占信息。

Yuan Tiangang discusses the Triple Harmony Formation: the Triple Harmony Formation is composed of one branch from each of the four young (Yin, Shen, Si, Hai), four middle (Zi, Wu, Mao, You), and four seasonal (Chen, Xu, Chou, Wei) groups. The four young groups indicate hidden and unmanifested matters, the four middle groups represent advancing deities, and the four seasonal groups denote wandering and instability. Moreover, these three categories are all accompanied by punishment, clash, destruction, and harm. Furthermore, the four young groups are accompanied by solitary deities, the four middle groups by broken and bathed deities (Xianchi), and the four seasonal groups by Huagai. How can this be considered perfect? If the deity riding on the day stem and day branch forms a Liu He with one of the three transmissions, then any matter in question will have someone helping from the side. However, if the matter is to resolve an entanglement, it will not be resolved. If the Heavenly General "Liu He" appears in the three transmissions, it is also favorable. If one of the deities in the three transmissions forms punishment, clash, destruction, or harm with the day stem and day branch, it is called "Triple Harmony Destruction," which means the harmony is ineffective, and there is a sense of resentment, as the saying goes, "a knife hidden in a smile." If there is a clash with the day stem within the harmony, it indicates three people conspiring on a matter with different intentions, and a gathering of friends turns into mutual competition. If any of the four formations of water, fire, wood, and metal is obtained, the matter will keep turning without end, one matter not settled before another arises, continuing endlessly. If it is further accompanied by favorable deities, the matter still requires someone to recommend it, and it will take about fifteen to seventeen trips to complete. Regarding the nature of each of the four formations: the From-Revolution lesson is first to follow and then to change, the Inflaming lesson is invisible, the Moistening lesson is gone and not returning, and the Cultivating lesson is difficult at first and then successful, with no clear order. Now looking at the combination of the day stem and the lesson formation: if the day stem is wood (Jia or Yi) and the formation is earth (Jia or Yi), if the day stem is fire (Bing or Ding) and the formation is metal (Bing or Ding), if the day stem is earth (Wu or Ji) and the formation is water (Wu or Ji), if the day stem is metal (Geng or Xin) and the formation is wood (Geng or Xin), and if the day stem is water (Ren or Gui) and the formation is fire (Ren or Gui), the formation obtained is the wealth that the day stem controls, and it is accompanied by similar deities, indicating abundant wealth. If the deities in the three transmissions go on to control the "year of the person," the person's intention is to fight over wealth and go to court. If a凶将 (malevolent deity) enters the transmission and controls the day stem, it will certainly bring legal troubles. If the "Heavenly Nobleman" enters the transmission and benefits the day stem, day branch, or the year of the person, there will be good news. If the "Vermilion Bird" (a deity associated with documents and speech) appears, the matter in question will certainly be about documents or messages.

詩曰：從革怕火日，定有事招殃。土日見潤下，金日曲直逢，木遇稼穡地，水家炎上當，在吉又可取，小事定遭傷。君子又可用，小人災異凶。 又詩曰：三合之課是雜神，二姓公婆及議人，凡事干謀宜託人，不然帶眾事縈心。

The rhyme says: When the Triple Harmony Formation and the Five Phases of the Day Stem are in mutual control, one must be especially cautious. The metal formation of From-Revolution (from-revolution metal) should avoid encountering the fire of Bing and Ding, as fire controls metal and will certainly bring misfortune. When the earth of Wu and Ji meets the water of Rùnxià (rùnxià water), or when the metal of Geng and Xin meets the wood of Qūzhí (qūzhí wood), or when the wood of Jia and Yi meets the earth of Jiàsè (jiàsè earth), or when the water of Ren and Gui meets the fire of Yánshàng (yánshàng fire), these are cases where the Day Stem controls the formation, and the formation is the wealth of the Day Stem. These combinations, when viewed from a larger perspective, may still bring good fortune, but in smaller matters, one will certainly suffer some loss. A noble person with high status can manage these situations, but a petty person encountering them will result in calamity. Another rhyme says: The Triple Harmony divination involves different directions and miscellaneous spirits, symbolizing two families who are relatives and the mediator between them. Whenever there is a request or matter to be dealt with, it is advisable to entrust someone else to handle it, otherwise, it will involve many people and cause worry and burden. "Yíng" means to be entangled or to be constantly on one's mind.

詩曰：曲直東方是木形，三傳亥卯未相併。人占桴篾並栽植，病者傷寒致久縈。 又曰：三傳皆屬木，其位名曲直。利作舡車事，修造覓財植。震動雖然有，求財無壅塞，百事悉皆通。

The rhyme says: "Curved and straight belong to the east, taking the form and nature of wood; the three transmissions are亥, 卯, 未, completing the wood pattern. When divining matters, they often relate to bamboo and wood rafts, bamboo wares, and planting; when divining illness, they indicate a prolonged condition like cold damage." Another rhyme says: "When the three transmissions are all wood, this position is called curved and straight. It is suitable for building boats and carts, for constructing and managing affairs related to plants and trees for profit. Although wood is active and may cause some disturbance, the pursuit of wealth is not blocked, and all matters can proceed smoothly." "舡" means boat.

又詩曰：曲直多不一，日又屬木神，亥卯未三傳，此名曲直課，固蒂亦深根。栽培方有獲，攸久始榮光。歷風易搖動，枝葉連遷延。吉則人謀害，凶為自己奸。近事休謀度，終應不濟美。災過當亨泰，秋冬占必殘。路逢須瘦僕，木事必姻緣。 又詩曰：曲直神后為天乙，傳中蛇虎憂訟官。后合陰龍傳曲直，大吉並之課親傳。

Another verse says: The image of bending and straightening is shown by branches and twigs that are crooked and uneven, with many branches but not aligned. If the day stem itself is wood, and the three transmissions also include Hai, Mao, and Wei, then it is called a bending and straightening lesson. Its strength is deep rooted and firm. In all matters, one must cultivate like planting a tree to have a harvest, and it requires time before success is seen. Tall trees are easily shaken by the wind, and branches and leaves are connected, causing delays in matters. From a good perspective, it means others are planning for you; from a bad perspective, it means you have other plans in your mind. Immediate matters do not need planning, and they will not end well. Once this period of misfortune passes, things will become smooth. If this lesson is taken in autumn or winter, the wood energy has already declined, and it will surely lead to loss. People encountered on the road will be thin servants; any matter involving plants and trees is likely to be connected with a marriage. Another verse says: If the bending and straightening lesson has the "Heavenly Empress" (the god of Zi water) riding on the "Heavenly Ethical Person," and the three transmissions include the "Teng Snake" and "White Tiger," then there will be worries about lawsuits and disputes. If the three transmissions are bending and straightening and ride on the "Heavenly Empress," "Liu He," "Tai Yin," and "Azure Dragon" these auspicious generals, and the "Great Good" (the god of Chou earth) is also included, then it is a harmonious lesson with affectionate transmission.

孔明曰：木為曲直，三傳見亥卯未，或臨日辰，則為曲直課。《集靈經》云“斗加亥，前五卯，後五未，以應此課。”蓋木生於亥，旺於卯，墓於未，為木之始終。木至始終豈無曲直之處？故名之。主有克樹克木之應，有種植之事及委蛇贊佑之事，或主舡車之事。凡事主先曲後直，利修造，但謀為遲滯，或先直而後曲，變象多端，事多從雜；自下傳上則直，上傳下曲；未加亥為下傳上，亥加未為上傳下；自生傳旺墓則謀事有成，自量傳墓生則前事已成後舉；自墓傳生則事已廢復行，但以曲襯直，則不能無是非也。若見勾朱鬼煞，必有因林木爭鬥之事。其占官主同僚有爭；占行兵主群黨背叛，居家者主親族爭撓；占訟先直後曲，或先曲後直，須委始其詞；又主與朋友致爭。

Zhuge Liang said: The nature of wood is to be flexible and straight. If the Three Transmissions show the trinity of wood (Hai, Mao, Wei), or if the wood trinity is present on the day stem or day branch, it is called the flexible and straight lesson. The "Classic of Gathering Spirits" says, "Place the Big Dipper's Tiangang on Hai, then count forward five positions to reach Mao, and backward five positions to reach Wei," which exactly matches the arrangement of this lesson. Wood is born in Hai, reaches its peak in Mao, and enters its tomb in Wei. These three branches govern the entire life cycle of wood. From birth to burial, how could there be no twists and turns in its growth? Therefore, it is called the flexible and straight lesson. This lesson usually relates to cutting down trees, planting trees, or situations involving winding paths and assistance from others. It may also relate to ships and vehicles. In general, matters tend to start with twists and turns and then become smooth, which is favorable for construction and development, but the planning and progress may be slow. There are also cases where things start smoothly but then become complicated, with many changes and confusion. When examining the direction of transmission: transmission from below to above is straight, and from above to below is curved. If Wei is added to Hai, it is transmission from below to above; if Hai is added to Wei, it is transmission from above to below. Transmission from the long life position to the peak position and then to the tomb position indicates that matters can be successfully accomplished. Transmission from the peak to the tomb, and then from the tomb back to the long life position indicates that one matter has been completed and another is about to begin. Transmission from the tomb back to the long life position indicates that something previously abandoned is now being restarted. However, the curved and straight aspects complement each other, and there are inevitably disputes in between. If the heavenly generals "Gou Chen" and "Zhu Que," which are associated with disputes and verbal conflicts, or if there are wood ghosts and Inauspicious Sha, there will certainly be disputes related to trees. When predicting official positions, it indicates conflicts among colleagues; when predicting military campaigns, it indicates betrayal by subordinates; when predicting domestic affairs, it indicates disputes among relatives; when predicting lawsuits, it may indicate either a situation that starts straight and then becomes curved or one that starts curved and then becomes straight, and one must carefully investigate the initial statements. It may also indicate disputes with friends.

袁天罡曰：曲直課屬木，木以水為根，秋氣斂，雖不浮華，枝蔓有損，但內氣緊實，有結果，加以生日，亦有代斷木植之事，或修造事。日辰見金或年見金，有三合之財。若春夏則木氣敷榮散，內伐而外柔，多虛少實。壬癸甲乙日得此；戊己根固有傷；丙丁日枝枯，有英華；庚辛日斫削成，艱難後得。

Yuan Tiangang said: The curved and straight lesson belongs to wood, and wood needs water as its root. In autumn, the metal energy becomes收敛, though the wood no longer flourishes on the surface, its branches and twigs may be broken, but the internal energy becomes dense and solid, thus able to bear fruit. If the wood is in a favorable position and also supports the day stem, it indicates activities related to cutting down forests or building and repairing. If there is metal on the day stem or day branch, or if the person's birth year and current year involve metal, then metal is the official of wood, and wood is the wealth of the day. Thus, there is a triple harmony bringing wealth. If it occurs in spring or summer, the wood energy is expanding and spreading, appearing soft on the outside but already exhausted inside, with more emptiness than substance. Considering the day stem: if the day is壬 or癸 water, or甲 or乙 wood, this lesson is water nurturing wood and wood being harmonious, which is most favorable. If the day is戊 or己 earth, the roots are solid but the earth is weakened by the wood, causing some damage. If the day is丙 or丁 fire, the wood nourishes the fire, but the branches wither, resulting in only superficial brilliance. If the day is庚 or辛 metal, the metal can shape the wood into an object, requiring hardship first and then success.

順三局申加子 逆三局辰加子

This example illustrates two methods of arranging the Triple Harmony system, known as "curved straight" and "three harmonies." For the "forward triple arrangement," take the example of Shen added to Zi: the Heaven Plate Shen is placed over the Earth Plate Zi, and the Growth, Prosperity, and Storage are taken in sequence from Shen to Zi to Chen in a forward direction. For the "reverse triple arrangement," take the example of Chen added to Zi: the Heaven Plate Chen is placed over the Earth Plate Zi, and the sequence is taken in reverse from Chen to Zi to Shen. The forward arrangement moves from Growth to Storage, with the energy progressing forward, indicating that matters develop smoothly. The reverse arrangement moves from Storage back to Growth, with the energy turning back, indicating that old matters are revisited and progress is reversed. All four arrangements follow this pattern.

詩曰：三傳俱是火，炎上勢沖天，利為窯冶事，分明爐火燃，五姓看宅上，切怕見行年，若到火炎上，火起皆日延，辰神又屬火，三傳戌午寅，名曰炎上課，顯赫皆日新，內謀方有礙。外事已昭然。初則端微細，終成長大倫。易衰還易發，迅速必驚人。炎上多勢大，遏止則沈淪。定有文書動，見火有災殃。白虎更乘死，必有燒死魂。庶言炎火事，天必大晴明。冬占人問墓，所往必蒙親。文書主往來，仍看本宅主。行年相生合，火災決宅真。

A song says: if all three transmissions are fire, it forms a lesson of fire rising, with a powerful momentum reaching the sky. It is suitable for activities such as kiln firing and metal smelting, clearly indicating a flourishing fire in the furnace. When predicting the condition of a house, one must consider the five family types and their corresponding house positions. The most dangerous situation is when the fire element falls on the "year of the person" (行年). Once it falls there, the fire spreads to the person, and fire disasters are likely to occur. The god of the day branch is also fire, and if the three transmissions are arranged as Xu, Wu, and Yin, it is clearly a lesson of fire rising, with a powerful and prominent momentum, growing more and more prominent day by day. Secret plans in the mind may be obstructed, while external matters are clearly visible. At first, the signs are subtle, but eventually they develop into a major situation. Fire is easily extinguished and easily ignited, coming quickly and often causing fear. Since the momentum of fire rising is strong, if one tries to suppress it forcefully, it may instead be buried. When predicting events, there will be movement of documents and affairs. Seeing fire indicates disaster. If the White Tiger (a heavenly general associated with bloodshed and death) is combined with death qi, there will certainly be a soul burned to death. Whenever fire is involved, the sky is usually clear. When asking about graves in winter, the place chosen will certainly be protected by relatives. Documents represent movement and travel, and one must also consider the fate of the house owner. If the fire god is in harmony or generates with the year of the person, then predicting a fire disaster in the house is accurate.

又曰：寅午戌為炎上課，三傳皆火是其名。日象為君人性急，釜鳴爐冶卜天晴。占人欲行憂口舌，婦人占孕是嬰孩。

It is also said that when the three transmissions are arranged as寅 (Yin), 午 (Wu), and 戌 (Xu), forming the fire trinity, it is called "Innoshu" (Innoshu), which refers to the meaning of all three transmissions being fire. The sun is the essence of fire, symbolizing the sovereign in human affairs and representing a quick-tempered nature. When this is used in divination regarding the sound of pots and cauldrons in a household, or matters related to metalworking, it indicates clear weather. If used in divination about a person needing to go out, one should beware of verbal disputes. For a woman divining about pregnancy, it indicates the birth of a male child—since fire is yang in nature, it is interpreted as male.

孔明曰：火曰炎上，乃三傳見寅午戌，或在日辰上，故名炎上課。《集靈經》云“斗加寅，前五午，後五戌，以應此課。以火生於寅，旺於午，墓於戌，為火之始終。”火有始終，其勢必上炎，故名之，主有熔煅爐冶之事。又主大利文章之事，主有主主君事，皆火之精為日為君象。火生土，主有土之君，又主文書口舌事，事體急速，應離卦，內暗外明，內柔外剛。凡事多虛少實，有始無終。如火之炎光，暫時便暗也。主朋黨群隊疏狂，鼓扇而成事，先欣後嗔。蓋火之初燃，其勢掀熾，一滅而成灰燼，故無長久。又暴燥好怒不正。占雨必晴，晴久必雨。占命必虛氣淫慾，年命更來火神，其病必凶，炎症瘦疾。占孕婦必生男子。占訟有刑罰，占謀望主舊事欲成。或旺相生日辰，最利文場，文字清新，必然高顯。旺不宜於老景，及囚死之月則不吉矣。又訟事大鬧而散，陳詞多虛，行人口舌。

Zhuge Liang said: Fire's nature is to rise upward and burn. When the Three Transmissions show Yin-Wu-Xu, or when the fire element is present in the Day Stem and Day Branch, it is called the lesson of Inflaming Ascension. The "Classic of Gathered Spirits" says, "Place the Northern Dipper's Tiangang on Yin, then count forward five positions to reach Wu, and backward five positions to reach Xu," which exactly matches this lesson. This is because fire's growth begins at Yin, reaches its peak at Wu, and enters its tomb at Xu. These three branches govern the entire life cycle of fire. Since fire has a beginning and an end, its power must inevitably rise upward, hence the name Inflaming Ascension. The matters associated with this lesson are mostly related to melting, casting, and forging, as well as furnace and metalworking. It is also favorable for literary pursuits and matters concerning the sovereign or superior, because the sun is the essence of fire, and in symbolism it represents the sun and the sovereign. Fire generates earth, so it also signifies the earth-decorated sovereign. Additionally, it relates to written documents and verbal disputes, and affairs tend to come quickly. This lesson corresponds to the "Book of Changes" Li hexagram: bright on the outside and dark on the inside, strong on the outside and soft on the inside. Matters are often illusory and lacking in substance, with beginnings but no endings, like a flash of fire that quickly fades. It also signifies a group of people forming factions and acting recklessly, using agitation and incitement to accomplish things, starting with joy and ending in betrayal. This is because when fire is first lit, its power is intense, but once it goes out, it turns to ashes and cannot last. It also indicates a person with a hot temper, easily angered, and lacking in propriety. When predicting rain, it will certainly be sunny; when there has been prolonged sunshine, rain will follow. When predicting a person's fate, it indicates a weak constitution and a tendency toward lust. If the person's destiny and the current year's stem and branch again involve fire elements, illness will be severe, often involving inflammation and weight loss. When predicting a pregnant woman, it indicates the birth of a male child. In lawsuits, there will be punishment. When predicting endeavors, it suggests that old matters will be completed. If fire is strong and flourishing and comes to the Day Stem and Day Branch, it is most favorable for the imperial examination, with clear and fresh thoughts, and a sure path to fame. However, strong fire energy is not suitable for old age, nor for months when fire is in captivity or death, which would be inauspicious. When predicting lawsuits, this lesson often leads to great commotion but eventually ends in dispersal, with many false statements in the testimony. When predicting the whereabouts of a person, it indicates disputes over words.

袁天罡曰：寅午戌刑在午，有刑無德，事若火焚，但主利見大人，虛聲皂白，見朱雀公訟，見后合主婦女姦淫，見蛇虎主婦女血疾，見天空主屋宇損壞，大忌戌加寅，是墓臨生地火散則炎，塞則無光。所占明白反為闇昧狂鄙不遂，秋得之主恃勢謀事有成。若庚辛日得此名帶煞，來意主官疾患，又主災疾火之病。惟庚辛酉日寅加辛為用，主因財反仇；戊己日得曲直，丙丁日得潤下，甲乙日得從革，壬癸日得稼穡，並依此例斷之。壬癸日見炎上，雖為財局，其實是鬼。蓋火能生土，土反克水故也。名子母鬼，占事被骨肉解破，狂鄙不遂。

Yuan Tiangang said: The Yin-Wu-Xu fire trinity, with Wu self-inflicting punishment on Wu, indicates punishment without virtue, and matters seem urgent like being burned by fire. However, fire represents civilization, so it still favors visiting important people, though the reputation is uncertain. If the three transmissions include the Vermilion Bird, it indicates disputes in the lord's household; if they include the Heavenly Empress or Liu He, it indicates women's affairs; if they include Teng Snake or White Tiger, it indicates women's blood-related illnesses; if they include Tian Kong, it indicates damage to houses. The most dangerous situation is when Xu is added to Yin, which is the tomb god pressing on the place of growth: fire spreads upward, but if blocked, it loses its light, so clear matters become obscure, and people become arrogant and shallow, with all things not going well. If this divination is taken in autumn, the fire's strength has declined and the metal's power is dominant, so achieving success through strength is favorable. If the day is a庚 or 辛 metal day and the fire is strong, the fire overcomes the metal, which is called carrying a malevolent influence, indicating the person's intention is mostly about official matters or illness, and also indicates diseases with fiery characteristics. Only when the day is a庚 or 辛 metal day or a酉 day, with Yin added to 辛 as the first transmission, it indicates disputes over property turning into enmity. Similarly, if the day is a戊 or 己 earth day and the curve-straight wood trinity is present, or the day is a丙 or 丁 fire day and the moistening-down water trinity is present, or the day is a甲 or 乙 wood day and the following-reforming metal trinity is present, or the day is a壬 or 癸 water day and the cultivating-planting earth trinity is present, they are all interpreted in the same way. If the day is a壬 or 癸 water day and the fire is strong, even though fire is the wealth trinity that water overcomes, in reality it is a ghost, because fire generates earth, and earth turns around to overcome water, so it is called "mother and child ghost": wealth is generated by me overcoming, but the earth generated by fire turns around to harm me, so the matter is split by close relatives, and people become arrogant and shallow, with their wishes not fulfilled.

詩曰：三傳皆是金，從革課內生。兵家為大忌，臨見血光臨。求財獲珍寶，遠行利相尋。利成反覆旺，有祿必相侵。問病傷筋骨，又主神勞侵。 詩曰：日辰又屬金，巳酉丑三辰。此名從革課，還多改變心。所為鬧津渡，必有重權任。心煩易煎怒，人有暗謀深。吉則招喜事，多從憂撓尋。凶則病血氣，瘡痍勞疾禁。應日光有響，逢熔鑄冶金。

The song says: If all three transmissions belong to metal, this produces a lesson of transformation and change. Military people most fear this lesson, as soon as they face battle, there will be bloodshed. Seeking wealth can obtain treasures, traveling is favorable for meeting and uniting. The gains are easily fluctuating, even if one has an official position, it is unavoidable for others to encroach. Divining illness indicates injury to bones and joints, and also indicates exhaustion of the mind and spirit. Another song says: If the day stem and day branch also belong to metal, and the three transmissions are arranged as the three terms of巳, 酉, and 丑, this is called the transformation and change lesson. People's minds often have changing thoughts. The affairs concerned are mostly noisy near river crossings and ferry piers, and there must be important official duties. People are easily irritated and angry, and someone nearby is secretly planning. If it is favorable, it brings good fortune, but mostly arises from worries and troubles. If it is unfavorable, it leads to diseases of the blood and flesh, and chronic illnesses. The fulfillment occurs in places with sunlight and noise, or precisely during the time of melting and casting metal.

又詩曰：巳酉丑為從革課，兵革相持位屬金。改舊入新為別業，病傷筋骨肺癆侵。 孔明曰：金曰從革，乃三傳巳酉丑全，或臨日辰，皆名從革課。《集靈經》曰“斗加巳，前五酉，後五丑，以應此課，主有兵革、金鐵之應，主軍旅征伐之事。亦多別業，利有更改等事，主先從而後革。”《玉 歌》云：“從革課傳巳酉丑，若卜爭端為大咎。”雖和合亦有更改。占訟三傳見的煞，主有罪。占病主筋骨疼痛及勞血之症，見白虎勾陳主有爭鬥、血光、死亡之事。占婚姻不利。占考試功名事，多執特不完成，或從戎為美，革故鼎新為妙。然必酉加巳，巳加酉方合改革之應。火必金須變革。若火多金少，金旺火囚，及傳得後武水者，即名從革不革格，來意主事欲動而多不從。如六癸日巳加丑發用，三傳巳酉丑，難以從革例言改動也。

Another verse says: The trine of Si, You, and Chou forms a "From-Revolution" lesson, involving military conflicts and belonging to the Western Metal element; it signifies replacing the old with the new and establishing a new enterprise; if used for illness, it indicates injury to the bones and joints or tuberculosis. Zhongming said: The nature of Metal is "From-Revolution" — it is obedient and can be reshaped. If the three transmissions include Si, You, and Chou, or if the spirits in this pattern are located on the day stem or day branch, it is called a "From-Revolution" lesson. The "Ji Ling Jing" says: "Place the Northern Dipper's Tiangang on Si, count forward five positions to reach You, and backward five positions to reach Chou," which exactly matches this lesson. The outcomes are mostly related to military weapons and metal, indicating military campaigns and warfare, and also often signify establishing a new enterprise, which is favorable for change. Its trend is first to comply and then to change. The "Yu Ge" says: "The 'From-Revolution' lesson with the three transmissions of Si, You, and Chou, if used for disputes, indicates great misfortune." Even if this lesson seems harmonious, it ultimately leads to change. For lawsuits, if the transmissions include harmful spirits, the parties involved are likely guilty. For illness, it indicates pain in the bones and joints and blood disorders. If "Bai Hu" or "Gou Chen" appear, it suggests conflict, bloodshed, and death. For marriage, it is unfavorable. For exams and official positions, it often indicates stubbornness and failure, so it is better to join the military instead, as revolution and renewal align with the nature of this lesson. However, it is essential that You is added to Si and Si is added to You — Metal is placed on the Fire position, and Fire is placed on the Metal position — to truly match the meaning of reform. There must be Fire to temper the Metal, so the Metal can take shape. If there is too much Fire and not enough Metal, or if Metal is strong while Fire is weak, or if the three transmissions include water spirits like "Tian Hou" or "Xuan Wu," it is called the "From-Revolution without Revolution" pattern, meaning the person's intention is to make changes, but most of the time, the changes do not succeed. For example, if the day is Ji and the transmission starts with Si added to Chou, even though the three transmissions are Si, You, and Chou, it cannot be interpreted according to the usual rules of change.

袁天罡曰：從革課，水日生氣，火日死氣，丙丁日財氣，戊己日耗氣。若酉加丑發用，將見貴神常勾，此乃為降氣，卻主父母災，多主被勢力之主強劫其財，而不得伸。大抵忌天將降盡絕氣也。又況盡犯孟仲季之呻吟，必主被而不完，先阻而後成也。

Yuan Tiangang said: The metal of the From-Revolution class matches with the day stem, and the qi has four types. For days with Jia and Yi water, metal generates water, which is life qi; for days with Bing and Ding fire, fire is dispelled by metal and metal is also attacked, which is death qi; for days with Bing and Ding fire, metal is what attacks them, which is wealth qi; for days with Wu and Ji earth, earth generates metal but itself is dispelled, which is consumption qi. If the transmission starts with You added to Chou, and the heavenly general also shows the "Heavenly Ethereal Nobleman," "Tai Chang," and "Gou Chen," these are earthy, stable generals, and the metal qi is suppressed, which is called "descending qi," indicating disaster for parents, mostly due to being robbed of property by someone in power without being able to appeal. Generally, the From-Revolution class most fears the heavenly general pressing the metal qi all the way to its end. Moreover, Si belongs to the first quarter, You belongs to the middle quarter, and Chou belongs to the fourth quarter, and the three types of deities are disturbed and groan uneasily, inevitably leading to damage and incompleteness in matters, requiring initial obstacles before success.

又曰：從革課遇旺相與吉神並者，主死喪兵革之事。若日干囚死，有西行之兆。占利進從革事，順丑酉巳為從新革舊，有氣則革而增進，無氣即革而韜退。巳酉丑主幹事有氣而欲就又革；酉丑巳革而不順方革，主雖有和合，亦有更改，內有六合，欲動不動，最忌作金鬼。大抵利更改遷移，商人得從革課主修門換戶事喧嚷。詩曰：春暮舉兵戈，兵家火厄，惟宜求貨利，商賈主大獲。

It is also said that from-reform divination, if the metal energy is prosperous and strong and appears together with auspicious deities, it may instead indicate death and mourning, and warfare and weapons—because metal represents severity and killing, and when its energy is strong, the killing energy becomes stronger. If the day stem is in a state of imprisonment or death, there is a sign of traveling west, because the position of metal is in the west. When predicting advancement, it is suitable to engage in matters of reform. The three transmissions follow the order of丑, 酉, 巳 in sequence, which is called 'reforming the old to create the new': when the metal energy is strong, reform happens along with increase; when the metal energy is weak, after reform, it tends to retreat and conceal. If the three transmissions are 巳, 酉, 丑, the matter originally has strength, but as it is about to succeed, change arises; if the three transmissions are 酉, 丑, 巳, the reform is not smooth and must be forced, indicating that even if there is harmony, there will eventually be change. If the three transmissions include 'Liu He', then there is hesitation and indecision. The most dangerous situation is when metal transforms into the ghost of the day stem to attack the person. In general, this divination is favorable for reform and relocation. Merchants receiving this divination are indicated to engage in repairing doors and changing households, and to be busy and noisy. The rhyme says: in late spring, there is military movement, which is the fire calamity for soldiers; at this time, it is only suitable to seek profits and gains, and merchants can actually gain much.

詩曰：三傳俱是水，潤下本因由。天后與六合，姦情必有憂。忽然盜賊起，玄武倍添愁。萬般皆有忌，順水任遨遊。縱有陰私事，救神主便休。 又詩曰：日辰又屬水，三傳申子辰。名為潤下課，事體分流轉。欲成還就滅，盈以必須傾。吉則宜爭先，凶逢阻障人。君子所謀近，卑小必有聲。雨天有應象，農夫多潤澤。天后並六合，姦情淫泆周。

The song says: When all three transmissions are water, this is called the "Moistening Down" divination. If the "Heavenly Empress" and "Liu He" generals appear, there will certainly be worries about infidelity. If there is suddenly a theft, and the "Black Tortoise" general (which governs theft and conspiracies) also appears, more troubles will be added. This divination has many taboos; it is best to follow the flow of water and go with the current. Even if there are private matters, as long as the divination contains a saving deity, everything will be calm. Another song says: When the day stem and day branch are also water, and the three transmissions are arranged as Shen, Zi, and Chen, it is called the "Moistening Down" divination. The situation is like water, with changes and twists. It seems about to succeed but then disappears, and when the water is full, it will certainly overflow. From a good perspective, it is advisable to act ahead of others. From a bad perspective, one may encounter people who interfere. Those of high status will not achieve success in the near future, while those of low status may gain some reputation. When divining about rain, it shows a response. Farmers will benefit from the rain. If the "Heavenly Empress" and "Liu He" appear together, there will be widespread issues of infidelity and disorder.

又詩曰：立用傳中申子辰，課逢潤下水之因。占者必言溝瀆事，不然舟楫魚網鱗。占胎定是生女子，疾病為殃謝水神。潤下天罡龍合併，有人送物錯斑鱗。潤下後為龍合子，相召飲酒來舟船。

Another verse says: If the first transmission and the middle and final transmissions are all within the water triad of Shen, Zi, and Chen, then this divination is called "Run Xia" (flowing down), because it is related to water. The person asking the question must be concerned with ditches or water channels, or else with boats, fishing nets, fish, and shrimp. When divining about pregnancy, it indicates a female child, since water is yin in nature. When divining about illness, it suggests that the water deity is causing trouble, and one should offer sacrifices to the water deity to eliminate misfortune. If in the "Run Xia" divination, the "Tiangang" (the god of Chen earth) is occupied by "Qinglong" (Azure Dragon) and "Liuhe" (Six Harmonies), it indicates that someone will bring gifts, mostly colorful fish scales or other aquatic products. If "Tianhou" (Heavenly Empress) is in the Zi position and appears together with "Qinglong" and "Liuhe," it indicates that someone will invite others to take a boat ride and drink alcohol.

孔明曰：水為潤下，乃三傳得申子辰全，或日辰上見之，故名潤下課。《集靈經》曰“斗罡加申，前五子，後五辰，以應此課。主溝渠、舟楫、魚鹽、網罟之事。又主淫泆盜賊等事。凡事不急，攸攸久長，淹留伏匿，中不能靜，柔順中伏，險蹈，先暗後明，事體叢雜，口舌陰私。” 經曰：“潤下之課申子辰，口舌陰私徹外人”是也。順生則事皆順，逆生則事皆逆且遲，金生則吉，金克則凶，老人逢此課吉，少人逢此課凶。若在旺相宜問老者，在休宜問少者。

Zhuge Liang said: Water has the nature of flowing downward to moisten, so when the three transmissions of Shen, Zi, and Chen are all present, or when the spiritual element of this pattern appears in the day stem and day branch, it is called the "Moistening Down" pattern. The "Ji Ling Jing" says, "Place the Big Dipper's Tiangang on Shen, count forward five positions to reach Zi, and count backward five positions to reach Chen," which exactly matches this pattern. It indicates matters related to ditches, boats, fish and salt, fishing nets, and also matters of immorality and bandits. All affairs are not urgent, proceeding slowly and lingering, hidden and concealed, appearing calm on the surface but restless within. Beneath a gentle appearance lies danger, beginning secretly and becoming evident later, with complex matters and much verbal conflict and private affairs. The classic text says, "The Moistening Down pattern has the three transmissions of Shen, Zi, and Chen; verbal disputes and private affairs reach outsiders," which is exactly this meaning. When the three transmissions follow in order of mutual generation, all matters proceed smoothly; when they go against the order of mutual generation, all matters become troublesome and slow. If metal generates water, it is auspicious; if earth and metal control water, it is inauspicious. Elderly people receiving this pattern are auspicious, while young people receiving it are inauspicious—water represents hidden and stored energy, which is suitable for stillness rather than advancement. If the water energy is in its prosperous and strong state, it is suitable to consult about matters concerning the elderly; if the water energy is in a weak and confined state, it is suitable to consult about matters concerning the young.

袁天罡：五行正氣，入於揉雜之體，三合則異方生旺墓之神，事主駁雜不一，至於水萬折，必東流而不息。易清易濁，易圓易方；際之則靜，激之則鬧；順則決江河，莫之能御；逆則為挽舟上灘，艱滯莫前；得時則千江萬派，總歸於一；失時則為無源之水，易涸易盈。凡事主淹留，遲伏於中，不能轉靜；干係眾謀， 轉為轉立而不決意，刻應多過月；牽連疑忌，利占成不利占解散，謀事主連累下人。占病凶，以辰為水土墓也。占宅占宅近水居住也。雖然無凶，亦不振發。占訟主官事不成。占孕主女子。占文章不利。占晴雨主陰涉。占求財最忌全財化鬼。

Yuan Tiangang said: When the Five Phases' vital energy enters the Triple Harmony pattern, which is a mixed lesson, because it involves the three deities of Growth, Prosperity, and Storage from different directions, the interpretation becomes varied and inconsistent. Regarding water, it twists and turns but ultimately flows eastward without end: it is easy to be clear or turbid, easy to be round or square; when it is placed, it is still; when it is stirred, it becomes turbulent; flowing in the right direction is like a broken river, which no one can stop; flowing against the current is like pulling a boat upstream, difficult and stagnant, barely moving forward. When it is in season, thousands of rivers and streams converge into one; when it is out of season, it becomes water without a source, easily drying up or overflowing. Therefore, matters tend to be delayed, with things stuck in the middle and not moving, unable to settle down; many people are involved in discussions, repeatedly proposing and retracting plans, indecisive, and the predicted time often passes beyond a month. In human affairs, there are suspicions and conflicts, suitable for predicting success but not for predicting dissolution, and planning matters will involve the lower ranks. It is ominous for illness, because the Chen is the tomb of water and earth. For housing, it indicates living near water. Although this pattern is not particularly凶, it lacks vitality. For lawsuits, it indicates that the case will not be resolved. For pregnancy, it indicates the birth of a daughter. It is unfavorable for writings. For weather, it indicates cloudy and rainy conditions with water involvement. For seeking wealth, it is most dangerous when the entire wealth pattern turns into ghosts to harm the person.

詩曰：日辰屬土三傳季，或日即逢戊己干。初傳丑未終火土，併為稼穡主田園。吉則有喜凶多訟，歲功建立實艱難。若也三傳俱四季，遠行遊子更留連。 又曰：戊己占時用土神，三傳四季合新文。此名稼穡多從土，築圃開田宅墓因。

The song says: If the day stem and day branch belong to earth and all three transmissions fall on the seasonal earth positions of Chen, Xu, Chou, or Wei, or if the day is exactly the earth stems Wu or Ji, and the first transmission starts at Chou or Wei while the final transmission ends at the fire or earth deities, these are all considered Jia Se lessons, which concern matters related to fields and gardens. When interpreted in a favorable way, there may be good news; when interpreted in an unfavorable way, there may be lawsuits. Establishing a good harvest in a year is indeed difficult. If all three transmissions are seasonal earths, it further indicates that a traveler far away will remain detained and not return. It is also said that when the day is Wu or Ji, if the initiating transmission connects with the earth deity and all three transmissions are seasonal earths, they form a single pattern. This is called the Jia Se lesson, and the matters involved mostly arise from the earth, with the causes being mainly related to building gardens, opening fields, constructing houses and tombs.

孔明曰：土為稼穡，乃三傳得辰戌丑未土；或戊己日干支見土神，故名稼穡課。主耕農開墾，土工築室，田園之事。季夏旺相，動作遂意。秋冬喪敗，主田墓有憂。如四季月與夏月占，主田苗墳墓之事。如得土將發用，主事干眾佃，或因田土爭鬥事。如非勾陳將，亦主二人事，爭田土。如戊土日四季為傳，土氣太重，艱難遲滯之象。又不如壬癸多土為脫難煞，蓋物極則變，變則通也。久危者，反有解散之意；無事常占則鯨鯢歸澗格，若遇雷神則能變化。雷神者，太沖六合也。六癸日伏吟同。

Zhongming said: The nature of earth is to plant and harvest. If the three transmissions are in the earth branches of Chen, Xu, Chou, or Wei, or if the day stem and day branch of a Wu or Ji day show the earth deity, it is called the farming and reaping lesson. This lesson governs matters such as farming, clearing land, building houses with夯实 earth, and fields. In June, when earth is strong, this lesson receives the prosperous and strong energy, and actions will go smoothly. However, in autumn and winter, when the earth energy declines, there may be worries about fields and tombs. If this lesson is obtained in the months of Chen, Xu, Chou, Wei, or in summer, it mostly relates to crops and tombs. If the heavenly general of earth nature initiates the transmission, it indicates that the matter involves many tenant farmers or disputes over land. Even if it is not the Gou Chen heavenly general, which governs disputes over land, it still indicates that two people are fighting over land. If the day is Wu earth and the three transmissions are all the seasonal branches, the earth energy is too heavy, indicating difficulty and delay. It is better to have more earth seen on days of Ren or Gui water, because excessive earth will strongly overcome water, creating the "difficulties overcome" pattern, which is an extreme situation that leads to reversal. In such cases, people who have been in danger may find relief. If there is no actual matter but this lesson keeps appearing, it is called the "great fish returning to the stream pattern," where a big fish is trapped in a small stream and cannot fully express its abilities. However, if the "thunder god" appears, it can bring change. The thunder god refers to the Taichong branch of Mao wood and the Liu He branch. The Hidden Chant lesson on a day of Ji is interpreted in the same way.

袁天罡：稼穡課，先難後獲，凡事迫逼，不由己出，只宜靜守田墳，忌逢三刑。如丑刑戌，貴人若與白虎在傳，占病死。蓋內有三刑煞也。正未二辰三丑四戌，周而復始。占訟主入獄刑。占孕主生男。又名遊子課。

Yuan Tiangang said: The Jia Se lesson is like farming; it is difficult at first but eventually yields a harvest. In all matters, one is forced by circumstances and cannot make one's own decisions; it is best to remain quiet and stay by one's land and tomb. It is most dangerous if the lesson contains the Three Punishments. For example, if Chou (the Ox) is punished by Xu (the Dog), and if the "Heavenly Ethical Nobleman" and "White Tiger" are also in the Three Transmissions, then the divination for illness indicates death, because the Three Punishments are hidden within. The Three Punishments shift according to the month: in the first month they are in Wei, in the second month in Chen, in the third month in Chou, in the fourth month in Xu, and so on in a cycle. This lesson, when used for lawsuits, indicates imprisonment and punishment; when used for pregnancy, it indicates the birth of a son. Since the soil of the four seasons is the burial place of the Five Phases, and it represents a person being away from home, this lesson is also called the Wandering Child Lesson.

丑加辰，丑辰煞重，事多不成。詩曰：災病終有恐，改移亦防爭 。庭論雖多事，謀猷定不成。 丑加戌，丑戌暗刑，吉凶虛名。詩曰：吉凶皆在外，群眾倡狐疑。遇後方逢福，保護可扶危。 辰加未，辰未動發，彼此相挾。詩曰：有聲無定跡，作事遂成凶。縱有風光在，名言信不通。 辰加丑，辰丑被刑，事多不成。詩曰：吉小凶應大，變動意而東。損下而益上，更後事有期。 未加戌，未戌不寧，吉事不成。詩曰：事後謀動處，其勢不安寧。艱難起功業，末得見昇平。 未加辰：未辰有情，乃有不成。詩曰：萬事斷中吉，公訟得其平。謀望事宜發，貪勤思害成。 戌加丑，戌丑不葉，親疏改劫。詩曰：事凶有實跡，憂慮有銷熔。舊事如謀動，禍待過時逢。 戌加未，戌未就義，動靜不利。詩曰：衰旺休遲逞，凡事宜守靜。刑雖終有疑，守道保安靜。

The following eight entries are the eight types of agricultural lesson patterns formed by the mutual influence of the earthly branches representing the four seasons' earth elements. One, Chou added to Chen: Chou and Chen are both earth elements, but the evil influence overlaps, leading to many things not being accomplished. A poem says: calamity and illness eventually cause fear, moving or changing things requires caution to avoid disputes; although the officials discuss many matters, the plans will certainly not succeed. Two, Chou added to Xu: Chou and Xu are a pair in the three punishments that hide from each other, thus called hidden punishment. Both good and bad outcomes are just empty names. A poem says: good and bad are all external, people talk endlessly without agreement; only later will fortune come, and with the help of others, one can overcome danger. Three, Chen added to Wei: Chen and Wei combine, and the energy is activated, with mutual restriction. A poem says: only the sound is heard, but no definite trace, and the matter will ultimately result in misfortune; even if there is a moment of success, there is no communication of reputation or news. Four, Chen added to Chou: Chen and Chou are in mutual punishment, leading to many things not being accomplished. A poem says: small good and great bad, the mind of change turns eastward; loss below and gain above, only later will there be hope. Five, Wei added to Xu: Wei and Xu are in mutual punishment and unrest, leading to good things not being accomplished. A poem says: after the matter, plans are made, but the situation remains unstable; great achievements arise from hardship, and only at the end will peace be seen. Six, Wei added to Chen: Wei and Chen have mutual affection, but there are still things that do not succeed. A poem says: all matters are cut off in the middle as good, lawsuits in the government can be fair; plans should be initiated, but excessive diligence brings harm. Seven, Xu added to Chou: Xu and Chou are not harmonious, leading to changes in close and distant relationships and conflicts. A poem says: bad matters have real signs, but worries can be resolved; if old matters are to be reconsidered and acted upon, misfortune will come only after this period. Eight, Xu added to Wei: Xu and Wei come together in harmony, but both action and stillness are unfavorable. A poem says: the rise and decline do not need to be forced, and all matters are suitable for stillness; although there is punishment, there is still doubt, and by keeping to the right path, safety is ensured.

孔明曰：同德則行而無阻，名曰德行課。己德在甲，故寅未相加為德；乙德在庚，故卯申相加為德；辛德在丙，故戌巳相加為德；丁德在壬，故午亥相加為德；癸德在戊，故子巳相加為德。外有卯戌相加，雖不為德亦通。為六害子未相加，丑午相加，亦為六害。辰亥相加，酉寅相加，雖不為害，而亦入德之類者，通名德行課。

Zhongming said: When both parties share the same virtue, things will proceed smoothly, and such a lesson is called a virtue lesson.the so-called「virtue」 refers to the harmonious positions between the ten heavenly stems, which are then converted into the twelve earthly branches to determine the addition of the heaven and earth plates. Ji uses Jia as its virtue, Jia's fortune is in Yin, Ji's fortune is in Wu, but the branch belongs to Wei, so Yin and Wei added together form the virtue; Yi uses Geng as its virtue, Yi's fortune is in Mao, Geng's fortune is in Shen, so Mao and Shen added together form the virtue; Xin uses Bing as its virtue, Xin's position is in Xu, Bing's fortune is in Si, so Xu and Si added together form the virtue; Ding uses Ren as its virtue, Ding's fortune is in Wu, Ren's fortune is in Hai, so Wu and Hai added together form the virtue; Gui uses Wu as its virtue, Gui's position is in Zi, Wu's fortune is in Si, so Zi and Si added together form the virtue. In addition, Mao and Xu added together, although not a proper virtue, their energy flow is connected. As for Zi and Wei added together, Chou and Wu added together, these are originally the positions of the six harmful relationships; Chen and Hai added together, You and Yin added together, although they do not form harmful relationships, they can also be included in the category of virtue. All these additions are collectively known as virtue lessons.

巳加子 卯加寅 巳子陽極，謀事元無。詩曰：求望又木逢，遠事喜成遲。六陽今已足，有變不成徵。 酉寅辰，寅未得日，災去喜及。詩曰：乘龍丁上見，天乙喜臨寅。災散福方於，興衰此鑑明。 卯加申，卯申相容，謀事正中。陰私暗謀望，懷喜不成聲。文書須反覆，諫諍有忠言。又名斫輪課。 午丑申，午亥極陰，吉有凶臨。詩曰：刑殘須已破，行謀已撲陰。入為事倒破，災禍二相侵。 酉辰亥，酉寅破喜，暗福重來。詩曰：否中須有喜，災殃後卻榮。陽德無限好，景色又重新。 戌巳子，戌卯喜合，虛語亡多。詩曰：求上三應合，虛驚浪語徵。逢時道又阻，有望出維持。 亥午丑，亥辰重會，舉事有凶。詩曰：事向無心見，安居慮轉移。陰謀多慮子，憂望再相隨。

The following are the various types of divination lessons in order of virtue, each beginning with the three transmissions or added influences, followed by the interpretation, and ending with a verse. First,巳 added to 子, 卯 added to 寅:巳 and 子 form a harmonious connection and the yang energy reaches its peak, leading to a reversal of fortune, and the original plans are bound to fail. The verse says: The desired outcome meets the wood energy, distant matters are pleasant but progress is slow; the number of six yang is now complete, any change will not bear fruit. Second, three transmissions 酉, 寅, 辰: 寅 has not yet received the support of the day stem, but the disaster gradually fades and good fortune is approaching. The verse says: The Azure Dragon appears on the position of 丁, the nobleman is joyfully present on 寅; after the disaster disperses, the blessing settles, and the distinction between fortune and misfortune becomes clear. Third, 卯 added to 申: 卯 wood and 申 metal are compatible, and the plan hits the key point. This pattern often indicates secret planning, with joy in the heart but unable to express it; documents require repeated exchanges, and those who give advice are sincere. This pattern is also called the Wheel-Cutting Lesson. Fourth, three transmissions 午, 丑, 申: 午 and 亥 form a harmonious connection, and the yin energy reaches its peak, leading to good fortune mixed with misfortune. The verse says: The situation of injury and destruction has already been resolved once, and the plan has turned towards the dark side; entering leads to the reversal of affairs, and disaster and misfortune come from both sides. Fifth, three transmissions 酉, 辰, 亥: 酉 and 寅 clash, and good fortune arises from the clash, with hidden blessings returning again. The verse says: In times of blockage, there is hidden joy; after disaster, there is honor and prominence; the yang virtue is abundant without limit, and the scene is completely renewed. Sixth, three transmissions 戌, 巳, 子: 戌 and 卯 form a harmonious connection, but there is much empty talk and false words. The verse says: The desired outcome has three correspondences and a connection, but it is actually a sign of false alarm and empty talk; encountering the right time and encountering obstacles on the way, one still needs someone to mediate. Seventh, three transmissions 亥, 午, 丑: 亥 and 辰 overlap and form a connection, leading to misfortune in undertaking affairs. The verse says: The matter is revealed unintentionally, and even in a state of peace, one must consider moving; under secret schemes, there is much worry for children, and worry and hope follow one after another.

已上是連順德行課，只有八課出現，餘不發用，故不立課。 子巳戌，子未勢阻，謀望未已。詩曰：易置人方美，有始必有終。天族共天眷，損失子重重。 寅未子，寅酉破碎，謀為破損。詩曰：太陽沉反留，春屬合有災。官吏文書失，刑厄動泉臺。 卯申丑，卯戌會遂，終凶始言。詩曰：動謀終有阻，聲大實猶微。欲擬千秋事，逢人始有為。 辰酉寅，辰亥刑凶，生者不寧。詩曰：心勞得猶未，凶殃累子孫。闇昧財上事，心腹與誰論？ 巳戌卯，巳子極會，謀望最吉。千里乏良驥，臨銜始奮庸。又為鑄印格。

The above is a continuous sequence of moral lessons, but only eight forms can actually form a valid lesson, the others cannot initiate the transmission, so they are not given separate names. Here is another set: Three transmissions: Zi, Si, Xu. Zi is blocked by Wei, so the matter has no conclusion. The poem says: It would be better to have someone else handle it, there must be a beginning and an end; relatives support each other, but the descendants suffer greatly. Three transmissions: Yin, Wei, Zi. Yin is broken by You, so the matter is ruined and efforts are lost. The poem says: The sun sets but is detained, there is disaster in spring wood matters; officials lose documents, and punishment disturbs the underworld. Three transmissions: Mao, Shen, Chou. Mao meets Xu, so the matter succeeds, though the end is bad, the beginning is promising. The poem says: Once the idea is formed, there will be obstacles, great reputation but small strength; to achieve great deeds, one must meet the right person. Three transmissions: Chen, You, Yin. Chen is harmed by Hai, which is bad, and the living are unsettled. The poem says: Hard work brings no results, misfortune affects descendants; there are hidden troubles with property, and one's heart can be shared with no one. Three transmissions: Si, Xu, Mao. Si meets Zi, which is the peak, so the matter is most favorable. A journey of a thousand miles lacks one good horse, but once it is harnessed, it will work hard. This form is also called the Casting Seal Pattern.

詩曰：天魁為印如何鑄，臨於丙地始知名。申酉太陰車又在，太沖傳中有即鑄。鑄印乘軒官職成，傳中有氣將為連。又欲兼知驛以並，太陰上取陰私力。天乙加時恩命行，太陰六合為吉物。天乙所居神相生。 戌加巳。詩曰：在職重遷取，當榮更發榮。庶人如逢此，官府目前生。

The song says: "Tiankui" (the god of the戌 earth, shaped like a seal) needs to be cast into a seal. It can only become famous when it is at the location of Bing fire. Bing and Si belong to fire, which is exactly the furnace for melting metal and casting a seal. If the positions of Shen and You have "Taiyin," and "Taichong" (the god of Mao wood, resembling a carriage) is in the three transmissions, then the seal can be cast. This is the image of casting a seal and riding in a carriage, leading to official rank. The spirits in the three transmissions have energy, and thus the energy flows. In addition, one should also check if the Post-horse is present at the same time; Taiyin can provide hidden assistance. If Tianyi Guiren is present at the time of the divination, then the favor and command will be carried out. Both Taiyin and Liuhe are auspicious. Also, the god residing with Tianyi should be in mutual generation. The fixed pattern is戌 added to巳. The poem says: those in official positions will have another promotion, already honored will become even more honored; common people encountering this lesson will have official matters happening soon.

午丑申，午丑不明，憂疑暗驚。詩曰：事從陰小起，災病不成凶。理財後晚得，行路在途中。 未子巳，未寅愁嫌，人見有寬。詩曰：吉將若逢凶，行藏漫漫蒙。有謀遲可得，急難乃難通。 申丑午，申卯修政，音無何得？詩曰：謀事皆稱意，陰陽在老人。有雖為吉兆，二雁落寒雲。

Three Transmissions: Wu, Chou, and Shen: There is an unclear dynamic between Wu and Chou, indicating worry and hidden fear. The poem says: The matter begins with a weak and young person, but disaster does not turn into a serious calamity; gains from managing finances come later, and the person is still on the way. Three Transmissions: Wei, Zi, and Si: There is resentment and discord between Wei and Yin, but the person involved finds relief instead. The poem says: A good general encountering a malevolent spirit leads to confusion and uncertainty; careful planning can still succeed, but impatience will not be effective. Three Transmissions: Shen, Chou, and Wu: Shen and Mao form a harmonious relationship, allowing governance to be carried out, yet there is no news, so how can one know? The poem says: All affairs proceed smoothly, but the key to the change of yin and yang lies with the elderly; although it is a favorable omen, it is like two geese falling into cold clouds, and the future remains uncertain.

右德行課十二體，其四體不入用傳，只有八體，通一百一十九課，得十六體，其間有傳合無吉慶，傳害為隔傳者，休咎不待辨而明。大率德行之課，本非重以德勝之，反煞為權，而課氣之休旺、天官之善惡必當參用，方可決疑。

The twelve types of virtue lessons listed above include four that cannot enter the initiating transmission and three transmissions, so only eight types actually form valid lessons. Among the total of one hundred and nineteen lessons, the virtue category can produce sixteen types. Some of these three transmissions may be combined but lack auspiciousness, while others may be harmful and form "interrupted transmissions" (interrupted energy flow, disconnected transmission). Good or bad outcomes can be clearly discerned without detailed analysis. In general, virtue lessons are not won solely by the character "virtue," but rather by transforming malevolent influences into authority. One must also consider the prosperity, strength, weakness, and confinement of the lesson's energy, as well as the moral quality of the heavenly general governing it, in order to make a judgment on difficult cases.

六陰日丁丑、丁未、己丑、辛丑、辛未，此五日反吟名井欄射課。如井上架木，易欹易斜，不能長久之象。占事難成易敗。若得吉神良將，亦可豐遂。一雲不空，症病主二症。經曰：井欄則未嘗成事。

On the five days of Dīngchǒu, Dīngwèi, Jichǒu, Xinchǒu, and Xīnwèi among the six Yin days, if arranged as a 'Reverse Chant' lesson (where the Heaven and Earth plates are in opposition, and all deities fall in the opposite palace, indicating instability and unrest), it is called the Well Fence Lesson. It is like a wooden fence set up on top of a well, which is easily tilted and unstable, and cannot last long, so matters under this lesson are difficult to succeed and tend to fail. If the lesson is supported by auspicious deities and capable generals, it may still result in fulfillment of wishes. Another interpretation says that if the lesson does not fall into 'Xun Kong' (the two empty branches in the current ten-day period without a heavenly stem to match), it indicates the person has two illnesses at the same time. The classic says: those who receive the Well Fence lesson have never succeeded in accomplishing anything.

午加子 寅加申 反復其道，八鬼追逐。詩曰：有謀多諫諍，內外恐相攻。交動則興利，奸雄事二端。 卯加酉，卯酉不入，群分各處。詩曰：內外防災盜，分移事從驚。天上又作孽，水火恐遲迎。 巳加亥，巳亥逐馳，天翻地覆。詩曰：歲馬逢天潤，謀成事亦傾。欲家知否泰，變化反枯榮。 內伏吟反吟二課，抄在首卷湊成九宗門矣。故二卷內欠此伏吟反吟之課。

The several fixed patterns of the well frame shooting pattern are as follows. When Wu is added to Zi or Yin is added to Shen, the heavenly plate god and the earthly plate element are directly opposite and conflicting, turning back and forth, resembling eight directions' ghosts chasing behind. The poem says: there are plans but many disputes arise, both inside and outside fear mutual accusations; mutual movements can bring benefits, but villains always have two faces when dealing with affairs. When Mao is added to You, Mao and You are opposite and their energies do not merge, causing people to scatter and occupy different positions. The poem says: both inside and outside need to prevent disasters and theft, and the disturbance of dividing the family and moving house follows; heaven also sends punishment, and water and fire disasters are feared to arrive soon. When Si is added to Hai, Si and Hai are opposite and the movement never stops, like heaven and earth overturning. The poem says: the year's post-horse meets the heavenly moisture, although plans are successful, the affairs will still collapse; to know whether a family is in a difficult or prosperous period, just look at the changes of withering and flourishing. This book originally included the Fu Yin and Fan Yin lessons in the first volume to complete the number of "nine schools", so the second volume lacks the Fu Yin and Fan Yin lessons.

象曰：富貴格為良，權握天乙卿。貴人順旺相，年命日辰中。貴臨名富貴，家門日漸良。四月時加卯，壬子入木鄉，富貴兼權印，萬事喜融融。懷胎生貴子，生下置田莊。福澤從天降，萬里有馨香。約信依時到，家業合宮商。

The lesson says: The prosperous and wealthy pattern is a good structure, with power held by the nobleman, the heavenly yi nobleman, the god of the high official. When the nobleman moves in the right direction and rides on the prosperous and strong energy, it falls on the person's birth stem, the year stem, or the day stem and day branch. Once the nobleman appears, this lesson is called prosperous and wealthy, and the family becomes more and more flourishing. For example, if a divination is made in the fourth month with the time element placed on the卯 (Mao), and the Renzi day enters the wood territory, it becomes a pattern of both wealth and official rank, with all things filled with joy. A woman who is pregnant will give birth to a noble child, and the child will be able to acquire farmland and estates. Blessings come down from heaven, and the reputation spreads far and wide. The agreed-upon messages arrive on time, and the family's affairs are harmonious, like the harmonious tones of the musical scale of宫 and 商.

又曰：天乙順行乘旺相，臨在行年與日辰。發用傳終吉有氣，即見從前富貴人。中遇吉神近榮顯，但見青龍足寶珍眾是天乙順行旺相相加日辰年命，亦欲不逢空及年命日辰不克貴人。又要貴人立於生旺比和德祿長生之地。又要三傳有常龍等吉將扶之，方為全吉，否則虛名虛利，中末不吉者亦是乍得乍失，又要官星天馬方貴。又《望江南》詞曰：“富貴格，天乙有氣吉將臨天乙有氣入年命，吉將加日辰發用。發用年命日辰並並天乙，決然不是凡庸人。雖有凶神還旺相天乙順，凶神不做惡。只要凶神旺相為權，先權貧來後顯宦，將見青龍足寶藏，支干馬祿官俸旺。干上有支之驛馬，支上有干之祿神。”

It is also said that the Heavenly Nobleman moves in a favorable and strong condition, appearing on the year or day stem and branch; if from the initiating transmission to the final transmission all are auspicious and full of energy, then it is a family that has always been wealthy. If the middle transmission meets auspicious deities, one is about to achieve honor and prominence; as long as the Azure Dragon appears, treasures will be sufficient. The original note says: this refers to the Heavenly Nobleman moving in a favorable and strong condition and being added to the day stem and branch or the native's year pillar, and not falling into the empty period, and the native's day branch not being able to overcome the nobleman. In addition, the nobleman should be located in places of favorable energy such as birth, prosperity, harmony, virtue, and official luck, and the three transmissions should also have auspicious generals such as Tai Chang and Azure Dragon supporting it, only then is it fully auspicious; otherwise, it is only empty fame and empty gain. If the middle and final transmissions are not auspicious, then one will only gain and lose alternately. It is also necessary to have the official star and Heavenly Horse appearing together, only then can one be truly esteemed. The poem "Looking Toward the Southern Jiang" says: "The noble birth, the Heavenly Nobleman has energy and auspicious deities arrive." The original note says: the Heavenly Nobleman has energy and enters the native's year pillar, auspicious generals appear on the day stem and branch, and the initiating transmission, native's pillar, and day branch all are together with the Heavenly Nobleman. Such a person is certainly not an ordinary person. Even if there are Inauspicious Spirit, as long as the Heavenly Nobleman moves in a favorable direction and the Inauspicious Spirit are still in a strong and prosperous condition, the Inauspicious Spirit will not cause harm; as long as the Inauspicious Spirit are strong and prosperous, they will instead become power, first having power but being poor, later becoming prominent and holding an official position. One can see the Azure Dragon bringing full granaries, the day branch and day stem both having the post-horse and official luck flourishing, and the official salary being abundant. The phrase "the branches and stems meet with official luck and post-horse" refers to the day stem riding on the day branch's post-horse, and the day branch riding on the day stem's official luck.

《金匱》曰：“天乙在紫微近右樞，其神主干貴、上官、慶財、田莊等事。若乘旺氣在日辰年命作初傳，名富貴課，主富貴雙全。如中末傳得戌加巳為印綬，則是正貴，則名富貴權印課，主迎貴人課，望士人薦貴威權，無求不遂。氣足則產易生，貴足則產必貴，家富貴，婚姻遂。貴生身，則訟得理，更得末傳吉將生助，求官入選，皆通而有終慶，恩命升摧，始終不替。如年命日辰上得吉神良將，有旺相氣，三傳始終旺相為積代富貴。若得凶神惡將有旺相氣者，先貧賤後富貴。”

The Golden Chest says: The Heavenly Nobleman is located in the Purple Micro Enclosure in the heavens, near the Right Pivot Star. This deity oversees matters such as seeking a noble patron, promotion and taking up office, celebrating and gaining wealth, and acquiring land and property. If it rides on a prosperous and strong energy and falls on the day stem, day branch, or one's own birth year and becomes the first transmission, it is called a prosperous and wealthy lesson, indicating both wealth and honor. If the middle and final transmissions also receive the combination of Xu adding Si to form the emblem of an official seal, then it is a genuine noble lesson, called the prosperous, wealthy, authority, and seal lesson, indicating the arrival of a noble patron, expecting recommendation from scholars, holding authority, and having all requests fulfilled. If the lesson energy is abundant, childbirth will be smooth; if the noble energy is abundant, the child born will be noble, the family will be wealthy, and marriage will be harmonious. If the noble patron appears on the day stem, then in legal disputes one will win the case; if the final transmission also has auspicious generals supporting it, then seeking official positions and transfers will be smooth and eventually lead to joy and honors, and the imperial decree for promotion will never cease. If the birth year and day branch have auspicious deities and good generals accompanied by prosperous and strong energy, and the three transmissions remain prosperous and strong throughout, then it is a legacy of accumulated fortune over generations; if instead, one receives malevolent deities and evil generals with prosperous and strong energy, then one will first be poor and lowly and later become wealthy and honored.

假如年命在寅，十月丙寅日巳時占事，惟登明遙剋日為用，十月登明水正旺，為丙之官星，登明加寅上下相生為用，天乙旦在亥，此人主積代富貴。 又如四月申將壬子日卯時占，三傳巳戌卯，天乙在巳加子發用，為富貴課。戌加卯為權印，公私有喜，加官進財之象。經曰：富貴增財喜慶。《畢法賦》曰：“富貴支干逢祿馬。”謂干上有支之驛馬，支上有干之祿神，名富貴君子格。主加官進祿，富貴雙全，常人宅移身動，病訟俱興。如丙寅日干上申支上巳。如戊寅日干上申，支上巳之例。

Example one: If the person's birth year is in the寅 (Bing) position, and a divination is made on the day of Bingyin (Bingyin) at the巳 (Si) hour in the tenth month, the four lessons contain only 「Dengming」 (Hai water spirit) which is remotely and indirectly attacking the day stem. This is taken as the initiating transmission. In the tenth month, the Hai water is at its peak, and the Hai water attacks the Bing fire, which is the official star of the Bing day. Dengming is placed on the寅 (Bing) position, where water generates wood and wood generates fire, creating a mutual generation between upper and lower, thus initiating the transmission. During the day, the heavenly nobleman is at the Hai position. This type of lesson indicates that the person has been wealthy and noble in previous generations. Example two: In the fourth month, using the申 (Shen) general, a divination is made on the day of Renzi (Renzi) at the卯 (Mao) hour. The three transmissions are arranged as巳 (Si),戌 (Xu), and卯 (Mao). The heavenly nobleman is at the巳 (Si) position and is placed on the子 (Zi) position to initiate the transmission. This is a prosperous and wealthy lesson. The Xu added to the Mao forms the image of authority and official seal, indicating joy in both public and private affairs, which is a pattern of promotion and wealth. The classic text says: "Prosperous and wealthy lessons indicate increased wealth and joy." The "Bi Fa Fu" says, "Prosperous and wealthy lessons, when the day stem and day branch both meet the禄 (favorable position) and驿马 (post-horse)," meaning that the day stem is riding the Post-horse of the day branch, and the day branch is riding the禄 of the day stem, which is called the prosperous and wealthy gentleman pattern, indicating promotion and increase in rank, and prosperity and wealth together. If ordinary people encounter this, it indicates moving house, illness, and litigation occurring at the same time. For example, on the day of Bingyin (Bingyin), the申 (Shen) is seen on the day stem and the巳 (Si) on the day branch; or on the day of Wuyin (Wuyin), the申 (Shen) is seen on the day stem and the巳 (Si) on the day branch, which are both examples of this.

詩曰：驛馬當頭發，官爵課中留。四路分明取，年月與日辰。三合頭沖是，年月一般求。時日同年月，四孟上追遊。發動君王詔，加官移好州。忽然驛馬破，官職有淹流。末傳合神動，重遷喜不休。 詩曰：二般印綬初用見，四個驛馬傳內逢。值此定名官爵課，仕官得此喜匆匆。

The song says: When the Post-horse is in the first transmission and leads the movement, this falls under the official rank lesson. The Post-horse should be clearly determined from four directions: the sovereign's year, the month builder, the person's own birth year and the current day each have one Post-horse. The method is to take the first branch of the Triple Harmony Formation and find the branch it conflicts with. For example, the first of Shen-Zi-Chen is Shen, which conflicts with Yin, so the Post-horse is in Yin; the rest follow the same pattern. The Post-horse for the year and month is determined in the same way. The Post-horse for the time and day follows the same method, and its position moves around the four beginning branches: Yin, Shen, Si, and Hai. When this lesson is activated, it indicates the imperial decree being issued, promotion to a good state or prefecture. If the Post-horse is suddenly broken, the official position will be delayed. If the final transmission has a harmonizing god that is activated, then there will be another promotion and continuous good fortune. Another song says: When two heavy seals appear in the first transmission and four Post-horses meet in the three transmissions, this is definitely the official rank lesson. Officials who receive this will experience quick and urgent good fortune.

又曰：日辰年年無克賊，或逢德合相加臨。天魁太常全見用，太歲月建入傳心。天乙後朱龍入課，此名官祿福祿深。喜美大招財祿至，遷官轉職顯佳音。若是凶神乘吉將，有氣之時土化金。微賤之人暴名譽，平下占之慶賀臨。

It is also said that if the day stem and day branch do not clash with the flowing year or the native's birth year, or if they are exactly supported by virtue deities or harmonious deities; the "Heavenly Qiu" (戌 earth, symbolizing seal) and "Tai Chang" (symbolizing sash) both appear in the initiating transmission; the sovereign year and month builder also enter the center of the three transmissions; and the heavenly generals such as Tianyi Guiren, Heavenly Empress, Vermilion Bird, and Azure Dragon are included in the divination chart—this is called an official fortune chart, with great blessings and wealth. It brings joy and fulfillment, attracting great wealth and official promotion, revealing good news. If an Inauspicious Spirit is present but rides on a吉将, as long as the course of the divination is strong, it is like earth generating metal, turning凶 into吉. At this time, even a person of low status may suddenly gain fame, and an ordinary person who divines will have good fortune come to him.

孔明曰：印綬與驛馬入傳發用，更吉神在末傳，又見吉將，無刑沖破害者，名官爵課。蓋天魁為印，太常為綬，驛馬投遞之神、傳命之使也。傳見本命、太歲、月建、今日四處之驛馬發用，中末傳見印綬，如君命欽賜所臨，故為官爵課。又凡人年命日辰發用，見印綬驛馬亦是官爵課。有旺相氣，求事皆得，求官入選，有升遷之喜；馬動行人來；占賊至；訪人不遇。占訟歷通諸司；占病必是游魂鬼。占孕必生貴子；若發用驛馬，終傳合之，主職位高遷；如中傳沖破主降官失職。如甲戌人二十五歲，行年在寅，正月庚寅日亥時占事，則太歲、行年、月建、今日驛馬俱在申，用起傳送，得四驛馬，當有添官榮遷之喜。經曰：官爵改轉升遷。詞曰：官爵課，印綬四馬當頭發，日辰年命旺相夾，不落空亡必顯達。初傳寅馬末是申，卻為破馬官不寧。末傳亥馬合生，管取超遷得美名。

Zhuge Liang said: The official seal and the post-horse enter the three transmissions and serve as the initiating transmission, with a good god in the final transmission. Also seeing good generals, and no punishments, conflicts, breaks or harms, this is called the official rank lesson. The heavenly marshal戌 earth resembles a seal, so it is called the official seal; Tai Chang governs clothing, silk and cloth, so it is called the sash; the post-horse is the messenger who delivers documents and conveys orders. If the three transmissions see the native's destiny, the current year's master, the month builder and the day branch, all with the post-horse serving as the initiating transmission, and the middle and final transmissions also see the official seal, it is like the emperor's order being personally delivered, so it is called the official rank lesson. In addition, whenever the native's destiny, the current year's master or the day stem and branch serve as the initiating transmission and see the official seal and post-horse, it is also the official rank lesson. This lesson has the prosperity and strength of the five elements, so whatever is sought will be achieved: seeking official positions and transfers brings promotion; the post-horse moving brings the return of a traveler, thieves also come; seeking a person will not find them; in lawsuits, the case will go through several offices; in illness, it is the wandering ghost causing trouble; in pregnancy, it will be a noble child. If the initiating transmission is the post-horse and the final transmission is in harmony with it, it indicates a high promotion; if the middle transmission breaks the post-horse, it indicates demotion and loss of position. Example: A person born in the year Jiaxu, at the age of twenty-five, with the current year in寅, on the day of Gengyin at the hour of Hai, the current year's master, the current year's master, the month builder and the day branch all have the post-horse in申. The initiating transmission starts with 'Chuansong' (the god of申 metal), with all four post-horses complete, there will be joy of promotion and honor. The classic says: the official rank lesson indicates a change of post and promotion. The text says: in the official rank lesson, the official seal and the four post-horses lead the initiating transmission, the day branch and the native's destiny and current year's master are prosperous and strong, as long as they do not fall into the empty period, they will certainly achieve success. If the first transmission is寅 post-horse and the final transmission is申, with寅 and申 conflicting, it becomes broken post-horse, and the official position is unstable; if the final transmission is亥 post-horse and it harmonizes and generates with it, it will certainly result in promotion beyond one's level and gain a good reputation.

外有驛馬沖破，天魁太常空亡，名官爵失印格。詩曰：驛馬逢沖破，印綬落空亡，官爵遭失印，吉後反棲遑貶黜，謀望亦虛空。 詩曰：用逢官爵課全強，河魁太常附空亡，此為官爵失印逃，遺失好信情惶惶。求望亦應不利捷，文書沈溺忽思量。居官在職憂公亂，拆資祿位亦無昌。

There is also another variation: when the Post-horse is broken, and Hekui and Tai Chang fall into the旬空, it is called the official rank losing seal pattern. A poem says: When the Post-horse is broken, the seal falls into the empty space, the official rank is like having lost the seal. At first it is favorable, but later it turns into panic and hurried movement, and one is subjected to demotion. All endeavors turn out to be in vain. Another poem says: Although the initiating transmission meets the official rank pattern and has strong momentum, Hekui (Xu) and Tai Chang are both attached to the empty space, which is the image of the official rank losing seal. Good news is lost halfway, and one feels anxious and uneasy. Matters one hopes for will not proceed smoothly, documents are delayed, and only when one suddenly remembers does one realize the problem. Officials in office will worry about disturbances in public affairs, their ranks are reduced, and their official positions are not prosperous.

詩曰：河魁本是印，火到自然成。丙子正月占，午時無改更。丙巳為爐冶，卯木又助攻。傳中受印綬，此是課中情。在職重遷職，身榮更加榮。宣命看看到，文書驛馬程。庶人逢此課，難銷官訟生。

The song says: "Hekui" is the god of the earth dog (Xu), shaped like a square seal; when the fire element arrives, the seal is naturally cast. Taking the example of a day of Bingzi in the first lunar month, with the time of divination at Wu, this pattern remains unchanged. Bing and Si both belong to the fire element, which is exactly the furnace for melting metal; Mao belongs to wood, which can assist the fire in forging. The three transmissions receive the official seal, which is the actual situation of this divination. Officials will experience another promotion, already honored and now even more honored; an imperial decree announcing appointment is expected soon, and documents will follow the post-horse. Common people encountering this divination, however, are likely to get into legal trouble.

詩曰；天魁為印鑄方成，臨於巳丙冶之名。中有太沖車又在，鑄印乘軒官祿榮。傳中有氣將為速，復欲兼之驛馬並。太陰六合陰私利，天乙順治君令行。 又曰：天魁並吉傳臨火，吉將相併遇太沖。此課名為鑄印象，又關法律有窺容。心惡煎煩事成就，為人所重亦豐隆。太陰天乙來當課，私恩寵命向憂中。

The song says: Tiankui, the Earthly Branch Xu, acts as an official seal, and must be refined and shaped before it can take form; when it is at the position of Si and the fire element, it is called the furnace. If the three transmissions include Taichong, the spirit of Mao wood, which symbolizes a carriage, then the seal is cast and the carriage is taken, leading to official rank and honor. If the spirits and generals in the three transmissions have vitality, then the matter will come quickly; it is best if the post-horse is also present. Taiyin and Liuhe, the two generals, are favorable for secret operations. If Tianyi, the nobleman, proceeds in the correct order to handle affairs, then the royal decree can be carried out. It also says: When Tiankui and auspicious spirits arrive at the fire position together, and auspicious generals appear along with Taichong, this lesson is called the image of casting the seal, and it also relates to legal matters, where there is an opportunity to take advantage of. Although the mind is troubled and distressed, the matter will eventually be completed and will be valued and prosperous. If Taiyin and Tianyi are both in charge of the lesson, then private favor and imperial decree come from hardship.

詩曰：鑄印河魁附空亡，天空入課又遭傷，人年日辰逢凶惡，火旺時加巳午方。此為鑄印損模課，事緣律理多憂惶。先成後防事不濟，縱用機深且不常。潛藏牢堅且須慎，免消財力費一場。

The rhyme says: When casting a seal divination, the Hekui (Xu) is attached to the戌 earth, yet it is also in the旬空 (decade void). The Tian Kong (Sky Void), a heavenly general associated with deceit, is also injured in the chart. The person's birth year and current year, along with the day stem and day branch, all meet evil spirits. Moreover, the fire is strong, and the time of divination falls on the巳 or午 fire positions. This is called the "Seal Casting Damaged Mold" chart. The seal relies on戌 as the mold; if the mold is damaged, the seal cannot be cast. Matters often relate to legal procedures and cause anxiety. Initially, things may seem to succeed, but later there is a risk of failure. Even with great effort, success is difficult to sustain. At this time, one should remain hidden and steadfast, be cautious everywhere, to avoid wasting resources and working in vain.

詞曰；鑄印課，天魁為印巳爐煉。末傳卯駟是乘軒，金火將，得旺相，金切常，中合末陰將功名佑婚事成，只破水神來破犯；虎傷卯，墜軒象；玄武墓空滅官況。

The text says: In casting the seal divination, the heavenly general Wu (戌) is taken as the seal, and the branch Si (巳) is the furnace for melting. The final transmission's卯 (卯) is the heavenly horse, symbolizing riding in a carriage. The heavenly general accompanying it should be of metal or fire, and also receive the prosperous and strong energy. The metal energy particularly needs to harmonize with Tai Chang. If the middle transmission has Liu He and the final transmission has Tai Yin, then success in official matters will be supported and marriage will be successful. The only fear is when the water deity conflicts or attacks—water can extinguish fire, and if the furnace is extinguished, the seal cannot be formed. If the White Tiger injures the卯 wood, it signifies a falling carriage, with the vehicle overturning and people falling. If the Black Tortoise appears together with the tomb deity and Kongwang, then the hope for official career is completely extinguished.

孔明曰：戌加巳發用為鑄印課，天魁為印，加巳丙為爐冶，有鑄印之象。終於卯，為模，以助巳丙成功；又卯為軒車，故名鑄印乘軒課。此有干法律、有規矩事，皆從憂煩中。若值天乙順行入傳，必有恩澤寵命之事，宜見貴人進策。仕官該考滿長遷者，得此課兼馬動，主有詔敕中升，餘占不甚美，事事費力，託人幫扶，久方得遂。如仕官失印，遇此更凶，將空主改官，更鑄印其原印毀傷矣，引課惟利占孕占產未生，仕人加職權柄之利；不利占病，沈吟日重，無空亡解之，之即死。占來意主謀立身之大事。

Zhongming said: When Wu is placed over Si and the transmission begins, it is called the Casting Seal lesson. The Heavenly General Wu, representing earth, is placed over the fire position of Si and Jia, forming a furnace, thus symbolizing the melting of metal to cast a seal. The final transmission falls on Mao, which represents wood, serving as the mold for casting the seal, aiding the success of Si and Jia. Mao is also the carriage, so this lesson is fully named the Casting Seal with a Carriage lesson. It usually indicates matters involving breaking laws or regulations, and these matters arise from worry and trouble. If the Heavenly General, Tianyi, moves in the correct direction through the transmissions, there will be matters of favor and imperial favor, suitable for visiting nobles and presenting strategies. Officials who are due for promotion will receive an imperial decree for promotion if this lesson is combined with a moving The Post-horse. Other inquiries are less favorable: things require effort, assistance from others is needed, and they take a long time to complete. If an official has lost his seal, encountering this lesson is even more dangerous; if the Heavenly General falls into an empty position, it indicates a change of position, and it is a case of recasting the seal—meaning the original seal has been destroyed. This lesson is favorable for predicting pregnancy, childbirth before delivery, and officials gaining power and promotion; it is unfavorable for predicting illness, as the illness will worsen over time. If there is no旬空 to relieve it, the person will die. When predicting the intentions of a visitor, it indicates that the person is planning for a major matter concerning their livelihood.

袁天罡曰：丙丁日天魁加巳，丙上得吉將，名鑄印課。又須虎陰蛇雀金火將入傳，若金少火多，金多火少，謂之五行不等，互有所傷。 如正月戊子日午時占事，太乙臨子為用，將得太常，中傳天魁已為鑄印，將得六合，末傳太沖為乘軒，得太陰以此，占人為印綬中。有婚姻之喜，末有太陰，福佑恩榮之事。

Yuan Tiangang said: When the day is of fire with Jia and Yi, and Tiankui (戌) is placed on Si, and the position of Bing is also occupied by a favorable general, it is called the Casting Seal lesson. In addition, the heavenly generals of Baihu (White Tiger), Taiyin (Tai Yin), Tengshe (Teng Snake), and Zhuque (Vermilion Bird), which belong to metal and fire, should enter the three transmissions. If there is too little metal and too much fire, or too much metal and too little fire, it is called the Five Phases being unbalanced, causing mutual damage, and thus a good seal cannot be cast. Example: On the fifth day of the first month, at the noon hour, the "Taiyi" (the god of the fire of Si) is placed on Zi, serving as the initiating transmission, and the accompanying heavenly general is Tai Chang. The middle transmission is Tiankui (戌), which perfectly matches the image of casting a seal, and the accompanying heavenly general is Liuhe (Liu He). The final transmission is Taichong (卯), which perfectly matches the image of riding a carriage, and the accompanying heavenly general is Taiyin. According to this, when divining for a person, the initial transmission of Si corresponds to Wu Tu (earth) day, indicating matters related to official seals and documents; the middle transmission of Liuhe indicates marriage, suggesting happiness in marriage; the final transmission of Taiyin indicates blessings and honor.

印巳常 兄戌合 官卯陰 合 常 陰 合 戌 巳 卯 戌 巳 子 戌 戊 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the complete divination chart for the day of Wu Zi on the first month, at the hour of Wu. It is divided into three layers for reading. The top three lines are the three transmissions, read from top to bottom as the first, middle, and final transmissions: the first transmission is Si, which is the official of the earth for Wu earth, riding Tai Chang; the middle transmission is Xu, which shares the same earth element as Wu, making it the brother's yao, riding Liu He; the final transmission is Mao wood, which overcomes earth, making it the official ghost yao, riding Tai Yin. Each line consists of three characters, in order: the six relations, the earth branch, and the heavenly general. The middle three lines are the four lessons, read from right to left according to ancient methods: the first lesson has the day stem Wu, which is located in the lodging palace Si, with Si having Xu, riding Liu He; the second lesson takes Xu as the lower, with Xu having Mao, riding Tai Yin; the third lesson has the day branch Zi, with Zi having Si, riding Tai Chang; the fourth lesson takes Si as the lower, with Si having Xu, riding Liu He. The bottom four lines are the heaven and earth plates. The twelve positions of the earth plate remain fixed, starting from the top left and moving clockwise: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; the characters listed on the plate are the heavenly generals placed over each palace. For the first month, the general is Hai, and the hour is Wu, so the heavenly general Hai is placed over the earth palace Wu, and the rest follow in order: the heavenly general Xu is over Si, Hai over Wu, Zi over Wei, Chou over Shen, Yin over You, Mao over Xu, Chen over Hai, Si over Zi, Wu over Chou, Wei over Yin, Shen over Mao, You over Chen. The Xu over Si in the first lesson is found from this plate.

外有鑄印破模課，戌為模範而落空亡，雖有巳爐，卻不成鑄；或夏月占，火旺則毀模。凡占事不成，急速大忌。玄武加巳，戌更乘今日墓神，主退失事，或舊事再新之意；或末傳見後武，更臨水鄉，與日辰相破，名曰鑄印不成格，來意主望官爵成立事欲成被人破了。

There is also another type of divination called casting a seal with a broken mold. The戌 is the mold used for casting a seal, but it falls into the旬空, so even though there is the巳, which represents fire, the seal cannot be cast. Or, if the divination is done in summer when the fire energy is too strong, it may actually burn the mold. All these situations indicate that the matter being divined will not succeed, especially for urgent matters, which are particularly inauspicious. If「Xuanwu」is placed on the巳, and the戌 is riding on the day's墓神, it indicates losing one's position or being dismissed from office, or old matters being revived. Alternatively, if the Final Transmission encounters the Heavenly Empress and Xuanwu, these two water generals, and they are located in the亥 and 子 water regions, and they clash with the day stem and day branch, this is called the casting seal not forming pattern. The person's original intention was to establish an official position, but it seems about to succeed and is then ruined by others.

詩曰：勝光本是馬，太沖是軒車，神后為華蓋，三傳俱不虛。中末傳神后，華蓋下鋪舒。明朝加寵祿，定主賜天光。官職自是別，皇躬親不疏。漢朝聖天子，目下詔相如。

The song says: "Shengguang (the god of Wu fire) is originally the Heavenly Horse, Taichong (the god of Mao wood) is the royal carriage, and Shenhou (the god of Zi water) is Huagai. All three enter the Three Transmissions, none is left empty. When Shenhou appears in the Middle Transmission and Final Transmission, Huagai spreads out below. The next day will bring grace, bestow rank, and surely the radiance of the Son of Heaven will descend. The official position obtained will be unlike that of ordinary people; the Emperor himself will take notice and not keep at a distance, just as the Han dynasty's sage emperor immediately issued an edict to summon Sima Xiangru."

詩曰：神后紫微為華蓋，太沖天駟又為車，若乘吉將相逢者，高蓋乘軒富貴家。 詩曰：紫微華蓋居神后，天駟房星是太沖。馬則勝光正月起，六陽順數二申同。高蓋乘軒又騎馬，更得龍常祿位豐。

The song says: The position of Shenhou at Zi corresponds to the Purple Micro垣 in the sky, which is Huagai; the position of Taichong at Mao corresponds to Tian Si star, which is Xuanche. If both are occupied by auspicious generals and they meet each other, it is called Gao Gai Chen Xuan, which is the divination for a wealthy and noble family. Another song says: The Purple Micro and Huagai fall at Shenhou's Zi position, and the Tian Si star and Fang star fall at Taichong's Mao position. The method of calculating Tian Ma starts from Wu in the first month, and proceeds in order through the six yang branches: Yin, Chen, Wu, Shen, Xu, Zi. Therefore, in the second month it starts at Shen, and so on. If there is both Gao Gai Chen Xuan and riding Tian Ma, and also having the auspicious generals Qinglong and Tai Chang, then the official rank and wealth will be abundant.

詩曰：神后勝光並太沖，俱並吉將在三傳。高蓋乘軒騎駟馬，必有遠行將動過。上覆下承人引動，事無多少總成歡。小人出入多財帛，君子逢之得高官。 詞曰：子華蓋，卯為天駟房星，在天馬，先驅華蓋隨，龍常有氣官封拜，三傳內不紊亂，受職公卿居上位。

The rhyme says: When Shenhou (Zi), Shengguang (Wu) and Taichong (Mao) appear together, and all ride on auspicious generals within the three transmissions, this is the image of a high-ranking Heavenly Horse riding a superior horse. There will certainly be a long journey about to begin. Above, there is Huagai covering; below, there are carriages and horses supporting; and people are also prompting from the side. Whether the matter is big or small, it will end happily. For those of low status, this omen indicates frequent gains of wealth; for gentlemen of high standing, it signifies the attainment of high official positions. The verse states: Zi is Huagai, Mao is Tian Si Fang Xing, Wu is Tian Ma; Tian Ma leads the way in front, Huagai follows behind; with Qinglong and Tai Chang having vitality, there will be official appointments. As long as the three transmissions are not disordered, one will be appointed to a high official position and hold a superior position.

詩曰：乘軒之課乘蛇虎，太沖勝光還見凶，或為有氣克年月，日乘軒落墜欲傷，身被人賺相脫卸，百事無成總望空。若無墜落必喪偃，所為陷匿終見凶。

The song says: If the chariot is ridden by Inauspicious General such as Teng Snake or White Tiger, then Taichong卯 and Shengguang午 will instead bring misfortune. Alternatively, if their strength is at its peak but they attack the birth star, the sovereign star, and the month builder, the chariot on the day will suffer a collapse or fall. People will be deceived by others, have responsibilities thrust upon them, and achieve nothing, with all hopes dashed. Even if there is no collapse, there will certainly be loss or falling down. Actions will be concealed and hidden, ultimately leading to misfortune.

孔明曰：華蓋星在紫微星宮子位，居太乙之後，神后是也。房為天駟，又為軒車，居卯位，太沖是也。天馬正月起午，順行六陽之辰是也。驛馬即申子辰馬居寅之例是也。若子卯入傳發用，乘天驛二馬，為高蓋乘軒課，或以午卯子全者，亦為高蓋乘車。蓋以勝光為馬故也。此義亦通。仕人值此，加官進職，喜慶重重；如勝光作月內之天馬，太沖作月內之天車尤佳。車馬既動，問賊必來，行人必至，行者必出，訪人不至，訟主換司易衙；占病乘軒，游魂千里；高蓋有龍，出入有大雨；車馬見財，財自外來，求財大獲，更得龍常吉將，則大利進取。

Zhongming said: The Huagai star is in the Zi position of the Ziwei垣, comes after the Taiyi star, and falls on the twelve spirits as Shenhou. The heavenly mansion Fan宿 is called Tian Si, which also resembles the chariot of Xuan, and is in the Mao position, falling on the twelve spirits as Taichong. The method of calculating the Heavenly Horse is to start from Wu in the first month and proceed in order through the six Yang branches. The Post-horse is another system: the Post-horse of the Shen-Zi-Chen triple harmony is in Yin, determined by the first branch of the triple harmony and its opposing branch. If Zi and Mao enter the three transmissions and initiate the transmission, and also ride the Heavenly Horse and Post-horse, it is called Gao Gai Chen Xuan Ke; or if the three spirits Wu, Mao, and Zi are all present, it is also called Gao Gai Chen Che - because Shengguang Wu itself is the Heavenly Horse, this explanation also makes sense. Officials encountering this lesson will receive promotions and have many joyful events; if Shengguang is exactly the Heavenly Horse of this month and Taichong is exactly the Tianche of this month, it is even better. Since the chariot and horse are in motion, when predicting thieves, thieves will certainly come; when predicting travelers, travelers will certainly arrive; when predicting travel, the traveler will certainly leave; when predicting visits, the person will not be found; when predicting lawsuits, it indicates a change of court and a new trial. When predicting illness and riding the chariot, it indicates a soul wandering far away for thousands of miles, which is ominous. If the Azure Dragon is above Huagai, then entering and exiting will meet heavy rain. If the chariot and horse meet the wealth hexagram, wealth comes from outside, and there will be great gain in seeking wealth; if further aided by the auspicious generals such as Azure Dragon and Tai Chang, it will be very favorable for advancement.

如正月癸酉日寅時占，勝光為用，將得天后，正月天馬在午，中傳見太沖，將得朱雀，謂之軒車。末傳神后，將得青龍，謂之華蓋。合此乘軒，要見龍常方主祿位。青龍主文官，太常主武官。文武方得高蓋乘軒之貴，餘官不得。

On the day of Guiyou in the first lunar month, at the hour of Yin, a divination is made. The initiating transmission is Shengguang at Wu, with the accompanying Heavenly General being Shenhou. The Heavenly Horse for the first lunar month is also at Wu, so the initiating transmission is the Heavenly Horse. The middle transmission is Taichong at Mao, with the accompanying Heavenly General being Zhuque. This forms the concept of Xuanche. The final transmission is Shenhou at Zi, with the accompanying Heavenly General being Qinglong. This forms Huagai. To form such a transmission of Xuanche and Huagai, it is necessary to also see Qinglong and Tai Chang. Qinglong represents civil officials, and Tai Chang represents military officials. Only those who hold both civil and military positions can truly attain the honor of Xuanche and Huagai. Other official positions are not suitable for this.

才午后 子卯朱 比子青 朱后陰虎 卯午未戌 午酉戌癸

This is the example of the divination chart for the day of Guiyou in the first month, at the hour of Yin. The top three lines are the three transmissions: the first transmission is Wu, which is a wealth hexagram that is generated by me, the day stem Gui water, and it is ridden by the Heavenly Empress. The middle transmission is Mao, which is a son hexagram generated by water, and it is ridden by the Vermilion Bird. The final transmission is Zi, which shares the same water element as Gui, making it a companion hexagram, and it is ridden by the Azure Dragon. The bottom three lines are the four lessons, read from right to left: the first lesson is the day stem Gui, which is located in Chou, and Chou has Wu on top, ridden by the White Tiger. The second lesson takes Wu as the lower, and Wu has Wei on top, ridden by Tai Yin. The third lesson is the day branch You, which has Wu on top, ridden by the Heavenly Empress. The fourth lesson takes Wu as the lower, and Wu has Mao on top, ridden by the Vermilion Bird. Since the month is the first month and the hour is Yin, the general is Hui, so Hui is added to Yin to start the Heaven Plate. Wu falls on You, and Mao falls on Wu, from which the four lessons and three transmissions are derived.

又如正月庚子日寅時占，乃勝光臨酉，天馬亦在午，此為用起天馬，中傳太沖為車神，末傳神后為華蓋，一時之內三神並遇，始終遇吉，主有公卿之位。

Another example: On the day of Gengzi in the first lunar month, at the hour of Yin, the Shengguang is at Wu, and the Heavenly Horse of the first lunar month is also at Wu, so the initiating transmission is the Heavenly Horse. The middle transmission is Taichong at Mao, which is the chariot god, and the final transmission is Shenhou at Zi, which is Huagai. Within one hour, the three deities of horse, chariot, and cover meet together. From the first transmission to the final transmission, all are favorable, indicating the possibility of holding a position of minister or grand official.

午 卯 子 午酉寅巳 酉子巳庚

This is the divination chart for the day of Gengzi in the first lunar month, at the hour of Yin. Only the earthly branches are listed, without the six relations and heavenly generals. The top three lines are the three transmissions: the first transmission is Wu, the middle transmission is Mao, and the final transmission is Zi, which correspond to the heavenly horse, heavenly chariot, and Huagai in sequence. The bottom two lines are the four lessons, read from right to left: the first lesson has the day stem Geng lodging in Shen, with Si on Shen; the second lesson takes Si as the lower, with Yin on Si; the third lesson has the day branch Zi, with You on Zi; the fourth lesson takes You as the lower, with Wu on You. Since the heavenly plate starts with Hai general added to the hour of Yin in the first lunar month, Wu is on You and initiates the transmission.

外有乘軒墜落課，主美中不美，如三傳午子卯，帶煞空亡，或死乘虎蛇克年命日辰，或卯作喪車，則三傳從凶，以動刑沖俱起，變高蓋而為三交，豈不應乘軒墜落乎？一曰空乃墜馬。

In addition, there is the lesson of a fallen carriage, indicating good things with defects. For example, if the three transmissions are arranged as午, 子, 卯, but accompanied by Inauspicious Sha or旬空; or if Death Qi is riding on White Tiger or Teng Snake to attack the true destiny, the year pillar, the day stem, and the day branch; or if卯 is not functioning as a carriage but instead as a funeral carriage—then the three transmissions turn towards misfortune, and once they move, punishment and clash arise together. What was originally a high cover lesson becomes a「three intersections」with子, 午, 卯, and 酉 intersecting, which precisely corresponds to the lesson of a fallen carriage. Another interpretation: if the riding god falls into an empty position, it signifies the image of a fallen horse.

詩曰：斫輪團圓象，本自太沖生，太沖原是木，車輪因木成。成形須雕琢，斤斧要堅金。申酉庚辛位，太沖頭上行。破傷得斧斤，得用斫輪名。辛丑正月占，辰時無改更。太沖傳送上，發用是其真。求官必得祿，逢事得均平。立意先敲磕，後乃主身榮。莫嫌職位小，愷悌得封贈。

The song says: The image of a wheel being carved is used in the divination of "carving a wheel." This image originates from Taichong (Mao), which belongs to wood. A wheel is made of wood, so the wood must be shaped through carving. The axe used for cutting must be hard metal. Therefore, we need to look at the metal positions of Shen and You along with the metal elements Geng and Xin. Taichong (Mao) wood is exactly on top of these metal positions. The wood is cut by the axe, which gives this divination its name "carving a wheel." For example, on the day Xinchou in the first lunar month, when the time is Chen, the pattern remains unchanged: Taichong (Mao) falls on "Chuansong" (Shen metal) and initiates the transmission, which is the true "carving a wheel." This divination indicates that seeking official position will surely bring a position of honor and authority. Matters encountered will be fair. At the beginning, there will be some hardship, but later it will bring personal success and recognition. Do not be concerned about small official positions; being kind and easygoing will eventually lead to honors and commendations.

詩曰：庚辛之金為斧斤，卯木單寒立作車，太沖作用來金上，斫削修軒官職除。傳得太陰並印綬，六合青龍福慶餘。 詩曰：太沖加金傳見魁，課名斫輪有用材。事遭敲磕還影響，成就皆因擊觸來。必願安身謀遠計，運用無窮歷往回。安行致遠無憂慮，事先引領有妁媒。龍合陰常還更見，加官造作及營財。

The rhyme says: The metal of Geng and Xin is like an axe, and a single卯wood standing upright becomes a cart. If Taichong initiates the transmission and is placed over the metal position, it symbolizes the shaping and making of a cart, and thus an official position is conferred. If the three transmissions include Tai Yin and the seal, along with Liu He and Azure Dragon, then blessings and happiness will be abundant. Another rhyme says: If Taichong is placed on the metal position, and the three transmissions also include Hekui (Xu) earth, this lesson is called "Chopping the Wheel," indicating a useful person. Things require striking and sound echoes; success comes from each strike and touch. People must think about securing their position and planning for the long term, and the application of these principles is endless, with constant experience. Once the cart is made, there is no worry about traveling far and safely. Before doing something, someone leads the way, like a matchmaker. If Azure Dragon, Liu He, Tai Yin, and Tai Chang all appear together, it indicates promotion, new projects, and business ventures.

又曰：斫輪直在庚辛日，秘占又是申酉時。神將是舍凶惡到，斫輪傷斧可防之。謀遠堅牢攸久事，終憂破敗不成為。欲施恩人及見害，功名無遂定依依。忌有血光傷損厄，得火逢時且守為。 詞曰：庚辛會，卯加申，用起龍常陰合臨，先歷艱辛後方成。三傳若見今日墓，斫輪再斫禍方侵。卯若空亡朽木同，難雕別立生涯做。乙見庚天德課，除官轉爵朝中賀。

It is also said that the lesson of cutting a wheel is established on the days of Geng and Xin. The secret method also requires the time to fall on Shen and You. If the spirits and generals accompanying the lesson abandon favorable ones and instead bring in malevolent spirits, it becomes "cutting the wheel and injuring the axe," which requires caution. This lesson concerns long-term and stable plans, but ultimately there is worry about failure in the middle, and things not being accomplished. One intends to benefit others but ends up being harmed, and achievements in fame and status are not realized, with indecision and hesitation. This lesson should avoid bloodshed and injury; if fire energy arrives at the right time to refine metal, it is better to remain still and wait. The text says: Geng and Xin meet with Mao, with Mao placed on Shen. When the transmission begins, the Azure Dragon, Tai Chang, Tai Yin, and Liu He arrive, indicating that after enduring hardship, success will come. If among the three transmissions there is the spirit of the day's tomb, it is called "cutting the wheel again," and misfortune follows. If Mao falls into the empty period, it is like rotten wood, which cannot be carved into anything, and one must seek another occupation. On Yi day, meeting Geng is a Heavenly Virtue lesson, indicating promotion and advancement in official rank, with celebration in the court.

孔明曰：卯加庚申酉辛為用，為斫輪課。庚辛酉為斧，卯為車輪，卯加申，有斫削之義。帶天將龍常陰后六合，方成其體。若寅為天梁乃成器之木，則不可再見斧斤。卯乃未成器之木，故可斫削。天魁印綬主婦組織之事，亦必見此方妙。占者遇之，主有除授營運之職；見龍常在傳，宜應舉進策；又戌加年為印，常加年為綬，主官爵榮遷，當踐公卿之位。壬癸日占，有除綬官職之事，次則大利求財，惟占孕病不吉。

Zhongming said: When the trigram Mao is placed on the metal positions of Geng, Shen, You, and Xin and initiates the transmission, it forms the lesson of chopping a wheel. Geng and Xin along with You are axes, and Mao is a cart wheel; placing Mao on Shen implies the meaning of cutting and shaping. It is also necessary to include the heavenly generals Qinglong, Tai Chang, Tai Yin, Tianhou, and Liu He to complete the structure of this lesson. Note that Yin is Tianliang, which is already a finished piece of wood, so it cannot be cut again; Mao is still unfinished wood, so it can be cut. Tiankui Xu represents an official seal and is associated with women's activities such as weaving and sewing, so it is also essential to see it for this lesson to be complete. When one encounters this lesson, it indicates matters of appointment to office and operations. If the three transmissions include Qinglong and Tai Chang, it is favorable for taking part in examinations and offering strategies. If Xu is placed on one's own birth year as an official seal, and Tai Chang is placed on one's own birth year as a ribbon, it indicates promotion and honor, leading to a position among the high officials. When this lesson is drawn on a壬 or癸 day, it indicates receiving an official appointment and a ribbon, and it is also very favorable for seeking wealth. However, it is not favorable for predicting pregnancy or illness.

袁天罡曰：庚申日和太沖加傳送，得龍常貴，名斫輪。來意主動官望事，先應歷艱難，然後有成。若傳見本日墓者，名曰斫輪再斫，來意主退官失職之事，再謀理作敘復之義。

Yuan Tiangang said: On Gengshen day, if Taichong Mao is placed on Chuansong Shen, and also has Azure Dragon, Tai Chang, and Tiangyi Nobleman, this is called Zhuo Lun. The person's original intention is to seek official position change and hope for promotion, but first he must go through some hardship before success. If the three transmissions include the day's Tomb Spirit, this is called "Zhuo Lun Zai Zhuo" — cutting a piece of wood that has already been cut, meaning the person's original intention is to resign and lose position, and he must again make efforts to seek reinstatement and official use.

外有斫輪傷斧格，謂秋占金旺又逢金時金將，有金多傷木，木不能勝也。 又如太沖作喪車煞，乘白虎為棺槨煞，則不可言吉。 又太沖空亡，是朽木難雕，亦不美之格也。宜改業別作營生。

There is also the pattern of the Axe Breaking the Wheel: if it occurs in autumn when the metal energy is strong, and the time of divination coincides with a metal hour, and the general is also of the metal type, then excessive metal will injure the wood thoroughly. If the wood cannot withstand this, the wheel will be broken. For example, if Taichong (Mao) turns into the Evil Wagon, and is further combined with the White Tiger, it becomes the Evil Coffin, which is not a favorable pattern. If Taichong falls into the旬空 (decade void), it signifies rotten wood that cannot be carved, which is also not a good pattern. In such cases, it is advisable to change one's profession and seek new opportunities.

假如正月辛卯日午時占事，太沖為用，臨辛為斫輪課，當有印綬除官之職。 卯 申 丑 丑申申卯 申卯卯辛

For example, on the day of Xinmao in the first lunar month at noon, the divination is about an event. Taichong (Mao) serves as the initiating transmission, and it is located on the position of Xin. This forms the Zhuo Lun lesson, indicating an event related to receiving an official position through an official seal. The following is the lesson format. The top three lines are the three transmissions, read from top to bottom as the first transmission (Mao), the middle transmission (Shen), and the final transmission (Chou): the wood of Mao is cut by the metal of Shen, and Chou is the metal store, which perfectly matches the meaning of cutting and shaping into an object. The bottom two lines are the four lessons, read from right to left: the day stem Xin is located in the palace of Xu, the first lunar month uses the general of Hai, and the time is at noon, so Hai is placed on top of Wu to form the Heaven Plate. The position of Xu receives Mao, forming the first lesson Mao/Sin; with Mao as the lower, the position of Mao receives Shen, forming the second lesson Shen/Mao; the day branch is Mao, which receives Shen, forming the third lesson Shen/Mao; with Shen as the lower, the position of Shen receives Chou, forming the fourth lesson Chou/Shen. Since Taichong (Mao) is located on the day stem, the image of Zhuo Lun is thus established.

詩曰：甲子與甲戌，大吉二旬奇；甲申與甲午，神后鎮相隨；甲辰與甲寅，登明救療師。萬事皆和合，千災難解離，忽傳亥子丑，連茹百禍移。更得元首課，得福甚是奇。

The song says: The Three Marvels are arranged according to the six Jia cycles. In the Jiazi and Jiaxu cycles, the "Daji" (the god of Chou earth) is considered a marvel; in the Jiashen and Jiawu cycles, the "Shenhou" (the god of Zi water) follows as a marvel; in the Jiachen and Jiayin cycles, the "Dengming" (the god of Hai water) is considered a marvel, like a good doctor who heals diseases and injuries. If one obtains this, all things will be harmonious, and all kinds of misfortunes will be difficult to afflict. If the three transmissions suddenly form a sequence of Hai, Zi, and Chou connected together, it is called "Lian Ru," like pulling up one root and bringing up a whole string, thus removing all misfortunes at once. If this is combined with the "Yuan Shou Ke" (the first lesson where the upper element conquers the lower one and the correct pattern is taken for the initiating transmission), the resulting fortune will be especially extraordinary.

詩曰：三奇發用逐旬行，兩處區分共一名。甲午甲申神后見，寅辰二甲在登明。子戌旬中居大吉，不忌煞氣沖與刑。甲日勝光乙在巳，支逆順干己丑停。庚卻順行奇在癸，略盡天魁總有靈。占值二奇皆喜悅，傳由天官喜更深。

The song says: The Three Marvels are determined according to each ten-day period, and two ten-day periods share one Marvel name. In the ten-day periods starting with Jia Wu and Jia Shen, the Marvel is Zi (Shenhou); in the periods starting with Jia Yin and Jia Chen, the Marvel is Hai (Dengming); and in the periods starting with Jia Zi and Jia Xu, the Marvel is Chou (Daji). As long as the Three Marvels are used, there is no need to fear conflicts or punishments. There is another method to determine the Marvel based on the Day Stem: On Jia day, the Marvel is Wu (Shengguang); on Yi day, it is Si; the Earthly Branches are counted in reverse while the Heavenly Stems are counted forward, stopping at Chou on Ji day. On Geng day, the counting changes to forward direction, continuing until the Marvel falls on Xu (Tiankui) on Gui day. This method is always effective. When two Marvels appear in a divination, it indicates joy. If the Three Transmissions are also carried by auspicious Heavenly Generals, the joy becomes even greater.

詞曰：甲戊庚兮乙丙丁，三奇星旬干，五子遁中取，三傳全遇利名成。六旬發用亥子丑，甲子甲戌大吉同，申午奇子餘登明。甲奇在午順行丑，庚起未，辛逆走，連茹三奇百福有。

The text says: In the system of Qi Men, the Three Marvels are Jia, Wu, and Geng, and also Yi, Bing, and Ding. In the system of Liu Ren, the Three Marvels are divided into Star Marvel, Decade Stem, and Wu Zi Dun. If all three transmissions encounter the Three Marvels, one can achieve fame, fortune, and material success. The Three Marvels in the sixty days are expressed through the branches Hai, Zi, and Chou: in the Jia Zi and Jia Xu decades, the Marvel is Chou; in the Jia Shen and Jia Wu decades, the Marvel is Zi; and in the Jia Yin and Jia Chen decades, the Marvel is Hai. According to the Day Stem, the Marvel of Jia Day is at Wu, and it proceeds in order until the Marvel of Ji Day falls at Chou. For Geng Day, the Marvel starts from the beginning, and for Xin Day, it proceeds in reverse. If the three transmissions form a continuous sequence of Hai, Zi, and Chou, and also encounter the Three Marvels, then all kinds of blessings will be complete.

孔明曰：二旬一曜者，日生於艮，而丑繫焉。雞鳴於丑，則日精已備。故丑為日奇。月滿於望，應半月，至子則月精已備，故子為月奇。星出日沒，日沒於乾，而亥屬焉，星至亥百星精已備，故亥為星奇，此三奇丑子亥分佈六甲，本甲之日，占值本甲之奇發用，是為三奇課。

Zhuge Liang explained why two ten-day periods share one marvel: the sun rises from the northeast, which is the position of Gen. Gen is associated with Chou, and chickens crow at the hour of Chou. At that time, the essence of the sun is already complete, so Chou is the day marvel. The moon is full on the fifteenth day, which is the midpoint of the month. When it reaches the position of Zi, the essence of the moon is complete, so Zi is the month marvel. Stars appear after the sun sets. The sun sets in the northwest, which is the position of Qian. Qian is associated with Hai, and when the stars reach the hour of Hai, the essence of the stars is complete, so Hai is the star marvel. These three marvels, Chou, Zi, and Hai, are assigned to the six ten-day periods of Jia. If an event is divined on a day within a ten-day period and the marvel of that period is used, it is called a Three Marvels lesson.

又有一般奇格，甲日在午，乙日在巳，丙日在辰，丁日在卯，戊日在寅，己日在丑，庚日在未，辛日在申，壬日在酉，癸日在戌。亦謂之三奇格。

There is another system for selecting the Three Marvels based on the Day Stem: on Jia day, the Three Marvels are in Wu; on Yi day, in Si; on Bing day, in Chen; on Ding day, in Mao; on Wu day, in Yin; on Ji day, in Chou. From Geng day onwards, the order is reversed: on Geng day, the Three Marvels are in Wei; on Xin day, in Shen; on Ren day, in You; on Gui day, in Xu. Whenever the Initiating Transmission falls on the branch corresponding to the day's stem, it is also called the Three Marvels pattern.

又三奇有三等，有三傳全逢甲戊庚者，有全遇乙丙丁者，亦有遇旬中之干者，有遁五子元者。旬中之干，如乙卯日初傳丁丑加寅，中傳丙子，末傳乙亥。又壬申日初傳乙丑，中傳丙寅，末專丁卯之例。五子元者，如辛巳日初傳甲午加戌，中傳庚寅，末傳戊戌之例。

The Three Marvels are further divided into three categories: the first is when all three transmissions encounter Jia, Wu, and Geng; the second is when all three transmissions encounter Yi, Bing, and Ding; the third is when the heavenly stems encountered are those hidden in the current ten-day period, or the heavenly stems determined by the "Five Sons' Original Concealment" method (a method of determining concealed heavenly stems based on the day stem and the initial hour of Zi). For example, on a Yimao day, the first transmission is Dingchou over Yin, the middle transmission is Bingzi, and the final transmission is Yihai—each of the three transmissions corresponds to the heavenly stems within the ten-day period. Another example is on a Renshen day, where the first transmission is Yichou, the middle transmission is Bingyin, and the final transmission is Dingmao, and the three heavenly stems are exactly Yi, Bing, and Ding. As for the Five Sons' Original Concealment, for example, on a Xinsi day, the first transmission is Jiawu over Xu, the middle transmission is Gengyin, and the final transmission is Wuxu, and the three heavenly stems are exactly Jia, Wu, and Geng.

三奇若臨日辰行年本年發用，主喜慶之事。雖刑煞相遇，亦當有喜，仕人主加官進祿，常人雖無官祿，亦可消禍，百福臻而百禍散，官至一品。

If the Three Marvels appear on the Day Stem, Day Branch, the year of birth, or one's destiny and initiate the transmission, it signifies joyful events. Even if there are punishments or malevolent influences, joy still prevails. Officials may receive promotions and increased honors; common people may not have official positions, but they can still use this to eliminate misfortunes and disasters. All blessings gather together, all misfortunes dissipate, and officials may rise to the highest rank.

詩曰：六甲之首旬日奇，如入發用號六儀。又曰：甲子神后是，旬中即用之。神仙名六儀，六甲本根基。甲戌旬中推，河魁改變時。甲申傳送是，甲午勝光期。甲辰天罡並，愁容改笑眉。甲寅功曹動，萬類得其儀。六甲取首用，有罪卻無危。眾事皆如此，病者得天醫。求財倍獲利，投告喜不遲。

The song says: The first day of each ten-day period is a Jia day, and the branch of the first day of the period is the odd one of that period. If it enters the initiating transmission, it is called the Six Instruments. It also says: In the Jiazi period, the branch of the first day is Zi, which is Shenhou, and this is used as the initiating transmission for divination in that period. This pattern is called the Six Instruments by the immortal masters, and it is the foundation of the six Jia periods. In the Jiaxu period, the branch is Xu, which is Hekui, indicating a time of change. In the Jiashen period, the branch is Shen, which is Chuansong. In the Jiawu period, the branch is Wu, which is Shengguang. In the Jiachen period, the branch is Chen, which is Tiangang, and sorrow can turn into joy. In the Jiayin period, the branch is Yin, which is Gongcao. When Gongcao moves, all things are in their proper place. The Six Jia periods all use the branch of the first day as the initiating transmission, and even if there is a crime, there is no danger. All matters should be judged according to this: if a sick person meets Tianyi, they will recover quickly. If someone seeks wealth, they will gain double. If someone files a lawsuit, they will receive good news soon.

詩曰：六儀一段居旬首，甲子旬中神后為，更復子當從午起，逆行相背逐神移，輪來巳入終於丑，午還居未順求之，用得此神為善課，又須末傳吉相隨。 詩曰：天乙順行用旺相，日辰干上加旬頭，傳末生初或生日，用傳環顧乙不相仇，四三人年有吉將，此課六儀百不憂，解禍求凶皆順遂，加官進祿事王侯，所為百事皆順遂，是凶化吉無禍由。

The rhyme says: In the system of the Six Instruments, the instrument is taken at the beginning of the ten-day period. In the Jiazi ten-day period, Shenhou (Zi) is taken as the instrument. There is another method: starting from the position of Wu, move backwards through the positions, shifting one by one until the time of Si arrives at Chou. Wu starts from the position of Wei and moves forward. If the initiating transmission catches this spirit, it is a good lesson, but it also needs the final transmission to have a favorable spirit accompanying it. Another rhyme says: The nobleman (Tianyi) moves in a clockwise direction, and if the initiating transmission captures the prosperous and strong energy, the day stem coincides exactly with the branch of the beginning of the ten-day period. The final transmission can generate the initial transmission or be born from the day stem. The initiating transmission and the three transmissions form a circle, looking at each other at the beginning and end, without mutual conflict. The third lesson, the fourth lesson, and the person's birth year also have favorable generals. In such a lesson of the Six Instruments, everything goes smoothly, disasters are resolved, dangers are avoided, promotion and honor can be served to the king and marquis, all actions proceed smoothly, and even misfortune is transformed into good fortune, with no possibility of causing trouble.

孔明曰：此六儀與三奇課大同小異，亦觀發用，以六甲旬支入初傳為吉。如甲子旬十日占得子為初傳是也。 又有一般儀，於午上起子，先逆數至丑上得巳止，又從未上起午，順數至子上得亥止。如今日子，得午發用之例。此二儀病上得痊，有罪解降，萬般皆吉，喜慶來，雖興與煞相併，不能為害。

Zhuge Liang said: The Six Instruments and the Three Marvels are similar, both looking at the Initiating Transmission. Using the branch of the first day of the current ten-day period as the first transmission is considered auspicious. For example, in the Jiazi ten-day period, if the day's branch is Zi and it is used as the first transmission, it is considered a Six Instrument. There is another method for calculating the instruments: place Zi on the Wu position and count backwards to the Chou position, stopping at Si; then place Wu on the Wei position and count forwards to the Zi position, stopping at Hai. For example, if today is Zi, then Wu is used as the Initiating Transmission. Both sets of instruments indicate that the sick person will recover, criminals will be pardoned, all things are auspicious, and happiness will come naturally; even if they appear together with malevolent stars, the malevolent stars will not harm people.

袁天罡曰：旬首作用為六儀，蓋甲為星官之首，直符之使，諸干之長，此支干之儀，俱在傳內，人宅皆吉，傳中神將又大吉，末傳又吉，則主始終有吉矣。若臨人年日辰更吉。所為成就，並無災咎，若克年命日辰則凶。

Yuan Tiangang said: Using the branch of the first day of the ten-day period as the initiating transmission is called the Six Instruments. Jia is the leader among the ten stems, the messenger of the commanding star, and the chief of the ten stems. Therefore, the stem and branch of the first day of the ten-day period serve as the standard for the entire ten-day period. If it together with the day stem and day branch falls within the three transmissions, people and houses will be auspicious. If the divine generals accompanying the three transmissions are also Daji, and the final transmission is also auspicious, then everything from beginning to end will be favorable. If it also appears on one's birth year and day stem and day branch, it will be even more auspicious, and all actions will succeed without any misfortune. However, if it instead attacks one's birth year, day stem, and day branch, it will turn into misfortune.

若旬首作天乙發用，為富貴課。六甲作簾幕官上此簾幕即夜貴天空也，科名必中高舉。如乙丑、己丑二日夜占，乙酉、己酉二日晝占，皆旬首作簾幕官也。 又曰：六儀能集千祥，室家和順，利財增益，如遇末傳吉，更妙。

If the heavenly stem is riding on the nobleman and the sky void at the beginning of the ten-day period and initiates the transmission, then it is a prosperous and noble fortune. If the first day of the six-jia period is considered as "curtain and screen official" — the original note says that curtain and screen refers to the nobleman and the sky void at night — then success in the imperial examinations is certain. For example, if a divination is made at night on the days of Yichou and Jichou, or during the day on the days of Yiyou and Jiyou, these are examples of the first day of the period being considered as "curtain and screen official." It is also said that the six instruments can gather all kinds of auspiciousness, bringing harmony within the family, and increasing wealth; if the final transmission is also favorable, it becomes even more excellent.

太歲乘天乙，月將作用神，此為龍德課，君恩及庶人。 詩曰：太歲今朝作貴人，立用還居月將神，龍德課宜居祿位，恩賜真官荷聖恩。

The branch of the year's stem is occupied by the heavenly stem of the nobleman, and the month general, which is the god of the sun, changing with the solar terms each month, coincides with the useful god in the initiating transmission. This is called the Dragon Grace lesson, indicating the grace of the king reaching the common people. The rhyme says: today's year stem has become the nobleman, and the initiating transmission falls on the month general's god. Those who receive the Dragon Grace lesson are suitable for holding official positions and receiving salaries, benefiting from imperial favor and being entrusted with actual responsibilities, entirely relying on the emperor's grace.

又曰：太歲月建作天乙，還與用神同處興，此名龍德大吉課，事必遠大經朝廷，今日貴人相助救，恩澤賞賜來交併，更得天后來入課，此事消詳必有成。

It is also said that when the year stem and the month builder's branch are occupied by the Heavenly Nobleman, and the useful god is also in the same position as the initiating transmission, this is called a great auspicious lesson of dragon virtue. The matters involved will certainly be of great significance, requiring involvement from the court. On that day, the nobleman will assist and support from the side, and blessings and rewards will come together. If the Heavenly Empress also enters the lesson, then carefully examining the matter will surely lead to success.

孔明曰：用神是月將太歲，作天乙，末傳又得吉將，為龍德課。蓋太歲，天子也，首出庶物，而德及天下；月將，太陽也，懸空而明照四方，今太歲與月將並，更作日之貴神，則為龍德在上，澤及於物，占者遇之，主天子恩澤，除綬官爵，遷官蓋職之喜，可謁貴求望。經曰：“龍德累承君命，恩賜頻加。”

Zhongming said: The Useful God is the Month General, and it coincides with the Tai Su. On top of that comes the Tian Yi Nobleman, and the Final Transmission is also occupied by a favorable General. This is the Long De lesson. The Tai Su symbolizes the Son of Heaven, the leader of all things, whose virtue extends throughout the world; the Month General is the Sun, high in the sky, illuminating all directions. Now the Tai Su and the Month General are in the same place, and they also serve as the current day's Nobleman. This is the image of Long De occupying a high position and bestowing grace upon all things below. When one encounters this, it indicates receiving the Son of Heaven's favor, being granted official rank and promotion in position, and it is favorable to meet with noble persons and make requests. The classic says: The Long De lesson indicates repeatedly receiving imperial commands, and blessings being bestowed repeatedly.

如壬癸日巳為太歲，七月將己酉時占，天乙加酉為用，是月將並太歲作天乙為用也。 龍德課若帶煞為日鬼，謂之反德為刑，占訟則遠達朝庭，遠大之事，有誅戮之凶，百事不遂，一曰有太陽可以化吉，亦不為災也。

For example, on a day with the stems Ren and Gui, if the current year's heavenly stem is in Si, and in the seventh month the Si stem is used as the month general, and the divination is done at the hour of You, with Tianyi (the nobleman) placed on You and initiating the transmission — this is the Longde lesson, where the month general and the current year's heavenly stem are in the same position, and Tianyi initiates the transmission. If the Longde lesson is accompanied by Inauspicious Sha (malevolent stars) and becomes the ghost of the day stem to attack the self, it is called 'reverse virtue into punishment' — virtue turns into punishment. In divination regarding lawsuits, the case will be escalated to the imperial court, although it is a great matter, there will be danger of punishment, and all affairs will not succeed. Another view says: as long as the lesson contains the sun (the month general), it can transform misfortune into good fortune, and thus no disaster will occur.

《靈轄經》曰：時泰課，占時得太歲發用，為天子月將所合，為青龍。若臨日辰年命發用，為時泰課。利見大人，有福神相助，當有官爵榮遷之喜。

The Lingxia Jing says: The structure of a timely divination is when the time stem is combined with the heavenly stem of the current year as the initiating transmission, and the heavenly stem of the current year symbolizes the emperor. It also harmonizes with the month general, with the azure dragon above it. If this group of deities falls on the day stem, day branch, or one's own birth year and initiates the transmission, it is called a timely lesson. This lesson is favorable for meeting important officials, with auspicious deities assisting from the side, and there will be joy in receiving official rank and honor.

如寅年六月乙丑日丑時占事，四課中陰陽見功曹臨酉，下克上為用，此太歲為用，傳見小吉，得青龍為月建，是為時泰課，宜謁尊貴，覲天庭，有福神相助也此雖夜時，但日間占不用夜貴，只子貴逆治，至未在寅上得青龍太歲發用，旺得青龍貴人。

Example: Divination on a day of Yichou in the sixth lunar month of the Year of Yin. In the sixth month, the general is set as Wu. Wu is placed over Yichou and the Heaven Plate is started. Among the yin and yang spirits of the four lessons, the spirit 'Gongcao' (the spirit of寅 wood) is found over You. You metal overcomes寅 wood, which is a case of lower overcoming upper. According to the 'method of thief overcoming', it is taken as the initiating transmission.寅 is the year's sovereign, so it is the sovereign initiating the transmission. In the three transmissions, the spirit 'Xiaoji' (the spirit of Wei earth) is also seen, riding on the Azure Dragon. Wei is the month's builder. This forms a harmonious lesson, suitable for visiting dignitaries and paying homage to the heavenly court, with the blessing of a divine being. The original note says: although this example is in the night time, when divining in the day, the night nobleman is not used. Instead, the nobleman is started from the Zi position and arranged in reverse. Counting to Wei, it falls on寅, thus the Azure Dragon and the sovereign are both initiating the transmission. In a prosperous atmosphere, the Azure Dragon nobleman is also present.

比寅陰 才未青 印子貴 亥午寅酉 午丑酉乙

This is the example of a divination chart for the day of Yichou in the sixth lunar month of the Year of the Tiger, at the hour of Chou. The top three lines are the three transmissions: the first transmission is Yin, which is the same as the day stem Yi wood, making it a companion爻, riding on Tai Yin; the middle transmission is Wei, which is overcome by Yi wood, making it a wealth爻, riding on the Azure Dragon; the final transmission is Zi, which is water that nourishes wood, making it an official爻, riding on the nobleman. The bottom two lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, and Chen has You, forming the first lesson You/Yi; using You as the lower, You has Yin, forming the second lesson Yin/You; the day branch Chou has Wu, forming the third lesson Wu/Chou; using Wu as the lower, Wu has Hai, forming the fourth lesson Hai/Wu. In the sixth lunar month, Wu general is added to the hour of Chou, and all the heavenly spirits on the heaven plate are five positions ahead of the earth plate, so Chen has You and Chou has Wu. In the second lesson, the metal You is below and the wood Yin is above, with the lower stealing the upper, so Yin is used as the initiating transmission, which is exactly the image of the sovereign year.

詩曰：用凶終吉衰終旺，天乙順行轉出陽，此名四順初雖否，終來吉慶喜相逢。百事嚮明宜勉進，小求大獲盡褒揚。

The song says: Although the initiating transmission is ominous, the final transmission turns favorable; although it starts weak, it ends strong. The celestial nobleman moves in the right direction and emerges to the yang position — this is called a four-sympathetic lesson. Although it begins obstructed, it ends with auspicious encounters. All affairs tend toward brightness, suitable for striving forward. What is sought may be small, but the gain is great, and all people praise it.

孔明曰：用起凶神惡將，傳得吉神良將，為一順；用起囚死，傳得旺相，為二順；貴人順治，為三順；傳出貴人前，名曰四順。此時百事可為，雖無初亦有終。

Zhuge Liang said: The four harmonies refer to four layers of reversal turning into favorable conditions. The initiating transmission starts from malevolent spirits and evil officials, but the three transmissions obtain auspicious spirits and good officials, which is the first harmony; the initiating transmission starts from a place of captivity and decline, but the three transmissions obtain prosperity and strength, which is the second harmony; the heavenly master nobleman proceeds in a favorable direction and does not reverse, which is the third harmony; the three transmissions are arranged and fall before the nobleman, which is the fourth harmony. At this time, all matters can be undertaken, even if the beginning is unfavorable, the end will ultimately succeed.

詩曰：用起日辰俱旺相，傳中復有吉神並，三光並立無相剋，作事皆歡病者輕。縱逢凶將無憂患，囚繫官災事不成。六月戊寅日占課，三傳俱旺貴人榮。

The song says: If the initiating transmission, the day stem, and the day branch all receive the energy of prosperity and strength, and if there are auspicious deities present in the three transmissions, with three lights standing together without mutual control between them — this is called the Three Lights lesson. Matters will all be pleasant, and the illness of the patient will be mild. Even if a malevolent general appears, there will be no worries. Imprisonment, legal troubles, and other misfortunes will not occur. For example, on the day of Wuyin in June, if all three transmissions are prosperous and there is a nobleman who is prominent, this is an instance of such a lesson.

詩曰：用神逢旺相，一光事所宜。吉將臨其上，三光喜勿疑。日辰兼有氣，三光不改移。求事多來速，官職定不遲。末傳無刑害，車馬鎮相隨。三合與六合，逍遙自在時。忽然刑害破，凶將作頻眉。

The song says: When the useful god receives the energy of prosperity and strength, this is the first level of brightness, and all affairs will be appropriate; if a good general is also riding upon it, the joy of three lights does not need to be doubted; if the day stem and day branch also have energy, the three lights will be stable and unshakable. Requests for things will mostly come quickly, and official positions will certainly not be delayed. If the final transmission has no punishment or harm, then the chariots and horses will follow along the way. If among the three transmissions there are also triple harmony and liu he, that is exactly the time of ease and comfort. But if suddenly there is punishment, harm, or breaking, and an Inauspicious General is also riding upon it, then one will have to worry and be troubled.

詩曰：三光並立，用在其中，日辰之陽，吉神旺相，用起相傳，旺生良將，上下相生，自獲吉昌，雖有凶將，亦不為殃，當此之時，入水不溺，入病惡思不當，入兵不傷，所種者成，所為者遂，所求者得，所欲者諧，病困不死，繫者無刑，刀雖臨頸，亦為虛驚，舉尸入猶後回生，出幽入明，是謂神靈。

The song says: Three bright lights stand together, with the Useful God in the center; the yang spirits riding on the Day Stem and Day Branch are all auspicious deities carrying the energy of prosperity and strength; the Initiating Transmission flows continuously, with the strong energy supporting capable generals; the upper and lower parts mutually generate each other, naturally bringing good fortune and flourishing. At such a time, even if there are evil generals, they cannot cause disaster. In such a situation: entering water will not lead to drowning, getting sick will not worsen; going into battle will not result in injury; what is planted will grow, what is done will succeed, what is sought will be obtained, what is desired will be fulfilled; even if the illness is severe, one will not die; those who are imprisoned will not suffer punishment; although a knife is placed at the neck, it is just a false alarm; even if a corpse is carried in, one can later recover. This is moving from darkness into light, hence called divine protection.

又曰：三光日辰天乙後，中末囚死將神凶，此是三光失明象，本明向自暗昏，前看虛喜後枉悶，抑塞屈招難泰通，在上雖明不見察，所為無就喪前功。

It is also said that in the Three Lights divination system, if the day stem and day branch fall after the Heavenly Nobleman, and the middle transmission and final transmission are in a state of captivity or death, with all the accompanying deities and generals being凶 (malevolent), this indicates the image of the Three Lights losing their clarity: originally bright, they now turn towards darkness. At first it seems like a hollow joy, but later it leads to mere frustration; everywhere there is suppression and blockage, with grievances being acknowledged but unable to achieve relief. Although those above are discerning, they cannot see the truth of the situation; one's actions achieve nothing, and the previous merits are lost.

孔明曰：日為人，如得旺相氣，則人口安寧建旺，諸鬼不能犯，一光也；辰為宅，若得旺相氣，則宅居新美，氣運方亨，則益主人，諸邪不侵，二光也；用神乃日用所占發端之事，若得旺相氣，則所為無阻，豐亨盛大，德以速成，三光也。此三者，又乘吉將，故曰三光課。占者遇之，光其神又光其宅，而又光其動作，遂所為不費力矣。此課與官爵乘軒等占課並，主仕人加官進職，如有喜神，亦必見吉慶，雖有凶神凶將，始終有福，但日辰發用，要在天乙前。

Zhongming said: The day stem represents a person; if it receives the prosperous and strong energy, then the family will have peace and prosperity, and all evil spirits will not be able to invade, which is the first light. The day branch represents the dwelling; if it receives the prosperous and strong energy, then the residence will be new and beautiful, with a smooth flow of fortune, benefiting the owner and keeping evil spirits away, which is the second light. The useful god is the starting point of the current matter; if it receives the prosperous and strong energy, then all actions will have no obstacles, be prosperous and smooth, and success will be achieved quickly through virtue, which is the third light. These three aspects are all riding on auspicious generals, so it is called the three lights. When a diviner encounters this, the person will shine, the dwelling will shine, and the actions will shine, and nothing will be difficult to accomplish. If this lesson appears together with the official rank lesson or the carriage lesson, it indicates that an official will be promoted; if there is a happy god, there will certainly be good fortune; even if there are凶 spirits and凶 generals, there will always be blessings. The only condition is that the day stem, day branch, and initiating transmission must fall before the Tianyi Nobleman.

外有三光失明，為烏雲蔽天格。蓋日辰在天乙後為陰，中末傳又囚死，乃自明入暗，自旺入衰，故凶。主作為朦朧遲滯，吉事變為凶事，病人痊而作，終不起矣，占人主愚昧。

In addition, there is a variation called the "Dark Clouds Covering the Sky" pattern, which refers to three lights being obscured. If the day stem and day branch fall after the Heavenly Nobleman, it becomes yin. If the middle transmission and final transmission are in a state of captivity or death, this signifies moving from brightness to darkness and from strength to decline, hence it is凶. This indicates that one's actions are vague and sluggish, turning originally auspicious matters into ominous ones; for a sick person, it appears to improve but will actually recur and ultimately fail to recover; when predicting a person's character, it indicates ignorance.

如正月甲寅日巳時反吟課，春月甲寅木旺，傳送作青龍加日辰，功曹加申為用，用神乘旺作天后，正合三光課，雖反吟而神將並吉。法曰“有凶，從其吉多者”，此之謂也。 比寅后 官申青 比寅后 寅申寅申 申寅申甲

Example: On the day of Jiayin (Jia Yin) in the first lunar month, at the hour of Si (Snake), a reverse chant lesson is obtained. In the first lunar month, the use of the亥 (Hai) general is applied to the hour of Si. The Heaven and Earth plates are directly opposite, thus forming a reverse chant. In spring, the wood energy of Jia Yin is at its peak; the 'Chuansong' (Shen) god, which is the metal god of Shen, rides the Azure Dragon and is placed on the day stem and day branch. The 'Gongcao' (Yin) god, which is the wood god of Yin, is placed on Shen as the initiating transmission. The useful god is riding strong energy, and the riding general is the Heavenly Empress, which perfectly matches the Three Lights lesson. Although it is a dynamic reverse chant, both the gods and generals are auspicious. In terms of interpretation, it is said, 'When there is misfortune, follow the side with more auspiciousness,' which exactly describes this situation. Below is the lesson format. The top three lines are the three transmissions: the first transmission is寅 (Yin), which shares the same wood element as Jia, making it a companion爻, riding the Heavenly Empress; the middle transmission is申 (Shen), which is metal overcoming wood, making it an official ghost爻, riding the Azure Dragon; the final transmission is again寅 (Yin), still a companion爻, riding the Heavenly Empress. In a reverse chant lesson, the Heaven and Earth plates are opposite, so the first and final transmissions repeat. The bottom two lines are the four lessons, read from right to left: the day stem Jia is lodged in寅 (Yin), with申 (Shen) on寅 (Yin), forming the first lesson of Shen/Jia; taking Shen as the lower, with寅 (Yin) on Shen, forming the second lesson of Yin/Shen; the day branch is寅 (Yin), with申 (Shen) on寅 (Yin), forming the third lesson of Shen/Yin; taking Shen as the lower, with寅 (Yin) on Shen, forming the fourth lesson of Yin/Shen. The four lessons only involve the two gods of Yin and Shen alternating in opposition, which is exactly the image of a reverse chant.

如正月庚申日卯時占，神后臨戌為用，將得天后；中傳功曹，將得螣蛇；末傳天罡，將得六合。秋占，日辰旺相為一光；神后天后發用乘相氣，為二光；吉將在中，為三光。占病不死，囚繫得出，市賈有利，謀望得成，福佑自至，殃禍消除。 子子后 才寅蛇 父辰合 子戌子戌 戌申戌庚

Another example: On the day of Gengshen in the first lunar month at the hour of Mao, the 'Shenhou' (the god of the Water of Zi) is on Wu and serves as the initiating transmission. The heavenly general accompanying it is Shenhou. The middle transmission is 'Gongcao' (the god of the Wood of Yin), accompanied by Teng Snake. The final transmission is 'Tiangang' (the god of the Earth of Chen), accompanied by Liu He. If this divination is done in autumn, the day stem and branch receive prosperous and strong energy, which is the first good sign. Shenhou serves as the initiating transmission with accompanying favorable energy, which is the second good sign. A favorable general is in the middle transmission, which is the third good sign. This divination indicates that the person is not dying from illness, prisoners will be released, business will be profitable, endeavors will succeed, blessings will come naturally, and misfortunes will be eliminated. Below is the lesson format. The top three lines are the three transmissions: the initial transmission is Zi, with metal generating water, which corresponds to the son's hexagram for Geng day, accompanied by Shenhou. The middle transmission is Yin, with metal overcoming wood, which corresponds to the wealth hexagram, accompanied by Teng Snake. The final transmission is Chen, with earth generating metal, which corresponds to the parent and seal hexagram, accompanied by Liu He. The bottom two lines are the four lessons, read from right to left: the day stem is Geng, which is lodged in Shen, and Shen has Wu, forming the first lesson Wu/Geng. Taking Wu as the lower, Wu has Zi, forming the second lesson Zi/Wu. The day branch is Shen, which has Wu, forming the third lesson Wu/Shen. Taking Wu as the lower, Wu has Zi, forming the fourth lesson Zi/Wu. The heavenly plate gods are each two positions ahead of the earthly plate, so Wu has Zi, Zi has Yin, Yin has Chen, and the three transmissions are arranged in order as Zi, Yin, Chen.

詩曰：一陽一順起，用旺二陽知，日辰前天乙，陽神進不回，良將當其上，三陽次第推，病者應無死，獄囚脫災危，凡事皆吉慶，求財利必值，縱逢刑與害，喜事不遲疑。

The song says: The first level of yang is when the qi flows in order; when the useful god receives the qi of prosperity and strength, then the second level of yang is known; if the day stem and day branch are placed before the nobleman, the yang spirit proceeds straight forward without turning back, and there is a good general above, then the third level of yang follows in sequence. With this divination, the sick person will not die, prisoners can escape disasters and dangers, all matters bring good fortune, and seeking wealth will certainly bring profit; even if there is a conflict or harm, good things will not be delayed.

詩曰：貴人順行治，支干俱行前。用傳得有氣，三陽照不偏。利向公直作，莫從私曲權。吉事須揚舉，凶將惡名傳。所為皆有得，運限合通年。 詩曰：天乙順布日居前，日辰逢旺更推詳。三陽偏與人為慶，若乘吉將更為良。見龍常主錢財慶賀事。

The song says: The nobleman follows the order to handle affairs, with the day stem and day branch both preceding the nobleman; the initiating transmission and the three transmissions all have vitality, threefold sunlight illuminating all around without bias. This divination is favorable for proceeding along the path of justice, not relying on private manipulation. Favorable matters should be publicized and carried out; if the riding general is an Inauspicious General, the result will be a bad reputation. All actions will bring results, and both fortune and duration will be smooth. Another song says: The nobleman is arranged in order with the day stem preceding it, and the day stem and day branch again meet strong vitality; it is also necessary to carefully examine. The three yang are particularly auspicious, and if they are accompanied by a favorable general, it is even better. If the three transmissions contain the azure dragon and tai chang, they indicate matters related to wealth and celebration.

詩曰：天乙順行為正理，日辰有氣復居前。主用行年並旺相，三陽吉慶保安然。上下旺相神將吉，出行有利職主遷。病者入棺當再活，刀當囚頭卻無愁。

The song says: The nobleman (天乙贵人) should be followed in order, as it is the correct principle. The day stem and day branch have vitality and are positioned before the nobleman. If the useful god and the native's birth year are both prosperous and strong, then three yang auspicious blessings will ensure safety. If both the upper and lower parts are prosperous and strong, and the spirits and generals are all auspicious, then traveling will be beneficial, and official positions will lead to promotion. Even if a sick person has already been placed in the coffin, they will revive. A knife placed on a prisoner's head does not need to cause worry.

詩曰：三陽天乙來辰戌，用神克賊終無救。此時三光不照時，事多闇昧求多就。是非雖滯不傳揚，傍勢堪為終嘆謬。病人雖安亦須死，囚人罪輕赦不宥。望人不來憑人虛。家人衰耗多凶咎。

The rhyme says: When the three yang divination is used and the heavenly master and nobleman are located in the positions of Chen and Xu, the useful god is also harmed and attacked, with no way to save the situation. Chen and Xu are the heavenly net and earthly trap, and the nobleman entering these positions is like being imprisoned. At this time, the three lights cannot illuminate, and matters are often obscure and unclear. Although many things are sought, they can only be forced together. Right and wrong remain stagnant without spreading, and trying to rely on others' power results in nothing but sighs. The sick person appears stable but will eventually die. A prisoner may have a light crime but will not be pardoned. Those who hope for something do not come, and those who entrust others are unreliable. The whole family declines and suffers losses, often encountering misfortune.

孔明曰：三陽者，天乙順行，前三五加日辰為一陽也；旺相不相剋，二陽也；日照今日之本；三陽也。又按《金匱》曰：用神旺相順行，日辰在天乙前，謂之三陽課。蓋主進旺氣，順於前進，謂一陽，主順。天乙在行為順，謂二陽；陽主伸，日辰在天乙前，為伸，謂三陽。兼吉將加臨，謂三陽課。此義甚通，利公干，不利私謀。占賊來，不利為主，無伏兵。占訟得理，病無憂，官升遷，行人來，產易養，孕貴。婚姻求望遂。一曰天乙順治，龍合立於前乘旺生初，正時生行年，為明為泰為生為長，舉事亨通，病者復生，囚者無罪。三陽遇太乙，來意主先喜後憂。

Zhongming said: The concept of San Yang refers to three aspects. First, the Tianyi Guiren moves in the correct direction, and by counting forward three and five positions, they are added to the day stem and day branch. Second, each god is prosperous and strong, and they do not mutually control each other. Third, the sun (month general) shines on the fundamental position of the current day. According to the Jin Gui, if the useful god is prosperous and strong and moves in the correct direction, and the day stem and day branch are placed before Tianyi, this is called San Yang Ke. The qi advances to a prosperous place and moves in the correct direction, which is the first yang, indicating smoothness. Tianyi moves in the correct direction without opposition, which is the second yang. The meaning of yang is extension, and the day stem and day branch being before Tianyi is an image of extension, which is the third yang. If good generals are present in their positions, then it becomes a San Yang Ke. This explanation is very clear: this lesson is favorable for official matters, but not for private schemes. When predicting a robbery, it is unfavorable to be the defending side, because there are no hidden troops available. In lawsuits, one can win the case; in illness, there is no worry; in official matters, there is promotion; in the case of a traveler, the person returns; in childbirth, the child is easy to raise; in pregnancy, the child is noble; in marriage and other requests, they are fulfilled. Another explanation: when Tianyi moves in the correct direction to handle affairs, the Qinglong and Liuhexi stand in front and ride on strong qi to generate the first transmission. When predicting the time, they also generate the person's destiny and year, which is clarity, peace, life, and growth, indicating smoothness in affairs. The sick person can recover, and the imprisoned person is innocent. However, if San Yang Ke meets Taiyi (the god of Si fire), the intention of the person coming is often first joy followed by worry.

外有三陽不照格，天乙在辰戌，雖順治亦為貴人入獄，獄乃陰地也，即非陽矣。用神雖旺相卻為鬼氣，鬼貪旺，雖不克人，名既為鬼，即陰物也，豈能照人乎？若三陽無救神，則為三陽不照，未免先吉後凶。

In addition, there is the pattern of Three Yangs Not Illuminating: the Nobleman falls into Chen or Xu. Chen is the Heavenly Net and Xu is the Earthly Net. Even if the Nobleman moves in the correct direction to handle affairs, it is considered that the Nobleman is imprisoned. A prison is a dark place, so it cannot be considered Yang. Although the Useful God is prosperous and strong, it is a ghostly energy that harms the person. Ghosts desire strong energy, but even if they do not immediately harm people, since their name is already that of a ghost, they belong to the Yin, and thus cannot illuminate people. If there is no saving deity in the Three Yangs pattern, it becomes Three Yangs Not Illuminating, inevitably leading to initial good fortune followed by misfortune.

如六月戊辰日辰時，申加午為用，日辰時皆旺相也。 又如二月乙丑日酉時，功曹為用，天乙加亥，辰在天乙前，順行，亦是三陽。

Example one: On the day of Wu Chen in the sixth month at the hour of Chen, the transmission begins with Shen added to Wu. The day stem, day branch, and the time of divination all receive the prosperous and strong energy. This perfectly matches the meaning of the three yangs. Example two: On the day of Yi Chou in the second month at the hour of You, the spirit of Gongcao (the Yin Wood deity) initiates the transmission. The celestial master nobleman is placed on Hai. The day branch comes before the celestial master and the nobleman proceeds in order. This is also a three yang lesson. The lesson forms of both examples are listed below.

申 戌 子 申午酉未 午辰未戊 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the first example of a divination lesson for the day of Wu Chen (戊辰) at the hour of Shen (申) in the sixth month. The top three lines represent the three transmissions: the first transmission is Shen (申), the middle transmission is Xu (戌), and the final transmission is Zi (子). In the sixth month, the general is Wu (午) added to the hour of Shen (辰). The heavenly plate gods are each two positions ahead of the earthly plate. Therefore, Shen (申) gets Xu (戌), Xu (戌) gets Zi (子), and the three transmissions follow in order. The middle two lines are the four lessons, read from right to left: the day stem Wu (戊) is lodged in Si (巳), and Si (巳) gets Wei (未), forming the first lesson Wei (未)/Wu (戊); taking Wei (未) as the next, Wei (未) gets You (酉), forming the second lesson You (酉)/Wei (未); the day branch is Chen (辰), and Chen (辰) gets Wu (午), forming the third lesson Wu (午)/Chen (辰); taking Wu (午) as the next, Wu (午) gets Shen (申), forming the fourth lesson Shen (申)/Wu (午). The bottom four lines are the heavenly and earthly plates. The earthly plate's twelve palaces remain fixed, arranged clockwise from the top-left corner as Si (巳), Wu (午), Wei (未), Shen (申), You (酉), Xu (戌), Hai (亥), Zi (子), Chou (丑), Yin (寅), Mao (卯), and Chen (辰). The heavenly plate gods are placed on each palace: Si (巳) has Wei (未), Wu (午) has Shen (申), Wei (未) has You (酉), Shen (申) has Xu (戌), You (酉) has Hai (亥), Xu (戌) has Zi (子), Hai (亥) has Chou (丑), Zi (子) has Yin (寅), Chou (丑) has Yin (寅), Yin (寅) has Chen (辰), Mao (卯) has Si (巳), and Chen (辰) has Wu (午). Each heavenly plate god is two positions ahead of the corresponding earthly plate palace.

寅 卯 辰 卯寅午巳 寅丑巳乙 午未申酉 巳 戌 辰 亥 卯寅丑子

This is the second example from the previous text, for the day of Yichou (乙丑) in the second month at the hour of You (酉). The top three lines are the three transmissions: the first transmission is Yin (寅), the middle transmission is Mao (卯), and the final transmission is Chen (辰). For the second month, the general is Xu (戌) added to the hour of You (酉). The heavenly plate gods are all one step ahead of the earthly plate. Therefore, Yin (寅) receives Mao (卯), Mao (卯) receives Chen (辰), and the three transmissions proceed smoothly in order, which is the image of "Yang spirits advancing without returning." The middle two lines are the four lessons, read from right to left: the day stem Yi (乙) is lodged in Chen (辰), so Chen (辰) receives Si (巳), forming the first lesson Si (巳)/Yi (乙); taking Si (巳) as the lower, Si (巳) receives Wu (午), forming the second lesson Wu (午)/Si (巳); the day branch Chou (丑) receives Yin (寅), forming the third lesson Yin (寅)/Chou (丑); taking Yin (寅) as the lower, Yin (寅) receives Mao (卯), forming the fourth lesson Mao (卯)/Yin (寅). The bottom four lines are the heavenly and earthly plates: the earthly plate has Si (巳) on Wu (午), Wu (午) on Wei (未), Wei (未) on Shen (申), Shen (申) on You (酉), You (酉) on Xu (戌), Xu (戌) on Hai (亥), Hai (亥) on Zi (子), Zi (子) on Chou (丑), Chou (丑) on Yin (寅), Yin (寅) on Mao (卯), Mao (卯) on Chen (辰), Chen (辰) on Si (巳). Each position differs by only one step.

詩曰：支辰得用為天乙，青龍天后來入傳，或在行年日辰上，天恩恩澤求中天。感動尊長非細事，貴人救濟感恩寬。天恩傳見空亡死，天恩未定成虛喜。心下有憂多疑貳，吉凶爭奪多猶豫。

The song says: When the god of the day branch initiates the transmission and ascends to be accompanied by the nobleman and the azure dragon, and the heavenly empress also enters the three transmissions, or when they fall on one's own destiny year, day stem, or day branch, this is called the Heavenly Grace lesson. The grace should be sought at the central court. What is moved is the superior elder, not a trivial matter. The nobleman intervenes to help, and the gratitude is deep. However, if the god of Heavenly Grace in the three transmissions falls into the empty period or death qi, then Heavenly Grace will not be established, resulting in empty joy: there is worry in the heart, doubt and indecision, with both good and bad outcomes competing, and the person is uncertain.

孔明曰：支辰旺相發用，作貴人或臨行年，入傳生日干，名天恩課。主得貴人救濟，尊長賜恩澤，利干謁貴、求選、赦宥之事，終身不逢危險。忌見貴人空亡，則喜事不實，事多猶豫，憂疑不決矣。

Zhongming said: When the Day Branch deity is prosperous and strong and initiates the transmission, it is accompanied by the Heavenly Grace Nobleman, or it appears in the person's own birth year, enters the three transmissions and comes to be born with the Day Stem, this is called the Heavenly Grace lesson. It indicates receiving help from a nobleman, receiving grace from a superior, and is favorable for seeking favor from noblemen, seeking appointments and transfers, and requesting forgiveness. It ensures no danger throughout one's life. However, it is unfavorable if the nobleman falls into the旬空, as this prevents good things from materializing, causing hesitation and uncertainty in matters.

三交 斬關 遊子 閉口 刑德 解散 亂首 度厄 無祿 殘下 凌犯 孤寡 龍戰 勵德 贅婿 無淫 泆女 沖破 天祿秘典大六壬靈覺經神課卷之三

This line is a list of lesson headings for volume three of this book, in order: Sanjiao, Zhan Guan, Youzi, Bokou, Xingde, Jiesan, Luanshou, Du'e, Wulü, Canshà, Lingfan, Guguo, Longzhan, Lide, Zhuixu, Wuyin, Yiniu, Yiju, Chongpo, making a total of eighteen lessons. The entries listed under each of these lesson names are all included in the following section titled "Yinni Men," which discusses lesson patterns related to concealment, fleeing, disorder, loneliness, and licentiousness, focusing on more shadowy or hidden aspects. After the list of headings, the original manuscript repeats a line with the volume title "Tianlu秘典 Da Liu Yin Lingjue Jing Shenke Juan Zhi San," which is retained as it appears originally.

象曰：卯酉加日辰，六合太陰並，用起四仲神，三交是課名釋課名義。 又曰：四仲發用誰可先？其中若有克，三交得此篇。 又曰：昴宿房星加日辰，太陰六合又並臻。今日復臨子午，三傳四仲類相尋。 又曰：三傳日辰俱四仲，太沖從魁加日辰，四三陰合相併見，三交為課主交神。

The lesson says: When the branches of卯 and酉 are added to the day stem and day branch, and when the Liu He and Tai Yin appear together, and the initiating transmission starts from the four central divine beings of子, 午, 卯, and 酉, this lesson is called three intersections. This sentence is explaining the meaning of the lesson name. It also says: When the four central divine beings are all used simultaneously, which one should be taken first? If there is mutual control among them, then the method of贼克 is used to determine, and this is how the three intersections lesson is explained. It also says: Hairy Head mansion belongs to酉, 房星 belongs to卯, and both are added to the day stem and day branch. The Tai Yin and Liu He also appear together. The divine beings of today appear at子 and 午, and the three transmissions are all the four central positions. They seek each other in the same category. It also says: When the three transmissions and the day stem and day branch are all in the four central positions, Taichong (Mao) (卯) and Congkui (You) (酉) are added to the day stem and day branch. The yin divine beings of the third and fourth lessons also appear together with Tai Yin and Liu He, and the three intersections lesson is based on these intersecting divine beings.

《金匱》曰：卯酉之位，日月所從；子午之辰，陰陽所起；皆幽暗，謂之私門。若四仲加四仲，是門戶相通，陰陽交媾，私奸聚黨，而中末又兼之，故名三交，太陰六合皆主陰私蔽匿，更見此二神加之，愈是三交。 又曰：卯酉加日辰為一交，作太陰六合為二交，傳中四仲為三交。

The Golden Chest says: The directions of卯 and酉 are the gates through which the sun and moon rise and set; the directions of子 and午 are the starting points of the waxing and waning of yin and yang. These four directions are dark and obscure, so they are called "private doors." If the four central deities are also added to the four central positions, then the gates connect with each other, yin and yang intermingle, indicating secret communications and gatherings of groups; if the middle transmission and final transmission repeat this pattern, it is called three intersections. The Heavenly General Tai Yin and the Heavenly General Liu He both govern hidden and secret matters. If these two deities appear again, the pattern of three intersections becomes even more evident. It also says: When卯 and酉 are added to the day stem and day branch, it is the first intersection. If Tai Yin and Liu He are placed above it, it is the second intersection. If the three transmissions are all filled with the four central directions, it is the third intersection.

又曰：子午卯酉，四仲神也。太沖為天私門，從魁為地私門，六合為地私門，太陰為地私戶，更日辰見四仲，三傳又是四仲，太陰六合入課傳，名曰三交格。 又曰：凡四仲日加傳用為一交，四仲時加傳用為二交，上乘朱雀陰合後為三交。一曰三交課有二例，三傳俱仲是為一例；又仲日四仲發用，又得仲時，傳有雀合陰后，亦為三交。

It is also said that the four central directions, namely Zi, Wu, Mao, and You, are the four central deities. Taichong at Mao is called Tian Si Men, Congkui at You is called Di Si Men. The Heavenly General's Liu He is also called Di Si Men, and Tai Yin is called Di Si Hu. If the Day Stem and Day Branch show the four central directions, and the three transmissions are also all four central directions, and Tai Yin and Liu He enter the four lessons and three transmissions, it is called San Jiao Ge. It is also said that whenever the four central directions fall on the three transmissions and their initiating transmission, it is the first Jiao. If the time of the four central directions falls on the three transmissions and their initiating transmission, it is the second Jiao. If the above is further accompanied by Zhu Que, Tai Yin, Liu He, and Tian Hou, it is the third Jiao. Another saying is that there are two types of San Jiao lessons: one is when all three transmissions are the four central directions; the other is when the day is a four central direction, and the initiating transmission is also a four central direction, the time is also a four central direction, and among the three transmissions there are Zhu Que, Liu He, Tai Yin, and Tian Hou.

象曰：三交主匿罪，女子外交連，占人當六月，丁卯之時寅。秋仲加夏仲，被克是姻緣，有救除高蓋，凡此罪夢延。 又曰：三交家隱奸私客，不是自逃將避迍。螣蛇防火勾陳斗，武盜白虎殺傷人。或幽或明公私絆，門戶開闔事屈伸。謀望遠行皆伏匿，關隔阻滯謀不成。陰私交加有淫泆，室女深閨也逐迎。若因死囚傳惡將，貴人居向戌與辰。二仇定戰不相伏，定因官訟纏其身。更若四正加四仲，人家妨得不分明。年月日時加四仲，所謀之事徒用情。有祿貴人臨四仲，遷移卻有陰私名。

The lesson says: Three Intersections indicate that there is a criminal hiding in the family, or a woman involved in secret affairs with outsiders. For example, if the divination is done in the sixth month on a Dingmao day, with the time in the寅 (Tiger) branch. In autumn, the middle branch (You) is placed over the summer middle branch (Wu), and the one that is being overcome indicates marital affairs. If there is a saving deity or if it turns into the high carriage pattern, it can be resolved; otherwise, such matters drag on like nightmares filled with guilt. It also says: A house with Three Intersections hides secret guests, either the person themselves is fleeing or they are helping someone else to hide. Seeing Teng Snake warns of fire, seeing Gou Chen warns of disputes, seeing Black Tortoise warns of theft, and seeing White Tiger warns of injury or death. Matters may be hidden or revealed, involving both public and private aspects; the door opens and closes, and the matter fluctuates. Plans and long journeys indicate concealment and obstacles, leading to failure. Secret affairs intertwine, leading to disorder and promiscuity, even virgins in the inner chamber may pursue and flatter others. If the lesson contains Death Qi and imprisonment Qi, and the three transmissions are occupied by evil generals, and the Heavenly Ethical Person is located in the Chen or Xu branches (Heavenly Net and Earthly Net positions), the two opposing parties will definitely fight, neither willing to yield, and will be entangled in legal disputes. Furthermore, if the four cardinal deities (Zi, Wu, Mao, You) are placed over the four middle branches, the family will suffer from unclear harm. If the Tai Su, Month Builder, Day Branch, and the time of divination all fall on the four middle branches, the intended matter will be in vain. If a nobleman with a禄 (favor) is located on the four middle branches, although it indicates moving, it carries a reputation of secret affairs.

陰合乘卯酉之神，則為伏匿罪人，或為女子牽連之事，主交加，事體交連，未能得脫。為人好勾惹結交，多私情而不擇精粗美惡，私易不定，更換住場，離鄉異井。或重拜雙親，多妻妾，養螟蛉，內外驚而外施仁義也。終必為犯，被罪外竄矣。

Tai Yin and Liu He are on the trigrams of Mao and You, indicating concealment of criminals or matters involving women, with things entangled and difficult to escape. Such people enjoy forming secret connections and have many private relationships without discerning good or bad, beauty or ugliness. Their actions are secretive and changeable, often moving frequently and leaving their homeland to settle elsewhere. They may also acknowledge a second set of parents, have many wives and concubines, and adopt sons. Inside they are anxious and unsettled, yet outside they appear to be virtuous and benevolent. In the end, they will certainly commit offenses, incur guilt, and be forced to wander away.

《曾門經》曰：三交相因，家匿罪人。人或公訟，或明晦，或出入受害，伏匿關留，又主逃隱不及。凡事被人阻破，求財無得，謀望無成，占病沈重，或日輕夜重，或日重夜輕，多是犯色二三感。占官不吉，六陰日先阻後遂，但多疑，事不歸一。女人得此刑剋疊並，多淫亂或偏寵。

The "Zeng Men Jing" says: When three intersections mutually attract each other, it indicates that there is a criminal person hidden within the family. This person may be involved in legal disputes with the government, or their actions may be unpredictable, sometimes appearing clear and sometimes obscure. They may suffer harm when entering or leaving, being secretly detained and obstructed at checkpoints. It also suggests that they wish to escape but cannot do so in time. In all matters, they are obstructed by others, unable to gain wealth, and their plans fail. If this is used to divinate illness, the condition is severe, possibly lighter during the day and heavier at night, or heavier during the day and lighter at night. It is mostly due to indulgence in lust and infection by two or three diseases. It is unfavorable for official affairs. If this hexagram is drawn on a day of six yin, it indicates initial obstacles followed by eventual success, but with much doubt and confusion, and the matter does not settle clearly. For women, this hexagram indicates repeated punishments, often due to immorality or being favored excessively by others.

孔明曰：三交課，來意主自疑惑，家欲匿罪人。又須陰合併，方名三交。若無此二神，則不為交。又子午為二至，卯酉為二門，若四仲相交，更天將得白虎，並主望行人音信。又若傳不和，有交加難解不明之憂。又帶白虎克日辰行年上神者，來意主殺傷見血之禍。占來賊有戰，或三路來，勾引合交而來，或三路或三疊，陣中有埋伏，須防之。占行人游神動必來，否則主行者勾留牽惹，他事不得來；或來，半路被朋友或婦女引去他方矣。

Zhongming said: The meaning of the Sanjiao lesson usually indicates that the person involved has doubts in their mind and there is a hidden criminal in the family. It is also necessary for Tai Yin and Liu He to appear together, in order to be called Sanjiao; if these two deities are not present, it cannot be considered Sanjiao. Zi and Wu are the positions of Winter Solstice and Summer Solstice, while Mao and You are the gates of Spring Equinox and Autumn Equinox; if the four central branches are combined and meet, and the Heavenly General also has the White Tiger, it indicates the expectation of a traveler's news. If the three transmissions are not harmonious with each other, there will be worries of entanglement and confusion that are difficult to resolve. If the White Tiger is used to overcome the Day Stem, Day Branch, or the person's birth year, the meaning indicates a violent and bloody disaster. When predicting a robbery or attack, it mainly indicates warfare, or an attack from three directions, with mutual connections and combinations, or advancing from three directions, or overlapping in three layers, with ambushes in the army, which must be guarded against. When predicting a traveler, if the 'Woying' is activated, the person will definitely return; otherwise, it indicates that the traveler is detained by something else and cannot return; even if they start their journey, they will be led to another place by friends or women on the way.

袁天罡曰：此可知四仲純全，前無孟之可就，後無季之可奔，是謂四平，互刑互破，前不能進，後不能退，交加之旬。凡事失節阻礙，謀則被人破矣。后合又入傳，主陰私違法之事。虎勾入傳，主事爭鬥喪孝之事，或殺傷逃亡之事。 李淳風曰；孟神加孟，仲神加仲，季神加季，故曰三交。孟主未來，課名玄胎；仲主現在，課名三交；季主已往，課名稼穡遊子。

Yuan Tiangang said: From this we can see, when the four middle terms are pure and unimpeded, there is no four beginning term before to rely on, nor any four end term after to retreat to. This is called "Four Evenness." When they mutually injure and destroy each other, they cannot advance or retreat, which is exactly the time of entanglement. All matters lose their order and are obstructed. As soon as there is a plan, it is disturbed by others. If the Heavenly Empress and Liu He enter the Three Transmissions, it indicates secret illegal activities. If the White Tiger and Gou Chen enter the Three Transmissions, it indicates disputes and mourning, or cases of killing, injury, and fleeing. Li Chunfeng said: When the four beginning deities are placed on the four beginning positions, the four middle deities on the four middle positions, and the four end deities on the four end positions, they are all called "Three Intersections." The four beginning deities govern future matters, with the lesson name "Dark Fetus"; the four middle deities govern present matters, with the lesson name "Three Intersections"; the four end deities govern past matters, with the lesson names "Harvesting" and "Wandering Child."

子加卯，子卯相刑，舉錯不吉。詩曰；變異謀還遠，須訪卑下凌。陰亡陽始虛，賤否貴方榮。 子加酉，子酉遇破，舉事多端。詩曰：事因多閉起，變異及災亡。闇昧無分曉，蹇過後方亨。 卯加午，卯午遞志，老凶幼喜。詩曰：病凶訟不利，懷主欲登坡。暑天炎涼日，秋來始發輝。 午加酉，午酉光置，災福二慮。詩曰：小榮傾否日，老病事難言。火死金當旺，秋老生墓天。 午加卯，午卯沐浴，言好動逐。詩曰：事應言在位，便見後遷移。戶口多逢破，效治失多歧。 酉加子，酉子遇破，可禳災禍。詩曰：天禍終難解，金水來傷多。火燥其陰內，空木轉春和。 酉加午，酉午變應，事有凶證。詩曰：水力方行衣，樽節當日持。事後陰小敗，火力不相依。 卯加子，高蓋乘軒，紫微華蓋。詩曰：太沖為天駟，勝光為天馬。更得龍常將，祿位喜重重。 概見高蓋乘軒內。

The following eight are the eight types of three-way interactions formed by the four middle deities mutually influencing each other. One, Zi added to Mao: Zi and Mao are mutually harmful, every action and movement is inauspicious. A poem says: calamity arises suddenly, plans become more distant; one must consult the lower class who are oppressed. Yin Qi is exhausted and Yang Qi is weak, the lowly are blocked and the powerful are prosperous. Two, Zi added to You: Zi and You are mutually destructive, affairs are complicated and confused. A poem says: affairs arise from too much blockage, calamity follows disaster; everything is dark and unclear, only after this difficult period will things become smooth. Three, Mao added to Wu: Mao and Wu exchange intentions, it is凶 for the elderly and 喜 for the young. A poem says: it is凶 for illness and不利 for litigation, yet one's mind is thinking of climbing higher; in summer the cold and heat are unpredictable, but in autumn the light will appear. Four, Wu added to You: Wu and You have conflicting light and shadow, both disaster and fortune need to be considered. A poem says: a small honor is just at the time of overturning and blockage, the elderly have illness and affairs are difficult to discuss; fire has entered its death place while metal is at its peak, late autumn is the time when life Qi returns to its tomb. Five, Wu added to Mao: Wu and Mao are added together in the "Bathing" position (the twelfth life stage, which signifies indulgence and change), speech is persuasive and one is fond of chasing. A poem says: affairs should be in the position, and then there will be a transfer; the household has many broken things, and following governance leads to many wrong paths. Six, You added to Zi: You and Zi are mutually destructive, it is suitable to perform rituals to eliminate disasters. A poem says: the heavenly calamity is ultimately hard to resolve, metal and water have injured the way; fire is dry in the Yin, and the empty wood needs to turn into the harmonious spring Qi. Seven, You added to Wu: between You and Wu there are many changes, affairs have ominous signs. A poem says: the power of water has just begun to flow, one must control it on the same day; after the event, the weak and young side will fail, and the fire force is already unreliable. Eight, Mao added to Zi: this pattern is called High Cover Riding the Chariot, the image of Purple Micro and Huagai. A poem says: Taichong Mao is the Heavenly Horse, Shengguang Wu is the Heavenly Horse; further obtaining the Azure Dragon and Tai Chang generals, the joy of official rank is layered and repeated. The detailed explanation of this is found in the previous lesson on High Cover Riding the Chariot.

又曰：凡課入三交體，則以三交宮時斷之，絳宮時孟也。 詩曰：三神入仲是絳宮，此法幽微是經蹤。絳宮時得登明入，更有六神相隨從。天罡是德得生氣，辰午申上宜見進。功曹只是名華蓋，有恐居之可免凶。魁罡加孟丑為煞，行人不到渡江風。占賊未來亡叛獲，病瘥囚徒凶犯重。人情不實行宜止，路若迷時左道通。見怪身通妖不出，孕主生男財主空。

It is also said that whenever a divination falls into the pattern of the Three Intersections, it should be interpreted according to the 'Three Intersections and Time'. The term 'Jiang Gong' refers to the four beginning months. The rhyme says: when the three deities enter the four middle months, it is called Jiang Gong. This method is subtle and profound, with a basis in classical texts. When 'Dengming' (the water deity of the亥 position) enters Jiang Gong time, there are six other deities accompanying it. 'Tiangang' (the earth deity of the辰 position) here is considered a virtuous deity, capable of bringing life energy. If it falls on the positions of辰,午, or申, it is favorable for taking initiative. 'Gongcao' (the wood deity of the寅 position) here is only named as Huagai, and when there is fear, staying beneath it can avoid misfortune. If 'Hekui' and 'Tiangang' (the戌 and辰 positions) are placed on the four beginning months with Chou as the harmful position, then the traveler will not arrive, and crossing the river will encounter a great storm. For predicting thieves, the thieves have not yet arrived, but those who have fled or rebelled can be captured. For predicting illness, the illness will recover, but the prisoner's punishment will become heavier. Human relationships are not sincere, so travel should be stopped; if the path is lost, taking a narrow and secluded path will actually be passable. If strange phenomena are encountered, the person can pass through while the ghosts and spirits do not appear. For predicting pregnancy, it indicates the birth of a son; for predicting wealth, it indicates a loss.

大吉居仲是玉堂，軫星是德生天梁，申酉卯同名為德，神后之位華蓋方，天罡加仲亥為煞，賊人來路戰俱傷。上者遭繫追逃獲，天乙無風可渡江。謁人相見胎生女，若問人歸半路傍。

"Big Auspiciousness" (the deity of Chou earth) falling in the position of the four middle directions indicates the time of Jade Hall. The position corresponding to the Zhen star is the virtue deity, which can generate Tianliang; Shen, You, and Mao are also called virtue. The position of Shenhou Zi is where Huagai is located. If Tiangang Chen is placed above the four middle directions and亥 is the harmful position, then both parties involved in a conflict will suffer injuries. Those in higher positions will be detained, and those pursuing fugitives will be able to capture them; with the presence of Tianyi Nobleman, one can smoothly cross the river without wind. Those who seek an audience will be able to meet, and divination regarding pregnancy indicates the birth of a daughter; if one inquires about the return of a distant person, the person is currently on the roadside.

神后入仲明堂時，從魁為德未申隨，功曹別立為生氣，丑是華蓋避凶進。魁罡加季河魁煞，囚人得出病難醫。看人不出上無見，占賊即來急防之。逃亡不獲得人到，納財惟上類須遲。

When the "Shenhou" (Zi) falls in one of the four central positions, it is the time of "Mingtang". At this time, "Congkui" (You metal deity) serves as the virtuous deity. The positions of Wei and Shen follow. "Gongcao" (Yin) stands separately as "Shengqi" (life qi). "Chou" is "Huagai", which can avoid misfortune and promote progress. If "Hekui" and "Tiangang" are placed on the four seasonal positions, with "Hekui" in Xu being the evil deity, then prisoners may be released but the sick will be difficult to cure. When seeking people, people will not leave their doors and superiors cannot be seen. When predicting thieves, thieves will come immediately and must be prepared for urgent defense. Escaped persons cannot be caught, but others will arrive. Receiving wealth is only in the upper category and will be delayed.

陽日三交課，日前四仲因。交刃天羅體，陰私來上門。有金斷傷殺，無金纏繞論。更值三交重，勾連事亦昏。如在三陰日，則為交祿雲。倘乘元武將，陰私失祿存。若得乘吉將，高蓋格為尊。

The song says: On a yang day, if the three intersecting lessons are formed, the cause lies in the four central deities preceding the day stem. At this time, the formation is of the "intersecting blade" and "heavenly net" type, and private matters come to light. If there is metal in the lesson, it is interpreted as a calamity of injury and killing; if there is no metal, it is interpreted as private entanglements. If the three intersecting pattern is further overlapped, leading to more complications, the matter becomes even more obscure. If the lesson is taken on a yin day, it is called "intersecting official." If the rider is the Black Tortoise, an Inauspicious General, it indicates loss of official position due to private matters; if the rider is a benevolent general, then it is considered the high cover and grand carriage pattern.

如在六陽日，逢三交，則為交刃羅網之格，主刑剋疊疊，因罪被刑，因陰私逃匿，破敗危亡，殺傷纏繞事。有金主殺傷損害，無金主陰私是非纏繞事。如在六陰日則為交祿格，主交接印信，私求官祿，則若乘元武凶神，則為陰私而失祿。如饋遺賄賂私托漏洩，被人毀謗害，因之而失祿矣。

If on the days of Jia, Bing, Wu, Geng, or Ren (the six yang days) the trigram encounters three intersections, it forms the pattern of "Intersecting Blades and Net," indicating overlapping punishments: being punished for crimes, hiding due to secret matters, experiencing ruin and danger, and being entangled in killings and injuries. If the hexagram contains metal, it indicates injuries and damages; if there is no metal, it only indicates entanglements in secret matters and disputes. If on the days of Yi, Ding, Ji, Xin, or Gui (the six yin days) this pattern occurs, it forms the pattern of "Intersecting Favor," indicating the exchange of official seals and secretly seeking official positions. However, if it is accompanied by Inauspicious Spirit such as Xuanwu, it leads to losing official position due to secret matters—such as giving gifts and bribes, secretly requesting favors and leaking information, leading to slander and defamation, and thus losing one's official position.

如子午卯酉逆加三位，名破交愁課，凡事不免阻破，見后合主欲奸邪之事，被人阻破不成。 又三交內有伏殃格，寅午戌月酉，亥卯未月午，申子辰月卯，巳酉丑月子是也。

If the four central heavenly stems (子, 午, 卯, 酉) are reversed and added over three positions, it is called "破交愁课," meaning that all affairs are bound to encounter obstacles and be ruined. If this is further combined with the Heavenly Empress and Liu He, it indicates that one intends to commit wicked deeds, but they are ruined by others and cannot be carried out. Among the three intersections, there is also a pattern called "伏殃格." According to the monthly stem, take the position of bathing: in the months of寅, 午, 戌, take 酉; in the months of亥, 卯, 未, take 午; in the months of申, 子, 辰, take 卯; in the months of巳, 酉, 丑, take 子. When this occurs, calamities are hidden and latent.

假如正月己未日卯時占事，太沖為六合，加日辰上，上克下為用，太沖發動為一交；將得六合為二交；發用其中為三交。假如正月乙酉日寅時占事，勝光臨酉上克下為用，傳見太沖，終於神后，皆四仲，以終傳決之，中見白虎，主煞人，終見勾陳，主有鬥傷者。

Example one: On the day of Jiwei in the first lunar month, at the hour of Mao, divination is performed. Taichong is on Mao, with Liuhe riding on it, placed on the day stem and day branch. The wood of Mao overcomes the earth of Jiwei, which is an upper overcoming lower. According to the method of贼克, it is taken as the initiating transmission. Taichong is the first transmission, the heavenly general riding on it is the second transmission, and the initiating transmission is in the middle of the four directions, making the third transmission. The names of the three transmissions are thus determined. Example two: On the day of Yiyou in the first lunar month, at the hour of Yin, divination is performed. Shengguang is at Wu, resting on You. The fire of Wu overcomes the metal of You, which is an upper overcoming lower, and it is taken as the initiating transmission. In the three transmissions, Taichong appears on Mao, and finally it ends at Shenhou on Zi. The initial, middle, and final transmissions are all in the four directions. The method of interpretation takes the final transmission as the conclusion: the middle transmission sees White Tiger, indicating a case of murder; the final transmission sees Gou Chen, indicating a person injured in a fight.

象曰：魁罡日辰上，發用斬關名。出行應吉利，居住暗相通。三傳陰合見，地戶太陰中。功曹與小吉，天梁玉女同。青龍萬里翼，華蓋紫微宮。避罪宜逃走，追人永無蹤，乙酉正月占，午時是此宗。亡人華蓋下，避罪此中通。終向太陰上，私門萬里忙。若言不飛走，濁亂在家中。

The lesson says: When Hekui (Xu) and Tiangang (Chen) fall upon the day stem and day branch and initiate the transmission, this is called cutting the pass—like cutting through a barrier and breaking through. For travel, it is auspicious; for staying at home, it indicates secret communication with the outside. In the three transmissions, if Tai Yin and Liu He appear, Tai Yin represents the earth gate. Gongcao (Yin) is called Tian Liang, and Xiao Ji (Wei) is called Yu Nu, and both appear together. Qinglong represents a wing capable of flying thousands of miles, and Huagai is the umbrella covering the head of the heavenly emperor in the Purple Micro Palace. This lesson is suitable for fleeing from blame or escaping, but if someone is being pursued, they will never be found. For example, on the day Yiyou in the first lunar month, with the time at Wu, this is the case. A person fleeing hides under Huagai, and someone avoiding blame escapes through here. Eventually, they reach Tai Yin and exit through a private door, rushing far and wide. If it is said that the person has not fled, then there is confusion and disorder within the house.

又曰：日辰上見魁罡立，此課是為斬關名。厭翳神光參玉女，天梁地戶太陰間。更加青龍並六合，紫微天駟可乘閒。逃亡最利難逃隱，去住亨嘉信不還。 又曰：魁罡加日辰，傳見天上寅，斬關有逃遁，不角遠行人，傳得子與未，吉貴來相因，道路獨通遠，天地藏著身。

It is also said that when the Hekui and Tiangang are placed on the day stem and day branch, this lesson is called cutting the gate. There is an厌神 blocking the form and traces, while the Tianyi god's light protects and watches over. It also involves the Yu Nu, Tianliang, and Dihu, all situated between the Taiyin. Adding the Azure Dragon and Liuhe, as well as the Ziwu Huagai and Tianshi chariot, one can use them freely. This lesson is most favorable for fleeing, making it difficult for others to search for the fugitive; whether to go or stay is smooth and complete, but communication will not return. It is also said that when the Hekui and Tiangang are placed on the day stem and day branch, and the three transmissions include the Heaven Plate's寅, with the Tianliang high and unreachable, there is an image of escape, and there is no need to compete with those who travel far. If the three transmissions include Zi and Wei, auspicious gods and noblemen arrive together, allowing for smooth travel alone, and one can hide under the heavens and earth.

孔明曰：魁罡乃天關也，太陰乃地戶也，六合乃私門也；功曹乃天梁也，高不可及；小吉為玉女也，乃天之使者；青龍為萬里翼也，可以致遠；華蓋乃紫微覆上帝所居者，有天乙為神光，有今旬六丁為玉女。此數者加日辰而發用，如人逾關梁而得神光擁護，又辰戌為急烈之神，故名斬關。更中末傳見此，最利私，以出行、逃走、避罪、隱形，獨入獨出，逃走遠方，無所觸礙，如有神助也。若在家中而求隱匿，如夜地奸私盜賊而畏人知也。

Zhongming said: Hekui Xu and Tiangang Chen are the heavenly gate, Taiyin is the earthly gate, and Liuhe is the private door; Gongcao Yin is the heavenly beam, which is too high to reach; Xiaoji Wei is Yu Nu, the messenger of heaven; Qinglong is the wing of ten thousand miles, capable of traveling far; Huagai is the umbrella covering the head of the supreme emperor in the Purple Micro Palace. In addition, Tianyi Guiren acts as divine light, and the six Ding deities in this旬 act as Yu Nu. When these are combined with the day stem and day branch and used in the initiating transmission, it is like a person crossing a pass or bridge with divine light accompanying them. Chen and Xu are fierce deities, so they are called Zhangan. If the middle transmission and final transmission also encounter these, it is most favorable for private matters: traveling, fleeing, avoiding punishment, hiding one's form, moving alone, escaping to a distant place without obstruction, as if helped by a deity. If one seeks concealment within the home, it is like committing theft at night, fearing discovery; although one can hide, it is not seen in the light.

袁天罡曰：天梁天關天門六合，此三天若動，更天罡覆日，主逃者不可尋，必天乙神光引導，六丁玉女來扶，青龍飛騰萬里，太陰地戶閉形，逃亡適占，捕亡難追。占謁見難會面。占遺失難尋。占遠行利。占久出者必歸。占身命，主人陰私不可測度，多動少靜，離鄉異井。占人品為術士師巫，不利六親居家。

Yuan Tiangang said: When the Heaven Beam (Yin), Heaven Gate (Chen and Xu), and Heaven Door (Liu He) move, and the Tiangang (Chen) overlaps over the Day Stem, the person who has fled will be nowhere to be found. At this time, there must be the Heaven Ethereal Light leading the way in front, the Six Ding Jade Maiden supporting, the Azure Dragon soaring across the sky, and the Tai Yin gate closing the trail. Therefore, this divination is suitable for predicting flight, but difficult for pursuit; difficult for meeting; difficult for retrieving lost items; favorable for long journeys; certain for those who have been away for a long time to return. For personal fate, it indicates a mind full of hidden thoughts, deep and unpredictable, active and restless, leaving home and country. For one's profession, it suggests being a practitioner or a shaman, unfavorable for family unity and settling down.

若日辰見魁罡，將得陰虎，來意占行人之事。又用神或傳內沖剋行年者，來意又欲終身逃避之事。又傳見螣蛇白虎玄武，來意主捕盜之事，行者必動。 已上俱欲六處有陰虎，更見螣蛇為勝光，方是斷斬關得斷。如無金則不斷。經曰：斬關不見陰虎不斷，難逃避是也。行者不動，逃者不遠，占盜獲應。

If the day stem and day branch contain Hekui and Tiangang, and the heavenly general riding on them is Tai Yin and Bai Hu, and the person is asking about a traveler's affairs, then if the useful god or the three transmissions clash and control the person's birth year, the person's intention is to avoid something for life. If the three transmissions contain Teng Snake, Bai Hu, and Xuan Wu, the intention is to catch a thief, and the traveler will definitely set out. All these require that Tai Yin and Bai Hu appear in the four lessons and three transmissions, and Teng Snake is riding on Shengguang Wu. Only then can the cutting off of the gate be determined. The gate must be cut with metal, so if there is no metal energy in the lesson, the gate cannot be cut. The classic says, "Cutting off the gate without seeing Tai Yin and Bai Hu, the gate cannot be cut off, and escape is impossible," which means exactly this. At this time, the traveler cannot move, the person who is running away cannot go far, and if it is about catching a thief, the thief will be caught.

邵氏曰：課得斬關，不有逃遁，必有遠行。神后、小吉、龍、常、天后、六合、太陰、貴人等入課傳。此乃天道獨通時，又為天藏地蓋時，最利逃亡。又曰斬關官鬼來入傳，凶神凶將又相逢。此名斬關逢吏課，幽行逃遁定會愁。此斬關逢吏格，乃魁罡作日之鬼，又作勾蛇合，更逢鎖鑰關隔等煞，必主被捕遭刑。

Shao's explanation says: When a lesson shows a cutting gate pattern, it is not that someone is fleeing, but that someone is traveling far away. At this time, the Heavenly Empress in Zi, Xiaoji in Wei, Azure Dragon, Tai Chang, Heavenly Empress, Liu He, Tai Yin, and the nobleman enter the four lessons and three transmissions, which is exactly the time when the heavens alone permit passage, also called the time when heaven hides and earth covers. This is most favorable for fleeing. It also says: If the cutting gate lesson has official ghosts entering the three transmissions, and coincides with inauspicious deity an inauspicious general, this is called the "cutting gate meeting the official" pattern, and secret travel and escape will certainly bring worry. This pattern is when Hekui and Tiangang transform into the ghost of the day stem, and ride on Gou Chen, Teng Snake, and Liu He, and meet locks, keys, and barriers, which will certainly result in capture and punishment.

如正月乙巳日午時亥將占，亥將加午，辰臨亥，為逾天關，功曹為用，為越天梁，將得太陰為入地戶，中傳未為參玉女，將得青龍是乘青龍，終傳子，得天乙為入天任引道。一說是乙亥日，非乙巳日也。 兄寅陰 才示青 父子貴 元朱陰六 卯戌寅酉 戌巳酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

On the day of Yisi in the first lunar month at noon, using the亥 general for divination. Place the亥 general on the noon hour and start with the Heaven Plate. The Heaven Plate's辰 arrives at the Earth Plate's亥, which is crossing over the Heaven Gate. The 'Gongcao' (寅) serves as the initiating transmission, which is passing over the Heaven Beam. The riding Heavenly General is Tai Yin, which is entering the Earth Gate. The middle transmission is 未, which is meeting Yu Nu, and the riding is the Azure Dragon, meaning it is riding the Azure Dragon. The final transmission is on 子, where Heaven's Ethereal Nobleman is present, which is entering the Tian Ren position with divine light guiding the way. Another interpretation says that this example is originally on Yihai day, not Yisi day. Below is the lesson format. The top three lines are the three transmissions: the first transmission is 寅, which is a brother's yao due to being the same type as the wood of 乙, riding Tai Yin; the middle transmission is 未 (the original text says 'show', which is likely a mistake for '未', so it is recorded as such), which is a wealth yao being overcome by 乙, riding the Azure Dragon; the final transmission is 子, where water generates wood as a parent's yao and official seal yao, riding the Heaven's Ethereal Nobleman. The middle three lines are the four lessons, read from right to left: the day stem 乙 is lodged in the Chén palace, with Chén having You, forming the first lesson You/乙, riding Liu He; using You as the lower, with You having寅, forming the second lesson寅/You, riding Tai Yin; the day branch is Si, with Si having Xu, forming the third lesson Xu/Si, riding the Vermilion Bird; using Xu as the lower, with Xu having Mao, forming the fourth lesson Mao/Xu, riding the Black Tortoise. The bottom four lines are the Heaven and Earth plates: the亥 general is placed on the noon hour, with all the Heaven Plate deities advancing five positions compared to the Earth Plate, so the Earth Plate's Si has Xu, the noon hour's Wu has Hai, the Wei hour has Zi, the Shen hour has Chou, the You hour has Yin, the Xu hour has Mao, the Hai hour has Chen, the Zi hour has Si, the Chou hour has Wu, the Yin hour has Wei, the Mao hour has Shen, and the Chen hour has You.

如正月庚寅日卯時占，天罡臨申，初傳戌，將得六合，為逾天關；中傳午，將得白虎，必殺傷；終傳寅，將得天后，憂婦女。六合臨寅為天乙，三天俱動，以此占人，必主伏匿逃亡，其事始陰私終連婦人有傷，甲申庚寅己丑癸未，范蠡去越入五湖，用此日也。 印戌六 官午白 才寅后 白六螣元 午戌子辰 戌寅辰庚 丑寅卯辰 子 巳 亥 午 戌酉申未

Another example: On the day of Geng Yin in the first lunar month at the hour of Mao, the Tiangang (Chen) is located on Shen. The first transmission is Xu, which is accompanied by Liu He (Six Harmonies); this indicates a reversal across the heavenly gate. The middle transmission is Wu, accompanied by Bai Hu (White Tiger), indicating certain injury or harm. The final transmission is Yin, accompanied by Tianhou (Heavenly Empress), suggesting concern related to women. Liu He is located on Yin, and Yin is also where Tianyi (Heavenly Empress) resides. Tianliang (Heavenly Beam), Tian Guan (Heavenly Gate), and Tianmen (Heavenly Gate) all become active. When this is used to interpret a person's fortune, it indicates hidden escape or disappearance, with events originating in secrecy and ultimately involving injury to women. The days of Jia Shen, Geng Yin, Ji Chou, and Gui Wei are precisely the days used by Fan Li to leave the State of Yue and sail on the Five Lakes. Here is the lesson format. The top three lines are the three transmissions: the first transmission is Xu, with earth generating metal, representing the parents and official seal, accompanied by Liu He. The middle transmission is Wu, with fire overcoming metal, representing the official ghost, accompanied by Bai Hu. The final transmission is Yin, with metal overcoming wood, representing wealth, accompanied by Tianhou. The middle three lines are the four lessons, read from right to left: the day stem Geng is located in the palace of Shen, with Shen having Chen, forming the first lesson Chen/Geng, accompanied by Xuanwu (Black Tortoise). Taking Chen as the lower, with Chen having Zi, forming the second lesson Zi/Chen, accompanied by Teng Snake. The day branch is Yin, with Yin having Xu, forming the third lesson Xu/Yin, accompanied by Liu He. Taking Xu as the lower, with Xu having Wu, forming the fourth lesson Wu/Xu, accompanied by Bai Hu. The bottom four lines are the heaven and earth plates: for the first lunar month with Mao hour and亥 as the general, the heaven plate gods are all eight positions ahead of the earth plate. Therefore, the earth plate has: on Si is Chou, on Wu is Yin, on Wei is Mao, on Shen is Chen, on You is Si, on Xu is Wu, on Hai is Wei, on Zi is Shen, on Chou is You, on Yin is Xu, on Mao is Hai, on Chen is Zi.

象曰：何類為遊子，五墳稼穡同。三傳皆四季，惡事竟相攻。病者應難瘥，逃走西與東。破敗三年內，官災在歲中。三傳如有救，翻禍卻為通。 又曰：三傳皆是土，天馬與之並，有丁為遊子，主人當遠行，陰幽之他邑，陽德變舊程，不然當遠適，方見課之名。

The lesson says: What kind of divination is called the Wandering Son lesson? It shares the same structure as the Five Tombs and the Harvest and Sowing - all three transmissions fall on the earthly branches Chen, Xu, Chou, and Wei, which are the four seasonal earths. This lesson brings continuous misfortune: the sick person cannot recover, the escaped person wanders about in confusion; within three years the family business will collapse, and within one year there will be legal troubles. If among the three transmissions there is a saving god, it can turn misfortune into success. It also says: If all three transmissions are earths, and the Heavenly Horse appears together with them, and also the 'Liuding' (the hidden god of the current ten-day period, which actively moves and runs), then it is the Wandering Son lesson, indicating that the person will travel far away. If he moves towards dark places, it means he will move to another city; if he moves towards Yang Virtue, it means he will change his old route; otherwise, he will have to go to another place, and only then can the meaning of the lesson be understood.

又曰：四季三傳有六丁，不然天馬又相併，占身欲出為遊子，逃者天涯地解停，乙巳午時三月課，用神小吉未為丁，申為天魁為天馬，終於在吉例斯成。若值墓神並殺害，恐有冤家來迫刑。

It is also said that if all three transmissions are of the four seasons and accompanied by the six Dings, or if the Heavenly Horse also appears, then when divining about oneself it indicates a desire to leave home and become a wanderer, and when divining about a fleeing person it suggests that the person will not stop until they reach the farthest corners of the world. Taking the example of a divination on the third month Yisi day at the hour of Wu: the useful god is 'Xiaoji' (the god of Wei earth), which is exactly the god of the current ten-day period's Ding; Shen is occupied by Tiankui and also serves as the Heavenly Horse; the final transmission falls into Daji (Chou), and this pattern is thus established. If the tomb god coincides with the killing god, one should fear that冤家 (enemies or wrongdoers) will come to the door and force legal punishment.

又曰：三傳四季名遊子，四三之內有旬丁，占人必定身遠出，吉神良將必安寧，傳入陰時必回里，傳出陽來必遠程，年月日時都逢季，求名難遂物非真。 又曰：三傳四季不逢丁，凶神惡將莫相併，五墓四煞名又惡，行藏出入禍相仍，路逢仇惡並巡吏，惡橫相沖官病縈。

It is also said that if all three transmissions are in the four seasons, it is called a wandering person; if within the third and fourth lessons there is also the spirit of the heavenly stem Ding of the current month, the person is certainly destined to travel far away. If accompanied by auspicious deities and capable generals, they will be safe abroad. If the three transmissions move from a yang position to a yin position, the person will surely return home; if they move from a yin position to a yang position, the person will definitely travel a long distance. If the year stem, month builder, day branch, and the time of divination all fall in the four seasons, seeking fame and success will be difficult, and the things obtained will not be genuine. It is also said that if the three transmissions are in the four seasons but the spirit of Ding is not present, one should not have Inauspicious Spirit and恶将 appearing together. At this time, there are also names called 'Five Tombs' and 'Four Evils', which are equallyvicious: wherever one goes, misfortune follows. On the way, one may encounter enemies and officials on patrol, with a fierce clash of evil energy, leading to legal troubles and illness.

孔明曰：經云“四季入傳 ，六丁相倚，天驛加之，其名遊子。”蓋辰戌丑未，四季之終，五行之墓神，在外遊，故三傳皆季，課名遊子。若會丁馬在傳，必有逃亡遊行之事，宜在外不宜在家；見天馬為地角格，占身命逢此，主性質迍滯不通，作為闇昧。旬首三奇，亦主晚發福壽，終多刑剋。有丁馬，則身心勞役，晚始安寧，出祖繼房。主日干利於稼穡，或外方創業。剋日干則因田土相爭，破耗四絕，傳出陽者，欲遠行，傳入陰者欲匿藏。

Zhongming said: The classic text says, "When the deities of the four seasons enter the three transmissions, and the six Dings support them, with the Heavenly Horse and the Post-horse added in, this divination is called the Wandering Son." Chen, Xu, Chou, and Wei are the endings of the four seasons and also the deities of the Five Phases' storage. The storage deity is wandering outside, so when the three transmissions are all from the four seasons, the lesson is called the Wandering Son. If the Ding deity and the Post-horse appear together in the three transmissions, there will certainly be matters of fleeing or wandering, and at this time it is advisable to be outside rather than at home. If the Heavenly Horse is present, it forms the "Corner of the Earth" pattern. When this lesson is used to divinate one's life and destiny, the person tends to be slow and unsmooth in nature, and their actions are obscure. If the lesson contains the three marvels at the beginning of the ten-day cycle, it also indicates that fortune will come later in life, leading to longevity, but there will be many conflicts and struggles. If there are both the Ding and the Horse, the person will be mentally and physically exhausted, constantly moving, and will not find peace until old age, eventually leaving their original family to inherit another branch. Earth can generate metal and nourish things, so this lesson favors the day stem in farming and cultivating crops, or going to another place to start a business. If the earth instead harms the day stem, it indicates disputes over land and property, resulting in financial loss and being surrounded by difficulties. If the three transmissions move from the yin to the yang, it indicates a desire to travel far; if they move from the yang to the yin, it indicates a desire to hide.

袁天罡曰：遊子課，主出遊不返之象。或有丁無馬，或有馬無丁，皆為遊子，不必丁馬並也。若值天驛龍合者，主萬里奮飛，未丑戌是陰傳入陽，主動而往；丑戌未是陽傳入陰，主動而歸；丑加辰為破遊，戌加未為衰遊，反吟為復遊。

Yuan Tiangang said: The lesson of a wandering son indicates that the person will leave home and not return. If there is a Ding but no Heavenly Horse, or there is a Heavenly Horse but no Ding, it is considered a case of a wandering son, and it is not necessary for both Ding and Heavenly Horse to appear together. If the Heavenly Horse and the Post-horse are combined with the Azure Dragon and Liu He, it indicates the person will travel thousands of miles away. If the three transmissions are arranged as Wei, Chou, and Xu, it indicates the movement from Yin to Yang, suggesting the person will go out. If the three transmissions are arranged as Chou, Xu, and Wei, it indicates the movement from Yang to Yin, suggesting the person will return. If Chou is combined with Chen, it is called 'broken wandering,' indicating the wandering is broken. If Xu is combined with Wei, it is called 'declining wandering,' indicating the wandering is weakened. If the lesson forms a reverse chant, it is called 'returning wandering,' indicating the person will go back and forth repeatedly.

經曰：三傳俱季，春曰稼穡，夏曰遊子，秋曰地角，冬曰五墓。與斬關並，則為絕跡課，如范蠡去越，張良歸隱，而不見跡，與泆女狡童並，有淫慾私逃之事，欲遠逃也。與天寇並，主盜賊逃亡之事。如在行年，則欲逃亡，故問也。占行人來，占行者出，主遲滯；主求望有阻；占婚不成；五行墓地，占病訟俱凶；占晴雨天陰不雨。

The text says: The three transmissions are all of the earth element of the four seasons. Each season has its own name—spring is called "jia se" (cultivation of crops), summer is called "you zi" (wandering children), autumn is called "di jiao" (earth's corner), and winter is called "wu mu" (five tombs). If this is combined with the "zhan guan" lesson, it becomes the "jue ji" lesson, like Fan Li leaving the State of Yue or Zhang Liang achieving his goals and retreating into seclusion, from then on disappearing without a trace. If this is combined with the lessons of "yu nu" (fornicatress) and "jiao tong" (wicked youth), there will be matters of lust and elopement, indicating a desire to escape far away. If this is combined with the "tian kou" (heavenly thief) deity, it indicates theft and fleeing. If these deities fall on the person's own birth year, it means the person themselves wants to escape, hence coming to consult the divination. For this lesson, if it is used to predict a traveler, the person will return; if used to predict travel, the person will go out, but both indicate delays. Matters of hope will face obstacles, and marriage will not succeed. Since the four seasons are the resting places of the five elements, this lesson is ominous for illness and lawsuits; it also indicates that the weather will be cloudy without rain.

外有五墓四煞課，不利遠行，路逢仇惡巡吏。貴在用前，前路見事速成；或貴順亦速；用在貴前凶將起，貴逆主遲。 如詩中乙巳日午時三月占，未臨乙，為旬中六丁使者為用，中傳天魁為傳出陽，將得朱雀主於文章口舌，將欲遠行，日墓覆日多凶少吉。

There is also the Five Tombs and Four Evil Stars lesson, which is unfavorable for long journeys, as one may encounter enemies and officials on patrol. To determine the speed of the matter, one should look at the Nobleman: if the Heavenly Nobleman is positioned before the Initiating Transmission, then the matter will be resolved quickly on the way; if the Nobleman proceeds in the same direction, it also indicates a quick resolution. If the Initiating Transmission is positioned before the Nobleman and an Inauspicious General (malevolent general) arises, or if the Nobleman proceeds in the opposite direction, then the matter will be delayed. Looking back at the example given in the poem above: on the day of Yisi (乙巳) at noon on the third month, the 未 (Wei) is positioned on the Yi (乙). The 未 is the messenger of the sixth Ding (丁) in this ten-day period, so it is taken as the Initiating Transmission. The Middle Transmission is the Tiankui (天魁) at戌 (Xu), which is a transmission from yin to yang. The general accompanying it is the Vermilion Bird, indicating matters related to writings and disputes. The person is about to travel far away. However, the Xu is also the tomb god of the Yi day and is covering over the Day Stem, so there are more凶 (adverse) than吉 (favorable) outcomes.

象曰：凡占閉口課，其理二般陳，六甲當旬上，要推度四辰，陽日作玄武，陰逆四同旬，子為玄武上，從魁作陰神，假令河魁上，陰君小吉神，忽然臨傳送，太乙為使臣，陽位勝光上，太沖隱去人，天罡若作主，大吉是其賓，功曹居武下，登明無處伸。

The lesson says: When interpreting a closed mouth lesson, there are two aspects to consider. One must determine the "fourth degree" from the branch of the first day of the six Jia cycles. Starting from the branch of the first day of the cycle, count backward four positions to find the corresponding term. On a yang day, the branch of the first day of the cycle is considered the god that the Black Tortoise rides upon. On a yin day, count backward four positions within the same cycle. Specifically, when the Black Tortoise is on Zi, its hidden god is "From Kui" (You); if the Black Tortoise is on Hekui (Xu), its hidden god is "Xiao Ji" (Wei); if it is on Chuan Song (Shen), then "Tai Yi" (Si) is the messenger; if it is on Sheng Guang (Wu), then "Tai Chong" (Mao) is the hidden person; if it is on Tian Gang (Chen), then "Da Ji" (Chou) is the companion; if "Gong Cao" (Yin) is under the Black Tortoise, then "Deng Ming" (Hai) has nowhere to go. All these pairs are formed by being four positions apart.

孔明曰：《金匱》云“開口閉陰居陽後度四而同。如從神后逆四至酉從魁，相合丑陰之位。”又曰“旬尾加旬首，閉口課。”又真蓋，凡事有頭必有尾，若頭尾相加，謂之首不可，謂之尾不可，如環之圓，匿其首尾，故名閉口。如坤之六四，括囊結口而不出也。陰陽雲者，以六甲之支為陽神，六癸之支為陰神，癸支則旬尾也，甲支則首尾也，旬首至後旬尾，隔四位，所謂度四是終陰也終印尾也。但用起陽神作玄武，名閉口課；用起陰神作元武，名察奸課；用起陽神，作武賊不正；六甲旬首，但是用起則一位陰神作武，亦是。

Zhongming said: The "Golden Chest" explains that the difference between opening and closing mouths lies in the fact that the yin spirit is behind the yang spirit and separated by four positions. For example, starting from Shenhou Zi and counting backward four positions to Congkui You, then combining with Chou's yin position. It also says that when the branch of the end of a ten-day period is added to the branch of the beginning of the same ten-day period, it forms a closed mouth lesson. The reasoning is that anything has a beginning and an end; once the beginning and end are combined, it is neither the beginning nor the end, like a circular ring that hides both the beginning and the end. Therefore, it is called a closed mouth, just as the "Line Statement" of the sixth line of the fourth hexagram in the "Book of Changes" says "kua nang" — meaning to tie up a bag so that nothing comes out. Yin and yang are defined as the branches of the six Jia (yang spirits) and the branches of the six Gui (yin spirits): the Gui branch is the end of a ten-day period, and the Jia branch is the beginning of a ten-day period. From the beginning of a ten-day period to the end of the same ten-day period, there is a separation of four positions, which is called "du si," or the end of yin and the end of the tail. Any lesson that starts from the yang spirit and is accompanied by Xuanwu is called a closed mouth lesson; any lesson that starts from the yin spirit and is accompanied by Xuanwu is called a lesson to detect villains; any lesson that starts from the yang spirit with Xuanwu as a thief indicates that the matter is not upright. If, during the initiation, the next yin spirit after the Jia branch of the ten-day period is accompanied by Xuanwu, it is also counted as valid.

象曰：閉口可逃亡，追捕可知方，男女陰下去，婦逃玄武當，賊在陰神下，搜尋可知蹤。假令正月占，卯時甲子旬，武天罡下，天罡申上逢，玄往西南去，隱走在鄰坊。度四是大吉臨巳，逃亡賊盜亦同此，引類可旁通。

The divination text says: Closed mouth divination can be used to determine escape routes, and during pursuit it can reveal direction. Both men and women flee towards the hidden divine force. Women fleeing use the Black Tortoise as a reference; thieves hiding beneath the hidden divine force can be found by following this direction. For example: In the first lunar month, the divination takes place at the hour of卯 (Mao), and the day is in the Jiazi decade. The Black Tortoise is located beneath Tiangang (Chen), and Tiangang (Chen) is directly over Shen. Shen belongs to the southwest direction, so the Black Tortoise points to the southwest. The person is hiding in the nearby neighborhood. At the fourth position, Daji (Chou) is located over Si. Both divination for escape and for theft follow this method, and by analogy one can apply it to other cases.

才戌六 子午白 兄寅后 元青白六 辰申午戌 申子戌甲 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the example of a divination for the day of Jiazi in the first lunar month, at the hour of Mao. The top three lines are the three transmissions: the first transmission is Xu, with Jia wood overcoming earth as the wealth hexagram, riding on Liu He; the middle transmission is Wu, with wood generating fire as the son hexagram, riding on Baihu; the final transmission is Yin, with Yin being the same as Jia as the brother hexagram, riding on Tianhou. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in Yin, with Yin having Xu, forming the first lesson Xu/Jia, riding on Liu He; taking Xu as the lower, with Xu having Wu, forming the second lesson Wu/Xu, riding on Baihu; the day branch Zi, with Zi having Shen, forming the third lesson Shen/Zi, riding on Qinglong; taking Shen as the lower, with Shen having Chen, forming the fourth lesson Chen/Shen, riding on Xuanwu. The Xuanwu in the fourth lesson is exactly riding on Tiangang Chen and pressing on the position of Shen, so it is concluded that the person who has run away is heading towards the southwest. The bottom four lines are the heaven and earth plates: for the first lunar month with the general at Hai, added to the hour of Mao, the heaven plate deities are all eight positions ahead of the earth plate, so the earth plate has: Si on You, Wu on Chen, Wei on Mao, Shen on Yin, You on Si, Xu on Wu, Hai on Wei, Zi on Shen, Chou on You, Yin on Xu, Mao on Hai, Chen on Zi. Chou is on Si, which is exactly the place mentioned as 'passing through four'.

又曰：不見六旬日，陰居下德真。上德推旬首，此法又兼陰。正月乙卯日，午時課六壬。卯為元武陽，傳送本是陰。女往西北去，男往正東尋。凶神若相剋，去人賊子擒。三傳不相剋，吉將永難尋。欲知賊藏處，陰神去處尋。金來在水下，水生在高林。木神窯灶處，炎火隱高林。土藏坑壑內，空墓窯裡沈。若訟看得日，玄武怕自擒，此法隨身寶，捕賊若通神。

It also says: if the proper pattern of the sixty-day cycle is not seen, then the true virtue is determined by the yin spirit residing below, and the virtue above is calculated from the beginning of the cycle. This method considers both yin and yang. Take for example the Six Ren lesson on the day of Yimao (Yi-Mao) in the first lunar month at noon: the卯 (Mao) is the yang spirit ridden by the Black Tortoise. The "Chuansong" (Shen) is its yin spirit. According to this, a woman should go to the northwest, and a man should seek in the due east. If Inauspicious Spirit (evil spirits) mutually control each other, both the fugitive and the thief can be captured; if the three transmissions do not mutually control and are ridden by auspicious generals, they will never be found. To find where the thief is hidden, look where the yin spirit goes: those of metal are hidden under water, those of water are born in high forests, those of wood are in kilns and stoves, those of fire are hidden in high forests, and those of earth are hidden in pits and ditches. If it is empty, they sink into the tomb kiln. If it is about a lawsuit, look at the day's heavenly stem and earthly branch; the Black Tortoise most fears being caught in a trap. This method is a personal treasure, and capturing thieves is as if with divine help.

兄寅陰 才未青 父子貴 后勾陰六 丑申寅酉 申卯酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the example of a divination lesson on the day of Yimao (乙卯) in the first lunar month at the hour of Wu (午). The top three lines are the three transmissions: the first transmission is Yin (寅), which is a brother's yao (爻) because it is of the same wood element as the day stem Yi (乙), and it is ridden by Tai Yin; the middle transmission is Wei (未), which is a wealth yao (爻) because it is overcome by wood, and it is ridden by the Azure Dragon; the final transmission is Zi (子), which is a parent and seal yao (爻) because water nourishes wood, and it is ridden by the Heavenly Nobleman. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen (辰), and Chen has You (酉), forming the first lesson You/ Yi, ridden by Liu He; using You as the lower, You has Yin (寅), forming the second lesson Yin/You, ridden by Tai Yin; the day branch Mao (卯) has Shen (申), forming the third lesson Shen/Mao, ridden by Gou Chen; using Shen as the lower, Shen has Chou (丑), forming the fourth lesson Chou/Shen, ridden by Heavenly Empress. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of Wu is added to the day of Yimao. The heaven plate deities are all five positions ahead of the earth plate. Therefore, the earth plate Si (巳) has Xu (戌), Wu (午) has Hai (亥), Wei (未) has Zi (子), Shen (申) has Chou (丑), You (酉) has Yin (寅), Xu (戌) has Mao (卯), Hai (亥) has Chen (辰), Zi (子) has Si (巳), Chou (丑) has Wu (午), Yin (寅) has Wei (未), Mao (卯) has Shen (申), Chen (辰) has You (酉). On Mao (卯) there is Shen (申), and Shen is the hidden deity of Mao mentioned in the text. To determine the direction of a theft, this is where the direction is deduced.

又曰：陽神作玄武，度四是終陰。此名閉口課，逃者遠追尋。亡人隨武匿，盜神往終擒。順行陽所起，逆行陰所臨。婢走求陽處，奴走責在陰。 孔明曰：用閉口課，逃者往玄武方捕，盜者於度四終陰處捕之。用察奸課，逃者亦從玄武方；捕盜者，只就玄武陰神捕之。

It is also said that the Yang spirit ascends to the Black Tortoise, and counting backward four positions leads to the end of Yin, which is called the Closed Mouth lesson. A person who has fled should be sought far away. The fugitive follows the Black Tortoise for concealment, while thieves can be captured only at the end of Yin. When moving in the forward direction, count from the Yang spirit; when moving in the reverse direction, observe the Yin spirit's position. A servant girl who flees should be sought in the Yang direction, while a servant who flees is to be found in the Yin direction. Zhong Ming said: Using the Closed Mouth lesson to judge, the fugitive should be pursued in the direction of the Black Tortoise. Thieves should be captured at the end of Yin, which is four positions away. Using the Examine the Wicked lesson to judge, the fugitive should still be sought in the direction of the Black Tortoise, while thieves can be captured by following the Yin spirit of the Black Tortoise.

一曰：亡人盜賊責元武，追藏發伏皆在陰。 一法，陽日男亡責陰，女亡責陽，陰陽相求，自然之理。若陰神作元武，用常術第三傳作元武陰神也，元武陰神為賊來處，元武陽神為賊去處。

One approach says that both the person who has fled and the thief are under the jurisdiction of Xuanwu. To track down and expose hidden things, one must focus on the yin spirit. Another method states that on a yang day, if a man has fled, the responsibility lies with the yin spirit, while if a woman has fled, it lies with the yang spirit. Yin and yang seek each other naturally. If the yin spirit is combined with Xuanwu, then according to the usual method, the third transmission is considered as Xuanwu's yin spirit. The yin spirit of Xuanwu is where the thief comes from, and the yang spirit of Xuanwu is where the thief goes.

袁天罡曰：占得閉口課，事多閉匿，不能測其機關，更值初末上下六處有土，則氣塞於中。 占病，主啞口昏迷，或禁口痢，或咽喉壅塞，或厥陰症，不思飲食。 占胎孕定是啞兒。

Yuan Tiangang said: If one divines a closed mouth lesson, things are mostly obstructed and hidden, with unclear clues. If the first transmission, final transmission, and four lessons are all earth, earth's nature is obstructive, and the energy becomes blocked. In divination about illness, it indicates inability to speak, confusion of mind, or conditions such as mutism, throat obstruction, or diseases related to the jueyin meridian, with loss of appetite. In divination about pregnancy, the child born will be mute.

占失脫，縱有旁人見，竟不肯言。凡求事閉口不語。乘朱雀，占訟枉屈而難伸，乘白虎不明而作罪。 占病，遇日祿作閉口，必絕食而餓死，以天將言其事類，餘詳見追捕逃亡盜賊內。

Divination for theft, even if someone nearby saw it, they will ultimately refuse to speak. Whenever there is a request, the other party remains silent. If the divination is accompanied by the Vermilion Bird, it indicates a wrongful accusation that cannot be defended. If accompanied by the White Tiger, the matter is unclear and a false charge is imposed. Divination for illness, if the day stem's禄神 forms a closed mouth, it certainly leads to starvation and death. All these are classified according to the accompanying Heavenly General. Other details are explained in the section on pursuing fugitives and thieves.

假令四月乙巳日子時占捉盜賊，神后為勾陳臨乙，其陰在子，得申為貴人，太乙為元武臨酉為用，夏月太乙旺氣，大吉為青龍，為太乙陰，夏月大吉相氣，捉盜賊責陰上之神，是大吉，大吉受相氣，不敢行盜，當責大吉本家陰上神，得從魁，為日鬼，夏日死氣，酉金生亥水，生乙木，是母家親為盜。繫貴人之族，乃是母家之婢也。酉來加丑，是俯見其丘，仰見螣蛇之仇，法憂驚恐，盜者從西方來，從東去，藏在陵墓之傍。

For example, divining to catch a thief on the day of Yisi in the fourth month at the Zi hour. In the fourth month, the general is Shen, placed over Zi hour to start the chart. Shenhou Zi is riding on Gou Chen and is located on Yi (the lodging palace Chen). Its hidden spirit is above Zi, obtaining Shen and riding on the nobleman. Taiyi Si is riding on Black Tortoise and is located on You. This is the initiating transmission; in the fourth month, Si fire is at its peak. Daji Chou is riding on Azure Dragon, which is the hidden spirit of Taiyi Si; in the fourth month, Chou earth is in its phase. To catch a thief, one should question the hidden spirit that the spirit is riding on, which is Daji Chou. Since Chou is in its phase, it is not daring to commit theft, so one should go further up and question the hidden spirit of Daji Chou's position, which is Congkui You. You metal overcomes Yi wood, which is the ghost of the day; in the fourth month, metal is in death qi. You metal generates Hai water, which in turn generates Yi wood, indicating the thief is from the mother's side of the family; also, since it is connected to the nobleman's clan, it is determined to be a servant girl from the mother's family. You is placed over Chou, looking down at hills, looking up at Teng Snake, which is an enemy. According to the method, there will be worry and fear. Therefore, the conclusion is: the thief comes from the west and goes to the east, hiding near a tomb.

課象： 鬼酉蛇 子巳元 才丑青 螣青貴勾 酉丑申子 丑巳子乙 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the divination chart for the day of Yisi (Ethylene Snake) in the fourth lunar month at the hour of Zi (Rat). The top three lines are the three transmissions, read from top to bottom: You (Metal), Si (Fire), and Chou (Earth). You metal overcomes Yi wood, which is the official ghost hexagram, riding on Teng Snake; Si is the offspring hexagram, as it is generated by wood, riding on Black Tortoise; Chou is the wealth hexagram, as it is overcome by wood, riding on Azure Dragon. The previous interpretation took the Taiyi Si riding on Black Tortoise as the key, then traced its yin spirit step by step, comparing two points. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, with Zi on Chen, forming the first lesson Zi/Yi, riding on Gou Chen; taking Zi as the lower, with Shen on Zi, forming the second lesson Shen/Zi, riding on Taiyi Nobleman; the day branch Si, with Chou on Si, forming the third lesson Chou/Si, riding on Azure Dragon; taking Chou as the lower, with You on Chou, forming the fourth lesson You/Chou, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the fourth lunar month, the general is Shen, added to the hour of Zi. The heaven plate spirits are all eight places ahead of the earth plate. Therefore, on the earth plate, Si has Chou, Wu has Yin, Wei has Mao, Shen has Chen, You has Si, Xu has Yin, Hai has Wei, Zi has Shen, Chou has You, Chen has Xu, Mao has Hai, and Chen has Zi. You on Chou and Si on You are both found through this plate.

象曰：五陽德自取，陰來親者論，乙日庚為德，丁日壬戶門，己土居陽甲，辛金丙處云，癸來歸戊土，刑為辰上論。賢士去德下，奴婢走刑村，德若克其刑，逃走無路門。 又曰：賢德追亡不一分，德在日兮刑課辰，陰德在陽陽自處，乙人隨庚妨好人，辛居丙兮丁壬位，癸向戊中求其真，寅午戌兮刑在火，申子辰兮在木鄰。巳酉丑日西方是，亥卯未日北方侵。

The lesson says: The five yang stems, Jia, Bing, Wu, Geng, and Ren, each take their virtue from their own stem. The five yin stems, Yi, Ding, Ji, Xin, and Gui, find their virtue by looking for the yang stem that harmonizes with them according to the Five Harmonies. On a Yi day, the virtue is Geng; on a Ding day, it is Ren; Ji earth returns to the yang stem Jia; Xin metal is associated with Bing; and Gui returns to Wu. Punishment is not determined by the day stem, but by the day branch. A virtuous person goes to the place of the virtue god, while servants and slaves flee to the place of the punishing god. If the virtue can overcome the punishment, the fugitive has no escape. It also says: Pursuing the fugitive through virtue and punishment is not a general rule. If the virtue is on the day stem and the punishment is on the day branch, then the yin stem's virtue is寄托 on the yang stem, while the yang stem remains at its original position. A person born on a Yi day follows Geng, which may harm the good; a person born on a Xin day goes to Bing, a person born on a Ding day goes to Ren, and a person born on a Gui day must go to Wu. In addition, there is another method of determining the direction of punishment based on the Triple Harmony Formation: On days of Yin-Wu-Xu, punishment comes from the fire direction; on days of Shen-Zi-Chen, punishment comes from the wood direction; on days of Si-You-Chou, punishment comes from the west; and on days of Hai-Mao-Wei, punishment comes from the north.

孔明曰：天地之道，陽為德，陰為刑，故日為有德，辰為有刑，德主美，刑主惡。德主君子，刑主小人。君子之所往所親者，德之所在也。小人之所向所近者，刑之所在也。故君子小人之懷德懷刑之異，是以好者責德，惡者責刑，賢者責德，惡者責刑，尊貴君子責德，卑賤奴婢責刑，發用干德，公私皆美，發用支刑，公私不成。

Zhongming said: The way of Heaven and Earth is that Yang represents virtue and Yin represents punishment. Therefore, the Day Stem belongs to Yang and has virtue, while the Day Branch belongs to Yin and has punishment. Virtue governs goodness and beauty, while punishment governs evil and misfortune. Virtue corresponds to the gentleman, while punishment corresponds to the petty person. What the gentleman leaves behind or approaches is where virtue lies; what the petty person tends toward or relies upon is where punishment lies. The Analects say that the gentleman cherishes virtue and the petty person cherishes punishment, which is exactly this distinction. Therefore, when divining about a good person, one should inquire about virtue; when divining about an evil person, one should inquire about punishment; when divining about a virtuous person, one should inquire about virtue; when divining about an unvirtuous person, one should inquire about punishment; when divining about a noble gentleman, one should inquire about virtue; when divining about a lowly servant, one should inquire about punishment. If the initiating transmission originates from the virtue of the Day Stem, both public and private affairs will be prosperous. If the initiating transmission originates from the punishment of the Day Branch, both public and private affairs will fail.

甲子日，德寅刑卯；乙丑日德申刑戌；丙寅日德巳刑巳；丁卯日德亥刑子；戊辰日德巳刑辰；己巳日備寅刑申；庚午日德申刑午；辛未日德巳刑戌；壬申日德亥刑寅；癸酉日德巳刑酉；甲戌日德寅刑未；乙亥日德申刑亥；丙子日德巳刑卯；丁丑日德亥刑戌；戊寅日德巳刑巳；己卯日德寅刑子；庚辰日德申刑辰；辛巳日德巳刑申；癸未日德巳刑戌；甲申日德寅刑寅；乙酉日德申刑酉；丙戌日德巳刑未；丁亥日德亥刑亥；戊子日德巳刑卯；己丑日德寅刑戌；庚寅日德申刑巳；辛卯日德巳刑子；壬辰日德亥刑辰，癸巳日備巳刑申，甲午日德寅刑午，乙未日德申刑戌，丙申日德巳刑寅，丁酉日德亥刑酉，戊戌日德巳刑丑，己亥日德寅刑亥，庚子日德申刑卯，辛丑日德巳刑未，壬寅日德亥刑巳，癸卯日德巳刑子，甲辰日德寅刑辰，乙巳日德申刑申，丙午日德巳刑午，丁未日德亥刑戌，戊申日德巳刑寅，己酉日德寅刑酉，庚戌日德申刑未，辛亥日德巳刑亥，壬子日德亥刑卯，癸丑日德巳刑戌，甲寅日德寅刑巳，乙卯日德申刑子，丙辰日德巳刑辰，丁巳日德亥刑申，戊午日德巳刑午，己未日德寅刑戌，庚申日德申刑寅，辛酉日德巳刑酉，壬戌日德亥刑未，癸亥日德巳刑亥。

This is a table of the virtues and punishments for each of the sixty Jiazi days, starting from Jiazi and ending at Guihai. It lists for each day "virtue is in a certain branch, punishment is in a certain branch," for direct reference during divination. Although the text is long, the method behind it is only two, and once understood, one can calculate it on the spot without referring to the table. The first principle is that virtue comes from the day stem. According to the five combinations of the heavenly stems, the virtue is determined as follows: Jia combines with Ji, and its virtue is in寅; Yi combines with Geng, and its virtue is in申; Bing combines with Xin, and its virtue is in巳; Ding combines with Ren, and its virtue is in亥; Wu combines with Gui, and its virtue is in巳. Virtue refers to the branch where the stem it combines with resides. Yin stems entrust their virtue to the Yang stem they combine with, while Yang stems remain at their own position, reflecting the idea that "those with the same virtue can move without obstruction." Therefore, all Jia days and Ji days have virtue in寅, all Yi days and Geng days have virtue in申, all Bing days, Xin days, and Wu days and Gui days have virtue in巳, and all Ding days and Ren days have virtue in亥. This is independent of the day branch. The second principle is that punishment comes from the day branch, using the three punishments of the twelve branches: Zi punishes Mao, and Mao punishes Zi, which is the punishment of impropriety; Yin punishes Si, Si punishes Shen, and Shen punishes Yin, which is the punishment of ingratitude; Chou punishes Xu, Xu punishes Wei, and Wei punishes Chou, which is the punishment of overbearing power; Chen, Wu, You, and Hai each punish themselves, called self-punishment. Therefore, Zi day punishes Mao, Chou day punishes Xu, Yin day punishes Si, Mao day punishes Zi, Chen day punishes Chen, Si day punishes Shen, Wu day punishes Wu, Wei day punishes Xu, Shen day punishes Yin, You day punishes You, Xu day punishes Wei, and Hai day punishes Hai. Combining these two principles, one can determine the virtue and punishment of any day on the spot: the day stem determines virtue, and the day branch determines punishment. Virtue can only fall on寅, 申, 巳, or 亥, while punishment covers all twelve branches. In use, the place where the virtue god resides is where gentlemen, virtuous people, and elders go, while the place where the punishment god resides is where servants, thieves, and juniors go. If the initiating transmission starts from virtue, public and private affairs will proceed smoothly; if it starts from punishment, public and private affairs will be obstructed. When pursuing someone, one must compare the strength of the two: if virtue is strong and can overcome punishment, the person is easy to capture; if punishment is strong and overcomes virtue, then pursuit will be unsuccessful. From the table text, it can be seen that the character "备" in the entries for Jisi and Guisi is actually a mistake for "德"; the entry for Wuxu says "刑丑," but according to the punishment of overbearing power, it should be "刑未." Also, after Xinsi day comes Guiwei day, indicating that the original text is missing the day Renwu, which should be "德亥刑午." The original text does not dare to make up the missing text, so it is recorded here for reference.

象曰：德若克其刑，逃人失路魂，刑者克其德，走者道逢恩，刑德不相剋，閉口上跟尋，或有刑德同，貴賤同隱身。德勝刑易獲，反之捉無因。正月甲戌日，辰時發刑雲。賢士西南去，未地有災迍。奴婢正北走，刑地驀牆垣。此名德刑課，走者得逢冤。六月己巳日，卯時走失看。賢士西北去，亥地有遮攔。奴婢東南竄，巳地戀情欣。此為刑剋德，走人要見難。或有德刑同一位，貴賤皆因德隱身。德若勝刑容易獲，刑若制德捉無因。

The divination text says: If virtue can overcome punishment, the person who has run away will be lost and confused; but if punishment overcomes virtue, the person who has run away will be helped along the way. If virtue and punishment do not overcome each other, then the method of the closed mouth lesson should be used to track them down. If virtue and punishment fall on the same position, then both the rich and the poor will hide in the same place. If virtue overcomes punishment, it is easy to catch them; but if punishment overcomes virtue, it is impossible to catch them. First example: On the day of Jia Xu in the first month, at the hour of the day branch, the initiating transmission starts from the punishment god. On a Jia day, virtue is in the寅 (Yin) position, and on a Xu day, punishment is in the 未 (Wei) position, which is in the southwest direction. Therefore, the scholar will go to the southwest, and will meet misfortune in the area of Wei. The servant will go to the north, and will escape by climbing over walls and fences towards the punishment area. This lesson is called the virtue and punishment lesson, and the person who has run away will meet an enemy. Second example: On the day of Ji Si in the sixth month, at the hour of Mao, the lost person is being divined. On a Ji day, virtue is in the寅 (Yin) position, and on a Si day, punishment is in the申 (Shen) position. The scholar will go to the northwest, and will be blocked at the亥 (Hai) position. The servant will run to the southeast, and will be reluctant to leave because of love and affection at the Si position. This case is where punishment overcomes virtue, so it is difficult to find the person who has run away. If virtue and punishment fall on the same position, both the rich and the poor will hide together with the virtue god. In summary, if virtue overcomes punishment, it is easy to catch them; but if punishment overcomes virtue, it is impossible to catch them.

正月戌日辰時占案 官酉勾 才辰元 父亥朱 蛇常元勾 子巳辰酉 巳戌酉甲 子丑寅卯 亥 辰 戌 巳 酉申未午

This is the first example of a divination lesson for the day of Jiaxu (甲戌) at the hour of You (酉) in the first lunar month. The top three lines are the three transmissions: the first transmission is You (酉), which is a metal element overcoming Jia wood, representing the official ghost爻, riding on Gou Chen; the middle transmission is Chen (辰), which is wood overcoming earth, representing wealth爻, riding on Xuan Wu; the final transmission is Hai (亥), which is water nourishing wood, representing parents and seal爻, riding on Zhu Que. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in寅, with酉 on寅, forming the first lesson of You/ Jia, riding on Gou Chen; taking You as the lower, with Chen on You, forming the second lesson of Chen/ You, riding on Xuan Wu; the day branch is Xu (戌), with巳 on Xue, forming the third lesson of巳/ Xue, riding on Tai Chang; taking巳 as the lower, with Zi on巳, forming the fourth lesson of Zi/巳, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of You is added to the day of Xue (戌). The heaven plate gods are all seven positions ahead of the earth plate. Therefore, on the earth plate, the Zi is on巳, the Chou is on午, the Yin is on未, the Mao is on申, the Chen is on酉, the Si is on戌, the Wu is on亥, the Wei is on子, the Shen is on丑, the You is on寅, the Xu is on卯, and the Hai is on辰. The virtue of the day stem Jia is in寅, and the punishment of the day Xue is in未. Each is located according to its position on the plate, thus knowing the direction where the virtuous person and the servant have fled.

六月己巳日卯時占案 子申勾 才亥蛇 官寅陰 蛇勾后朱 亥申丑戌 申巳戌己 申酉戌亥 未 子 午 丑 巳辰卯寅

This is the second example from the previous text, a divination for the day of Jisi (己巳) in the sixth month, at the hour of Mao (卯). The top three lines are the three transmissions: the first transmission is Shen (申), with Jisi earth generating metal, which is the son's yao, riding on Gou Chen; the middle transmission is Hai (亥), with earth controlling water, which is the wealth yao, riding on Teng Snake; the final transmission is Yin (寅), with wood controlling earth, which is the official ghost yao, riding on Tai Yin. The middle three lines are the four lessons, read from right to left: the day stem Jisi is lodged in Wei (未), with Wei receiving Xu (戌), forming the first lesson Xu／Ji, riding on Vermilion Bird; taking Xu as the lower, with Xu receiving Chou (丑), forming the second lesson Chou／Xu, riding on Heavenly Empress; the day branch Jisi is at Si (巳), with Si receiving Shen (申), forming the third lesson Shen／Si, riding on Gou Chen; taking Shen as the lower, with Shen receiving Hai (亥), forming the fourth lesson Hai／Shen, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the sixth month, with the general at Wu (午) added to the hour of Mao (卯), the heaven plate deities are each three positions ahead of the earth plate. Therefore, on the earth plate, Si (巳) receives Shen (申), Wu (午) receives You (酉), Wei (未) receives Xu (戌), Shen (申) receives Hai (亥), You (酉) receives Zi (子), Xu (戌) receives Chou (丑), Hai (亥) receives Yin (寅), Zi (子) receives Mao (卯), Chou (丑) receives Chen (辰), Yin (寅) receives Si (巳), Mao (卯) receives Wu (午), Chen (辰) receives Wei (未). The virtue deity of Ji (己) is at Yin (寅), and the punishment deity of Si (巳) is at Shen (申). The virtue deity Yin (寅) is located at Hai (亥), and the punishment deity Shen (申) is located at Si (巳), which exactly matches the previous text's conclusion of "the virtuous person goes westward, the servant flees eastward."

孔明曰：亡人以刑德為命，抵德者昌，抵刑者亡。德在傳，諸凶皆除，不論公干私謀，皆成。陰刑在傳，人情不美，彼此不相持，公私皆不成。若占求隱士，或君子逃亡所在，只看日德所臨，則知其方。若小人、奴婢、隸妾、盜賊逃亡，則觀辰上所臨，可知其方。若尊貴君子，欲追捕卑賤盜賊，則欲德神克刑神，捕之必獲。若刑神反克德神，則捕之不獲，反受其制辱矣。如德刑同是一位，是美惡賢愚貴賤同居，則有天地之分。經曰“在天為德，在地為式。地者如甲日以地下甲者為陰德，故曰式天者。”如甲日以天上寅為陽德，地下寅為陰刑。天上寅為陽刑，寅刑在巳。丙德亦在巳，是刑德同一位也。然巳臨酉，則德神成金，寅木臨午是陰刑屬火，但寅之刑在巳，卑賤不敢與尊者同，德乃退而安於地，刑之寅則金德克之，捕捉可向寅位獲之；占君子利，小人不利，又以五行衰旺決之。

Zhongming said: Those who flee rely on punishment and virtue for their survival. Those who turn to virtue will flourish, while those who turn to punishment will perish. If the virtue god enters the three transmissions, all evils will be removed, and both official matters and private plans will succeed. If the punishment god enters the three transmissions, people will not get along, and neither official nor private affairs will be completed. If one is divining about seeking a hermit or a nobleman's whereabouts, one should look at the position of the virtue god affecting the day stem to determine the direction. If one is divining about the escape of a petty person, a servant, a wife, or a thief, one should look at the position of the punishment god affecting the day branch. If a nobleman is pursuing a lowly thief, the virtue god must be able to overcome the punishment god, and the pursuit will surely succeed. If the punishment god overcomes the virtue god, the thief will not be caught, and the pursuer will be humiliated and controlled. If virtue and punishment are in the same position, that means good and evil, virtue and ignorance, nobility and lowliness are all in the same room, yet the heavens and earth must still be distinguished. The classic says, "In heaven it is called virtue, in earth it is called form," meaning that on a Jia day, the Jia position on the earth plate is called the hidden virtue, called form; while the寅 on the heaven plate is called the yang virtue. Conversely, the寅 on the heaven plate can also be considered the yang punishment, because寅 is punished by巳, and the virtue of Bing is also in巳, so virtue and punishment are in the same position. However, if巳 is on酉, the virtue god will carry the metal nature; if the wood of寅 is on午, the hidden punishment will carry the fire nature. Since the punishment of寅 is in巳, the lowly will not dare to be with the noble, so the virtue god retreats to the earth plate, while the punishment transformed from寅 is overcome by the metal virtue, so the pursuit can be made at the position of寅. This divination is favorable for nobles and unfavorable for petty people, and the final decision must be made according to the strength and weakness of the five phases.

袁天罡曰：刑在木，亡人在水鄉；刑在水，亡人在木鄉；刑在土，亡人在火鄉；刑在火，亡人在土鄉。此刑德一位占也。又觀今日刑與勾陳並否，上下相剋，與刑遇，則斗勾陳和合。又不與刑關，是不相遇，即不鬥爭。然刑德之課，亦可以定人品。若德神所臨，上下相生，和合旺相生身命，能制其刑，則為有德君子，尊貴好人，或得貴人扶持。若德神受空破刑剋休囚克身命，縱是世族，多懦弱不振，受制卑賤，若刑旺德衰，則是奴隸小人也。

Yuan Tiangang said: The god of punishment belongs to wood, and the person who has fled will be in a place of water; the god of punishment belongs to water, and the person will be in a place of wood; the god of punishment belongs to earth, and the person will be in a place of fire; the god of punishment belongs to fire, and the person will be in a place of earth — always fleeing to where I am born. This is the method of divination when the god of punishment and the god of virtue are in the same position. One should also look at whether the god of punishment is seen together with Gou Chen (a heavenly general who governs conflict and capture): if they are in mutual conflict and meet the god of punishment, there will be conflict or reconciliation with Gou Chen; if they are unrelated and not encountered, there will be no conflict. The lesson of punishment and virtue can also be used to determine a person's character. If the god of virtue is in a position where the upper and lower parts are in mutual generation, harmonious and prosperous, and it supports the original destiny, and can control the god of punishment, then it is a virtuous gentleman, a noble person, or someone who can be supported by a noble person. If the god of virtue is in an empty position, broken, punished, or controlled, and is in a weak and confined state, and it turns to control the original destiny, then even if they are from a noble family, they are mostly weak and ineffective, controlled by inferior people; if punishment is strong and virtue is weak, then the person is of the class of slaves and petty people.

象曰：夫妻天匹配，有難解離頻。年來相交克，終始一同陳。妻年行至午，夫運定於寅，午將申時占，妻運配夫嗔。夫年上臨子，妻運見乎辰，辰來克子水，的有解離迍。夫年反有克，與子一般陳。遞夫深情起，暗地使媒人。

The lesson says: A husband and wife are originally a union arranged by heaven. Once there is difficulty, they will often part ways. If the 'years' of both partners mutually control each other, from beginning to end, the situation remains the same. For example, if the wife's year moves to Wu, then the husband's year must be in Yin. When using the time of Shen for divination, the wife's fortune combined with the husband's will cause anger. If the husband's year is over the Zi, and the wife's fortune meets the Chen, the Chen earth will control the Zi water, which indeed indicates a hardship of separation. If the husband's year is instead controlled, the situation is the same as when Zi is controlled. The more devoted the husband is, the more likely someone in secret will arrange for another match.

又曰：解離之卦在行年，先須看地後看天。夫妻終始互相剋，二月寅時課請看。妻年立子夫年午，神后須知克勝光。年上功曹子傳送，遞相殘疾相安子。水本年來先克午，子上申金怕勝光。午上功曹被申克，此為終始互相殘。金盆覆子皆斯類，玉軫音稀號斷絃。

It is also said that in a divination lesson, the entire situation is determined by the person's age. First, look at the person's age on the Earth Plate, then on the Heaven Plate. A husband and wife continuously mutually control each other throughout their relationship. Let us examine this lesson at the second month and the hour of Yin: the wife's age is placed at Zi, and the husband's age is placed at Wu. Shenhou at Zi water directly controls Shengguang at Wu fire. On the age positions, Wu is supported by Gongcao at Yin, and Zi is supported by Chuansong at Shen. Between them, they mutually damage each other, and thus cannot be harmonious. Zi water, in its original position, first controls Wu fire; the Jin at Zi is afraid of Wu fire Shengguang controlling it; the Mu at Wu is controlled by Shen Jin. This is called continuous mutual damage. The metaphor of a golden basin overturned and a jade zither broken refers to this kind of situation, meaning the husband and wife have broken their affection and communication, with very little contact.

孔明曰：《金匱》云“夫婦和好，人之大倫。若夫婦行年上相剋，在下相賊，終始雲者，妻以陰年為始，陽年為終；夫以陽年為始，陰年為終。天上行年陽，地下行年為陰，終始相生為和合，終始相剋為解離。若彼此交互遙克，則為天地解離，各有他心。”主凡事不和，必有睽而生外心。謀事不成，投謁不遂，朋友二心，家宅離叛，夫妻反心，各有私淫，出行、出師不吉，上下二心，各有離叛。若無惡事逢之，主解散脫離。

Zhongming said: The "Golden Chest" states that harmony between husband and wife is a major aspect of human relationships. If the years of the husband and wife are in mutual control in the upper and in mutual theft in the lower, then one should consider the concept of "beginning and end": the wife's beginning is in a yin year and her end is in a yang year, while the husband's beginning is in a yang year and his end is in a yin year; the years on the Heaven Plate are yang, and the years on the Earth Plate are yin. If the beginning and end are mutually generating, then they are harmonious; if they are mutually controlling, then they are separated. If there is mutual remote control between them, then it is a separation of heaven and earth, with each having different intentions. This divination indicates that all matters will not be harmonious, and there will certainly be discord similar to the "Kui" hexagram in the "Book of Changes," leading to thoughts of leaving. Matters will not succeed, letters sent will not be received, friends will have two minds, the household will betray, spouses will turn against each other, each having private feelings, traveling far or going to war will be inauspicious, and there will be separation between superiors and inferiors, with each rebelling against the other. If there was no evil matter originally and this divination is obtained, then it simply indicates a dissolution and separation.

占身命，主夫妻離散，家庭退敗。如遇泆女狡童課，則夫妻因淫泆而分離也。如遇年上神克支上神，支上神克干上神，乃名真解離課。如妻年在子，夫年在午，是妻先剋夫矣，及以月將加時，午上得寅木，子上得申金，申克寅，而午又克占，定主夫妻相剋而妻死矣。

Divination about one's own life indicates marital discord and decline of family fortune. If this is combined with the lessons of a promiscuous woman and a cunning youth, it signifies that the couple will part due to immorality. If the god of the year's stem controls the god of the day's branch, and the god of the day's branch in turn controls the god of the day's stem, with each controlling the next in a chain, this is called the true separation lesson. For example, if the wife's year stem is in the position of Zi (Water) and the husband's year stem is in the position of Wu (Fire), the water of Zi controls the fire of Wu, indicating the wife controls the husband first. Then, using the month general added to the time to set up the chart, the position of Wu has the wood of Yin (Wood) and the position of Zi has the metal of Shen (Metal). The metal of Shen controls the wood of Yin, while the fire of Wu again controls back. Thus, it is concluded that the couple are in mutual control, and the wife will die.

假如夫年立辰，妻年立午，以四月卯時占，以申加卯，辰上得從魁金，午上得登明水，先以夫年上神始者，天罡也；妻以地年上神為始者，登明也。天罡克登明為始相剋；夫以地上神為終者，是從魁也。妻以陽年上為終者，勝光也。勝克從魁，此是始終相剋。妻之陽年勝光在丑，上下私和，是妻有二心，與東北丑地人有私情。夫以陽年勝光臨亥，是夫有二心，與西北地人有私情。故曰各有他心。若始相生，終相剋，前雖和合，後有解散。若始相剋，轉相生，前雖不合，後必和好。

For example, the husband's year pillar is placed on Chen, and the wife's year pillar is placed on Wu. The divination is done in the fourth month at the hour of Mao. In the fourth month, the general is Shen. Starting with Shen added to Mao, the Heaven Plate is set. All the deities on the Heaven Plate are five positions ahead of those on the Earth Plate. Therefore, on the Earth Plate, Chen gets Congkui You metal, and Wu gets Dengming Hai water. The husband starts with the deity of his year pillar, which is Tiangang Chen; the wife starts with the deity on the Earth Plate of her year pillar, which is Dengming Hai. Tiangang Chen earth overcomes Dengming Hai water, which is a mutual control at the beginning. The husband ends with the deity on the Earth Plate, which is Congkui You; the wife ends with the deity on the Heaven Plate of her year pillar, which is Shengguang Wu. Wu fire overcomes You metal, which is a mutual control at the end. Both beginning and end show mutual control, so the conclusion is that the relationship will be dissolved. Now looking at private feelings: the wife's Heaven Plate year deity Shengguang Wu falls on the position of Chou, with an invisible combination above and below, indicating that the wife has another mind, and has private feelings with someone from the Northeast Chou direction. For the husband's side, the original text says 'Shengguang is at Hai'. According to the previous statement that the husband's year is at Chen, this refers to Tiangang Chen being at the position of Hai. Hai belongs to the Northwest, so it is concluded that the husband also has another mind and has private feelings with someone from the Northwest. Therefore, both have different intentions. Finally, we need to determine the sequence: if mutual generation occurs at the beginning and mutual control at the end, it means they were harmonious at first but separated later; if mutual control occurs at the beginning but turns into mutual generation at the end, it means they were not harmonious at first but will eventually become harmonious.

象曰：日為尊長父，辰作卑幼兒。尊者來加子，少者反克之。此名為亂首，老者必低蕤。家內應無禮，官心不喜之。先宗或外姓，上祖別人兒。從此家和順，官私免被欺。年上功曹木，妻年魁罡悲。壬癸日值上，今後必分離。

The lesson's explanation says: The day stem represents elders and fathers, while the day branch represents younger members and children. When the spirit of the elder is placed upon the head of the younger, and the younger in turn overcomes the elder, this is called disorder at the head. The older generation will certainly be forced to submit. There is no distinction of rank within the family, and officials will not be pleased. If the family's ancestor was originally from another clan, or if a previous generation was adopted from another family, then from this point on, things may be harmonious, and both public and private affairs will be free from being wronged—because the status is already like this, and there is no contradiction. If the person's destiny and age are associated with 'Gongcao' (Yin wood), but the wife's destiny and age fall into the sorrowful positions of 'Hekui' and 'Tiangang' (Xu and Chen), and it is also a day of Ji and Gui, then the couple will certainly part ways in the future.

又曰：日德加辰辰剋日，發用當為亂首名。臣叛君兮子害父，妻背夫兮弟凌兄。奴婢反心欺凌主，將軍出塞失其兵。日為尊長辰卑幼，犯上之時忌此刑。正月酉時庚午日，傳送臨支午克庚，略舉一課須取識，他占仿此例須明。

It is also said that the virtue of the day stem is applied to the day branch, but the day branch turns back to overcome the day stem, thus initiating the transmission. This type of divination is called "luanshou" (chaos first). Its predicted outcome is: ministers betraying their sovereign, sons harming their fathers, wives abandoning their husbands, younger brothers oppressing their elder brothers, servants rising in rebellion and oppressing their masters, and generals going out on military campaigns and losing their troops. The day stem represents the superior, while the day branch represents the inferior. Whenever divination concerns matters of subordinates acting against their superiors, this kind of mutual overcoming is most to be avoided. For example, take the case of the day being Gengwu (庚午) in the hour of You (酉) of the first month: "Chuansong" (传送, Shen) is located on the day branch Wu (午), and the fire of Wu overcomes the metal of Geng, which exactly fits this pattern. This is only a brief example to help recognize the pattern; other cases can be understood in the same way.

亂首課案 申朱 戌勾 子空 勾朱空勾 戌申子戌 申午戌庚 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the example of a disordered beginning lesson on the day of Gengwu in the first lunar month at the hour of You. The top three lines are the three transmissions: the first transmission is Shen, riding the Vermilion Bird; the middle transmission is Xu, riding Gou Chen; and the final transmission is Zi, riding Tian Kong. The three transmissions only indicate the earthly branches and the heavenly generals, not the six relations. The middle three lines are the four lessons, read from right to left: the day stem Geng is lodged in Shen, with Shen having Xu, forming the first lesson Xu/Geng, riding Gou Chen; taking Xu as the lower, with Xu having Zi, forming the second lesson Zi/Xu, riding Tian Kong; the day branch Wu, with Wu having Shen, forming the third lesson Shen/Wu, riding the Vermilion Bird; taking Shen as the lower, with Shen having Xu, forming the fourth lesson Xu/Shen, riding Gou Chen. The third lesson has Wu fire below and Shen metal above, with the lower element attacking the upper, so according to the method of attacking and overcoming, Shen is taken as the initiating transmission. The fire of the day branch overcomes the metal of the day stem, which represents the image of a younger person offending an elder, the sign of a disordered beginning. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of You is added to the hour of You, with the heavenly plate gods all advancing two positions ahead of the earthly plate. Therefore, the earthly plate has:巳 on 未, 午 on 申, 未 on 酉, 申 on 戌, 酉 on 亥, 戌 on 子, 亥 on 丑, 子 on 寅, 丑 on 卯, 寅 on 辰, 卯 on 巳, 辰 on 午.

又曰：辰剋日而日加辰，或將日賊作初因。此為亂首無頭尾，條理縱橫事不分。歲墓逢凶多墓弒，月建若逢有逆臣。更看親疏詳用起，酉戌奴婢害主人。若為異姓或僧道，可以終身免禍迍。

It is also said that if the day branch overcomes the day stem, and the stem of the day is further added to the day branch; or if the god that overcomes the day stem is taken as the initiating transmission, this is called a disorderly beginning, with the beginning and end reversed and the matters entangled and confused. If the god of the tomb of the sovereign is also encountering a凶 (evil), it often indicates hidden plots of regicide; if it meets the month builder, there may be a traitorous minister. One should also examine the closeness or distance between the initiating transmission god and the day stem for a detailed analysis: if the initiating transmission is the god of酉 or戌, it indicates servants or attendants harming their master. If the person in question is originally from another family through adoption or has taken monastic vows and is not by birth part of the family, they may be free from such calamity throughout their life.

又曰：辰剋日而日克辰，反常作事不相宜。小來作大皆紊逆，此際人情不順時。下奪上權少壓長，百事凶災不可量。又於亂首課消息，氣類初傳立見危。

It is also said that when the day branch overcomes the day stem, and the day stem in turn overcomes the day branch, they mutually overcome each other, leading to abnormal actions and everything becoming unsuitable. The inferior僭越 the superior, causing great disorder and rebellion. At this time, human feelings are not smooth. The lower ranks seize the power of the upper ranks, the young overpower the old, and the calamities of all affairs are unpredictable. In such a chaotic initial divination, one should further examine the situation by looking at the nature of the first transmission. The crisis will immediately become apparent.

孔明曰：日往加辰被支辰所克，名亂首格。或支辰剋日又相加為用，亦名亂首。或辰上神剋日上神，亦名亂首者，無紀綱也。首者指尊長言也。尊長無紀綱而不持重，卑下有欺惘侮慢，因上之不正，故在下凌犯亂上之紀綱也。經曰“日克其辰，辰又剋日，亂首殃深，君臣反側。”

Zhongming said: When the stem of the day is overcome by the branch of the day, and the stem of the day is added to the branch of the day, it is called the "Disordered Chief" pattern; or when the stem of the day is overcome by the branch of the day, and the branch of the day is added to the stem of the day as the initiating transmission, it is also called the "Disordered Chief" pattern; or when the stem of the day is overcome by the stem of the branch, it is also called the "Disordered Chief" pattern. The term "disordered" refers to the absence of order and discipline; the term "chief" refers to the superior. When the superior lacks order and discipline and cannot be steady, the inferior will have thoughts of deceit and disrespect. This is because the superior is not upright, the inferior dares to violate, thus disturbing the order above. The classic text says: When the stem of the day overcomes the branch of the day, and the branch of the day turns back to overcome the stem of the day, the calamity of the "Disordered Chief" is extremely deep, with mutual suspicion and repeated betrayal between sovereign and minister.

又《金匱》云：日為長為身，辰為卑為家為眷屬。干神臨支被支克，為自取禍，是我為尊長不合，自去受幼所克犯，事體稍輕。若支神臨干克干，為上門亂首，此卑下自來犯上，事體稍重。日臨辰受克者，謂自挾以臨其辰，如丙子日太乙挾丙加子，乙酉日太沖挾乙加酉，壬戌日登明挾壬加戌，癸未日神后挾癸加未，丁亥日勝光挾丁加亥，甲申日功曹挾甲加申，辛巳日從魁挾辛加巳，己卯日小吉挾己加卯，戊寅日天罡挾戊加寅，此伐日又用下克上，統臨之體，乃鳳入雞群之象。

The Golden Chest also says: the Day Stem represents the superior elder and oneself, while the Day Branch represents the inferior younger and the family residence along with relatives. When the god of the Day Stem arrives at the Day Branch and is overcome by it, it is a self-inflicted misfortune—since I am the superior elder, I should not have gone forward voluntarily, yet I was instead overcome by the inferior younger, and the matter is still relatively minor. If the god of the Day Branch arrives at the Day Stem and overcomes it, this is called "upward disorder," which means the inferior person actively attacks the superior, and the matter is more serious. When it is said that the Day Stem is overcome by the Day Branch, it refers to the Day Stem bringing its own Lodging Palace god to press upon the Day Branch. For example: on a Bingzi day, the Taiyi in Si is used to place Bing upon Zi; on a Yiyou day, the Taichong in Mao is used to place Yi upon You; on a Renxu day, the Dengming in Hai is used to place Ren upon Xu; on a Guiwei day, the Shenhou in Zi is used to place Gui upon Wei; on a Dinghai day, the Shengguang in Wu is used to place Ding upon Hai; on a Jiashen day, the Gongcao in Yin is used to place Jia upon Shen; on a Xinsi day, the Congkui in You is used to place Xin upon Si; on a Jimao day, the Xiaoji in Wei is used to place Ji upon Mao; on a Wuyin day, the Tiangang in Chen is used to place Wu upon Yin. Such a situation attacks the Day Stem, and the Initiating Transmission takes a downward overcoming of an upward one, which is the form of "unified arrival." This is like a phoenix falling into a flock of chickens.

象曰：臣子不道，悖逆綱常，或上失禮，或下為殃，家宅不吉，累世不昌。偷營劫寨，多主刑傷。如逢凶將，死囚大凶。若得吉將旺相，可也。 將得青龍，一克，來意因陰小不和，別藉異居之事。若得元武等凶將，必有叛逆，臣殺其君，子弒其父，妻謀其夫，奴害其主，百事俱凶。

The divination text says: A minister or subject is acting against the proper order, violating the principles of hierarchy, either the superior has lost propriety or the inferior has caused calamity; the household is not auspicious, and no generation will flourish. If military action is taken to attack an enemy's camp, it often leads to injuries and punishments. If this is combined with malevolent generals and the presence of death qi and imprisoned qi, it is extremely inauspicious. However, if a favorable general is present and the qi is prosperous and strong, it is still acceptable. If the accompanying element is the Azure Dragon and there is only a single instance of overcoming, the person's intention is likely due to conflicts with the wife, concubine, or children, who are young and weak, leading to a desire to live separately. If the accompanying element is the Black Tortoise, a malevolent general, there will certainly be rebellious actions: a subject killing the sovereign, a son killing the father, a wife plotting against her husband, servants harming their master, and all affairs will be disastrous.

袁天罡曰：尊去臨卑而卑賤之，是客去臨主而主克之，事因內而起於外，用兵不宜作客，惟宜固守解圍，安營不利。若辰來加日而日被辰克，主卑下著意謀叛，犯上作亂，此尊不惹卑，卑自害之；客不干主，主來勝之，事伏外而起於內，用兵不利主。更四課俱是下賊上，不免窩犯丑聲，禍自內出也。上下無禮，家作亂賊，來去不宜，攻掠干傷。占官不吉，支傷謀望不成，占身主家主受制，卑幼休囚則柔懦不振，致下人欺侮。旺相帶凶將，主剛狠橫逆，欲侵凌卑下，反被卑下所害；或入贅而被妻所欺，或淫狎奴婢，反為奴婢所害。日往加辰被辰克，不利出外；日往見日克不利守祖，或因祖業敗害惹禍。又主下克上，不利子息，主忤逆，或是螟蛉，又主奴婢犯主。若占君國，主臣無忠節，謀欺君上。若天官見龍常，當是文過飾非之人。如見陰后合，則陰佞奸邪。如見朱勾，是偽直道以求容之人。如白虎與死神並者，見於日辰年上，又值魁罡相併，其危尤重。

Yuan Tiangang said: When a superior goes to dominate an inferior, but is despised by the inferior, it is like a guest army attacking the host's camp and being defeated by the host. The root of the matter lies within but manifests outside. At this time, it is not advisable to attack as a guest force; instead, one should defend and relieve the situation. Setting up camp or launching an attack is not favorable. If the god of the day branch is added to the day stem and the day stem is defeated by it, this indicates that the people below have ill intentions and rebel, committing disorder and rebellion. This is when the superior does not provoke the inferior, but the inferior harms the superior; similarly, the guest army does not attack the host, but the host defeats the guest. The matter is hidden outside but manifests inside. At this time, it is unfavorable to defend. If all four lessons are lower forces attacking the upper, there will inevitably be hiding criminals and spreading scandals, misfortune coming from within the family. There is disorder within the family, and there are rebels. Going out or coming in is not advisable, and attacking and plundering will result in injury. This is unfavorable for official affairs; if the day branch is injured, then plans will not succeed. For personal fate, the head of the family is controlled by others. If the inferior is in a weak and confined state, it shows weakness and lack of strength, leading to being bullied by subordinates. If the inferior is strong and prosperous but accompanied by Inauspicious General (malevolent generals), it indicates harshness and brutality, intending to oppress the lower ranks, but being harmed by them instead. It may also mean being married in a marriage of convenience and being bullied by the wife, or indulging in improper relationships with servants and being harmed by them. If the god of the day stem attacks the day branch and is defeated by it, it is unfavorable to go out. If the god of the day stem goes away and is defeated, it is unfavorable to hold onto ancestral property, or to cause trouble due to the decline of ancestral property. This lesson also indicates lower forces attacking the upper, which is unfavorable for offspring, indicating rebellious children, or adopted sons. It also indicates servants committing offenses against their masters. If this is used to predict state affairs, it indicates ministers not being loyal, plotting to deceive the sovereign. If the heavenly generals are accompanied by Azure Dragon or Tai Chang, they are people who cover up their faults. If they are accompanied by Tai Yin, Heavenly Empress, or Liu He, they are deceitful and cunning people. If they are accompanied by Vermilion Bird or Gou Chen, they are people pretending to be upright to gain acceptance. If White Tiger and Death Deity appear together, and they appear on the day stem, day branch, or personal year, and are accompanied by Hekui and Tiangang, the danger becomes especially severe.

象曰：三下賊其上，六親事不虞。日干分貴賤，我克是婕妤。同類為宰相，我生是比閭。生我皇宗族，克我乃刑餘。吉氣仍欣樂，凶神豈自如？慮患厚貴早，免得費逐驅。

The lesson says: Among the four lessons, three are instances of lower elements attacking the upper, indicating unexpected events among the six relations. To interpret, first determine the status of the nobleman and the six relations based on the day stem. The day stem that controls is considered wife or concubine, like a lady in the palace; the day stem of the same type is considered brother or peer, like a prime minister; the day stem that is generated by another is considered children, like neighbors; the day stem that generates another is considered parents, like the royal family. If the governing deity carries auspicious energy, it can bring joy; but if it is a malevolent deity, how can one remain at ease? One must think deeply about potential misfortunes and treat the nobleman with care, to avoid future troubles and hardships.

又曰：三下賊其上，六親事不虞。事還同長幼，凶即暗嗟吁。生氣逢欣樂，休囚下淚珠。五行皆如此，消息用工夫。 又曰：四課之中三賊來，課名度厄甚為凶。事多不順憂疑重，患難遷延節節逢。子孫犯上妻奴逆，後應偏宜作主翁。更逢一課上克下，上下相侵事斗推。

It is also said that among the four lessons, if three of them have the贼上 (attacker from above), this indicates unexpected events arising among the six relations, similar to the situation where elders and juniors conflict. When encountering misfortune, one can only sigh in despair. The deity governing the lesson gains life qi and thus brings joy, but if it falls into a state of weakness and confinement, it can only lead to sorrow. All five phases should be interpreted in this way, and one must carefully investigate each detail. It is also said that among the four lessons, if three of them have the贼上 (attacker from above), this lesson is called degree of hardship, which is extremely凶 (dangerous). Affairs often go against one's wishes, with deep worries and doubts, and difficulties that persist and accumulate. One after another, difficulties arise. The descendants rebel, the wife and servants act against their superiors; afterwards, it becomes favorable for the person to take charge personally. If among these there is another lesson where the upper part overcomes the lower, then there is mutual infringement between upper and lower, and it should be interpreted according to the pattern of conflict.

孔明曰：三下賊上名度厄課，主綱常不正，卑幼凌長。 象曰：卑幼害長，病患重來，家門不吉，骨肉尤乖，出軍失利，行者多災，將神旺相，禍去福來。如發用陽神乘凶將，主伯叔尊長有災，陰神發用乘凶將，主姑姨姆姐妹小有災。應剝上九“不利攸往”之象。三上制其下，根源長幼推。子孫先發動，小者必依蕤。父母相連用，凶神入墓悲。且看末傳位，人生福可期。

Zhongming said: If in the four lessons three lessons have the thief above and the victim below, it is called the degree of hardship lesson, which indicates disorder in the family hierarchy and the younger generation oppressing the elders. The lesson's meaning says: the younger generation harms the elders, illness recurs repeatedly, the family is not auspicious, and family members are especially discordant; military campaigns fail, and those who travel face many misfortunes. If the spirits and generals accompanying are prosperous and strong, then misfortune leaves and good fortune comes. If the initiating transmission is a yang spirit but accompanied by a malevolent general, it indicates disaster for uncles, cousins, and other elders. If the initiating transmission is a yin spirit but accompanied by a malevolent general, it indicates minor misfortunes for female relatives such as aunts, maternal aunts, wet nurses, and sisters. This lesson corresponds to the image of the "Bao" hexagram's upper nine, "It is not advantageous to go somewhere." Conversely, if in the three lessons the upper is superior to the lower, one should trace back to the source of seniority and juniority: if the descendants initiate first, the younger generation will inevitably be submissive; if the parents' lines continue into the transmission and malevolent spirits fall into the storage position, it is lamentable. Finally, one still needs to look at where the final transmission falls, for the fortune of life lies there and can be expected.

四課之中三克下，課名長幼事須知。須得下勢先通利，上無承接下不隨。居上自如不利下，雖望遠方不見歸。若還長幼來相問，用起親疏說禍機。此係長幼課。

The song says: Among the four lessons, if three of them have the upper one overcoming the lower one, this lesson is called Longyou. The principle behind it must be understood first. It is necessary that there is a smooth and unobstructed situation below; if there is no support above, then the lower part will not follow. The superior is at ease, but the inferior is unfavorable; although one is looking forward to someone from afar, he will not return. If the person asking the question is concerned about matters of Longyou, then one should explain the portents according to the relationship between the initiating transmission god and the day stem. This pattern belongs to the Longyou lesson.

孔明曰：《金匱》云“課有三上克下，名長幼課。主長來欺幼，亦名幼度厄，主禍自外來。”經云“長傷卑幼災網布。”又曰：“長幼不利於小。”此度厄課，亦不可以全凶目之。若日用旺相乘吉將，主幼得長力，長得幼力，則應“君子得輿”之象。

Zhongming said: The "Golden Chest" explains that among the lessons there are three types of lessons where the superior overpowers the inferior, called the lesson of senior and junior, which indicates that elders oppress the young, also called the lesson of the young overcoming misfortune, which indicates that calamity comes from outside. The classic says, "The superior injures the inferior, and the disaster network is opened," and also says, "The lesson of senior and junior is unfavorable to the younger party." However, the lesson of overcoming misfortune cannot be regarded as entirely凶 (evil): if both the day stem and the initiating transmission are prosperous and strong and are accompanied by auspicious generals, it actually indicates that the younger generation receives assistance from the elders and the elders also receive assistance from the younger generation. In this case, it should be interpreted according to the "Book of Changes" upper ninth line of the "Splitting of the Earth" hexagram, "The gentleman receives a carriage," indicating a favorable omen of being carried by a carriage.

象曰：四課克其上，名為絕嗣凶。中年多子息，墓歲滅先宗。有救同前例，無依傳後宗。專看發用類，年月日時同。 四課俱克下，男鰥女寡孤。三傳如有救，子必勝於吾。首尾俱相制，臨年子失途。切須看族類，到老如無憂。

The lesson's interpretation says: If all four lessons are instances of the lower overcoming the upper, this lesson is called "绝嗣" (extinction of descendants), which is very ominous. There will be many children in middle age, but by the year of the storage (墓库), the family's lineage will be extinguished. If the lesson contains a "救神" (savior deity), the interpretation is the same as in previous examples; if there is no support, the lineage will be passed on to the secondary wife. When interpreting, focus solely on which of the six relations the initiating transmission (发用) belongs to, and the Tai Su (太岁), month builder (月建), day branch (日辰), and the time of divination are all examined in the same way. In reverse, if all four lessons are instances of the upper overcoming the lower, this indicates a man living alone and a woman remaining a widow, with the family being isolated. If the three transmissions (三传) contain a "救神" (savior deity), the son's generation may surpass the current one. If both ends are restricted, when it reaches the person's own age, the son will lose his prospects. Always clearly identify which of the six relations the category belongs to, so that one can be free of worries in old age.

又曰：四課下神俱賊上，孤立如何保二親？妻叛夫兮奴叛主，子殺父兮臣弒君。占胎長憂遭刑害，定是縈獨失業人。欲擬爭訟忌先起，卻被翻之難雪陳。若占朝廷下生叛，關隔九族不能親。凡事切忌乎先舉，為主不利之為賓。

It is also said that in the Four Lessons, the lower spirits have completely left and are attacking the upper spirits, standing alone, how can they maintain harmony with the parents? The implications of this lesson are that the wife betrays the husband, the servant betrays the master, the son kills the father, and the subject kills the sovereign. When divining about pregnancy, one will long worry about being subjected to punishment, and if born, the child will certainly be lonely and without employment. If one seeks to take legal action, it is inauspicious to initiate the lawsuit first, for once initiated, the case may be overturned, and the injustice will be difficult to clear. If divining about the court, it indicates rebellion arising from below, with barriers between the nine generations, preventing mutual affection. In all matters, one should avoid taking the initiative; being the passive party is more advantageous than being the active one.

又曰：四課並來皆克下，占人無祿主孤窮。自信當權不信人，下無承順應不忠。內窮勢迫難為遂，僕從俱無屋內空。雖有吉將還何用，刑以尊上卑下凶。 又曰：四課並皆來賊上，絕嗣之課甚不好。中年之前祿昌盛，脫歲之後頗衰病。若為人從事由己，居首之時僭逆多。利以為主莫為客，卑犯尊兮其奈何。

Another saying: If all four lessons are instances of the upper overcoming the lower, then the divination indicates a person without official rank and suffering from loneliness, poverty, and hardship. This person only trusts himself and refuses to believe others. Those below him do not obey, and those who respond to him are disloyal. Inside, he is in poverty and under pressure from external circumstances, making it difficult for things to succeed. He has no servants, and his house is empty. Even if there are auspicious generals, what use are they? He uses legal punishments to oppress those above him and to bully those below. In the end, it will be a凶 (adverse) outcome. Another saying: If all four lessons are instances of the lower stealing from the upper, this is a lesson indicating no descendants, which is very unfavorable. Before middle age, his official rank and status are still prosperous, but after that age, he becomes quite sickly and weak. Such a person acts entirely on his own initiative. When he is in a position of authority, he often engages in rebellious and improper behavior. This lesson is favorable for being the master and unfavorable for being the guest. If the younger generation rebels against the elders, what can be done about it?

孔明曰：四課俱賊上，名絕嗣課。是下逆而上傷，是上失其威，為下所亂，豈能有其妻子，故曰絕嗣。凡得此課，若遇神將吉，主分財異居；神將凶，主骨肉分離。又主靜而必動，暗中生災。病者必死，逃者轉匿。凡事宜後施，主身命主克雙親，幼為孤子。此時若生男女多克父母。又主子孫悖逆，滅毀祖先，雖父母已亡，不備祭祀之禮。

Zhongming said: If all four lessons are lower elements overpowering upper ones, it is called the lesson of绝嗣. Below rebels and above is injured; the superior position loses authority and is disturbed by the lower, so how can one keep wife and children? Therefore it is called绝嗣. If one receives this lesson, and the accompanying deities and generals are auspicious, it indicates division of family and property, and living separately; if the deities and generals are inauspicious, it indicates dispersion of family members. This lesson also indicates that what was originally quiet must now become active, and hidden disasters will arise. When predicting illness, it indicates death; when predicting escape, it indicates the person moving to another place to hide. All affairs should be taken up later rather than first. When predicting one's fate, it indicates being overcome by both parents, becoming an orphan at a young age; children born at this time are mostly harmful to their parents. It also indicates rebellious descendants who destroy the ancestors; even if the parents are already dead, they will not perform the rites of worship.

雜占主陽虧陰盛，卑害尊居，上位者未免有困篤之憂。在下位者則無不吉，福神所佑也。忌占盈，罡加孟，傷胎子病，主喪訟罪；在先起之人，占此更值天空旬空，主來占者孤獨，名曰單孤課。若不空，亦主小人無禮，訟宜後舉，中年有子，晚亦無。

In divination, this lesson indicates a loss of yang energy and an excess of yin energy. Those of low status may harm those above them, and those in high positions will inevitably face difficulties and serious illness. Those in lower positions, however, will find no misfortune, as they are protected by the gods of fortune. It is advisable to avoid using this lesson for matters of fullness or abundance. If the Tiangang (Chen) is placed on the first of the four Meng positions (Yin, Shen, Si, Hai), it indicates harm to the fetus, illness in children, funerals, and legal troubles, and the outcome will favor the party that acts first. If this lesson coincides with Tian Kong and the旬空 (empty period), it suggests that the person consulting is lonely and without support, which is called the Single Orphan Lesson. Even if it does not fall into an empty period, it indicates that petty people are disrespectful; in lawsuits, it is better to act later. Although there may be sons in middle age, they will not be retained in old age.

袁天罡曰：絕嗣乃群下賊上，臣輕其君，子逆其父，弟賊兄，妻悖夫，奴悖，主娘宜謹婢。反吟之課，亦照此推。若末傳見子孫，為有救。

Yuan Tiangang said: The lesson of绝嗣 (no descendants) is when many lower positions attack the upper positions. Therefore, ministers are disrespectful to the sovereign, sons rebel against their fathers, younger brothers harm their elder brothers, wives defy their husbands, and servants rebel against their masters. The mistress should be cautious of the female servants around her. The lesson of Reverse Chant (reverse chant) involves heaven and earth opposing each other, and upper and lower positions being reversed; it should be interpreted in the same way. If the final transmission (末传) meets the爻 of descendants (子孙爻), then there is a way to save the situation.

孔明曰：四上克下，名無祿，謂十干之祿皆寄地盤之支，今上克之則祿不存矣。取第四課為用，又曰下供上食，謂之祿之為養命之本，無祿則上下不食也。是上慢而賤下，豈能保佑其祿位？故曰無祿。主動而不靜，室家孤獨，病不久退，訟不久散，囚者出，逃者獲。凡事宜先舉，但舉事不得下情，又主虛人不祿，有官罷職，輕者罰俸，重者削權。蓋以上制也，臣子受災。屈者難伸，對敵利客，訟宜先起，罪在後舉之人，占病不利少者，天不佑，地不容。凡事動於外，起因男子，空室無人，老必孤獨。臣子受殃，六親死亡。彼此離散，客勝主負。經曰“無祿是上驕而下殘。”

Zhuge Liang said: If all four lessons are instances of the upper overcoming the lower, it is called "no禄". The禄 of the ten heavenly stems are located in the earthly branches on the earth plate. Now the upper god has overcome the earthly branch, so the禄 naturally disappears. Therefore, the fourth lesson is taken as the initiating transmission. Another explanation says: the lower provides sustenance, and the upper receives food.禄 is the fundamental for sustaining life. Without禄, neither the upper nor the lower have anything to eat. This is when the superior is arrogant and despises the inferior, how can the superior retain their禄? Therefore it is called "no禄". This lesson is active rather than static, indicating a lonely household; illness will not quickly subside, lawsuits will not quickly resolve; those imprisoned can be released, and those who have fled can be captured. All affairs should be initiated quickly, but once initiated, the lower details are unknown. It also indicates that superficial people cannot retain theirofficial stipend, those in office may be dismissed; light punishment is a deduction ofofficial stipend, heavy punishment is the loss of power—because the superior is controlled, the subject suffers accordingly. The innocent cannot clear their names; when two armies face each other, the guest side is advantageous; lawsuits should be initiated first, and the responsibility falls on the one who acts later. Divination on illness is unfavorable for the young; heaven does not protect, and earth does not accept. All affairs originate externally, and the cause is often related to a man; the household is empty and lonely, and in old age, one will certainly be isolated. Subjects suffer, six relations die, they scatter from each other, the guest side wins while the host side loses. The classic says: "No禄 lesson is when the upper is arrogant and the lower is broken."

袁天罡曰：四上克下曰無祿課，神將俱吉，來意主分財異居。若神將凶，主骨肉分離。又名單羈課，必無妻妾，又無男兒，若遇吉將，乃尚可為，若末傳得父母，可解此凶。

Yuan Tiangang said: If all four lessons are instances of the superior overcoming the inferior, it is called the No Fortune Lesson. If the divine generals accompanying them are all auspicious, the person's intention is to divide property and family, and to establish a new household. If the divine generals are malevolent, it indicates the dispersion of family members. This lesson is also called the Single Captivity Lesson, indicating that the person certainly has no wife or concubine and no male descendants. If auspicious generals are present, there may still be some hope. If the final transmission includes the generational line爻, it can resolve this severe misfortune.

又曰：絕嗣無祿總名無路。蓋日陰陽既相剋制，不得其所依，不免投辰上二課，辰之陰陽又相剋，則無所投之路，故總名曰無路課。統否之體，乃上下僭亂之課也。占曰：上克無祿，下賊無嗣，君臣悖義，父子分離，求謀不遂，動作憂疑。三傳有救，方免災危。如神將凶，則應否卦之三爻，有“包羞”之象也。要發用有救者，如用是水，末傳是金，用是金，末傳是土之類。此名救神 ，不可克初，又不可克末，欲斷何人受災，以發用之神看所屬何六親言之。

It is also said that cases of no descendants and no fortune are collectively called "no path." The yin and yang spirits associated with the day stem are already mutually controlling each other, having nowhere to rely on, so they have to turn to the third and fourth lines of the day branch. However, the yin and yang spirits of the day branch also mutually control each other, thus cutting off the path of refuge, hence the name "no path." This type of divination is associated with the "Guan" hexagram from the Book of Changes, representing a disorderly and inverted situation. The interpretation states: if the superior controls the inferior, there will be no fortune; if the inferior harms the superior, there will be no descendants. Rulers and subjects part ways, parents and children separate, and desires are unfulfilled, causing anxiety and doubt with any action. Only if there is a saving spirit in the three transmissions can the danger be avoided. If the god and general used in the initial transmission are凶 (malevolent), then it corresponds to the third line of the "Guan" hexagram, "bao xiu," which symbolizes being humiliated and disgraced. The term "fayong you jiu" refers to the final transmission being able to generate the initial transmission: for example, if the initial transmission is water and the final transmission is metal, or if the initial transmission is metal and the final transmission is earth, this is called a saving spirit. The saving spirit must not be controlled by the initial transmission nor by the final transmission. To determine which person is受灾 (suffering misfortune), one looks at which type of Six Relations the god in the initial transmission belongs to.

假令正月庚辰日辰時占，四下賊上，課名絕嗣課。以寅為用，將得白虎占婦人始於死亡，連及貴人爭及財物而絕嗣也。 官午白 父丑貴 兄申青 白朱六陰 午亥戌卯 亥辰卯庚 子丑寅卯 亥 辰 戌 巳 酉申未午

Example: On the day of Gengchen in the first lunar month, at the hour of Chen, the four lessons are all instances of lower elements attacking upper ones, resulting in the lesson name "No Succession." The initial transmission is taken as Yin (as per the following lesson format, the first transmission is actually Wu, and there may be an error in the original text, which is preserved for reference). The heavenly general accompanying it is the White Tiger. In divination concerning a woman, this indicates death, leading to disputes among noble persons over property, ultimately resulting in no succession. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Wu, fire overcoming Geng metal as the official ghost爻, accompanied by the White Tiger; the middle transmission is Chou, earth generating metal as the parents爻, accompanied by the nobleman; the final transmission is Shen, sharing the same element as Geng metal as the brother爻, accompanied by the Azure Dragon. The middle three lines are the four lessons, read from right to left: the day stem Geng is lodged in Shen, with Shen having Mao, forming the first lesson Mao/Geng, accompanied by Tai Yin; taking Mao as the lower, with Mao having Xu, forming the second lesson Xu/Mao, accompanied by Liu He; the day branch Chen, with Chen having Hai, forming the third lesson Hai/Chen, accompanied by the Vermilion Bird; taking Hai as the lower, with Hai having Wu, forming the fourth lesson Wu/Hai, accompanied by the White Tiger. The four lessons are successively Geng metal overcoming Mao wood, Mao wood overcoming Xu earth, Chen earth overcoming Hai water, and Hai water overcoming Wu fire, all instances of lower elements attacking upper ones, hence the judgment of no succession. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of Chen is added to the day of Gengchen. The heavenly plate gods are all seven positions ahead of the earthly plate. Therefore, the earthly plate: Si is added to Zi, Wu to Chou, Yin to Wei, Mao to Shen, Chen to You, Si to Xu, Wu to Hai, Zi to Zi, Chou to Wei, Yin to Shen, Mao to Xu, Chen to Hai.

假如六月癸丑日未時占，神后臨丑，下賊上為用，是首制也。末傳見河魁臨亥，是尾制也。其神后受制，慾望功曹為子來救，又被地神是火去脫之，欲觀從魁為母，又被天罡土壓之，此天不容，地不載也。 兄子元 兄亥常 官戌白 常元常元 亥子亥子 子丑子癸 辰巳午未 卯 申 寅 酉 丑子亥戌

Another example: On the day of Guichou in the sixth month, at the hour of Wei. Shenhou Zi is located on Chou, and Chou earth overcomes Zi water, which is a case of 'lower attacking upper,' so we take the initiating transmission, which is called 'first control'—being controlled at the beginning. The final transmission shows Hekui Xu located on Hai, and Xu earth again overcomes Hai water, which is called 'last control'—being controlled at the end. Since Shenhou Zi is controlled, it originally hoped that Gongcao Yin would act as the son爻 to save it, but Yin wood was weakened by the fire energy of the earth branch. It then looked to Congkui You as the mother爻 to generate it, but You metal was suppressed by Tiangang Chen earth. This is the heavens not allowing and the earth not supporting. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Zi, which shares the same water element with the day stem Gui, and is ridden by Xuanwu; the middle transmission is Hai, also a brother爻, ridden by Tai Chang; the final transmission is Xu, earth overcoming water as the official ghost爻, ridden by Baihu. The middle three lines are the four lessons, read from right to left: the day stem Gui is lodged in Chou, and Chou has Zi, forming the first lesson Zi/Kui, ridden by Xuanwu; taking Zi as the lower, Zi has Hai, forming the second lesson Hai/Zi, ridden by Tai Chang; the day branch Chou, and Chou has Zi, forming the third lesson Zi/Chou, ridden by Xuanwu; taking Zi as the lower, Zi has Hai, forming the fourth lesson Hai/Zi, ridden by Tai Chang. The bottom four lines are the heaven and earth plates: in the sixth month, with the general Wu and the hour Wei, the heaven plate spirits are all one position behind the earth plate. Therefore, on the earth plate, Si has Chen, Wu has Si, Wei has Wu, Shen has Wei, You has Shen, Xu has You, Hai has Xu, Zi has Hai, Chou has Zi, Yin has Chou, Mao has Yin, and Chen has Mao.

假如正月己巳日辰時占，四上克下，惟從魁加寅為涉害深為用，得六合將；中傳天罡，將得太常；終得登明，將得螣蛇，主始因財物田宅，終有死喪驚恐，為無祿之象也。 子酉六 兄辰常 才亥螣 青貴六陰 未子酉寅 子巳寅己 子丑寅卯 亥 辰 戌 巳 酉申未午

Another example: On the day of Ji Si in the first lunar month, at the hour of Chen, the four lessons are all instances of upper overcoming lower. Since all four lessons are overcoming, the method of thief overcoming cannot be used; instead, the method of 'involving harm' is applied—comparing the depth of each upper god being overcome on the earth plate, selecting the one that is most harmed. Here, Congkui in You is most harmed when moving through the harm path, so it is used as the initiating transmission, with the riding god being Liu He. The middle transmission is Tiangang in Chen, riding Tai Chang; the final transmission is Dengming in Hai, riding Teng Snake. Therefore, the divination is: the matter initially concerns property and land, but eventually leads to death, mourning, and fear, which is the image of no fortune. Below is the lesson format. The top three lines are the three transmissions: initial transmission is You, with Ji soil generating metal as the son爻, riding Liu He; middle transmission is Chen, with Ji and Chen both being soil as the brother爻, riding Tai Chang; final transmission is Hai, with soil overcoming water as the wealth爻, riding Teng Snake. The middle three lines are the four lessons, read from right to left: the day stem Ji is lodged in Wei, with Wei having Yin, forming the first lesson Yin/Ji, riding Tai Yin; using Yin as the lower, Yin has You, forming the second lesson You/Yin, riding Liu He; the day branch Si has Zi on it, forming the third lesson Zi/Si, riding Tai Yin nobleman; using Zi as the lower, Zi has Wei, forming the fourth lesson Wei/Zi, riding Azure Dragon. The bottom four lines are the heaven and earth plates: with the hour of Chen, the heavenly plate gods are all seven positions ahead of the earth plate, arranged the same as the previous example of Geng Chen on the first lunar month.

日加辰而日克辰，或作上克或初因。殘下不宜居上位，客勝難為作主人。倚傍他人威勢重，卻成事濟榮其身。 日為尊長，臨支而克支，殘害無已。若又四上克下為用，主上無慈悲，卑小受剝，為客宜防外禍，惡人入宅，行人將至，夫害婦，婚姻不宜，雖不日加辰為用，而得上克下，亦是。

The song says: When the day stem's god is placed on the day branch and then goes on to overcome the day branch, or when the upper overcomes the lower, or when the first transmission is initiated by the upper overcoming the lower, this is called a broken lower lesson. Those who are harmed in the lower position are not suitable for a position of authority; in this lesson, the guest side prevails, making it difficult to be the host. One must rely on others' authority to maintain control, but the matter ends up being accomplished, and the person gains honor. Explanation: The day stem represents a superior, which is placed on the day branch and then overcomes it, causing harm. If the four lessons are all cases of the upper overcoming the lower and are taken as the initiating transmission, the superior lacks compassion, and the inferior is greatly exploited. The guest is vulnerable to external troubles, wicked people may enter the home, and travelers are about to arrive; the husband harms the wife, making marriage unsuitable. Even if it is not the day stem overcoming the day branch that initiates the transmission, as long as the lesson contains cases of the upper overcoming the lower, it is still treated as a broken lower lesson.

日克辰而下用殘，辰剋日而上克初，此等皆為凌犯課，二強相遇不相容。上凌下犯名悖逆，父子相猜君臣誣。用得官鬼災尤重，下賊為親克下疏。 日克辰乃上殘下之象，而得下賊上為用；辰賊日乃下凌上之象，而得上克下為用，皆名凌犯課。主上凌下，下犯上，尊卑不分，故多弒奪篡奪之禍。若官鬼發用，災禍之至，克下外事起，賊上內事起。

The song says: If the day stem overcomes the day branch, then the transmission that represents the lower overcoming the upper is used as the initiating transmission; if the day branch overcomes the day stem, then the initial transmission that represents the upper overcoming the lower is used. These two situations are called conflicting transmissions, like two strong forces meeting and being incompatible. When the upper dominates the lower and the lower intrudes upon the upper, it is called reverse order: father and son suspect each other, and ruler and subject conspire against each other. If the initiating transmission involves the official ghost爻, the calamity will be especially severe. When the lower overcomes the upper, it is caused by close relatives; when the upper overcomes the lower, it is caused by distant people. Explanation: When the day stem overcomes the day branch, it is naturally an image of the upper harming the lower, yet the transmission representing the lower overcoming the upper is used. When the day branch overcomes the day stem, it is naturally an image of the lower harming the upper, yet the transmission representing the upper overcoming the lower is used. These are both called conflicting transmissions. They represent the upper overpowering the lower and the lower violating the upper, with confusion between hierarchy and rank, leading to frequent occurrences of regicide, usurpation of power, and theft of property. If the official ghost爻 is used in the initiating transmission, calamity is imminent. When the upper overcomes the lower, the matter originates from outside; when the lower overcomes the upper, the matter originates from within.

詩曰：若論孤辰課，四時辰上推。北方亥子丑，寅卯辰得孤。南方巳午未，申酉寡孤移。春東寅卯辰，孤在巳午悲。秋西申酉戌，亥子作孤推。父母分離散，夫妻有生離。忽然諸吉救，禍滅福相隨。前課說孤辰，此法說寡宿。仿象孤辰推，依彼相馳逐。冬天酉戌臨，發用無骨肉。夏天卯與辰，親疏不和睦。秋天午未占，春亥子卜凶，吉與孤辰同，有救禍反福。

The rhyme says: To calculate Guchen (solitary hour), one must push according to the four seasons on the earthly branches. In winter, when the direction is Northern Hai-Zi-Chou, Guchen falls in Yin-Mao-Chen; in summer, when the direction is Southern Si-Wu-Wei, Guchen and Guasu move to Shen-You; in spring, when the direction is Eastern Yin-Mao-Chen, Guchen falls in Si-Wu and brings sorrow; in autumn, when the direction is Western Shen-You-Xu, Guchen moves to Hai-Zi. When this occurs, parents become separated, and the husband and wife, though alive, will part. If various auspicious deities come to save, the calamity will be removed and fortune will follow. The previous passage discussed Guchen; this passage discusses Guasu. The method of calculation is similar to Guchen, but each follows a different direction: in winter, when it is in You and Xu, there is no family support; in summer, when it is in Mao and Chen, there is no harmony between relatives and friends; in autumn, when it is in Wu and Wei, and in spring, when it is in Hai and Zi, all are ominous. Its fortune and misfortune are the same as Guchen; when a saving deity appears, misfortune turns into fortune.

居天孤宿地孤辰，發用須依六甲辰。欲識空亡何日是，甲戌旬中用酉申。占人孤獨離桑梓，財業虛聲伴不親。官位遇之須改動，出行謹防賊人侵。所問傳事皆無實，卒病遭官必害身。

The rhyme says: Those that fall on the Heaven Plate are called Gu Xu, and those that fall on the Earth Plate are called Gu Chen. The initiating transmission must be determined according to the Six Jia periods. To find out which two are Kong Wang, look at the beginning of the period and count downwards: in the Jia Xu period, use Shen and You as Kong Wang. If a person's fortune falls on this, it indicates loneliness and wandering away from home; wealth and career are only empty names, and people around are not close. If this appears in an official position, there must be changes; when traveling far, one must be cautious of thieves. The information about the matter that comes out is not true; if there is an urgent illness or legal trouble, the body will certainly be harmed.

凡旬空遇四時孤辰寡宿發用，為孤寡課。蓋六甲旬首後二位為空亡。如甲子旬空戌亥，陽日空戌，陰日空亥之類。春以巳為孤辰，丑為寡宿。夏以申為孤辰，辰為寡宿。秋以亥為孤辰，未為寡宿。冬以寅為孤辰，戌為寡宿。何以明之？蓋冬令亥子丑水位，以金為父，絕在寅，故定為孤辰也。以火為妻，墓在戌，故以戌為寡宿也。此陰惆陰悵，犯之者必然孤寡也。

All instances of "旬空" (the two heavenly stems not matched within the ten days of a ten-day period) together with the isolated and lonely stems of the four seasons are called the "孤寡课" (isolated and lonely lesson). The "空亡" (void) is determined by counting eleven and twelve days from the beginning of each of the six ten-day cycles. For example, in the Jiazi cycle, the void is in Xu and Hai. On a yang day, Xu is considered the void, and on a yin day, Hai is considered the void. This pattern applies to the other cycles as well. The positions of the isolated and lonely stems in the four seasons are as follows: in spring, Si is the isolated stem and Chou is the lonely stem; in summer, Shen is the isolated stem and Chen is the lonely stem; in autumn, Hai is the isolated stem and Wei is the lonely stem; in winter, Yin is the isolated stem and Xu is the lonely stem. Why are these positions determined this way? Taking winter as an example: in winter, the heavenly stems correspond to Hai, Zi, and Chou, which are all water. Water's parents are metal, and metal is at its end in Yin. When the father is at its end, there is no support, so Yin is designated as the isolated stem. Water's wife and wealth are fire, and fire is buried in Xu. When the wife is buried, there is no partner, so Xu is designated as the lonely stem. This system is based on the cold and bleak nature of the yin energy, and those who commit offenses in such places are sure to be isolated and lonely.

象曰：課入孤寡，其慶難久。名利未遂，胎孕虛有。婚遇斷絃，財求空手。喜美榮華，吉祥解救。 如四時孤寡並旬空，為空孤空寡，日辰無氣最忌，凶犯孤辰主父母災，犯寡宿，主夫妻離散。

The lesson's image and words say: when the lesson falls on Guchen and Guasu, joy and celebration are difficult to last. Fame and wealth cannot be obtained, pregnancy is empty, marriage is like a broken string, and seeking wealth results in nothing. One must rely on auspicious deities and good fortune to rescue and turn things around. If the four seasons' Guchen and Guasu deities appear together with the旬空 (decade void), it is called 'empty Guchen and empty Guasu'. At this time, it is most unfavorable for the day stem and day branch to lack vitality. If misfortune occurs with Guchen, it indicates disaster for parents; if it occurs with Guasu, it indicates separation between husband and wife.

凡生我德神喜神生煞解神吉將空，吉為凶，當應恆上九“振恆，凶。”之象。若甲乙日戌旬占，憂功名；丙丁日憂妻財；或初傳上下俱空，憶喜俱不成，託人多詐，謀望不成，近事出旬可圖，遠事經難時空，事亦難成；或傳中空亡，為空亡折腰，主事中止，謀難就；或中末俱空，是移遠就近，動中不動，尋近人而在近也。初中空，取末傳，末傳空，取初傳，以不空者言其吉凶。若盜我克我，墓神及遙剋日神，凶將，定凶變為吉。或值三奇六儀為救神，及遇太歲月建月將填實，為孤寡再醮，反禍為福，先破後成。日辰年命不論空亡，填實空者次之，時又次之。又有純空反實，或運歲月日時沖起，為逢沖暗動，禍福皆成。當應恆“無咎”之象。

All parents' yao (ancestors), de shen (virtuous spirits), xi shen (auspicious spirits), and saving spirits and auspicious generals that generate and support or remove evils, once they fall into kongwang (void), good things turn bad. This corresponds to the line "Zhen Heng, Xiong" in the Hexagram of Constancy, indicating instability. If the day is Jia or Yi wood and the divination is made in the Jia Xu decade, and kongwang falls in Shen or You, which are the official positions of wood, then there is worry about official rank and fame. If the day is Bing or Ding fire and kongwang falls in Shen or You, which are the wealth positions of fire, then there is worry about wife and wealth. If both the upper and lower spirits in the first transmission fall into kongwang, then expected good things cannot be realized, and those who ask others to do things often meet with deceit, and plans fail. For recent matters, one can still attempt them after this decade, but for distant matters, they will face difficulties and encounter time and space issues, making success difficult. If the middle transmission falls into kongwang, it is called "kongwang zhe yao," indicating that matters will be stopped halfway and plans will not be realized. If both the middle and final transmissions fall into kongwang, it means moving distant matters to the near, appearing to move but actually not, and the person being sought is nearby. If the first and middle transmissions are empty, then use the final transmission for judgment; if the final transmission is empty, use the first transmission. In all cases, the transmission that does not fall into kongwang determines the fortune or misfortune. Conversely, if the spirits that steal from me, those that overcome me, the tomb spirits, or those that remotely overcome the day stem fall into kongwang, or if it is a malevolent general, then the situation turns from bad to good. If there are the Three Marvels or Six Instruments acting as saving spirits, or if the Tai Su, Yue Jian, or Yue Jiang fill the void (fill the empty position), it is called "gu gu zai jiao," turning misfortune into fortune, first breaking then achieving success. The day stem and day branch, as well as the native's year, do not consider kongwang. Filling the void at the time of divination has less effect, and filling the void at the time of the divination has even less effect. There are also cases where pure emptiness turns into reality, or when the void is stirred by the big year, Tai Su, month, day, or hour, called "feng chong an dong," causing both good and bad to manifest, which corresponds to the Hexagram of Constancy saying "wu jiu."

《金匱》云：孤寡者，謂前後不得相望，陰陽不得相合，如孤陽寡陰之義也。假令十月陽始萌於三陰之中，十一月陽始生於二陰之中，十二月陽始生於一陰之中，陽生陰降，皆有互變之理，至於寅卯三陽即出，三陰漸絕，所以冬因寅卯為孤，如男子之無婦也。至於酉戌三陰漸成，三陽已絕，所以冬用酉戌為寡，如女子之無夫也。此陰陽之道，不比諸煞之不經者。此課皆主孤獨。若為今日空亡，則為孤寡，父子分離，夫妻失散，骨肉分散之象。

The *Golden Chest* says: What is meant by "solitude and widowhood" is that there is no mutual correspondence between the front and the back, and the yin and yang are not properly matched. It is like a single yang without yin, or a single yin without yang. Taking the solar terms as an example: In the tenth lunar month, yang energy begins to emerge among the three yins; in the eleventh lunar month, yang energy arises among the two yins; in the twelfth lunar month, yang energy arises among the one yin. Yang rises while yin declines, and there is a mutual transformation between them. By the time we reach the years of Yin and Mao, the three yins are gradually cut off while the three yangs have already emerged, so winter is considered to be in a state of solitude at Yin and Mao, just like a man without a wife. By the time we reach the years of You and Xu, the three yins are gradually matured while the three yangs have already been cut off, so winter is considered to be in a state of widowhood at You and Xu, just like a woman without a husband. This is the correct principle of the waxing and waning of yin and yang, unlike other incoherent and unorthodox influences. This class of divination generally indicates solitude; if these two positions are also the current *Kongwang* (void), then it becomes a *gūguǎ* (solitude and widowhood) divination, indicating the separation of father and son, the dispersion of husband and wife, and the scattering of family members.

《龍轄經》云：占遇寡宿，懦居孤獨。言四課陰陽中用起傳送，遇寡宿，男子婦人皆合懦弱也。求寡宿法，甲子旬室壁，甲戌旬昴畢，甲申旬井鬼，甲午旬翼軫，甲辰旬房心，甲寅旬斗牛。

The Longxi Jing says: When divining an event and encountering Guasu, people become weak and lonely. This means that if among the four lessons' yin and yang spirits, the initiating transmission starts from 'Chuansong' (the spirit of Shen metal) and also meets Guasu, then regardless of male or female, they will appear weak. There is another method to determine Guasu based on the twenty-eight constellations, distributed according to the six jia cycles: in the Jiazi cycle, take Shi and Bi; in the Jiaxu cycle, take Mao and Bi; in the Jiashen cycle, take Jing and Gui; in the Jiawu cycle, take Yi and Zhen; in the Jiachen cycle, take Fang and Xin; in the Jiayin cycle, take Dou and Niu.

假令十二月乙丑日寅時占事，登明臨丑，將元武，此為發用寡宿；中傳從魁，將得天后；末傳小吉，將得螣蛇，以此占人，始因亡盜，中連婦人而驚恐，後當孤獨。 父亥元 官酉后 才未螣 後元常空 酉亥子寅 亥丑寅乙 卯辰巳午 寅 未 丑 申 子亥戌酉

Example: Divination on the day of Yi Chou in the twelfth lunar month at the hour of Yin. The day Yi Chou belongs to the Jia Zi decade. According to the previous method of the host, in the Jia Zi decade, the host is Shi and Bi, which are located in Hai. This lesson has 'Dengming' (the spirit of Hai water) sitting on Chou, accompanied by Xuan Wu, which is exactly the host initiating the transmission; the middle transmission is 'Congkui' (You), accompanied by Tian Hou; the final transmission is 'Xiao Ji' (Wei), accompanied by Teng Snake. According to this, the divination for a person is: initially, there was a theft and loss, in the middle, it involved a woman and caused fear, and finally, it ended in solitude. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Hai, water nourishing Yi wood as the parent's yao, accompanied by Xuan Wu; the middle transmission is You, metal overcoming wood as the official's yao, accompanied by Tian Hou; the final transmission is Wei, wood overcoming earth as the wealth yao, accompanied by Teng Snake. The middle three lines are the four lessons, read from right to left: the day stem Yi is located in Chen as its lodging palace, Chen has寅, forming the first lesson寅／Yi, accompanied by Tian Kong; taking寅 as the lower,寅 has子, forming the second lesson子／寅, accompanied by Tai Chang; the day branch Chou, Chou has亥, forming the third lesson亥／Chou, accompanied by Xuan Wu; taking亥 as the lower,亥 has酉, forming the fourth lesson酉／亥, accompanied by Tian Hou. The bottom four lines are the heaven and earth plates: in the twelfth lunar month, Zi general is placed on Yin hour. The heaven plate spirits are each two places behind the earth plate. Therefore, the earth plate巳 has卯,午 has辰,未 has巳,申 has午,酉 has未,戌 has申,亥 has酉,子 has戌,丑 has亥,寅 has子,卯 has丑,辰 has寅.

又如乙巳日申時丑將占，寅為旬空會孤寡課，又為冬令孤辰。 兄寅陰 才未龍 父子貴 玄朱陰六 卯戌寅酉 戌巳酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

Another example: On the day of Yi Si with the hour of Shen, using the general Chou. The day Yi Si belongs to the Jiachen decade, with Kongwang in Yin and Mao. Yin is both the decade's void and the winter's Guchen, so they are together, forming the Gugua lesson. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Yin, which is a brother's yao of wood, sharing the same type as the day stem Yi, riding Tai Yin; the middle transmission is Wei, with wood overcoming earth as a wealth yao, riding Qinglong; the final transmission is Zi, with water generating wood as a parent yao, riding Tianyi Nobleman. The first transmission Yin is exactly in Kongwang, so aspirations will not reach fruition. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, with Chen having You, forming the first lesson You/Yi, riding Liuhe; using You as the lower, You having Yin, forming the second lesson Yin/You, riding Tai Yin; the day branch Si, with Si having Xu, forming the third lesson Xu/Si, riding Zhuque; using Xu as the lower, Xu having Mao, forming the fourth lesson Mao/Xu, riding Xuanwu. The bottom four lines are the heaven and earth plates: with the general Chou added to the hour Shen, the heaven plate gods are all five positions ahead of the earth plate. Therefore, the earth plate Si has Xu, Wu has Hai, Wei has Zi, Shen has Chou, You has Yin, Xu has Mao, Hai has Chen, Zi has Si, Chou has Wu, Yin has Wei, Mao has Shen, Chen has You.

大抵發用天盤空亡，又合當季之寡宿，為寡宿課，主夫妻分散，男女孤單，妻妨婦，婚姻妨幼，女新病，新病久，久病死。凡用起地下空亡為孤辰，並當季之孤辰課，主父子相剋，占人孤獨，財物虛耗，無官改動，出入防盜。

In general, if the initiating transmission god falls on the Heaven Plate in the empty position, and coincides with the current season's Guasu, it forms a Guasu lesson, indicating separation between husband and wife, loneliness between men and women; the wife will hinder and control fellow women, and marriage will hinder the younger party. Women will suffer from new illness, which will develop into a chronic illness, and chronic illness may lead to death. If the initiating transmission starts from the empty position on the Earth Plate, it is called Guchen. If it coincides with the current season's Guchen, it forms a Guchen lesson, indicating mutual control between father and son, loneliness of the person seeking divination, and loss of wealth. Those without official positions will experience changes, and there will be theft during going out or coming in.

歌曰：日辰是卯酉，所臨作用神，名為龍戰課，進退事逡巡。父子難同室，夫妻亦不親。分財爭明外，偷盜在北鄰。立秋乙卯日，辰時登明雲。天罡臨卯上，若用正合嗔。人命合卯酉，正是涉迷津。

The rhyme says: When the day stem and day branch fall on卯 or酉, and the deity governing them is also the useful god, this lesson is called Dragon Struggle, indicating that all matters are indecisive and hesitant. The father and son cannot live under the same roof, and the husband and wife are not close. Disputes over property are open and obvious, while theft occurs in the northern neighborhood. Taking the example of a lesson on the day of Yimao (乙卯) at the hour of Dengming (亥将) on the day of Beginning Autumn: The Tiangang (the deity of Chen earth) is on卯. If it is taken as the initiating transmission, it exactly corresponds to the image of anger and conflict. If the person's own destiny is also on卯 or酉, then they are even more trapped, unable to find a way out.

又曰：龍戰玄黃二八門，春生秋殺決於分。燕去燕歸合離兆，雷收雷現見潛因。假如卯酉日占事，行年用起立斯辰。刑德二途俱合此，出南入北亦遭迍。行人進退多疑惑，兄弟乖張心不親。

It is also said that the idea of "dragon battle" originates from the sixth line of the lower trigram in the Qian hexagram of the I Ching, which states "the dragon battles in the wild, its blood is black and yellow." In the context of the Six壬 system, this corresponds to the two gates of the month builder, which are the卯 (Mao) in the second month and the酉 (You) in the eighth month. The spring equinox governs birth and the autumn equinox governs destruction, and both are determined by these two points. Swallows leaving in autumn and returning in spring are signs of gathering and dispersing; thunder arises in the second month and recedes in the eighth, indicating the emergence and concealment of things. If a divination is made on a day of卯 or酉, and both the year of the person involved and the initiating transmission are established on these two branches, then both the path of punishment and the path of virtue converge here: going south or going north will both lead to difficulties. When divining about a traveler, there will be hesitation in advancing or retreating; when divining about siblings, there will be discord and lack of mutual affection.

《金匱》云：卯之月，陽氣南出，故萬物生，陰氣北入，故疊榆落。建酉之月，陽氣北入，萬物遭傷，陰氣南出，以斷其獄也。此時陰陽俱合於門，陰為刑主殺傷，陽為德主生。其象如二龍，一生一殺，相戰，故曰龍戰。人年立卯酉，卯酉日占事，用其卯酉是也。此時天地離散，欲行不行，欲止不止，家室人離，兄弟移居，相貪克戰，老病者死，克妻相刑起迭，遷移不利，事無果決。

The Golden Chest says: In the month of Jiǎmǎo, yang energy moves southward and emits, thus promoting the growth of all things; yin energy moves northward and retreats, thus causing the elm fruits to fall layer by layer. In the month of Jiǎyǒu, yang energy moves northward and retreats, thus causing all things to be cut off and destroyed; yin energy moves southward and emits, thus being suitable for resolving criminal cases. In these two periods, yin and yang converge at the same gate: yin belongs to punishment, governing injury and killing; yang belongs to virtue, governing life and nurturing. The image is like two dragons, one governing life and the other governing killing, fighting against each other, hence called dragon battle. The conditions for this are: the person's destiny year is positioned at Mǎo or Yǒu, and the matter is taken on Mǎo or Yǒu day, with Mǎo and Yǒu as the initiating transmission. At this time, heaven and earth are separated; one cannot move when wanting to move, nor can one stop when wanting to stop; family members are separated, brothers move out to live separately; they fight with mutual desire and mutual control; the elderly and sick will die; it harms the wife, and punishments accumulate layer by layer; moving is unfavorable, and matters have no decisive conclusion.

又曰：卯酉東西也，合者將離，成者將移，夫妻不同室，兄弟不同居，君臣不同道，朋友不相信也。 經曰：二八之門，用占俱起，欲行不得行，欲止不得止，人年立之，或分或異，刑德集俱會於門，天地分離，不可復合。蓋二月建卯，出萬物之門；八月建酉，入萬物之門。占行人慾行不得行，欲止不得止，刑德俱合於門，出者切勿南，入者勿北；占人搖動不安；夫妻行年立之，室家離散；兄弟行年立之，爭財異居；合者將離，居者將移。經曰：龍戰改更，狐疑不定。

It is also said that卯 is in the east and酉 is in the west, facing each other, so when they are combined, they will separate, and when something is already formed, it will move. Husband and wife live apart, brothers do not live together, sovereign and minister take different paths, and friends do not trust each other. The classic text says: the doors of the second and eighth months, the initiating transmission and the time of divination both begin here, so wanting to go cannot go, wanting to stop cannot stop. The person's destiny and age stand here, either dividing the family or separating. Punishment and virtue both meet at this door, and heaven and earth thus separate, never to reunite again. The second month builds卯, which is the gate of the birth of all things; the eighth month builds酉, which is the gate of the gathering and storing of all things. Divining about a traveler, it indicates wanting to go but unable to, wanting to stay but unable to. Since punishment and virtue both meet at this door, when going out, one must not face south, and when entering, one must not face north. Divining about a person indicates restlessness and uncertainty. If the destiny and age of husband and wife stand here, the family will scatter; if the destiny and age of brothers stand here, they will quarrel over property and live apart. What is united will separate, and what is settled will move. The classic text says: the lesson of dragon fighting indicates change and uncertainty, and the lesson of fox doubt indicates indecision.

又曰：小人無況，年上卯酉，用居其門，龍戰之兆，進退不能。蓋二月建卯春分，萬物立為至以象；八月建酉秋分，肅萬物立象去以象。二月雷發聲，龍現；八月雷收聲，龍潛。以應會離隱之課。又二月萬物生，主德，復有殺氣盜行而榆莢落。八月秋分殺萬物，主刑，復有德氣盜施而薺麥生，故云刑德二途。此言卯酉日占課，用起卯酉，名龍戰課。主身心疑惑，進寸退尺。又有卯酉之位，行年立其上，又發用加之，亦是此課，主行止不定，東西俱凶，南北上得吉將，南北亦吉。

It is also said that when a small person is in a difficult situation, and their age falls on the卯 (Mao) or酉 (You) branches, and the initiating transmission also resides on this branch, it indicates a sign of dragon struggle, where neither advancing nor retreating is possible. In the second month, when the卯 (Mao) branch is the month builder at the spring equinox, all things begin to stand firm from this point; in the eighth month, when the酉 (You) branch is the month builder at the autumn equinox, the severe and killing energy takes away all things. In the second month, thunder begins to sound, and the dragon appears in the sky; in the eighth month, thunder sounds less, and the dragon retreats to the depths. This corresponds to the patterns of meeting, separating, and hiding. Moreover, in the second month, when the growth of all things is naturally governed by virtue, there is still hidden killing energy at work, so the elm fruits still fall; in the eighth month, when the severe and killing energy of autumn takes away all things, there is still hidden virtue at work, so the chickweed and wheat sprouts still grow. This is called the two paths of punishment and virtue. Here, it refers to divination on卯 (Mao) or酉 (You) days, with the initiating transmission also starting from卯 (Mao) or酉 (You), which is called the dragon struggle lesson, indicating confusion in mind and body, advancing an inch and retreating a foot. Another case: when the age falls on the卯 (Mao) or酉 (You) branches, and the initiating transmission is added upon them, it is also considered this lesson, indicating uncertainty in movement, with danger whether going east or west; if the north or south directions are occupied by auspicious generals, then going north or south would be favorable.

孔明曰：凡卯酉日為用，又人年立卯酉，為龍戰課。如卯日占課，遇卯為用，人年復立卯上云云。統離卦之體，乃門戶不寧之課也。

Zhuge Liang said: Whenever the divination is cast on the卯 day or酉 day, and the卯 or酉 is used as the Initiating Transmission, and the person's birth year also falls on卯 or酉, this is called the Dragon Struggle lesson. For example, if the divination is cast on a卯 day and the卯 is used as the Initiating Transmission, and the person's birth year is also on卯, then it is the Dragon Struggle lesson. Similarly for the酉 day. This lesson belongs to the body of the Li hexagram from the Book of Changes, indicating that the household will not be at peace.

象曰：合者將離，居者將徙。欲行不行，欲止不止。出路迍邅，求婚莫娶。胎孕不安，財物不聚。如傳入主賊來必戰，游神相加，遊人不來，游神春子夏丑秋亥冬戌是也。求財不得，占官改動，或夫家行年立其上，室家離散。將得天后，事涉婦女；乘蛇虎玄龍，主驚恐；秋冬占必有死喪，家有重病無痊也。又主事無決斷，進退猶豫，南北二方去則有禍，東西行或東西居者，其禍慘。縱有吉神將，不免其咎，當應離卦九三“大耋嗟，凶。”之象也。

The lesson's interpretation states: when union is about to break apart, when staying is about to change; when one wants to go, they cannot; when one wants to stay, they cannot. Traveling outside leads to difficulties and stagnation; seeking marriage is not advisable. Pregnancy is unstable, and wealth cannot be gathered. If the卯 and酉 are included in the transmission, then in a divination about theft, thieves will definitely come and a battle is certain. If the 'wandering spirit' is present, then those who go out will not return. The position of the wandering spirit is in the zodiac sign of the rat in spring, the ox in summer, the dog in autumn, and the dog in winter. This lesson indicates that seeking wealth will not be obtained, and in a divination about official matters, there will be changes. If the husband's age is positioned on this, the family will be separated. If the riding element is the Heavenly Empress, the matter involves women. If it is the Teng Snake, White Tiger, Black Tortoise, or Azure Dragon, it indicates fear. In autumn or winter, there will certainly be death or mourning, and the seriously ill in the family will not recover. It also indicates indecision and hesitation in matters, with misfortune when going north or south, and even greater misfortune when going east or west or living in those directions. Even with auspicious spirits and generals, this misfortune cannot be avoided, corresponding to the line statement of the ninth line of the third line of the卦 Li (Fire) "Great old age lamentation, misfortune" — an image of old age lamentation.

假如正月丁卯日辰時占，男行年辛卯，二十六歲，河魁臨卯為用，是為天門與用俱動，將得天后，事起婦人，傳得天罡，必相欺，終末於螣蛇，後有驚恐。 詩曰：卯酉日辰年共立，與用相刑龍戰時。事至飛離多撼動，進退行止不安居。官獄連疾如減，斯為纏綿不伸舒。

Example: On the day of Dingmao in the first lunar month, at the hour of Chen, divining for a man whose age is Xinmao and who is twenty-six years old. The Hekui (Xu) is located on the卯 (Mao) and is taken as the initiating transmission, which means the Heaven Gate and the initiating transmission are both activated together. The riding general is the Heavenly Empress, so the matter originates from a woman. Among the three transmissions, there is also the Tiangang (Chen) energy, which indicates there will be an act of deception or欺瞒. The final transmission returns to the Teng Snake, meaning there will be fear or alarm later. The song says: When the卯 (Mao) and酉 (You) are both the day branch and the age, they are both located here, and they are in conflict with the initiating transmission, which is the time of dragon battle. The matter will reach a point of scattering and separation, with constant turmoil. Advancing or retreating, moving or stopping is unstable. Legal disputes and imprisonment are connected with illness, seeming to ease but actually persisting and being difficult to resolve.

子戌后 兄巳空 官子螣 空后陰六 巳戌酉寅 戌卯寅丁 子丑寅卯 亥 辰 戌 巳 酉申未午

This is the example of a divination for the day of Dingmao in the first lunar month at the hour of Chen. The top three lines are the three transmissions: the first transmission is Xu, with the fire of Ding generating earth as the son's hexagram, riding on the Heavenly Empress; the middle transmission is Si, with fire of Ding and Si being the same as fire, forming the brother's hexagram, riding on Tian Kong; the final transmission is Zi, with water overcoming fire as the official ghost's hexagram, riding on Teng Snake. The initiating transmission of Xu directly presses on the day branch of Mao, and since Mao and Xu are in a harmonious relationship and are the gate positions, it forms the image of a dragon battle. The middle three lines are the four lessons, read from right to left: the day stem Ding is lodged in Wei, with the earth of Wei having the wood of Yin, forming the first lesson of Yin/Ding, riding on Liu He; taking Yin as the lower, with the earth of Yin having the metal of You, forming the second lesson of You/Yin, riding on Tai Yin; the day branch Mao, with the earth of Mao having the earth of Xu, forming the third lesson of Xu/Mao, riding on the Heavenly Empress; taking Xu as the lower, with the earth of Xu having the fire of Si, forming the fourth lesson of Si/Xu, riding on Tian Kong. The bottom four lines are the heaven and earth plates: for the first lunar month with the hour of Chen, the heaven plate starts with the hour of Chen and the earth plate starts with the day of Dingmao. The heaven plate gods are all seven positions ahead of the earth plate. Therefore, the earth plate Si has Zi, Wu has Chou, Wei has Yin, Shen has Mao, You has Chen, Xu has Si, Hai has Wu, Zi has Wei, Chou has Shen, Yin has You, Mao has Xu, and Chen has Hai.

詩曰：天乙立二八，卯酉日月門。貴神當其上，勵德課根基。六月甲子日，寅時得此門。辰午陽在後，申戌陰前存。小吏犯剝退，大吏位更尊。忽然申時莫，微服別一般。陰陽俱在後，君子賜珠因。小人逢此課，四大不能安。更攻蹉跎體，陰陽翻在前，君子災迍悶，小人喜津津，

The song says: The nobleman stands at the卯 (Mao) in February and the酉 (You) in August, as卯 and酉 are the gates where the sun and moon rise and set. When the nobleman is positioned here, it forms the foundation of the virtuous lesson. Taking the example of the sixth month, Jiazi day at the寅 (Yin) hour, one exactly reaches this gate. At this time, the two yang spirits, Chen and Wu, are behind the nobleman, while the two yin spirits, Shen and Xu, are ahead of the nobleman: thus, a minor official incurs a wrongdoing and is dismissed, while a higher official's position becomes even more esteemed. If suddenly the divination is done at the申 (Shen) hour instead, it becomes another pattern of "disguised appearance." When both yin and yang spirits are behind the nobleman, the gentleman receives a reward; but the petty person encounters this lesson and suffers unrest in body and mind. If it becomes the "wasted" pattern, where both yin and yang spirits are ahead of the nobleman, then the gentleman suffers misfortune and depression, while the petty person becomes happy and content.

詩曰：勵德陰陽何以分，卯酉將為日月門。天乙此時居上位，尊卑貴賤位各陳。陰妄立前陽處後，大吏升遷小吏迍。庶人身宅憂移動，魂夢匪安后土神。

The song says: In the "Lide" divination, how are yin and yang divided? Take the month generals of卯 and酉 as the gates of the sun and moon. The Heavenly Stem Nobleman is then in a superior position, with respect and hierarchy determined by their positions. If the yin spirit wrongly takes the front position and the yang spirit falls behind, then high officials will be promoted while low officials will be in difficulty. Common people encountering this situation will face worries about moving their own lives and homes, and their spirits will be restless in dreams. They should worship the earth god, as February and August are the proper months for worship.

孔明曰：凡天乙立卯酉，為勵德課。蓋卯酉為陰陽交易之位，貴人由之而遷。如日辰陰神在天乙前，貴人不得引從，則退陰，主小吏退剝。蓋小人恃勢，不知謹身修德則凶。若日辰陽神在天乙後，則貴人前引後從，則進陽，主君子進用。蓋君子知機而能行仁布德，則吉。此天道禍善淫，獎勵有德，故名勵德課。利君子不利小人，統隨之體，乃反覆不定之象也。

Zhongming said: Whenever the nobleman is positioned on the卯 or酉, it is called the励德 lesson. The卯 and酉 are the positions where yin and yang change, and the nobleman rises and falls from there. If the yin spirit of the day stem and day branch is positioned before the nobleman, the nobleman will not have guidance or followers, thus requiring 'retreating yin', which indicates that a minor official is dismissed from office - small people take advantage of power without being cautious or cultivating virtue, hence it is凶. If the yang spirit of the day stem and day branch is positioned after the nobleman, the nobleman will have someone leading the way in front and someone following behind, thus requiring 'advancing yang', which indicates that a gentleman is promoted - gentlemen recognize the right time and can practice benevolence and virtue, hence it is吉. This is the way of heaven punishing the arrogant and the licentious, and rewarding those with virtue, hence the lesson is called励德. This lesson benefits gentlemen but not small people, and it belongs to the structure of the随卦 in the I Ching, representing an image of uncertainty and change.

象曰：陽神前引，陰神后隨。君子則吉，小人則危。陰神前立，陽神后居。小人得志，君子失機。 如陽則貴人接引，陰則貴人繼之，陰在貴前，訟則卑幼遭責，陽則在貴後，災則修德自愈。若貴立卯酉，陽前陰後，當應隨之六三“隨丈夫，失小子。”之象。若陰前陽後，當應隨之六二“失丈夫”之凶象也。

The divination text says: The yang spirit is in front leading the way, while the yin spirit follows behind, indicating that the gentleman will be fortunate and the petty person will be in danger; if the yin spirit is ahead and the yang spirit is behind, then the petty person will gain power while the gentleman loses opportunity. Specifically, on the yang side, there is a nobleman guiding, and on the yin side, the nobleman follows behind. If the yin spirit is ahead of the nobleman, then in a lawsuit the younger and inferior party will be punished; if the yang spirit is behind the nobleman, even if there is misfortune, it can be healed through moral cultivation. If the nobleman is positioned at卯 (Mao) or酉 (You) and the yang is ahead of the yin, then one should follow the line statement of the third line, "Attach to the great man, lose the small man," which signifies following the great person and abandoning the small one. If the yin is ahead of the yang, then one should follow the line statement of the second line, "Attach to the small man, lose the great man," which signifies following the small person and losing the great one, indicating a凶 (unfavorable) omen.

《金匱經》云“日月之門，天乙臨之，勵德之名。”看陰陽將，君子榮遷，忌魁罡年凶。又忌遠行，道路多盜，見元武、太陰多有闇昧者。陰者是日辰之陰，乃第二第四課，屬卑，不合妄居貴人前，必黜退。陽者，是日辰之陽，乃第一第二課，屬尊，不合居貴人後，必遷進。

The Jin Gui Jing says, “If the Heavenly Ethical Official is present at the gate of the sun and moon, one will gain the name of moral cultivation.” When making a judgment, one should look at the heavenly generals associated with the yin and yang spirits: the virtuous person signifies promotion and advancement, but one should avoid having the Hekui and Tiangang falling on one’s birth year. That would be ominous; also, one should avoid long journeys, as there will be many thieves along the way. If the Xuanwu and Taiyin appear, there will be many obscure and unclear matters. the so-called yin refers to the yin spirits of the day stem and day branch, which are the second and fourth lessons, belonging to a low position, and should not rashly stand before the nobleman; if they do, they will surely be demoted. the so-called yang refers to the yang spirits of the day stem and day branch, which are the first and third lessons (the original text here says “first and second lessons,” which conflicts with the later statement “yin refers to the second and fourth lessons,” so it should be a mistake and the correct reading is first and third lessons), belonging to a high position, and should not fall behind the nobleman; if they do, they will surely be promoted.

又曰：天乙立二八之門，陰陽失德。卯春分，氣交加，陰易其陽之氣；酉秋分氣，交加，陽易其陰之氣。此二八之門，陰陽易位，貴神加之作發用，其貴亦因陰陽而遷易也。夫小吏乃食工之人也，若日辰之陰神俱在天乙前外之地，貴人不得引從，謂之貴退，故主小吏退剝；君子乃食祿之人也，若日辰之陽神俱在天乙內之地，而貴人前引，謂之貴進，故主君子遷進，小吏進必待其時，執而不知修省，惟落退，然後修省，君子退則卷而懷之，進則佈德行仁，而愈加修省，故陰在前，陽在後，名勵德課。亦主庶人居不安。

It is also said that the nobleman, or Tianyi Guiren, stands at the gate of the second and eighth months, and thus yin and yang lose their proper virtue. At the time of spring equinox, the卯 (Mao) sign marks the crossing of the two energies, and yin takes over the yang energy; at the time of autumn equinox, the酉 (You) sign marks the crossing of the two energies, and yang takes over the yin energy. Because of this exchange of yin and yang at this gate, when the nobleman is added upon it and initiates the transmission, this noble energy rises and falls with the movement of yin and yang. A petty official relies on subordinates to make a living: if both the yin spirits of the day stem and day branch are placed before Tianyi and located in the outer position, the nobleman cannot be guided or followed, which is called "Guì Tuì" (retreat of the nobleman), and thus indicates the petty official being stripped of his position. A gentleman relies onofficial stipend (salary) for sustenance: if both the yang spirits of the day stem and day branch are placed within the position of Tianyi, and the nobleman leads the way, this is called "Guì Jìn" (advancement of the nobleman), and thus indicates the gentleman's promotion. A petty official wishing to advance must wait for the right time; if he is stubborn and does not reflect on his conduct, he will only fall continuously. Only after falling will he be willing to reflect. A gentleman, when retreating, withdraws and remains hidden; when advancing, he spreads virtue and benevolence, and becomes even more self-reflective. Therefore, the pattern where yin is in front and yang is behind is called "Lì Dé Kè" (Encouragement of Virtue). This lesson also indicates that ordinary people are unsettled in their dwellings.

氣以日月之門戶，乃陰陽進退之路，利陽而不利陰也。其開闔無時，則利動而不利靜也。公明之所，正大之域，則利公而不利私也。天乙貴人至尊，立於死生進退之位，有德者進之，無德者退之，甚至有惡者死之，且與君子同德，小人見之，自厭然退藏矣。夫貴人在前，而日辰之陽在貴人之後，是尊卑實位，在我有尊君退讓之德，是有撝謙可敬者，則貴人必引而進之於正大光明之域。若小人居貴人之前，是妄自尊大，悖逆之禍至矣。何止於黜退乎？況小吏之位已滿其限，安有不退？不但小吏無德而有犯上，又在極位，則貴人亦必退之矣。總之俱是欲有德者，方可居貴人二八之門，故課名勵德，是獎勵有德者，則必在所懲矣。占者遇之，君子吉小人凶，陰在貴前，則卑幼受責，陽在貴後，則病則修德自愈。

The flow of energy passes through the gates of the sun and moon, which are the channels for the movement of yin and yang. Therefore, it is favorable to yang and unfavorable to yin. This gate opens and closes unpredictably, so it is favorable to action and unfavorable to stillness. It is also a place of openness and brightness, so it is favorable for public affairs and unfavorable for private schemes. The nobleman, the most esteemed, stands at the critical point of life and death, advancement and retreat: the virtuous will be promoted, the unvirtuous will be demoted, and those who commit evil will be put to death. The nobleman shares the virtue of the gentleman; the petty person, upon seeing him, will feel ashamed and retreat. If the nobleman is in front, and the yang spirits of the day stem and day branch are behind the nobleman, then the hierarchy is properly established. On my side, there is the virtue of respecting superiors and retreating in humility, which is the quality of a person who knows moderation and is worthy of respect. The nobleman will surely recommend him to the realm of brightness and openness. If the petty person is in front of the nobleman, it is an act of arrogance and rebellion, and the consequence will be disaster—not merely demotion. Moreover, the position of a minor official has already reached its peak; how could there be no demotion? Not only are the petty persons without virtue and rebellious, but when they are in the highest position, the nobleman will surely demote them. In summary, only those with virtue are worthy of standing at the gate of the nobleman. Therefore, the name of this divination lesson is "Encouraging Virtue"—rewarding the virtuous and punishing the unvirtuous. When one encounters this lesson, the gentleman will have good fortune and the petty person will have misfortune. If the yin spirits are in front of the nobleman, the younger and inferior will be punished. If the yang spirits are behind the nobleman, even if one has illness, it can be cured through cultivating virtue.

又曰：天乙後為門內，乃君子處事之所，小吏不得到之處也。若小吏犯罪方到此。如日辰陰陽俱在天乙後，為門之內，天命之義也。主君子遷官、小人伺候之所也。若日辰陰陽俱在天乙前，則貴人不得引從，名蹉跎課，亦不遇之義也。小人與君子同群，故小吏進職，君子退職。凡事自卑小處干則可，倘驟干尊大，則不可。主事體君子不安其居。

It is also said that the Heavenly Stem of the Day and the Earthly Branch of the Day are considered as within the gate, which is the place where a gentleman conducts affairs, and a minor official cannot enter. A minor official can only reach there if he has committed a crime. If both the yin and yang spirits of the Day Stem and Day Branch are arranged after the Heavenly Stem of the Day, they are all within the gate, which conforms to the meaning of heaven's mandate, indicating that the gentleman will be promoted in official rank, while the petty person can only wait outside. If both the yin and yang spirits of the Day Stem and Day Branch are arranged before the Heavenly Stem of the Day, the nobleman cannot be guided or accompanied, and this is called the "treading water" lesson, which means that one's time is not favorable. At this time, petty officials and gentlemen are mixed together, and the petty official will be promoted while the gentleman will be demoted. Anything that starts from a humble position can still be handled, but if one suddenly attempts to seek high and mighty positions, it will not work. This lesson indicates that the gentleman is unable to find a stable place to reside.

袁天罡曰：日辰陰陽在天乙後，名微服課。君子遷官，小吏退職，事體稍遲，大干則可，小干則不可。 詩曰：天乙來臨二八門，日辰陰在門前奔。干陽支陽俱立後，勵德之時難固存。上下動搖不安處。進退貴賤利為尊，有勢求名利成就。亦須身足動遷行。

Yuan Tiangang said: The hidden yin and yang spirits of the day stem and day branch are all placed after Tianyi, called "Wei Fu Ke." This indicates that a gentleman will be transferred to a higher position, while a minor official will be dismissed from his post; events will come about somewhat slowly. It is suitable for seeking major matters, but not for seeking minor ones. The rhyme says: When Tianyi arrives at the gate of the second and eighth, the hidden yin spirits of the day stem and day branch rush ahead at the gate; the hidden yang spirits of the day stem and day branch stand behind. This is the time of Li De, when the situation is difficult to stabilize and endure. There is instability above and below, and everywhere is unrest. In the midst of advancing and retreating, between nobility and commoners, only those in a position of honor benefit. Those with power can achieve fame and fortune, but they themselves cannot avoid a journey of migration.

又曰：天乙來加二八門，日辰陰陽俱後存，此為卑微服事象，惟利陰私從貴人。更將天將來消息，在意推詳次第分。

It is also said that when Tianyi (the Nobleman) is added to the second and eighth gates, the yin and yang spirits of the day stem and day branch remain behind the Nobleman. This indicates a humble status and serving others, which is favorable only for secretly relying on the Nobleman to handle private matters. In addition, one should also take into account the twelve Heavenly Generals that are riding along, and carefully examine them in order, distinguishing their levels and determining their auspicious or inauspicious nature.

陰者，第二第四課也。陽者，第一第三課也。陰為卑，不可妄立貴人之前，必退黜也。陽為尊，不可居貴人之後，必遷進也。主庶人身宅憂疑，魂夢驚恐，宜祀土神，以二八為祭祀之月故也。如日辰陰陽俱在前，如貴人游行，皆前奔之象。此有蹉跎不遇之兆。君子悶，小人喜。若誤便速望為之小吉，不然卑下處求望之事，亦小吉。若其人下賤當直之類，求之亦吉。或事體起於高大，即無成。

Here I clarify again: what is called yin refers to the second and fourth lessons; what is called yang refers to the first and third lessons. Yin belongs to a low position and must not be placed before the nobleman, for doing so will result in being dismissed. Yang belongs to a high position and must not be placed behind the nobleman, for doing so will result in promotion. This lesson indicates that ordinary people are anxious about themselves and their homes, experiencing dreams filled with fear. They should worship the earth deity, as February and August are the proper months for such worship. If the yin and yang spirits of the day stem and day branch are both before the nobleman, it is like the nobleman being away and everyone rushing forward, which is a sign of stagnation and no opportunity. The virtuous feel depressed, while the petty rejoice. If someone is careless and eagerly expects something, they may be considered to have a minor good omen. Otherwise, if they seek only in lowly places, that is also considered a minor good omen. If the person is originally of low status and serves as a subordinate, their request will be favorable. However, if the matter starts by reaching for high places, it will result in nothing.

如正月辛亥日寅時占事，小吉臨辛，天罡為陰臨未，傳送加亥，太乙為陰臨申為用，天乙居勝光在酉上。小吉傳送為日辰之陽神，居天乙後；天罡太乙為日辰之陰神，居天乙前；前為陰而居之，後為陰而陽居之，陰陽易位，不安其居，故有進陽抑陰也。 印巳螣 才寅勾 子亥白 螣陰朱后 巳申戌丑 申亥丑乙 寅卯辰巳 丑 午 子 未 亥戌酉申

Example: Divination on the day of Xinhai in the first lunar month at the hour of Yin. For the first lunar month, the general is placed on the hour of Yin, and all the heavenly gods are advanced nine positions relative to the earthly plate. The day stem is Xinhai, and the day stem's lodging palace is on Xu. On Xu, we find 'Xiaoji' (Wei), so 'Xiaoji' is associated with Xinhai. On Wei, we find 'Tiangang' (Chen), which is the yin god of the day stem. On the day branch Hai, we find 'Chuansong' (Shen); on Shen, we find 'Taiyi' (Si), which is the yin god of the day branch, and this is taken as the initiating transmission. The heavenly master is riding on 'Shengguang' (Wu) and is placed on You. 'Xiaoji' on Wei and 'Chuansong' on Shen are the yang gods of the day stem and day branch, and they are placed after the heavenly master. 'Tiangang' on Chen and 'Taiyi' on Si are their yin gods, but they are placed before the heavenly master. The positions that should be before are occupied by yin gods, and the positions that should be after are occupied by yang gods, so yin and yang are reversed, and neither is in its proper place, so we should support yang and suppress yin. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Si, riding on Teng Snake; the middle transmission is Yin, which is a wealth hexagram as gold overcomes wood, riding on Gou Chen; the final transmission is Hai, which is a子孙 hexagram as gold generates water, riding on Baihu (the first transmission Si should correspond to the day stem Xinhai and be an official ghost, but the original text marks it as 'print', which is likely an error). Si advances nine positions to Yin, Yin advances nine positions to Hai, and the three transmissions are thus derived in sequence. The middle three lines are the four lessons, read from right to left as Chou/Yi, Xu/Chou, Shen/Hai, Si/Shen. According to the above, the first and second lessons should be Wei/Xinhai and Chen/Wei, but the original text has written them as the format for the day Yi, which is likely a transmission error, so we have recorded it as it is for reference. The third and fourth lessons, Shen/Hai and Si/Shen, match the main text. The bottom four lines are the heavenly and earthly plates: on the earthly plate, Si has寅, Wu has卯, Wei has辰, Shen has巳, You has午, Xu has未, Hai has申, Zi has酉, Chou has戌, Yin has亥, Mao has子, Chen has丑, which is exactly the arrangement of the general on the hour of Yin advancing nine positions, and it matches the main text's statements of 'Xiaoji is associated with Xinhai' and 'Taiyi is on Shen'.

欲知贅婿課，將身就妻家。辰往臨其日，被克妄稱邪。上下交相引，行年作爪牙。婦女帶子嫁，次及後榮華。假令五月占，甲戌卯時加，辰來臨日上，被克更無差。此課名贅婿，仔細自吁嗟。

The song says: To recognize a lesson about a stepson-in-law, look for the pattern where the heavenly stem of the day is sent to the wife's family, and the god of the day branch comes to be on the day stem, only to be overcome by it, and is easily regarded as improper. The upper and lower parts are connected, and the native's age is used to serve as a tool for others. The matter concerned is a woman who brings her previous husband's child and remarries, but later also gains some honor and prosperity. For example, in a divination on the fifth month, on a Jiaxu day, with the hour stem added as Mao: the god of the day branch comes to be on the day stem and is overcome, exactly as described. This lesson is called a stepson-in-law. The person divining should think carefully about it and can only sigh deeply.

贅婿日干遙克辰，辰來加日制其身。如男寄在妻家住，欲嫁攜兒就適人。意欲所為他不肯，心懷屈抑未能伸。恰似舍兒來就位，作事由妻不在君。凶災吉慶皆主內，即詳天官決事因。 辰加日兮日克辰，辰受下克為初顯。占人贅婿不由己，事繫他人從外期。不是將身隨母嫁，定因就聘他人妻。出入不快多牽制，總然力求亦虛信。

The song says: A赘婿 lesson occurs when the day stem is remotely and indirectly restrained by the day branch, and the day branch then turns back to affect the day stem, restraining the day stem itself. It is like a man living in his wife's house, or a woman taking her child to remarry someone else. The person wants to do something but the other party refuses, feeling oppressed and unable to act freely. It is like giving away one's son to be adopted by another family, with the wife taking charge of the household rather than the husband. The fortune and misfortune of this lesson are all related to the family. One only needs to examine the twelve heavenly generals to determine the cause of the matter. It also says: When the day branch affects the day stem, and the day stem in turn restrains the day branch, the day branch, being below, is the first to be affected. For people, this indicates being forced to marry into another family, with the person having no control over their own situation. The matter depends on others and requires waiting for news from outside. It is not about remarrying with the mother, but rather being forced to become a son-in-law of another family. The person feels restricted in all aspects, unable to move freely. Even though they try their best, they can only receive empty promises.

孔明曰：凡值日干克辰，辰又加日為用，名贅婿課。蓋干為夫，辰為妻，干克皆為妻，此占婚姻及常占身命之事皆依此法。惟占嫁娶則不然，以動者為夫，屬干，以靜者為妻，守宅之義，屬支。今支之靜反來就干之動，如男贅於妻家，故曰贅婿，主兄弟不快，寓居他室，身不自由，統旅之卦，乃為客求財之課也。

Zhongming said: Whenever the day stem overcomes the day branch, and the day branch then acts upon the day stem as the initiating transmission, it is called the赘婿 lesson. The day stem represents the husband, and the day branch represents the wife; whatever is overcome by the day stem is considered as the wife. When divining about marriage or ordinary matters concerning one's own life, this method is used. However, when divining specifically about marriage, it is not interpreted this way: the moving party is considered the husband, belonging to the day stem, and the stationary, home-based party is considered the wife, belonging to the day branch. Now, the stationary day branch comes to act upon the moving day stem, just like a man marrying into his wife's family, hence called赘婿. This lesson indicates discord among brothers, living in someone else's house, and lack of freedom; it corresponds to the body of the Traveler hexagram from the Yi Jing, and is a lesson about seeking wealth while away from home.

占曰：屈意從人，多被牽制。胎孕遲延，行人淹滯。財名可成，病訟未濟。用兵利客，先動勝計。如日德加辰，干克支，以上取下，男就於女，利尊長而不利卑幼，宜動而不宜靜，用兵利為客，見陣利先動。若辰來加日，支就干克干，以小加長，女就於男，凌尊長而尊長不容，用兵利客反為主，他來干我，我能勝之，更遇白虎主殺傷，勾陳主爭鬥，朱雀主口舌，螣蛇主驚恐，或日用休囚，病人傳染不離，則應旅九三“喪其僮僕”之象。遇天后恩澤，遇天乙主官長，遇六合主陰私，遇太常主酒食。及日用旺相，凡事謀為可就，則應旅之六二“得僮僕”之象也。

The divination says: This reading indicates that one should be willing to compromise and yield to others, often being restricted and controlled. Pregnancy is delayed, travelers are delayed; wealth and reputation can be achieved, but illness and legal matters remain unresolved. In military matters, it is advantageous for the opposing side, and initiating the attack is the best strategy. Consider two scenarios: if the day stem's virtue is added to the day branch, it is the day stem overcoming the day branch, with the superior element overcoming the inferior, meaning the male over the female, which benefits the elders but not the younger ones, and favors action over stillness; in military matters, it is better to be the guest force, and to strike first in battle. If the day branch comes to affect the day stem, the day branch then overcomes the day stem, with the inferior element overcoming the superior, meaning the female over the male, where the younger ones challenge the elders and the elders cannot tolerate it; in military matters, the side that was originally the guest becomes the host, and when others attack, I can defeat them. If White Tiger appears, it indicates injury or death; if Gou Chen appears, it indicates conflict; if Zhu Que appears, it indicates disputes; if Teng Snake appears, it indicates fear or alarm. If the day stem and the initiating transmission are in a weak and confined state, the illness may be contagious and not resolve, corresponding to the image of the Traveler hexagram's line nine three, "losing his servant." If Heavenly Empress appears, it indicates receiving favor; if Heavenly Ethereal appears, it indicates encountering officials; if Liu He appears, it indicates private matters; if Tai Chang appears, it indicates food and drink. If the day stem and the initiating transmission are prosperous and strong, any endeavor will succeed, corresponding to the image of the Traveler hexagram's line six two, "obtaining a servant," which is a favorable omen.

袁天罡曰：贅婿課主身寄居不得自專。若辰脫氣必無正屋可居。若中末有救，兼行年有氣，無刑害，有吉神良將，則為贅婿課當權格，所占不同。

Yuan Tiangang said: The赘婿 lesson indicates that the person is living in someone else's house and cannot make decisions on their own. If the day branch weakens and lacks strength, they will certainly not have even a single proper room to live in. However, if the middle transmission and final transmission have saving deities, and the native's year pillar has strength without punishment or harm, and there are auspicious deities and good generals, it will transform into the "赘婿 in power pattern," and the outcome will be different.

假如甲戌日天魁臨甲，乙未日小吉臨乙，丙申日傳送臨酉。甲辰日天罡臨甲，乙丑日大吉臨乙。此皆辰加日為下克下，以此占吉凶，少將害老，室家相剋，中外淫泆，內亂之道。臣謀其君，子謀其父，奴謀其主，但甲戌日天罡臨甲，有爭女子衣服事。甲戌日天罡臨甲，有酒食言語相爭事。癸巳日天乙臨癸有爭衣服事。己亥日登明臨巳有女子驚逃事。丁酉日從魁臨丁有分離事。壬午日勝光臨壬有田宅相連相爭事。戊子日神后臨戌有子疾病就人財物事。丙子日傳送臨丙有言他人事。辛卯日太沖臨辛有大器傷敗事。一曰天魁加甲出行之人鬥訟，小吉加乙憂女子酒食。太乙加癸女子爭訟衣服事。登明加巳女子錢帛爭競事。從魁加丁有欲分異事。勝光加壬有訟田宅女子之喜及火驚事。神后加戊，女子病死淫泆，將得天后淫於親戚事。

Here are various combinations of day branches in the context of a赘婿 lesson: On Jia Xu day, Tiangang is on Jia; on Yi Wei day, Xiaoji is on Yi; on Bing Shen day, Chuansong is on Shen; on Jia Chen day, Tiangang is on Jia; on Yi Chou day, Daji is on Yi. These are instances where the day branch's deity is placed on the day stem and then subjected to mutual control. Based on this, one determines fortune and misfortune, indicating harm to the young by the old, family members mutually attacking each other, internal disorder and chaos, and internal family conflicts: subordinates scheming against their superiors, sons scheming against their fathers, and servants scheming against their masters. Further细分 by each day: On Jia Xu day, Tiangang is on Jia, indicating disputes over women's clothing; on Jia Xu day, Tiangang is on Jia, also indicating disputes over food and drink and verbal conflicts; on Gui Si day, Taiyi is on Gui, indicating disputes over clothing; on Ji Hai day, Dengming is on Hai, indicating a woman being frightened and fleeing; on Ding You day, Congkui is on You, indicating separation; on Ren Wu day, Shengguang is on Wu, indicating disputes over property and land, along with a woman's joy and fire-related disturbances; on Wu Zi day, Shenhou is on Zi, indicating illness or death of children and women, or their seeking money; on Bing Zi day, Chuansong is on Shen, indicating gossip about others; on Xin Mao day, Taichong is on Mao, indicating damage to large items. Another interpretation: Tiangang on Jia indicates disputes and lawsuits for someone traveling; Xiaoji on Yi indicates worries about women and food; Taiyi on Gui indicates disputes over women's clothing; Dengming on Si indicates disputes over money and cloth; Congkui on Ding indicates the desire to live apart and divide property; Shengguang on Ren indicates lawsuits over property and land, along with a woman's joy and fire-related disturbances; Shenhou on Wu indicates illness or death of women or their immorality, and if it is accompanied by Shenhou, it indicates immorality among relatives.

如二月甲戌日寅時占，主少將害老，室家相剋，臣謀君，子欺父，奴謀主，內逢之道。 才戌六 子午白 兄寅后 後白白六 寅午午戌 午戌戌甲 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, on the day of Jiaxu in the second lunar month at the hour of Yin, the divination indicates that the young harm the old, family members mutually control each other, subordinates scheme against their superiors, sons oppress their fathers, and servants plot against their masters. All these issues arise from within the family. Here is the divination chart. The top three lines are the three transmissions: the first transmission is戌, with Jia wood controlling earth as the wealth hexagram, riding on Liu He; the middle transmission is午, with wood generating fire as the sons hexagram, riding on Baihu; the final transmission is寅, which is the same as Jia wood, representing the brothers hexagram, riding on Tianhou. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in寅, with戌 on top of寅, forming the first lesson戌／甲, riding on Liu He; using戌 as the lower, with午 on top of戌, forming the second lesson午／戌, riding on Baihu; the day branch is戌, with午 on top of戌, forming the third lesson午／戌, riding on Baihu; using午 as the lower, with寅 on top of午, forming the fourth lesson寅／午, riding on Tianhou. The day branch戌 is placed on the day stem's lodged palace寅 and is controlled by Jia wood, which represents the image of a son-in-law. The bottom four lines are the heaven and earth plates: in the second lunar month, with the hour of Yin, the heaven plate gods are all eight positions ahead of the earth plate. Therefore, the earth plate is as follows:巳 is on top of丑,午 is on top of寅,未 is on top of卯,申 is on top of辰,酉 is on top of巳,戌 is on top of午,亥 is on top of未,子 is on top of申,丑 is on top of酉,寅 is on top of戌,卯 is on top of亥,辰 is on top of子.

甲辰日天罡臨甲帶六合，六合主衣服。春占木旺主少，土死主老，下克上主少怨老，辰主家室，干克主內亂相爭。六合亦主婦女謀合之狀。 才辰六 子午青 官申白 白青青六 申午午辰 午辰辰甲 未申酉戌 午 亥 巳 子 辰卯寅丑

Now looking at the day Jiachen: The Tiangang (Chen) is on Jia and is riding on Liu He, which governs clothing. In spring, the wood energy is strong, indicating the younger side; earth is in death qi, indicating the older side. The lower is attacking the upper, meaning the younger resents the older. Chen also represents the household, and the day stem is attacking it, indicating internal disorder and conflict. Liu He also governs the situation of women mediating. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Chen, Jia wood is attacking earth as a wealth hexagram, riding on Liu He; the middle transmission is Wu, wood generates fire as the son hexagram, riding on Qinglong; the final transmission is Shen, metal attacks wood as the official ghost hexagram, riding on Baitu. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in寅, with Chen on寅, forming the first lesson Chen/Jia, riding on Liu He; taking Chen as the lower, with Wu on Chen, forming the second lesson Wu/Chen, riding on Qinglong; the day branch is Chen, with Wu on Chen, forming the third lesson Wu/Chen, riding on Qinglong; taking Wu as the lower, with Shen on Wu, forming the fourth lesson Shen/Wu, riding on Baitu. The bottom four lines are the heaven and earth plates: all heavenly spirits are two positions ahead of the earth plates, so the earth plate Si has Wei, Wu has Shen, Wei has You, Shen has Xu, You has Hai, Xu has Zi, Hai has Chou, Zi has Yin, Chou has Mao, Yin has Chen, Mao has Si, Chen has Wu.

己上二課案式，主有少犯老，又主有女子爭競衣服等事。 邵氏曰：辰加日被日與天將克，若傳將不和，來意主因不見喜疑，動而又不由自己。若占囚繫，終必出獄。若三傳貴人居卯酉，必遷居。

The above two divination patterns both indicate a situation where the young offend the old, and also suggest disputes over clothes involving women. Zhao Shi said: If the day branch is added to the day stem and is simultaneously attacked by the day stem and the riding general, and if the three transmissions and the heavenly general are mutually incompatible, the person's original intention is due to not seeing good fortune and thus feeling doubtful. Once they take action, they cannot control their own affairs. If this is about being imprisoned, they will eventually be released. If the heavenly general of the three transmissions falls on the卯 or酉, they will definitely have to move to another place.

贅婿若來臨課象，中傳末位得救神。行年有煞無刑剋，卻與吉神良將親。此名贅婿當權課，為人謀事有權倫。雖然有事不干己，在我專恣有區分。大體不明而自得，與人幹事最為精。若下自身多不濟，縱得成時無益身。

The song诀 says: When the image of a stepson-in-law is already formed in the chart, and both the Middle Transmission and Final Transmission also receive the saving deity; although the native's current year and destiny are accompanied by凶煞, they do not suffer punishment, but instead are close to auspicious deities and capable generals — this is called the lesson of the stepson-in-law holding power. Though the person is handling affairs on behalf of others, he can still hold power. Although the matters he deals with are not his own, he can make decisions independently and distinguish between importance and urgency. Generally, he is successful behind the scenes, and is most skillful in handling others' affairs. However, if these matters fall upon himself, they are mostly not completed; even if they are completed, they bring him no benefit.

右言贅婿不由己，見財求財見不遂。天官若也土神值，萬般作事成淹滯。 贅婿當權格，將相青龍旺相，主有貴人酒食相迎，得太陰有陰私之事，得天后太常有親屬財物相通事，得朱雀勾陳有口舌鬥訟，得螣蛇白虎有死亡驚恐之事。

The above discusses a赘婿 who is unable to act freely: seeing wealth, he seeks it, but his efforts do not bring satisfaction. If the accompanying Heavenly General is exactly the earth element deity, then all matters will be obstructed and unsmooth. In the situation where a赘婿 is in a position of authority, if the accompanying Heavenly General is the Azure Dragon and is prosperous and strong, it indicates that a nobleman will prepare wine and food to welcome him; if it is Tai Yin, there will be private matters; if it is Heavenly Empress or Tai Chang, there will be matters of financial exchange among relatives; if it is Vermilion Bird or Gou Chen, there will be disputes and quarrels; if it is Teng Snake or White Tiger, there will be matters of death and fear.

假如十月甲戌日午時占事，甲遙克戌，戌為天魁，臨甲，下賊上，彼此俱是日克，主不得自安，故名贅婿，主寄居攜子行嫁，以身從人，不得自專。各以神將言其禍福。若見朱雀內相害，見白虎內相殺，見勾陳內相訟。又曰將得虎蛇勾主凶事迫抑，後陰武主陰私不明事迫抑。

Example: Divination on an event on the day of Jiaxu in the tenth month at the hour of Wu. The Jia wood stem is remotely and indirectly overcoming the day branch Wu earth, and Wu is the Tiankui, which is also located on the lodgment palace of Jia. This forms a situation where the lower is attacking the upper; both sides are attacking the day stem, so the person is not at peace, hence called a stepson-in-law, indicating living in another household, bringing children along, and being dependent on others without autonomy. The fortune and misfortune are still determined by the celestial generals they are riding: if the celestial general is the Vermilion Bird, it indicates mutual harm within the family; if it is the White Tiger, it indicates mutual killing and injury within the family; if it is Gou Chen, it indicates mutual disputes within the family. It also says: if the celestial general is the White Tiger, Teng Snake, or Gou Chen, it indicates being oppressed and constrained by misfortune; if it is the Heavenly Empress, Tai Yin, or Black Tortoise, it indicates being oppressed and constrained by ambiguous and secret matters.

四課俱不備，其課號無淫。乙卯時加午，五月丑時臨。陽神見天罡，太乙作陰神。日上無陽類，二女爭男心。假令乙亥日二月巳時占。午為辰之陽，丑作午上兼。日陽還得亥，日陰無午添。此名為不備，雙又男把婦纏。主有奸私事，逢時心不嫌。有救應血事，凶神刑獄淹。

The four lessons are incomplete, and this lesson is called "no lust." For example, on the day of Yimao, if the time is added on Wu, and in the fifth month it is at Chou time, the yang spirit meets Tiangang at Chen, and Taiyi at Si as the yin spirit. The day stem cannot pair with a matching yang spirit, resulting in two women competing for one man. Another example is on the day of Yihai, in the second month at Si time. Wu is the yang spirit of the day branch, and Chou overlaps on Wu. The yang spirit of the day stem is Hai, but the yin spirit of the day stem cannot pair with Wu. This is called "incomplete"—the four lessons do not have four different upper spirits, and two pairs of male and female spirits are entangled. This lesson indicates secret affairs. Those involved may not feel any resentment. If there is a saving spirit, it should be related to bloodshed. If an Inauspicious Spirit is present, there will be imprisonment or delays.

男女不備號蕪淫，陰陽奸邪有二心。二女爭男男不足，二男爭女女單陰。上之克下緣太過，反此誠為婦不仁。陽即不將陰處合，陰來陽處畏刑臨。要知其例看正月，甲子時加卯課尋，申上天魁子傳送，甲子將就子憂申，金近甲時魁必侵，干支上神交互見，則名夫婦失調琴。心懷內有私情切，甲子相生水合金。

The song says: When both men and women are not properly matched, it is called "wu yin," which means that between yin and yang, two evil hearts arise. When two women compete for one man, it is because there are not enough men; when two men compete for one woman, it is because the woman is alone. When the upper part overcomes the lower part, it is because the upper part is too strong; when the lower part overcomes the upper part, it is really the wife's lack of virtue. The yang spirit refuses to go to the yin spirit to unite, and the yin spirit fears being harmed when it comes to the yang position. To understand specific examples, look at the lesson on the first day of the first month, with the time added to the卯 (Mao) position: the position of Shen (申) is Tian Gui (天魁), and the position of Zi (子) is Chuansong (传送). On the Jiazi day, the worry is on the position of Shen, because the metal is close to the wood of Jia, and Tian Gui must come to attack. The day stem and the day branch spirits are mixed, which is called the husband and wife losing the harmony of the zither and the瑟. Although there is a deep private feeling, Jia and Zi are originally water and wood that generate each other, and water also combines with metal, so it is ultimately confused.

才戌六 子午白 兄寅后 元青白六 辰申午戌 申子戌甲

This is the divination chart for the day of Jiazi in the first lunar month, at the hour of Mao, with no improper divination. The top three lines are the three transmissions: the first transmission is Xu, with Jia wood overcoming earth as the wealth hexagram, riding on Liu He; the middle transmission is Wu, with wood generating fire as the son hexagram, riding on Bai Hu; the final transmission is Yin, with Yin being the same as Jia wood as the brother hexagram, riding on Tian Hou. The bottom three lines are the four lessons, read from right to left: the day stem Jia is lodged in Yin, with Xu on Yin, forming the first lesson Xu/Jia, riding on Liu He; taking Xu as the lower, with Wu on Xu, forming the second lesson Wu/Xu, riding on Bai Hu; the day branch Zi, with Shen on Zi, forming the third lesson Shen/Zi, riding on Qing Long; taking Shen as the lower, with Chen on Shen, forming the fourth lesson Chen/Shen, riding on Xuan Wu. For the hour of Mao in the first lunar month, the heavenly plate gods are each eight positions ahead of the earthly plate. Thus, the four heavenly gods Xu, Wu, Shen, and Chen are arranged in this way; although there are four heavenly gods in the four lessons, they do not form a yin-yang relationship with the day stem and day branch, so it is judged as 'incomplete'. The heavenly and earthly plates listed below this chart are presented in a separate line, following this.

丑寅卯辰 子 巳 亥 午 戌酉申未

This passage is the last part of the previous lesson's lesson plate, which is the "Heaven and Earth Plate" diagram of twelve sections. The rules for drawing the plate in this book are as follows: the outer frame consists of twelve sections representing the fixed "Earth Plate." The top-left section is the Earth Plate's Si section, followed clockwise as Wu, Wei, Shen (top-right), You, Xu, Hai (bottom-right), Zi, Chou, Yin (bottom-left), Mao, Chen, and back to Si. The twelve characters written inside each section are the rotating "Heaven Plate" according to the time of the divination. Reading from the top-left section clockwise, the sequence is Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi. This means the Heaven Plate's Chou is placed over the Earth Plate's Si, the Heaven Plate's Yin is placed over the Earth Plate's Wu, and so on, with each Heaven Plate section four positions behind its corresponding Earth Plate section. The "Month General" refers to the celestial stem that corresponds to the moon's position in the zodiac during the month. After the tenth month's Minor Snow, the "Gongcao" (Yin) is used in the寅 position. By placing the Month General "Yin" on the time of "Wu" and arranging the twelve spirits clockwise, the resulting sequence forms this Heaven Plate. The four lessons and three transmissions for the Jiazi day will all be taken from this Heaven Plate.

傳見陽神終不見陰神，曰無淫。

The Three Transmissions throughout the entire course only reveal the Yang spirit but not the Yin spirit that should be paired with it; such a course is called "no lust" or "no indulgence." The Yang spirit refers to the upper spirit derived from the Day Stem and Day Branch in the Four Lessons. The Yin spirit is the spirit obtained one level above these upper spirits. The Four Lessons should normally consist of paired Yin and Yang spirits, but in this case, only one side is present, leaving the pair incomplete, hence it is also called "incomplete." Divination in such a case usually results in matters that have a beginning but no end.

日辰上下交相剋，三四陰陽不相得，此課立名為淫泆，則有姦淫內伏匿，事多乖違不相約。各有邪心相詭賊，一二人心恩不備。二相交戰難任職，后合武陰用入傳，姦淫內亂相侵逼。

The day stem and day branch have heavenly and earthly spirits that mutually control each other. Additionally, the yin and yang combinations of the third and fourth lessons do not harmonize with each other. Such a lesson is named "Yinyu." It indicates hidden private affairs within, with matters mostly conflicting and agreements made not being honored. All parties involved harbor improper intentions, deceiving and scheming against each other. The hearts of one or two individuals are already not aligned, and the virtue and duty between them are incomplete. The two sides are constantly at war, each unable to fulfill their proper responsibilities. If further, the heavenly generals associated with private matters such as Heavenly Empress, Liu He, Black Tortoise, and Tai Yin enter the three transmissions through "fa yong," it indicates a situation of mutual intrigue and internal disorder.

凡四課不備，名曰無淫課。諸葛孔明曰：陽不與陰合，陰不與陽合，三言相傳，如仿此為法，曰無淫，奸生其中。又曰：四課缺一，為不備；及日辰交互相剋，為無淫課。又曰：上辰克辰辰剋日。

Whenever the four lessons are not fully present, it is called an "incomplete lesson" or "wu yin ke." Zhuge Kongming said: when the yang side does not harmonize with the yin side, and the yin side also does not harmonize with the yang side, and the three transmissions involve deities of the same category, following this pattern is called "wu yin," and wickedness arises within it. He also said: the four lessons should normally include four pairs of upper and lower deities; if one pair is missing, it is considered "incomplete." Additionally, if the deity above the day stem conflicts with the deity above the day branch, this is also considered an incomplete lesson. There is another view: if the deity above the day branch conflicts with the day branch itself, and then the day branch conflicts back with the day stem, this chain of mutual conflict is also classified under this type of lesson.

邵氏曰：剛日從日上起一課，柔日從辰上起一課，凡見二陽一陰為陰不備，此二男爭一女。若二陰一陽為陽不備，為二女爭一男，及日辰交互相剋，各不相生是也。陽不與陰合，陰不與陽親，謂日為陽，辰為陰，辰上神剋日上神，為陰不與陽親；日上神克辰上神，為陽不與陰合。

Shao's explanation says: When encountering the "strong days" such as Jia, Bing, Wu, Geng, and Ren, the four lessons start counting from the day stem. When encountering the "weak days" such as Yi, Ding, Ji, Xin, and Gui, the four lessons start counting from the day branch. If among the four lessons there are only two yang and one yin, it is considered that the yin side is missing, called "yin not complete," which is like two men competing for one woman. If among the four lessons there are only two yin and one yang, it is considered that the yang side is missing, called "yang not complete," which is like two women competing for one man. When the upper god of the day stem and the upper god of the day branch mutuallyrestrain each other and neither can generate the other, it also belongs to this type of lesson. As for the saying that yang does not combine with yin and yin does not get close to yang, it considers the day stem as yang and the day branch as yin: if the upper god of the day branch克 the upper god of the day stem, it means that yin does not get close to yang; if the upper god of the day stem克 the upper god of the day branch, it means that yang does not combine with yin.

《金匱經》曰：四課不備為無淫。若從日起第一課，陰不備占事多有失誤。須知剛日先有日，日上起第一課；柔日先有辰，辰上起第一課。三言如往比尊者，言三傳之神自比同類也。謂三金三木三火也，此言用河魁傳出勝光，皆火類也。

The *Golden Chest Classic* says: If the four lessons are not complete, there is no *yin* (a term indicating a certain type of influence or relationship). If you start the first lesson according to the day stem and produce the situation of "incomplete yin," predictions often result in errors and missed opportunities. Remember that on a yang day, the day stem comes first, and the first lesson starts from the heavenly stem above the day stem. On a yin day, the day branch comes first, and the first lesson starts from the heavenly stem above the day branch. The phrase "three words are like past comparisons of respect" means that the three transmissions are of the same type and support each other, such as all three being metal, all three being wood, or all three being fire. In the example given below, "initiating transmission" takes Hekui (Xu), the middle transmission produces Shengguang (Wu), and the final transmission returns to Gongcao (Yin). The three branches Yin, Wu, and Xu form a fire trinity, which means they are all of the same type, fire.

此課主臣下奸邪，陽不備是列職之長，陰不備是有司之屬；更夜神加臨，決非中正之事。若有剋制，則有救。其奸邪可隔，主夫婦各有私通，二情相背。貪淫無度，家門不正，事多淫亂，統小畜之體，乃琴瑟不調之課也。

This divination indicates that the lower officials harbor deceitful intentions. The yang is incomplete and should be found in the higher-ranking officials, while the yin is incomplete and should be found in the subordinate staff. If the night general used in the night divination is added upon this, the matter certainly lacks openness and integrity. If there is another divine general in the chart that can restrain it, then there is some relief, and the sinister plots can be intercepted. Regarding family matters, it suggests that both spouses have affairs outside the marriage, their thoughts are divergent, their desires are excessive and unrestrained, the family is not upright, and everything is connected to immorality. This chart overall corresponds to the hexagram of "Small Accumulation," indicating a situation where the couple is at odds and their harmony is disrupted.

傳見陽神終，不見陰神也。陽多陰不備，事起男子；陰多陽不備，事起婦人。下克上責在女人。夾陽女爭男，夾陰男爭女，占他事不成，成亦破。蓋不備課，事主不全耳。無淫課主陰私起禍。

The Three Transmissions only show yang spirits from beginning to end and do not show yin spirits. If there are many yang spirits and the yin side is incomplete, the matter is initiated by a man. If there are many yin spirits and the yang side is incomplete, the matter is initiated by a woman. If the lower spirits reverse and overcome the upper spirits, the fault lies with the woman. Two yang spirits surrounding one yin spirit indicate a woman being contested by two men. Two yin spirits surrounding one yang spirit indicate a man being contested by two women. When used to divinate other matters, things are mostly not accomplished, and even if they are forced to be accomplished, they will break down in the middle. This is because the class of "incomplete" divination indicates that all matters are incomplete. The general category of "no illicit relations" usually indicates that trouble arises from secret private affairs.

象曰：陰陽不備，交克最嫌。名利碌碌，獄病淹延。陰微晴久，陽少雨添。行人未至，征戰愁占。如陽不備，用兵利為主，賊不來。如陰不備，用兵利為客，賊來皆不戰。凡得三課，又逢日辰交互相剋，最凶，將凶尤甚。則應小畜九三爻“夫妻反目”之象。若課不備，無克亦不為凶，只是事有遲延，夫婦拆散，終復團圓，則應小畜二爻“牽復同心”之象也。

The image text says: Yin and Yang are not fully matched, and the most dangerous situation is when upper and lower parts mutually control each other. This hexagram indicates that one will be busy pursuing fame and fortune but achieve nothing, and there will be prolonged imprisonment or illness. When predicting weather, if the Yin side is incomplete, there will be prolonged clear weather; if the Yang side is incomplete, there will be more rain. When predicting the arrival of a person, the person will not arrive soon. When predicting warfare, it is a worrying hexagram. If Yang is not complete, it is advisable to defend rather than attack, as enemies will not attack. If Yin is not complete, it is advisable to attack, but even if enemies come, they will not engage in real battle. If only three of the four lessons are formed, and the heavenly stem of the day and the heavenly stem of the day branch mutually control each other, it is extremely dangerous. If the riding heavenly general is also凶, it becomes even worse, corresponding to the image of the third line of the hexagram "Xiao Xu" "spouse turns against each other." If only the four lessons are incomplete but there is no mutual control or conflict, it is not considered dangerous. However, things will be delayed, and spouses may temporarily separate, but eventually they will reunite, corresponding to the image of the second line of the hexagram "Xiao Xu" "pulling back and returning to harmony" with united hearts.

上克下，禍由男子；下克上，禍由女人。三傳相得陽多，事起男子；三傳而得陰多，事起女人。陽不備男不足，二女相爭；陰不備，女不足，二男相爭。此荒淫無度之象也。經曰：陰陽不備家醜陋。又曰：荒淫兮琴瑟不調，求謀不得病難痊，身物有缺。

The heavenly god overpowers the earthly god, indicating misfortune arising from the male; the earthly god overpowers the heavenly god, indicating misfortune arising from the female. If the Three Transmissions are mostly paired with yang spirits, the matter is initiated by the male; if they are mostly paired with yin spirits, the matter is initiated by the female. If yang is not complete, it signifies that the number of males is insufficient, with two females competing for one male; if yin is not complete, it signifies that the number of females is insufficient, with two males competing for one female. These are all signs of excessive indulgence. The classic text says: If yin and yang are not complete, there must be disgraceful events within the family. It also says: Excessive indulgence leads to marital discord, and endeavors will not succeed, illness will not heal, and both personal well-being and property will be lacking.

假令十月甲子日午時占事，天魁臨甲，傳送臨子，甲為陽，陽為夫，子為陰，陰為婦。甲欲從子，畏傳送金，子欲從甲，畏河魁土，是為陽不與陰合，陰不與陰親者。子內懷奸喜，欲傳送相通，是婦有私情而欺其夫。發用天魁，中傳得勝光，終於功曹，寅午戌火也，三辰三合，異姓各親。三言比甲，夫有他意，以背其婦。上生下不順，內外生奸。此占人內外皆不正矣，應妻與西南方人有私情。餘仿此。

For example, divining an event on the day of Jiazi in the tenth month at noon. The month general is Gongcao in the寅 branch, which is placed on the hour of Wu to set up the chart. The day stem Jia is lodged in the寅 branch, and the earth branch寅 receives the heaven branch戌, so it is said 'Heavenly魁 is over Jia'—Heavenly魁 is Hekui戌. The day branch Zi receives the heaven branch申, and 申 is Chuansong, so it is said 'Chuansong is over Zi'. Jia is a yang stem, representing a husband; Zi is a yin branch, representing a wife. Jia wood originally wanted to be close to Zi water, but feared that Chuansong申 gold on Zi would come to overcome it; Zi water originally wanted to follow Jia wood, but feared that Hekui戌 earth on Jia would come to overcome it: this is the case where yang does not wish to be close to yin, and yin does not wish to be close to yang. Zi water secretly delights, and is determined to connect with 申 gold, and 申 Zi Bing can form a half water trinity, which is the image of the wife having private affection and deceiving the husband. The three transmissions start with Hekui戌 as the first transmission, the middle transmission is Shengguang Wu, and the final transmission returns to Gongcao寅. The three branches寅 Wu戌 form a fire trinity, like three people of different surnames forming factions. The three transmissions are of the same type and all come to compare with Jia wood, indicating that the husband also has other thoughts and acts against the wife. The upper god should generate the lower god in a smooth way, but here it is not smooth, so there is an affair both inside and outside. Divining such a chart indicates that the person is not upright inside and outside, and the result is that the wife has an affair with someone from the southwest. Other situations can be inferred in the same way.

才戌六 子午白 兄寅后 元青白六 辰申午戌 申子戌甲 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the complete divination chart for the lesson on the tenth month, the Jiazi day, the noon hour. It is divided into three layers from top to bottom. The top three lines, "Cai Xu Liu, Zi Wu Bai, Xiong Yin Hou," are the "Three Transmissions," in order of initial, middle, and final transmission: the initial transmission, also called "Initiating Transmission," takes Hekui Xu, which on the Jia wood day is the wealth hexagram, riding on the Heavenly General Liu He; the middle transmission, Shengguang Wu, on the Jia wood day is the son hexagram, riding on the White Tiger; the final transmission, Gongcao Yin, on the Jia wood day is the brother hexagram, riding on the Heavenly Empress. The middle three lines are the "Four Lessons," according to ancient methods read from right to left: the bottom line, "Shen Zi Xu Jia," is the lower god, starting from the right as Jia, Xu, Zi, Shen; the middle line, "Chen Shen Wu Xu," is the upper god, starting from the right as Xu, Wu, Shen, Chen; the top line, "Yuan Qing Bai Liu," is the riding Heavenly Generals, starting from the right as Liu He, White Tiger, Azure Dragon, Black Tortoise. Thus, the first lesson has Jia on Xu riding Liu He, the second lesson has Xu on Wu riding White Tiger, the third lesson has the day branch Zi on Shen riding Azure Dragon, and the fourth lesson has Shen on Chen riding Black Tortoise. The bottom four lines are the Heaven and Earth plates: the outer frame with twelve sections is the fixed Earth plate, starting from the top-left corner as the Si palace, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; the text within each section is the Heaven plate, read from the top-left corner clockwise as Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi. The Heaven plate at each position is four places behind the Earth plate it covers. This is exactly the arrangement formed by the Month General Gongcao Yin added to the time of noon, Wu: Yin on Wu, Xu on Yin (Jia is located on Yin, so Jia sees Xu), Shen on Zi, matching completely with the Four Lessons.

假令十月甲子日午時，即陽不與陰合二句之占，“三言相得，各往比尊”者，言三傳之神自相比同類也。占人皆主淫邪之心事將危敗也。

The example given of the lesson on the tenth month, Jiazi day, Wu hour, is exactly an instance of the statement "Yang does not combine with Yin, and Yin does not closely associate with Yang." As for "three statements are mutually harmonious, each going to their respective higher positions," this refers to the three transmitters being of the same category and mutually supporting each other. In this lesson, Yin, Wu, and Xu all belong to the fire category, which is what this means. Anyone who encounters this lesson is indicative of a mind filled with lustful thoughts, and their undertakings will ultimately fail.

假如庚巳日申時，天罡加庚，神后加辰，天罡土神克神后水，亦是陽不與陰合，神后水畏天罡土，是陰不與陽親，用起神后，傳見申辰，是三言也。皆得其類，故比。此言陰陽不和，而用三傳同類，內自相得，內將有私親，有奸謀之意。蓋神后既為天罡陰，又為起用，陽一神有二從，故知人有二心淫泆之意，言無淫此時御淫婦，必有禍起。

For example, on a Gengchen day at the hour of Shen, the original text writes 'Gengsi day', but the four lessons below show the lower gods in order as Geng, Chen, Chen, and Zi. The day branch is clearly Chen, indicating that 'Si' is a mistaken character for 'Chen', and we should take the lesson disk as accurate. Geng metal resides in Shen, and the heaven plate Chen is placed on the earth plate Shen, so it is said 'Tiangang joins Geng'—Tiangang refers to Chen. The day branch Chen has the heaven plate Zi on it, and Zi is Shenhou, so it is said 'Shenhou joins Chen'. Tiangang Chen belongs to earth and overcomes Shenhou Zi water, which is why yang does not harmonize with yin; Shenhou water fears Tiangang earth, which is why yin does not closely connect with yang. The three transmissions start with Shenhou Zi as the initiating transmission, the middle transmission is Chuansong Shen, and the final transmission is Tiangang Chen. Zi, Shen, and Chen all belong to the water group, which perfectly matches the 'three words' theory of similar types, and they support each other. This lesson describes a situation where yin and yang are already at odds, yet the three transmissions form a group and support each other internally, indicating that there must be private affection and secret conspiracies. Shenhou Zi is the 'yin god' of Tiangang Chen (i.e., the god above Chen), and also serves as the initiating transmission, equivalent to a yang god with two followers. Therefore, it is concluded that the person has a divided heart and is inclined to immorality. The phrase 'without immorality' means that if one cannot control an immoral woman at this time, trouble is sure to arise.

子子螣 兄申青 父辰元 青螣螣元 申子子辰 子辰辰庚 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the divination board for the day Geng Chen and the hour Shen. The top three lines, "Zi Zi Teng, Brother Shen Qing, Father Chen Yuan," are the three transmissions: the first transmission is Shenhou Zi, which is the son of Geng metal, riding on Teng Snake; the second transmission is Chuansong Shen, which is the brother of Geng metal, riding on Qinglong; the third transmission is Tiangang Chen, which is the father of Geng metal, riding on Xuanwu. The middle three lines are the four lessons, read from right to left: the lower god line "Zi Chen Chen Geng" starting from the right is Geng, Chen, Chen, Zi; the upper god line "Shen Zi Zi Chen" starting from the right is Chen, Zi, Zi, Shen; the heavenly general line "Qing Teng Teng Yuan" starting from the right is Xuanwu, Teng Snake, Teng Snake, Qinglong. Therefore, the first lesson has Geng with Chen riding on Xuanwu, the second lesson has Chen with Zi riding on Teng Snake, the third lesson has the day branch Chen with Zi riding on Teng Snake, and the fourth lesson has Zi with Shen riding on Qinglong. The second and third lessons have exactly the same upper and lower gods, so the four lessons become three, which is exactly the "incomplete" situation mentioned in this passage. The bottom four lines are the heaven and earth plates: the upper left corner of the earth plate is the Si palace, and clockwise it is Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; within the grid, the heaven plate is read clockwise from the upper left corner as Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi; the heaven plate is four positions behind the earth plate. Geng is located in Shen, and the heaven plate at Shen is Chen, which matches "Tiangang added to Geng"; in other words, this is the board formed by the month general Tiangang Chen added to the hour Shen.

初傳見卯酉，六合天后來。末傳二相應，泆人暗門開。天后入六合，婦人暗使媒。背夫欲逃走，從此降成災。六合入天后，此是狡童排。男誘他人婦，商量走去來。二辰同一將，反覆二徘徊。盡意思量看，不覺笑顏開。

The first transmission falls on the卯 or 酉 branch, and also sees the presence of the Liu He and Heavenly Empress generals; the final transmission corresponds with the first, indicating a person who runs away in secret, opening the private door. If the Heavenly Empress initiates the transmission and the final transmission falls on Liu He, it signifies a woman secretly entrusting someone else to act as a matchmaker, planning to run away from her husband, bringing disaster upon her. If Liu He initiates the transmission and the final transmission falls on the Heavenly Empress, this is the pattern of the 'clever young man,' where a man seduces another's wife, and both conspire to run away together. If the same heavenly general is riding over both branches, the situation becomes uncertain, with both parties hesitating and wavering. Considering these various situations in detail, one cannot help but feel amused.

天后常為厭翳神，須知六合是私門。二將相傳名泆女，夫妻失友畢情思。欲知男女須淫蕩，更向傳中辨將論。六合即為男誘女，天后女攜男子奔。

The Heavenly Empress, as a Heavenly General, usually governs concealment and secrecy, things that should not be exposed. The Liu He represents a private entrance and exit. When these two generals enter the Three Transmissions in sequence, it is called the 'Lushan Course,' indicating that both husband and wife are involved with secret lovers, focusing all their thoughts on romantic affairs. To determine which partner is more indulgent, one must examine the Heavenly Generals accompanying the Initiating Transmission and the Final Transmission within the Three Transmissions: if Liu He is in the Initiating Transmission, it suggests the man is enticing the woman; if Heavenly Empress is in the Initiating Transmission, it indicates the woman is leading the man to run away secretly.

天后六合在傳中，更並卯酉為狡童。泆女陰私相誘逐，事多嫌疑有淫通。所作中末多狡詐，淫亂相欺心不公。純陽除不備，家道不整私相通。

The Heavenly Empress and Liu He appear together in the three transmissions, and when they also appear with the private doors of卯 and酉, it forms the pattern of "Cunning Youth." This type of divination indicates a situation where men and women secretly attract and pursue each other, and the matters involved are mostly related to suspicion and illicit relationships. By examining the middle and final transmissions, one can see that the person's actions are often cunning, with mutual indulgence, deceit, and improper intentions. If the lesson pattern is purely yang and the four lessons are not complete, it indicates a disorderly household and secret dealings between inside and outside.

孔明曰：日出乎卯而奸盜所由入，日入於酉而奸盜所由出，此卯酉為私門，六合天后皆私淫之物也。六合主男，天后主女，此二物臨於二八私門之上，為之泆女課。用起六合終於天后，為之狡獞課。狡者，狡猾也。獞者，童獞獸好淫也。用起天后，終於六合，謂之泆女課，主女隨男也。皆主男女淫奔之象也。

Zhuge Liang said: The sun rises at the卯 position, and at this time, villains and thieves enter; the sun sets at the酉 position, and at this time, villains and thieves leave; therefore, the卯 and酉 positions are called 「private doors」. Both Liu He and Heavenly Empress are heavenly generals governing private relationships between men and women. Liu He represents men, and Heavenly Empress represents women. When these two heavenly generals fall into the private doors of the second month builder at卯 and the eighth month builder at酉, it is called 「excessive woman's lesson」. If the three transmissions begin with Liu He 「initiating transmission」 and end with Heavenly Empress, it is called 「sly beast lesson」: 「sly」 means cunning, and 「beast」 refers to a wild animal that enjoys淫乱, used to describe such people. If Heavenly Empress initiates and ends with Liu He, it is called 「excessive woman's lesson」, indicating that women follow men. The heavenly general that initiates first refers to the one who first has the thought: if Liu He is first, it means the man is the one who initiates; if Heavenly Empress is first, it means the woman is the one who initiates. In both cases, the pattern indicates the image of a man and woman running away together.

經曰：用起天后，中見六合，泆女之課，陰私頻作，主有闇昧私情，淫亂不正之事。占者得之，宜善馭童僕，謹其出入，否則小人猖狂欺我，所不見不關有難言者。蓋天后主婦女，女子不可倚門當戶而立，其意必有私望耳。占家宅宜謹慎家門，以杜陰私之亂。如丙丁日六合為天后，則男誘女；壬癸日元武為天后則女誘男；故經曰：發傳六合終傳元武為狡童課，是元武亦主陰私竊奸拐之事。

The text says: If the Heavenly Empress initiates the transmission and the middle transmission shows Liu He, this is the lesson of the wanton woman, indicating continuous private matters, mainly involving ambiguous relationships and improper behavior. Those who receive this lesson should carefully control their household servants, pay attention to their comings and goings, otherwise the servants may behave recklessly and deceive the master, committing indecent acts in secret. The Heavenly Empress primarily governs women; women should not lean on the gate and look around, for if they do, they must have ulterior motives. If this lesson is obtained for the household, one should be cautious about guarding the gate and preventing internal disorder. If it occurs on a Jia or Yi day, Liu He takes the role of the Heavenly Empress, indicating a man enticing a woman; if it occurs on a Ren or Gui day, Xuanwu takes the role of the Heavenly Empress, indicating a woman enticing a man. Therefore, the text also says: If the first transmission is Liu He and the final transmission is Xuanwu, it is the lesson of the cunning youth. This shows that Xuanwu also governs secret affairs such as illicit relationships and abducting people.

袁天罡曰：泆女課與天后並，主男子遭殺，與地煩並，主女子遭殺；利私謀不利公干，訪人不遂，捉賊難獲；與三交會，濁濫淫泆，所私非止一處一人，不論在卯酉皆然。經曰：天后主厭翳六合為私門，若無逃女，必有淫婦，忌嫁娶婚配之事。或合后乘卯酉，或乘神入卯為淫泆課。

Yuan Tiangang said: If the "Yi Nu" lesson appears together with the Heavenly Empress, it indicates that a man will suffer a fatal accident; if it appears together with "Di Fan," it indicates that a woman will suffer a fatal accident. This lesson is favorable for private planning but unfavorable for official requests; when seeking someone, they cannot be found, and when searching for a thief, they cannot be caught. If it also meets with "San Jiao," the situation becomes even more corrupt and widespread, with the person involved in secret affairs not being only one place or one person. Moreover, regardless of whether these two generals fall exactly on the卯 or酉, the situation remains the same. The classic text says: The Heavenly Empress indicates concealment, and Liu He indicates private matters. When predicting for a family, it is not that a woman has run away, but that there must be a woman committing adultery, so this lesson is most inadvisable for predicting marriage and union. In addition, if the Liu He and Heavenly Empress generals are on the卯 or酉, or if the deities entering these positions are in the卯 palace, they are also considered as the "Yin Yu" lesson.

孔明曰：凡日辰六沖神，加破為用，曰沖破課。沖者，動搖也。初雖有得，後必有傾覆。如子午沖相加，主道路馳逐，男女爭鬥變動。卯酉沖主門戶相沖，或改移，或逃亡失脫，外人淫亂奸私。寅申沖主人鬼相傷，夫婦異心。巳亥沖主人事反覆無實，重求輕得。丑未沖主兄弟興替相衰，謀心不同，幹事不遂。辰戌沖主奴婢離異，貴賤不明，不義之事。

The term "Six Clashes" refers to the six pairs of Earthly Branches that are six positions apart: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. "Break" refers to another set of combinations that indicate damage and separation. Zhongming said: whenever the heavenly stem and earthly branch of the day are in conflict with a god, and that god is also located in the position that is in conflict with it, it is called "Clash and Break." Clash signifies instability and unrest; such a divination lesson initially seems to bring gain, but eventually leads to downfall. Specifically: when Zi and Wu clash, it indicates travel and movement, disputes between men and women, and changes in affairs; when Mao and You clash, it indicates conflict between the household, relocation, or loss of people, and involvement in improper relationships by outsiders; when Yin and Shen clash, it indicates harm between the person and spirits, and discord between husband and wife; when Si and Hai clash, it indicates affairs that are unstable and without resolution, great effort with little reward; when Chou and Wei clash, it indicates brothers experiencing rise and decline, holding different thoughts and unable to cooperate, leading to failure in matters; when Chen and Xu clash, it indicates servants dispersing, confusion between ranks and status, and actions that are against propriety.

破者，解散也。主事更動，中有多輟。若午破酉，酉破子，主門戶破敗，陰小災病。辰破丑，主丘墓寺觀破損。戌破未主先破後刑。亥破寅，申破巳，主先破後合。蓋沖主反覆，破主損害，沖破合一，乃雪上加霜之象。

Breaking signifies dispersion and dissolution, indicating that matters will change midway and be stopped halfway. For example, if午 breaks酉 or酉 breaks子, it indicates the decline of the family and misfortune for women and children; if辰 breaks丑, it indicates damage to tombs and temples; if戌 breaks未, it suggests initial destruction followed by punishment; if亥 breaks寅 or申 breaks巳, it indicates initial breaking followed by reunion, although temporarily dispersed, eventually they can come together again. In general,冲 indicates fluctuation and uncertainty, while破 indicates damage and ruin. When冲 and破 occur together, it signifies an additional hardship, like snow on top of snow. If such a situation appears in a divination, one should be cautious of any existing situation being overturned midway.

天祿秘典大六壬靈覺經神課卷之三終

The third volume of The Heavenly禄 Secret Classic: The Divine Insight Scripture of Great Six壬 is concluded here. The lessons included in this volume start from the lesson on the赘婿 and continue up to the lesson on 法女 and 冲破, discussing all kinds of lesson patterns involving disorder in the combination of yin and yang, hidden private feelings, and instability and collapse.

正月癸酉日，午時亥加午甲子旬。小吉臨功曹，為囚四土中。此之為墓氣，是為第一迍；旺氣之所聚，是為第二迍；丘墓怕木位，此為第三迍；朱雀與刑合，算來是五迍；中傳子臨未，名為第六迍；星傳虛宿同宿，是在七迍；勝光臨癸位，下克是八迍；此名八迍課，凶咎不可論。

On the Guiyou day of the first lunar month at the hour of午, a divination is made using Dengming (Hai) added to the time of 午, starting the chart. This day falls within the Jiazi (甲子) ten-day period. The initiating transmission is Xiaoji (Wei), which is placed upon Gongcao (Yin). In spring, the earth element is in a state of captivity and death, and Wei is one of the four seasonal earth deities. Wei is the burial place of wood, and the useful god carries the burial energy, which is the first difficulty. Wei added to Yin, Yin wood is vigorous and strong in spring, the thriving energy is concentrated below and suppresses the upper god, which is the second difficulty. Burial places are most feared when they are on the wood position, and the burial place Wei is precisely on the wood position Yin, which is the third difficulty. The god riding on the initiating transmission is Shengguang (Wu), which is the Vermilion Bird, and it combines with the刑 and 相, making it the fifth difficulty. The middle transmission Shenhou (Zi) is placed on Wei, which is the sixth difficulty. The star family mentions that the mansion of Emptiness coincides with the god in the transmission, which is the seventh difficulty. Shengguang (Wu) is placed in the palace of the day stem Gui, and the lower god conquers the upper god, which is the eighth difficulty. All these are collectively called the 'Eight Difficult Lessons,' which are full of misfortunes and evils that cannot be fully described. Note: The song says that from the third difficulty it directly connects to the fifth difficulty, missing the sentence about the fourth difficulty in between. The original text has a missing part here, and it should not be guessed or added. The meaning should be understood according to the later text 'Seeing captivity and being conquered is the fourth difficulty.'

官未朱 兄子白 才巳貴 朱元空螣 未寅亥午 寅酉午癸 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the lesson on the day of Guiyou (癸酉) in the first lunar month at the hour of Wu (午). The top three lines are the three transmissions: the first transmission is Xiaoji (小吉) in the sign Wei (未), which is the official ghost (官鬼) on the day of Gui water (癸水), riding the Vermilion Bird (朱雀); the second transmission is Shenhou (神后) in the sign Zi (子), which is the brother (兄弟) riding the White Tiger (白虎); the third transmission is Taiyi (太乙) in the sign Si (巳), which is the wife's wealth (妻财) riding the Heavenly General (天乙贵人). The middle three lines are the four lessons, read from right to left: the lower god (下神) line "Yin You Wu Gui" starts from the right as Gui, Wu, You, Yin; the upper god (上神) line "Wei Yin Hai Wu" starts from the right as Wu, Hai, Yin, Wei; the heavenly general (天将) line "Zhu Yuan Kong Teng" starts from the right as Teng Snake (螣蛇), Tian Kong (天空), Black Tortoise (玄武), Vermilion Bird (朱雀). The day branch (日支) is You (酉), and Gui water (癸水) is lodged in Chou (丑), so the first lesson is Gui (癸) on Chou (丑) with Wu (午) riding Teng Snake (螣蛇); the second lesson is Wu (午) on Hai (亥) riding Tian Kong (天空); the third lesson is You (酉) with Yin (寅) riding Black Tortoise (玄武); the fourth lesson is Yin (寅) with Wei (未) riding Vermilion Bird (朱雀). The initiating transmission (发用) is determined by adding the sign Wei (未) from the fourth lesson to Yin (寅), where Yin wood (寅木) overcomes Wei earth (未土), which is a case of the lower overcoming the upper, so Wei (未) is the first transmission. Then take the sign Zi (子) from Wei (未) as the second transmission, and the sign Si (巳) from Zi (子) as the third transmission. The bottom four lines are the heaven and earth plates (天地盘): the earth plate still starts with the sign Si (巳) at the top left, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; the heaven plate is written inside the grid, starting from the top left and proceeding clockwise as Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You. This is exactly the board formed by the month general (月将) Dengming (登明) in Hai (亥) added to the hour of Wu (午) in the first lunar month—Hai (亥) overlying Wu (午), Wu (午) overlying Chou (丑) (since Gui water is lodged in Chou, Gui is seen on Chou), Wei (未) overlying Yin (寅), Zi (子) overlying Wei (未), and this corresponds with the four lessons and three transmissions.

用死終生為一福，子母相生二福。天乙為用為三福，用得救神解禍冤。德臨日為五福，五福兼全福祿寬。八迍五福詳凶吉，以意推之無定神。欲別凶吉微有力，不為八五是詳文。

The useful god originates from death qi and the final transmission returns to a prosperous and strong state, which is the first blessing; the three transmissions above and below have mother and son trigrams that mutually generate, which is the second blessing; the nobleman god takes the initiating transmission, which is the third blessing; the useful god receives a saving god to resolve misfortune and injustice, which is the fourth blessing; the virtuous god of the day stem is present on the day stem, which is the fifth blessing. When all five blessings are complete, blessings and honors will naturally be abundant. The eight misfortunes and the five blessings are the two measuring rods to distinguish good and bad fortune, but they should be judged according to one's own discernment, and there is no fixed and unchanging determining god. If one wants to distinguish good and bad fortune but feels uncertain, one should not rigidly check whether the eight misfortunes are sufficient or the five blessings are sufficient. Instead, one should carefully examine the text and logic of the lesson pattern itself.

沖剋休囚刑墓殺，惡將都看有幾迍。旺相相生吉神救，又視福之多寡均。福力均時災漸退，病瘥遭官理自伸。用起死囚旺相券，俯見其仇仰見丘。初傳克賊終無救，凶將惡神日辰頭。中末得凶而自戰，時賊行年八迍愁。事無大小皆不泰，出入迍遭是滯留。所作百事皆不可，居行必有大殃仇。

Whenever there are unfavorable combinations such as conflict, defeat, rest, imprisonment, punishment, burial, or killing, along with malevolent generals, they should be counted one by one to determine how many misfortunes are involved. Conversely, when there are prosperous and strong forces or beneficial gods that come to rescue, one should also count how many blessings there are and whether they are balanced. When the power of blessings is equal to that of misfortunes, calamities gradually subside, the sick recover, and those involved in legal disputes can clearly present their case. However, if the initiating transmission originates from a state of death and imprisonment, with strong and prosperous gods pressing down below, looking up to see the burial place of the self, the initial transmission is attacked and the final transmission has no relief, evil generals and malevolent gods are precisely on top of the day stem and day branch; the middle and final transmissions also involve evil gods that fight among themselves, and the divination also harms the 'year of the person'—when all eight misfortunes are fully combined, one should truly worry. In such a situation, no matter how big or small the matter, everything goes against the person, both going out and staying home face obstacles, nothing can be done, and great misfortune and enmity will surely occur at home or on the way.

五福起生處，旺相為一福。子母相生處，便為第二福。用傳是天乙，吉將第三福。天乙亥子水，三宿為四福。發福戊寄丙，中傳是五福。癸日利於未，中用功曹復。此之為成例，故名曰五福。

The five blessings all originate from the Life Qi: if the initiating transmission falls in a prosperous and strong position, that is the first blessing; if the three transmissions mutually generate each other through parent and child relationships, that is the second blessing; if the useful god or among the three transmissions there appears a favorable general like Tianyi Guiren, that is the third blessing; if the water position of Tianyi, which is亥 and 子, matches with the corresponding three star mansions, that is the fourth blessing; if the virtue god of the day stem resides in a powerful position - for instance, Wu and Bing both reside in the Si mansion, and the virtue god falls into the middle transmission - that is the fifth blessing. For a癸 day, it is appropriate to take Xiaoji Wei as the useful god, and then take Gongcao Yin as the middle transmission to protect it. These are all established examples, so they are collectively called the five blessings.

孔明曰：八迍者，加死氣為用，旺相所勝，俯仰丘仇，帶凶將刑害，傳逢墳墓，下賊上，殺臨日辰相剋，為八迍課。用起初死終旺，子母相生，始凶終吉，年神制初，旺相臨日，為五福課。此八凶為迍，五吉為福，故曰迍福課。

Zhuge Liang said: The so-called eight misfortunes refer to the initiating transmission being accompanied by death qi, and being overcome by the prosperous and strong deity below; looking down one sees the enemy god that controls me, looking up one sees the hill where I am buried; the heavenly general is fierce and evil, and also brings punishment and harm; the three transmissions meet the deity of the grave; the lower deity overcomes the upper deity; the Inauspicious Sha deity is present on the day stem and day branch and overcomes them — when these eight conditions are all present, it is called the eight misfortunes. Conversely, if the initiating transmission starts with death qi but the final transmission returns to the prosperous and strong deity; the three transmissions have mother and son mutual generation; the beginning is凶 but the end is吉; the year deity can control the initial transmission; the prosperous and strong deity is present on the day stem — these five conditions are called the five blessings. Eight misfortunes are called迍, five blessings are called福, so they are collectively known as迍福 lessons.

又曰：時令死氣發用，為一迍；下為旺氣所勝，為二迍；上見丘墓，為三迍；見囚克，為四迍；乘凶將，為五迍；刑害為凶星，其主死亡，為六迍；下賊上，為七迍；凶神臨日辰，為八迍。

Another method of calculation: when the current season's death qi serves as the initiating transmission, this is the first difficulty; when the useful god is suppressed by strong qi below, this is the second difficulty; when a grave spirit is seen above, this is the third difficulty; when囚气 comes to attack, this is the fourth difficulty; when the riding god is an Inauspicious General, this is the fifth difficulty; when accompanied by punishment and harm to form a凶星, it indicates death, this is the sixth difficulty; when the lower god attacks the upper god, this is the seventh difficulty; when Inauspicious Spirit is placed above the day stem and day branch, this is the eighth difficulty. The missing difficulty in the previous verse can be completed by this rule.

一曰用得死氣，二曰為旺相所勝，三曰仰見其丘，四曰用得凶將，五曰刑與刑合，六曰傳得下賊，七曰星得凶宿，八曰凶將臨日辰。

There is another more concise method: first, the initiating transmission carries death qi; second, it is overcome by a prosperous and strong deity; third, it encounters its own storage place; fourth, the initiating transmission is accompanied by a malevolent general; fifth, there is mutual punishment; sixth, in the three transmissions, the lower deity attacks the upper deity; seventh, the star mansion is a malevolent mansion; eighth, a malevolent general is placed over the day stem and day branch. These eight points are largely the same as the previous ones, differing only in order and wording.

若用起死氣，末傳旺相，為一福。子逢母凶，帶德神救解，為二福。始雖凶將，終有吉將，為三陽。初傳賊日，末傳為剋制，為四福。日辰有吉將臨，為五福。

If the initiating transmission starts from death qi and the final transmission returns to a prosperous and strong state, this is the first blessing; if the subordinate deity meets the mother deity, which is originally an ominous sign, but a virtuous deity comes to rescue and resolve it, this is the second blessing; if the initial transmission is governed by an evil general, but eventually changes to a favorable general, this is the third blessing; if the first transmission injures the day stem, but the final transmission can reverse and control it, this is the fourth blessing; if there are auspicious generals overseeing the day stem and day branch, this is the fifth blessing.

又曰：一用始終旺，二曰子母相生，三曰始凶終吉，四曰用得生救，五曰德神臨日。

There is another simpler way to say it: first, the useful god remains strong from the first transmission to the final transmission; second, the three transmissions have a mother and son relationship of mutual generation; third, the beginning is凶 and the end is吉; fourth, the useful god receives support and assistance; fifth, the stem of the day has its virtuous god present on the day.

經曰：八迍課大凶，應屯卦“泣血漣茹”之象。如得五福，則先凶後吉，統屯之體，乃雷雨解災之課也。

The text says: The Eight Difficult Lessons are extremely ominous, corresponding to the sixth line at the top of the "Zun" hexagram, which depicts a situation of desperate helplessness and weeping blood, as described as "qilie lian ru" (the original text says "lian ru," while the common version says "lian ru"). If the lesson also includes the five blessings, it will turn from initial misfortune to eventual good fortune. This lesson ultimately belongs to the structure of the "Zun" hexagram, like thunder and rain suddenly descending, thereby resolving the calamity.

象曰：八迍並用，憂患將至，得病傾危，遭官坐死，營干不成，舉動殃累，五福相逢，變憂為喜。

The image text says: Eight difficulties gather together above the Initiating Transmission, and calamity is about to arrive. If one is sick, the illness is severe; if involved in legal trouble, the punishment may lead to death; if engaged in business or endeavors, nothing will be accomplished; every action will bring about further complications. Only when the five blessings come together can misfortune be transformed into happiness.

外有八迍變五福格，主先憂後喜始難終易，應屯卦初九“居貞”之象也。

There is also a pattern called 「Eight Obstacles Transforming into Five Blessings」, which indicates a situation of initial worries followed by happiness, starting with difficulty and later becoming smooth, corresponding exactly to the first line of the Zhun hexagram, 「Beneficial to reside in uprightness」—the yao image of maintaining the right path and waiting for the right opportunity.

假令正月癸酉日午時占，四課陰陽見小吉臨寅與日比為用，春占土死，用得死氣，為一迍；未加寅被木旺相勝，為二迍；木墓在未，仰見其丘，未土畏木，為俯見其仇，為三迍四迍；將得朱雀與刑合，為五迍；中傳神后臨未，下賊上，乘白虎，為六迍；子有虛宿，主墳墓哭泣之事，白虎與墳墓哭泣相併，為七迍；癸上見螣蛇，酉上見元武，皆凶將，為八迍。

On the day of Guiyou in the first lunar month, at the hour of Wu, a divination is made. Among the yin and yang gods of the four lessons, Xiaoji (Wei) is seen, and it is placed on Gongcao (Yin). Since Wei is not of the same type as the day stem Gui, it is taken as the initiating transmission. Divining in spring, earth is in a dead position, and the useful god, Wei earth, carries death qi, which is the first difficulty. Wei is placed on Yin, and is overcome by the strong and prosperous Yin wood, which is the second difficulty. The wood's storage is in Wei, and seeing its own burial place, while Wei earth fears Yin wood, which is the third and fourth difficulties. The initiating transmission is ridden by the heavenly general Zhuque (Vermilion Bird), and it is in conjunction with a刑 (crime), which is the fifth difficulty. The middle transmission Shenhou (Zi) is placed on Wei, with the lower god attacking the upper god, and it is ridden by Baohu (White Tiger), which is the sixth difficulty. The position of Zi is occupied by Xuxu (Emptiness Mansion), which governs matters of graves and mourning, and Baohu (White Tiger) is together with graves and mourning, which is the seventh difficulty. The day stem Gui has Tengshe (Teng Snake), and the day branch You has Xuanwu (Black Tortoise), both being Inauspicious General (malevolent generals), which is the eighth difficulty. All eight difficulties are present, so it is called the Eight Difficulties lesson.

官未朱 兄子白 才巳貴 朱元空螣 未寅亥午 寅酉午癸 戌亥子丑 酉 寅 申 卯 未午巳辰

This chart is the same as the previous one, representing a repetition of the lesson for the day of Guiyou in the first lunar month at the hour of Wu. It is specifically provided for cross-referencing the step-by-step calculations of the eight difficulties mentioned earlier. Checking the chart again: the first lesson has Gui (with its residence in Chou) with Shengguang at Wu, accompanied by Teng Snake; the second lesson has Wu with Dengming at Hai, accompanied by Tian Kong; the third lesson has the day branch You with Gongcao at Yin, accompanied by Xuanwu; the fourth lesson has Yin with Xiaoji at Wei, accompanied by Zhuqiu. The three transmissions are Wei (official ghost, Zhuqiu), Zi (brother, Baihu), and Si (wife's wealth, Guiren). The eight difficulties can be correspondingly identified: the useful god Wei soil dies in spring, is suppressed by the strong Yin wood, Wei is the resting place of wood and fears Yin, which constitutes the first four difficulties; the first transmission has Zhuqiu accompanied by crime, which is the fifth difficulty; the middle transmission has Zi occupying Wei and accompanied by Baihu, with the lower element attacking the upper one, which is the sixth difficulty; the position of Zi is in the mansion of Xushu, which is associated with crying, and it is combined with Baihu, which is the seventh difficulty; the Teng Snake on the day stem and the Xuanwu on the day branch are two evil generals surrounding the day stem, which is the eighth difficulty. The last four lines still show the heaven and earth plates. The earth plate's upper left corner is arranged clockwise with Si, and within the grid, the heaven plate is read clockwise from the upper left: Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. This is exactly the situation where Dengming at Hai is added to the hour of Wu, and the entire heaven plate advances by five positions.

又如正癸酉日午時占，用未，終見太乙，火神乘相氣，為一福；始終相生，有子母之義，為二福；用起朱雀，終見天乙，為三福；以火臨水，得將天乙為救，為四福。癸德在戊，巳中有戊加日，為五福。

The same divination chart for the day Guiyou (癸酉) in the fifth hour of the first lunar month can also be interpreted to reveal five blessings. The initiating transmission takes the hexagram Wei (未) and the final transmission shows Taiyi (太乙) at Yisi (巳). Since Yisi belongs to fire, and fire is the governing element in the first lunar month, the transmission starts from death and ends in strength, which is the first blessing. The three transmissions proceed in a continuous cycle of mutual generation, symbolizing the continuity of parent and child, which is the second blessing. The initiating transmission is governed by the Vermilion Bird, while the final transmission shows the nobleman, which is the third blessing. Although the fire of Yisi is placed over the water of the day stem Gui, which could be harmful, it is saved by the nobleman, which is the fourth blessing. The virtue of Gui lies in Wu, and Wu is hidden within Yisi, which is placed directly over the day stem, which is the fifth blessing. Thus, the same divination chart can show both auspicious and inauspicious aspects. One should not be biased towards either the eight difficulties or the five blessings.

日宿加四仲，發用在其中。斗繫丑兼未，天煩課本宮。愆招男子罪，如何走西東。兵甲將誅戳，加刑命必終。月宿加四仲，地煩發用名，天罡臨丑未，女子血光驚。產婦多憂懼，胎成子不成。傳中雖有救，父子淚淋淋。

The star mansion where the sun resides is positioned over one of the four 'middle' mansions, namely Zi, Wu, Mao, or You. If the initiating transmission also originates from within these mansions, and the Tiangang is located on Chou or Wei, this is the essential nature of the 'Heavenly Distress' divination. It brings about the misfortunes of a man, regardless of whether he goes east or west, he cannot escape; he will be attacked by weapons and suffer execution. If this is accompanied by punishment, his life will certainly be lost. When the star mansion where the Tai Yin resides is positioned over one of the four middle mansions, and the initiating transmission also originates from within these mansions, it is called 'Earthly Distress'. If the Tiangang is also located on Chou or Wei, it indicates a woman will be startled by bloodshed. Many pregnant women will experience great anxiety; although the fetus is formed, the child may not survive. Even if there is a saving deity among the three transmissions, it is impossible to avoid the sorrow of father and son weeping together.

日月宿行臨四仲，此課名為天地煩。又被罡星加丑未，復以兼稱為杜傳。男行抵日女沖月，舉事災殃為汝言。禍散更生歡復恐，仇人和了又成冤。弦望晦朔天煩合，男犯刑傷被吏纏。子午卯酉地煩會，女主血流迍又邅。

The stars occupied by the sun and the moon have reached the four central points of Zi, Wu, Mao, and You. This type of divination is called "Tian Di Fan" (Heaven and Earth being troubled). If the Tiangang (Chen) is also located on Chou or Wei, it is combined with another term called "Du Zhuan," meaning the path is blocked. When a man's "Xing Nian" (personal year) aligns with the day star, and a woman's Xing Nian opposes the moon star, any action will invite disaster. This is clearly warning you. Misfortune just dissipates and arises again; joy still hides fear. Enemies just reconcile, but new enmity forms instantly. If this occurs on the four key days of waxing moon, full moon, new moon, and dark moon, a man will suffer injury and be troubled by officials. If the Zi, Wu, Mao, or You sectors meet the earthly trouble, a woman will face blood-related calamity, with one wave after another.

神臨四仲雖天煩，斗繫丑未丈夫愆。月宿臨仲名地煩，斗繫丑未女人顛。日宿月宿俱臨仲，斗繫丑未為妄傳。地煩金氣為凶咎，不獨婦人憂產厄，男兒亦自懼爭喧。此時課傳名杜塞，無門無戶鬼相逢。天意為災不可避，惟宜謹守把門關。

The sun and moon residing in the four central positions may cause heavenly troubles, but only when the Tiangang is connected to Chou or Wei will the misfortune affect the husband. If the moon resides in the four central positions, it causes earthly troubles, and if the Tiangang is connected to Chou or Wei, the misfortune affects the woman. If both the sun and moon reside in the central positions and the Tiangang is connected to Chou or Wei, this is called 'false transmission,' and the spirits involved are not trustworthy. If earthly troubles are accompanied by the metal element, it will not only cause the woman to worry about childbirth difficulties but also make the man anxious, quarrelsome, and restless. At this time, the lesson and transmission together are called 'blockage,' with no entrance in front and no exit behind, encountering ghosts everywhere. This is a divine punishment from heaven, which cannot be avoided; one can only be cautious and close the doors tightly.

孔明曰：凡四仲遇四正及四平日，占得日月宿加四仲，斗罡繫丑未，為二煩課。四仲者，子午卯酉也；宿者，躔宮神也。正月起亥，逆行十二宮神也。月宿者，太陰躔宮神也。正月起虛逆行十二神也。正月初一日移一宿，逐二十八宿，遇奎張井室氐斗宿，重留一算，數盡月宿住處，為太陰所在宮神，更詳七政歷細度為準。

Zhong Ming said: On the days of Zi, Wu, Mao, and You, which are the four central branches, if they also coincide with the four cardinal days of new moon, full moon, and the two quarter moons, and if the solar mansion and lunar mansion are both added to the four central branches, and the Tiangang is located on Chou or Wei, then it is called the "Er Fan Ke." The four central branches refer to Zi, Wu, Mao, and You. The term "host" refers to the celestial mansion where the sun is located; in the first month, it starts from the Hai mansion and moves counterclockwise through the twelve mansions. The term "lunar mansion" refers to the celestial mansion where the moon is located; in the first month, it starts from the Emptiness mansion and moves counterclockwise through the twelve mansions. The method of calculation is to move one mansion each day from the first day of the month, counting through the twenty-eight mansions. When encountering the mansions of Kui, Zhang, Jing, Shi, Di, and Dou, an extra mansion is added. The final mansion reached is where the moon is located at that time. For more precise degrees, one should refer to the Seven Planets Calendar.

斗罡者，辰也；四正者，朔望弦晦也。初一日為朔，八日為上弦，十五日為望，二十三日為下弦，月終為晦；四平者，即四仲也，子平卯，卯平午，午平酉，酉平子也。如日月經仲宿度數，多有稽留，及天罡凶神交繫丑未，貴人不得理事，則三光不明，德氣在內，刑氣在外，此二者天地煩相併之，故名之。

The so-called "斗罡" refers to the "Tiangang" in the "Chen" position. The so-called "four cardinal points" refer to the nodes of the new moon, full moon, waxing moon, and waning moon: the first day of the month is the new moon, the eighth day is the waxing moon, the fifteenth day is the full moon, the twenty-third day is the waning moon, and the last day of the month is the waning moon. The so-called "four levels" are actually the "four middle" positions, meaning that Zi and Mao are balanced, Mao and Wu are balanced, Wu and You are balanced, and You and Zi are balanced. If the sun and moon pass through the middle palace's host stars and linger for a long time, and at the same time the凶神 "Tiangang" is connected to Chou and Wei—Chou and Wei are exactly where the nobleman "Tianyi" resides—the nobleman is hindered by the凶神 and thus cannot manage affairs. As a result, the three luminaries, sun, moon, and stars, become dim and unclear, and the virtue energy retreats inward while the punishment energy spreads outward. When both "Heavenly Distress" and "Earthly Distress" occur together, this divination is thus named.

又曰：日宿加仲為天煩，月宿 加仲為地煩；日宿者，天將也；月宿者，太陰行度是也，正月起室，二月起奎，三月胃，四月結，五月參，六月魁，七月張，八月軫，九月氐，十月心，十一月斗，十二月虛。如正月十五占，從室宿數起，值奎井張重算，得張宿加四仲，即名地煩課。

Another explanation says that when the solar mansion is added to the four cardinal directions, it is called heaven's annoyance, and when the lunar mansion is added to the four cardinal directions, it is called earth's annoyance. The solar mansion refers to the mansion corresponding to the Heavenly General; the lunar mansion refers to the movement of Tai Yin. The method of calculation starts with the Room Mansion in the first month, the Legs Mansion in the second month, the Stomach Mansion in the third month, the Net Mansion in the fourth month (the original text says 'jie', which is likely a mistake for 'bi'), the Three Stars Mansion in the fifth month, the Turtle Beak Mansion in the sixth month, the Extended Net Mansion in the seventh month, the Chariot Mansion in the eighth month, the Root Mansion in the ninth month, the Heart Mansion in the tenth month, the Dipper Mansion in the eleventh month, and the Emptiness Mansion in the twelfth month. For example, if one divines on the fifteenth day of the first month, one starts counting from the Room Mansion, and when encountering the Legs Mansion, the Well Mansion, and the Extended Net Mansion, they are counted again. The result is the Extended Net Mansion added to the four cardinal directions, which is called earth's annoyance.

《金匱》云：子午卯酉為四極，其四極之辰，每多一宿度數，日月到此未免杜塞，留久而後出其宮。丑未十干貴人之首也，天罡者凶神也，若繫之故貴人不得理事，故名二煩。

The Golden Chest says: Zi, Wu, Mao, and You are the four extreme points of heaven and earth. The host stars of these four palaces often cover more degrees than those of other palaces. When the sun and moon pass through these areas, they inevitably encounter blockages and have to stay for a long time before leaving the palace. Chou and Wei palaces are the first to have the nobleman among the ten heavenly stems, while Tiangang is an Inauspicious Spirit. When the Inauspicious Spirit is attached to these two palaces, the nobleman cannot take charge. Therefore, this divination is called "Two Troubles," where "trouble" means being disturbed and unable to rest peacefully.

經曰：若見地煩，無天煩，日月異宮，不在一處，其弦望二日，是仲在上發用，方可言煩。夫天覆於上，地載於下，人住於中，故為三才，人受天地覆載以生者也。煩者，亂也，厭憎之意，天煩為天厭憎而不知。蓋地煩如地厭憎之而不知，載之地即如此，人將何求哉？

The text says: If only the earthly烦 is present but not the heavenly烦, and the sun and moon are in separate palaces, not together, then on the days of the waxing moon and full moon, the spirit of the middle branch should be at the top and serve as the initiating transmission, in order to interpret it as烦. Heaven is above covering, earth is below supporting, and humans are in the middle. Together they are called the three elements. Humans survive by being covered by heaven and supported by earth.烦 means disorder, or aversion and rejection. Heavenly烦 means that heaven has rejected this person, but he himself does not know it; earthly烦 means that the earth has rejected this person, but he himself does not know it. If even the earth that supports him rejects him, what can a person still seek for?

占者得此，主家有災禍，統明夷之體，乃荊棘滿途之課也。象曰：男遇天煩，命遭刑戮；女遭地煩，身受荼毒；徵占傷亡，疚病號哭；刑獄徒流，胎孕不育。

The divination indicates that the household of the subject is facing calamity. It corresponds to the structure of the卦 of Mingyi (Brightening), which presents an image of a path full of thorns and obstacles. The explanatory text states that a man encountering this situation will face heaven's distress, leading to punishment or death; a woman encountering it will face earth's distress, resulting in bodily harm. For military campaigns, it signifies casualties; for illness, it indicates lamentation; for legal matters, it suggests exile; and for pregnancy, it implies infertility.

經曰：日月二宿若加在仲，天煩之課，男人無用；罡入丑未地煩之課，立命當之，傷殘淫佚。

The text says: If the sun and moon are both placed on the four central points and form a heaven trouble lesson, then for a man's divination, it will be of no use. If the Tiangang enters the Chou or Wei and forms a earth trouble lesson, and if it falls exactly on the person's "life god" — that is, the heavenly god on the heavenly plate corresponding to the person's own earthly branch — then it indicates injury and licentiousness.

又曰：得天煩者，百事未遂，當見訟獄，又本命在四季上，四仲在本命上，大凶，縱有吉將在傳，亦不可免。男行年抵日宿，主被吏執；天地煩並，男女俱有患難。春夏可生，秋冬必死，當此之時，利居家，不利出行及干求舉事。凡有謀為造作，決招凶禍，則應明夷卦上六“後入于地，失明。”之象也。

It is also said that if the divination shows heaven and earth both being troubled, nothing can go as desired, and one may end up involved in legal troubles and even be imprisoned. If one's birth year falls on the Earthly Branches of Chen, Xu, Chou, or Wei, and the four intermediate deities are positioned above the birth year, it is extremely dangerous. Even if the three transmissions contain auspicious generals, misfortune is unavoidable. For a man, if his age corresponds to the day's host, he will be arrested by officials. When both heaven and earth are troubled, both men and women will face difficulties. In spring and summer, one may still survive, but in autumn and winter, death is certain. At this time, it is advisable to stay at home, avoid traveling far, and refrain from making requests or initiating affairs. Any planning or construction will certainly bring disaster. This corresponds to the sixth line of the hexagram Mingyi (Brightening): "After entering the earth," which signifies moving from light to darkness, ultimately leading to blindness. The term "row year" refers to the yearly branch calculated according to a person's age, and when determining fortune or misfortune, it must be considered together with the birth year.

又曰：天煩主男人犯法而死，刀兵血光，兵刃誅戮，縱有解救，亦作徒配；地煩女子血光產厄，或犯法而死，春夏天煩災罪立生，秋冬則死。卯午，春夏也；酉子，秋冬也。若日月臨四仲，天罡不繫丑未，名杜傳，利居家不利遠行。凡舉皆凶，若與三交、龍戰並，其凶尤甚。

It is also said that the Heavenly Stems indicate a man's involvement in crime and death, encountering weapons and blood, suffering from military attacks and execution; even if there is a saving deity, it can only reduce the punishment to exile or military service. The Earthly Stems indicate a woman's blood-related calamities or death due to offenses. In spring and summer, encountering the Heavenly Stems brings immediate disaster and guilt; in autumn and winter, it directly leads to death. The hours of卯 (Mao) and午 (Wu) belong to spring and summer, while酉 (You) and子 (Zi) belong to autumn and winter. If the sun and moon are only present at the four central points, but the Tiangang is not connected to丑 (Chou) or未 (Wei), then it is called 'Du Zhuan', which is suitable for staying at home and not for long journeys; any action taken is inauspicious. If this is further combined with the two ominous patterns 'Sanjiao' and 'Longzhan', the danger becomes even greater.

假如九月初一丙午日午時卯將占，寅命，行年在午，月將為日宿，躔氐二度，月宿躔氐五度，日月俱在卯宮，加午為仲，辰為斗罡，臨未二者為天地煩課。

On the first day of the ninth month, on the day of Bingwu, at the hour of Wu, the month general is Taichong (Mao). The person being divined is of the zodiac sign Yin, and their year of movement is Wu. Here, the month general is used to represent the day's mansion. The sun is located at the second degree of Dishi mansion, and the moon is at the fifth degree of Dishi mansion, both the sun and moon are in the mansion of Mao. The mansion of Mao is placed over Wu, and Wu is one of the four central points. The Tiangang (Chen) is also located over Wei. Both the sun and moon's mansions are placed over the central points, and the Tiangang is located on both Chou and Wei, thus it is judged as a Heaven and Earth trouble course. The first day of the month is a new moon, which also matches the previous statement about the 'four cardinal points' days.

官亥貴 才申元 兄巳空 螣勾貴六 子卯亥寅 卯午寅丙 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination chart for the day of the ninth month's first day, Bingwu (丙午) day, noon hour, with Taichong (太冲) Mao as the month general. The top three lines are the three transmissions: the first transmission is Dengming (登明) Hai, which is the official ghost for the day of Bing fire, riding on Tianyi (天乙) Nobleman; the middle transmission is Chuansong (传送) Shen, which is the wife's wealth, riding on Black Tortoise (玄武); the final transmission is Taiyi (太乙) Si, which is the brother, riding on Tiankong (天空). The middle three lines are the four lessons, read from right to left: the lower god line "Mao Wu Yin Bing" starts with Bing, Yin, Wu, Mao; the upper god line "Zi Mao Hai Yin" starts with Yin, Hai, Mao, Zi; the heavenly general line "Teng Gou Gui Liu" starts with Liu He, Tianyi Nobleman, Gou Chen, Teng Snake. Bing fire is lodged in Si, so the first lesson has Bing (Si) with Yin riding on Liu He; the second lesson has Yin with Hai riding on Nobleman; the third lesson has the day branch Wu with Mao riding on Gou Chen; the fourth lesson has Mao with Zi riding on Teng Snake. There is no mutual control among the four lessons, only the second lesson's upper god Hai and the fourth lesson's upper god Zi can control Bing fire, which is a remote control. The main chart uses Dengming Hai as the initiating transmission, then follows in order to get Shen from Hai and Si from Shen as the middle and final transmissions. The bottom four lines are the heaven and earth plates: the upper left corner of the earth plate is still the Si palace, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; within the grid, the heaven plate is read clockwise from the upper left as Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, which is three positions behind the earth plate. This is exactly the situation where the month general Mao is added to the hour of Wu - Mao controls Wu, matching the previous statement "adding to Wu as the middle"; Chen controls Wei, matching "Chen is the斗罡 (dou gang) over Wei"; Hai controls Yin, Bing is lodged in Si and Si has Yin, which can all be verified.

假如三月十五日己卯子時酉將占，男命，行年在子，月宿是酉，加子為加仲，罡加未為地煩課。又女命行年在午，月宿卯臨午為加仲，罡加未為地煩課。

For example, on the fifteenth day of the third lunar month at the Zi hour, using Congkui You as the month general. If the person asking the question is a man with his age in Zi: the moon's position is at You, which is placed on Zi. Zi is one of the four central points, known as 'adding to the central point'; the Tiangang Chen is also placed on Wei. These two lines combine to form the 'Di Fan' lesson. If the person asking is a woman with her age in Wu: then we look at Taichong Mao placed on Wu. Mao is also on Wu, which is again 'adding to the central point'; the Tiangang Chen is still on Wei, so it is also judged as the 'Di Fan' lesson. The fifteenth day is the full moon, which is one of the four cardinal points.

才子勾 子酉螣 印午陰 螣勾青常 酉子丑辰 子卯辰己 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination chart for the day of the fifteenth day of the third lunar month, at the hour of Zi (rat), with the month general being You (酉) from Qiongui (从魁). The top three lines represent the three transmissions: the first transmission is Shenhou (神后) at Zi, which corresponds to the wife's wealth on the day stem Ji (己) soil, riding on Gou Chen (勾陈); the middle transmission is Congkui (从魁) at You, which corresponds to the son, riding on Teng Snake (螣蛇); the final transmission is Shengguang (胜光) at Wu, which corresponds to the official seal and parents, riding on Tai Yin (太阴). The middle three lines are the four lessons, read from right to left: the lower god line "Zi Mao Chen Ji" starts from the right as Ji, Chen, Mao, Zi; the upper god line "You Zi Chou Chen" starts from the right as Chen, Chou, Zi, You; the heavenly general line "Teng Gou Qing Chang" starts from the right as Tai Chang (太常), Qinglong (青龙), Gou Chen (勾陈), Teng Snake (螣蛇). The day stem Ji (己) soil is lodged in Wei, so the first lesson is Ji (未) with Chen riding on Tai Chang; the second lesson is Chen with Chou riding on Qinglong; the third lesson is the day branch Mao with Zi riding on Gou Chen; the fourth lesson is Zi with You riding on Teng Snake. There is no conflict between the upper and lower lessons, except that the day stem Ji (己) soil can overcome the third lesson's upper god Zi (子) water, which is a remote overcoming of the upper god by the day stem, so Shenhou (神后) at Zi is used as the initiating transmission. Then, the transmission is taken from Zi to You, and from You to Wu. The bottom four lines are the heaven and earth plates: the earth plate starts at Si in the upper left corner and is arranged clockwise, with the heaven plate reading from the upper left clockwise as Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou. The heaven plate is three positions behind the earth plate, which matches the situation of Qiongui (从魁) at You added to the time of Zi. On the plate, You covers Zi, Mao covers Wu, and Chen covers Wei, which exactly corresponds to the addition of Zhong (仲) and Gang (罡) over Wei as mentioned in the previous discussion on male and female fate.

假如六月壬子日卯時午將，勝光臨卯，日遙克神為用，日月宿俱臨午加卯，斗加丑，晦朔弦望為四正，男行年抵日，主被吏執，子午卯酉為四仲；女行年抵月宿，主被盜賊。一雲男行年忌宿；女行年忌抵月宿。一雲日宿加卯午，為春夏天煩；加酉子為秋冬天煩，男人忌之；月宿加卯午為春夏地煩；加酉子為秋冬地煩，女人忌之。

For example, on a day of Renzi in the sixth month at the卯 hour, the month general is Shengguang at Wu. Wu is placed over卯, and there is no conflict between the upper and lower lessons. The initiating transmission is taken from the god that remotely controls the day stem. Both the day host and the month host fall on Wu and are placed over卯. The Tiangang at Chen is placed over Chou. The terms of waning, new moon, first quarter, and full moon are called the four cardinal points, while the directions of Zi, Wu, Mao, and You are called the four central points. If a man's age corresponds to the day host, he is likely to be arrested by officials; if a woman's age corresponds to the month host, she is likely to be robbed. Another view is that a man's age should avoid corresponding to the day host, and a woman's age should avoid corresponding to the month host. There is also a third view: if the day host is placed over Mao or Wu, it indicates the sky's heat in spring and summer; if placed over You or Zi, it indicates the sky's heat in autumn and winter, which is most unfavorable for men. If the month host is placed over Mao or Wu, it indicates the earth's heat in spring and summer; if placed over You or Zi, it indicates the earth's heat in autumn and winter, which is most unfavorable for women. Thus, the day and month hosts on the same chart, when placed on the positions of spring and summer versus autumn and winter, produce different effects in terms of speed, severity, and outcome.

四辰臨五日，九丑惡聲名，大吉時加仲，天災莫舉兵。遠行人必死，嫁娶起哀聲，修造妨家長，遷移人口驚，葬埋絕後裔，買賣不順成。大小二時並，凶神生四平，三年與三月，不出大凶星。乙戊己辛壬，四仲上加臨。大吉與支干，九丑不堪論。

The four Earthly Branches Zi, Wu, Mao, and You combine with the five Heavenly Stems Yi, Wu, Ji, Xin, and Ren to form the ominous name of Jiuchou (Nine Cows). When Daji (Chou) falls on the four central branches, it is a time when heaven sends calamity, and military action must be avoided. At this time, travelers will surely die, marriages will end in sorrowful crying, construction of houses will harm the head of the family, moving house will disturb the population, burial will cut off descendants, and trade will not go smoothly. If the two Inauspicious Spirit (evil spirits) of Dashi (Great Hour) and Xiaoshi (Minor Hour) come together, and these evil spirits are positioned on the four equal positions, then the time of prosperity will be within three years, and the time of decline will be within three months. It will not escape this great evil star. On the days of Yi, Wu, Ji, Xin, and Ren, when the four central branches are added to them, and Daji (Chou) is placed on the day stem and day branch, the evil of Jiuchou is endless.

《協記辨方?奏議》：九丑本於壬遁，其法以乙卯、己卯、辛 卯、乙酉、己酉、辛酉、戊午、戊子、壬午、壬子十日，丑臨於支上，則其時為九丑課。推其理，以此十課魁罡及日干皆落敗地，故謂之丑。乙己辛壬戊五日干加子午卯酉四支，共為九，故曰九丑。

The "Zhouyi" section of "Xieji Bianfangshu" states (the original book title has one character faded, read as "Xieji Bianfang? Zhouyi"): The Nine Chou method originates from the Nen Dun technique, selecting ten days: Yi Mao, Ji Mao, Xin Mao, Yi You, Ji You, Xin You, Wu Wu, Wu Zi, Ren Wu, and Ren Zi. Whenever the Great Auspicious Chou appears on the day branch, that hour forms a Nine Chou lesson. Investigating its reasoning, in these ten lessons, the two spirits of Kui and Gang as well as the day stem all fall into declining positions, hence called "Chou." The five day stems of Yi, Ji, Xin, Ren, and Wu are paired with the four earthly branches of Zi, Wu, Mao, and You, resulting in a total of nine numbers, hence called Nine Chou.

乙戊己辛壬五日，四仲相併九丑神。大吉臨其干支上，值此凶災將入人。大小二時相濟會，剛日男凶柔女迍。重陽害父陰害母，測其天官決事因。不但納妻並嫁女，最忌行遊及出軍。日干乙戊己辛壬，子午卯酉支來尋，大吉還加日辰上，四仲加時九丑淫。穢惡聲聞為不肖，百體雜亂家陰沈。月建大時來入課，必有喪禍哭呻吟。

The five day stems 乙, 戊, 己, 辛, and 壬, when paired with the four central branches 子, 午, 卯, and 酉, form the nine disgraceful spirits. If the Daji (Chou) is positioned above the day stem or day branch, misfortune will befall the person. If both the Great Hour and Minor Hour, which are Inauspicious Spirit, join together, then on a yang day stem it will affect a man, and on a yin day stem it will affect a woman. If both the day stem and day branch are before the Nobleman, it is called "heavy yang," indicating harm to the father. If both are after the Nobleman, it is called "heavy yin," indicating harm to the mother. By examining the accompanying Heavenly General, one can determine the origin of the matter. This divination is not suitable for marriage or wedding, and it is especially dangerous for traveling far or leading an army. In summary: take the day stems 乙, 戊, 己, 辛, and 壬, and find the day branch among 子, 午, 卯, and 酉. Add the Daji (Chou) to the day stem and day branch. If the time is also among the four central branches, then the nine disgraceful spirits are complete. When this divination is obtained, a bad reputation will spread, behavior will be disorderly, and the family will be in confusion. If the Month Builder and Great Hour also enter the divination, there will certainly be loss and sorrow within the family, with continuous weeping and lamentation.

經曰：大吉乘乙戊己辛壬之日，配子午卯酉之神，是謂天地之道歸殃九丑，謂五干四神合為九也。大吉乃天帝之大殺，居其上行其殺，故曰丑。四仲之日時加四仲，在吉臨日辰，舉百事大凶。大吉加日害長，加辰害幼，剛日害男，柔日害女。

The text says: Daji (Chou) is auspicious on the five days of Yi, Wu, Ji, Xin, and Ren. It also combines with the four divine directions of Zi, Wu, Mao, and You. This is called the way of heaven and earth bringing calamity to the nine Chous. The number nine is formed by adding the five heavenly stems and the four earthly branches. Daji Chou is originally a great killing god of the heavenly emperor. It holds a high position and exercises the power of punishment, hence it is called "Chou." When the four middle days coincide with the four middle times, and Daji appears on the day stem and day branch, doing anything will result in great misfortune. If Daji is on the day stem, it harms the family elders; if on the day branch, it harms the young members of the family. On a yang day stem, it harms men; on a yin day stem, it harms women.

在日陽傷夫，在月陰傷婦，重陰害母，重陽害父。天乙前為陽，天乙後為陰，日辰皆在天乙前為重陽，日辰皆在天乙後為重陰。以四時為旺相期三年，囚死期三月。以大吉並將言其形狀，四辰與天將大吉與凶並，如加九者大凶，禍重至，必有刑戳、死亡、流血千里，萬無全者。

If the heavenly stem falls on the yang position of the day, it harms the husband; if it falls on the yin position of the moon, it harms the wife. Heavy yin harms the mother, and heavy yang harms the father. To distinguish between yin and yang: those appearing before the heavenly general are yang, and those appearing after are yin. If both the day stem and day branch are before the heavenly general, it is heavy yang; if both are after, it is heavy yin. The timing of the event is determined by the seasonal strength of the elements: if the element is in its season and strong, the event will occur within three years; if it is in captivity or death, the event will occur within three months. Then, combining the big good (daji) in the earthy branch of the cow (丑) with the heavenly general it rides, one can determine the specific form of the calamity. If the four lessons' hour and the heavenly general, the big good and the evil spirits are layered and meet to total nine, it is extremely凶 (feng), with continuous misfortunes, inevitably leading to punishments, death, and bloodshed over a thousand miles, with no one being able to escape.

經言“乙者，雷霆之始；戊己，北辰下降之日；辛乃秋金，斷刑之日；壬乃三光所不照之日。四仲之日，萬物存亡所繫，子午為易氣，子為冬至，陽氣所生，以陽易其陰之氣；午為夏至，陰氣始生，以陰易其陽之氣。卯乃春分氣交，陽盛陰絕；酉乃秋分氣交，陰盛陽絕。大吉乃日月五星所始也，故合則為害，即乙卯、乙酉、己卯、己酉、辛卯、辛酉、戊子、戊午、壬子、壬午十日是也。

The text also says: Yi is the beginning of thunder and lightning stirring; Wu and Ji are the days when the Pole Star descends; Xin belongs to autumn metal and is the day for the use of punishment; Ren is the day when the light of the sun, moon, and stars cannot reach. The four central days, Zi, Wu, Mao, and You, are related to the survival and demise of all things: Zi and Wu branches govern the alternation of qi. Zi corresponds to the winter solstice, when yang qi begins to arise, replacing yin qi with yang. Wu corresponds to the summer solstice, when yin qi begins to arise, replacing yang qi with yin. Mao corresponds to the spring equinox, when the two qi meet and yang becomes dominant while yin is extinguished; You corresponds to the autumn equinox, when the two qi meet and yin becomes dominant while yang is extinguished. Daji Chou is again the starting point of the movement of the sun, moon, and five stars, so when these elements come together, calamity results. These are the ten days: Yi Mao, Yi You, Ji Mao, Ji You, Xin Mao, Xin You, Wu Zi, Wu Wu, Ren Zi, and Ren Wu. Note: The original text has only opening quotation marks without closing ones, making it difficult to distinguish between the quoted text and the main text. Therefore, I have read the text up to the end of the sentence based on the meaning.

孔明曰：天地之道，賞善罰惡，故以九丑之歸，四時成功，諸神奏書，集會明堂，以考生殺，建丑之九。大吉為眾會之首，更兼大小二時在四仲之時，與日辰俱會，則主殺傷悖逆之禍。

Zhongming said: The way of heaven and earth rewards goodness and punishes evil, so calamities and misfortunes are assigned to the nine Chou. At the time of achieving success in the four seasons of a year, all the gods present memorials and gather at the Bright Hall to examine matters of life and death. Thus there is the saying of taking Chou as the starting point and nine as the number. The great good Chou is the first among the gathering of all the gods. If further adding the two evil spirits, Great Hour and Minor Hour, which are exactly at the four midpoints of the seasons, and if they coincide with the day stem and day branch, then it indicates calamity and rebellion.

如二月壬子日酉時，大吉臨子，剛日當殺長男，期六月戊辰、戊戌、己丑、己未日應，所以然者，壬子惡土，故寺月之日期之。四土月十二月時加四仲，亦是大吉加子，此謂加陽神，男人主之。

For example, on the day of Renzi in the second lunar month at You hour, the divination shows Daji (Chou) in the Day Branch Zi. Ren is a yang stem, belonging to a strong day, and it should harm the eldest son in the family. The time of fulfillment is on the days of Wuchen, Wuxu, Jichou, and Jiwei in the sixth lunar month. This is because the water of Renzi is most afraid of earth to overcome it, so the days of earth when earth is strong in the four seasons are selected to determine the fulfillment time (the original text's 'si yue' should be a mistake for 'si yue' or 'the fourth month of the four seasons'). Whenever the four earth months, namely Chen, Xu, Chou, and Wei, and the twelfth lunar month are used, and the time is added on the four central directions, it is also Daji added to Zi, which is called adding on the yang spirit, and this should be related to a man.

二月大吉在子，春日土死，此為大凶，決知所主，以大吉所得將言之，太常並，定主父無，鬼神為敗；螣蛇併為驚死；朱雀並主祠寺燒死；六合並主女子淫佚；勾陳並主路鬥死；青龍並主領會酒食財錢死；天乙並與貴人同貴死；天后並主婦人懷他人子死；玄武並主盜賊詐為敗。

In the second lunar month, when the Daji (Chou) falls on the Chou branch, it is considered a great凶 (misfortune) because the earth is in a dead position during spring. To determine what specific event this refers to, one should look at which Heavenly General is associated with the Daji: if it is with Tai Chang, it indicates the father's death, caused by supernatural interference; if with Teng Snake, it indicates a sudden death from fright; if with Vermilion Bird, it indicates death from a fire in temples or monasteries; if with Liu He, it indicates a woman's immoral behavior; if with Gou Chen, it indicates death from a fight on the road; if with Azure Dragon, it indicates death due to gatherings involving food, drink, and money; if with Heavenly General, it indicates death from associating with a nobleman; if with Heavenly Empress, it indicates death from a woman carrying another man's child; if with Black Tortoise, it indicates failure due to theft or fraud. Thus, although the Daji (Chou) is the same, the different Heavenly Generals it is associated with result in completely different outcomes.

如十一月乙卯日辰時，大吉加乙為用，將得螣蛇，憂婦女爭田宅，長女主之。又如戊子日卯時，大吉加子陰，功曹為用，大吉雖不為用，亦名九丑，少男主之。大吉課家冢動。如四仲占，丑臨日辰，加四仲時發用，亦為九丑課。夫丑紐也，歲終物慾歸而未舒，尚紐也。占事多凶，統小過之體，乃上迍邅之課也。

For example, on the day of Yi Mao in the 11th lunar month at the hour of Chen, the Daji (Chou) is placed on the Day Stem Yi and serves as the Initiating Transmission. The accompanying Heavenly General is Teng Snake, indicating disputes among women over property and land, with the issue concerning the eldest daughter. Another example is on the day of Wu Zi at the hour of Mao, where the Daji (Chou) is placed on the Yin position of the Day Branch Zi. The Initiating Transmission is taken from Gongcao (Yin). Although Daji is not the Initiating Transmission, it is still called the Nine Evil Lesson, with the issue concerning the youngest son. Whenever Daji enters the lesson, it also indicates movement of the family's ancestral graves. If the lesson is cast on one of the four central days, and the Chou is placed on both the Day Stem and Day Branch, and the lesson is initiated with the four central days, it is also called the Nine Evil Lesson. The term 'Chou' is equivalent to 'Niu', meaning the end of the year. At this time, all things wish to retreat and conceal but are still unable to fully unfold, remaining bound and constrained. Matters divined at this time tend to be unfavorable. This lesson is associated with the hexagram Xiao Guo, indicating a difficult situation with difficulty in moving forward or backward.

象曰：剛日男凶，柔日女凶，重陽害父，重陰害母，婚姻有災，造葬無補，諸事難為，徒勞辛苦。此時不可舉兵、遠行、移徒、嫁娶、造葬、求謀，百事災禍，更與大小時並，禍不出月。或神將吉滅凶神將，一切事皆不可就，且多凶咎，應小過上六“災眚”之凶。

The image text says: On days of yang stems, misfortune falls on men; on days of yin stems, misfortune falls on women; double yang harms the father, double yin harms the mother; marriages bring disaster, and construction and burial offer no help, all affairs are difficult to complete, and efforts are wasted. At this time, it is not advisable to go to war, travel far, move house, get married, build a tomb, or seek anything, for all these actions bring calamity; if at the same time the great hour and the minor hour, two Inauspicious Spirit (evil spirits), appear together, misfortunes will occur before the end of this month. Even if there are auspicious spirits and generals that can suppress the evil spirits and generals, it is still not advisable to do anything, for misfortune remains abundant. This precisely corresponds to the hexagram "Xiao Guo" (Small Overstep), line six, "disaster and misfortune," which indicates that both heavenly calamity and human error arrive together.

如二月乙卯日子時占，大吉臨卯，下克上為用，時加四仲，大吉乘白虎帶死氣而臨旺鄉，在小時殺上，以此占人，有暴死，三年與三月者，四仲每隔三辰也。

For example, if one divines on the day of Yimao in the second lunar month at the hour of Zi, it is considered Daji (Chou). The Daji is located on the day branch of Mao, where Mao wood overcomes Chou earth, which is a case of the lower overcoming the upper, and thus it is taken as the initiating transmission. At the time of divination, Zi is one of the four central hours. The Daji is riding on the White Tiger, which itself carries death qi but is located in a strong wood area, and it is precisely pressing upon the Inauspicious Sha (evil killing) of the hour. With this divination, it indicates a sudden death. The previous mention of the timing being either three years or three months is because the four central hours (Zi, Wu, Mao, You) are separated by three trines, hence the number three is used.

課名號三陰，災患疊來侵。天乙逆行治，丘墓加日辰。用爻值囚死，上下相剋刑。賊來賊年上，是課名三陰。

This lesson is called "San Yin" or "Three Yins," with calamities coming one after another. The nobleman's god moves backward to arrange the generals, which is the first yin; the spirit of the grave is added to the day stem and day branch, and the useful god is in a state of captivity and death, with mutual attacks and punishments between upper and lower, which is the second yin; the destructive god falls on the person's age, which is the third yin. With all three present, it is called the Three Yins lesson.

天乙逆行為不順，元白二神日前立。用終囚死又相剋，賊行年凶必殘破。三陰任如能施作，課主精神入墓間。百事總乖家業散，縱使登科位不遷。

Heavenly Mandate Nobleman moves in reverse, indicating disorder in governance; the two Inauspicious General White Tiger and Black Tortoise are positioned before the day stem. The useful god moves from the first transmission to the final transmission and is in a state of imprisonment or death, and they also mutually control each other. The destructive energy falls on the year stem, resulting in great danger leading to ruin. Such a divination indicates that even if one tries to act, one's spirit feels as if confined in a storage place. All affairs go against one's will, family and business disperse, and even if oneby chance passes the imperial examination, one's official position will not advance.

正時克年天乙逆，元武白虎加日辰。初傳更往克末傳，或終囚死又克賊。此曰三陰事不明，陰暗災危事非一。居官之人年入墓，縱得為官不遷職。

When the time of divination harms the year stem, the heavenly stem of the nobleman moves in reverse; the Inauspicious General White Tiger and Black Tortoise press upon the day stem and day branch. If the first transmission further harms the final transmission, or if the final transmission falls into a state of imprisonment or death and is further harmed, this is called three yin. The matter is obscure and unclear, with multiple dangers lurking in the shadows. For an official whose year stem also enters the storage, even if he obtains an official position, he will not be able to move or promote.

天乙逆行，三五加日辰，一陰也；用終囚死，上下相剋，二陰也；時克行年，三陰也。斗月照今日之本，為殃；用在其中，名曰重陰，一曰凡天乙逆行，日辰在後，用起囚死，將乘玄虎，時克行年，陰氣不利三也。此三者，主闇昧陰危，故名三陰。

Heavenly Mandate Nobleman moves in reverse, with the grave and tomb deity added upon the day stem and day branch, forming the first layer of yin; the useful god and final transmission both fall in the position of imprisonment and death, with mutual conflict between upper and lower, forming the second layer of yin; the time of divination harms the year of the subject, forming the third layer of yin. When Heavenly Mandate and Month Builder illuminate the day's position of growth, disaster arises; if the initiating transmission also occurs there, it is called 'double yin'. Another view states: whenever Heavenly Mandate Nobleman moves in reverse, the day stem and day branch both come after the nobleman, the initiating transmission originates from the position of imprisonment and death, and the accompanying element is either Black Tortoise or White Tiger, with the time of divination again harming the year of the subject—these three aspects of unfavorable yin energy are the ones mentioned. These three factors indicate ambiguous and sinister outcomes, hence called 'three yins'.

一曰天乙逆治，日辰在後立，白虎居前，是名三陰。占者得此，凡謀不通，多有悔滯，統中孚之體，乃群陰黨惡之課也。

Another interpretation says that when the Heavenly Ethical Person moves in reverse order, the day stem and day branch are positioned after the Nobleman, while the White Tiger is in front. This is called the Three Yins. If this lesson is divined, all plans will not proceed smoothly, there will be much regret and obstruction. It ultimately corresponds to the structure of the Zhongfou hexagram, representing a situation where a group of yin forces conspire to do evil.

象曰：動作困苦，百事沉淪，見官屈伏，占病多迍，士憂祿位，男亡婚姻，求財破散，孕主女娠。又主終日禍患困窮，繫者雖解身屬災，病者雖起精魂入棺，居家理耗破敗憂愁，萬事大凶，所謂入九地之下。

The symbolic interpretation states: actions are difficult and painful, all affairs sink into misfortune; when encountering officials, one can only submit; in matters of illness, the condition is prolonged; scholars worry about losing their official rank, and men's marriages are ruined; seeking wealth leads to dispersal of resources and separation of people, and in matters of pregnancy, a daughter is born. Furthermore, it indicates constant troubles and poverty throughout the day: those in custody may be released, but still carry misfortune; the sick may recover, but their spirit has already entered the coffin; in daily life, there is constant expenditure and decline, along with continuous worry, and all things are extremely ominous, as if falling into the depths of the ninth earth.

夫三陰者，如日辰三傳始終囚死，帶墓鬼克行年，最凶，主公私事皆不成，或喪魄、五鬼、伏殃諸煞並臨，禍尤甚喪魄正月起未，逆行四季。游魂天鬼伏殃正殺，正月起亥順行十二辰。此諸煞有一併臨日辰年命者，占病必死，行兵多敗，謀為反覆。

The so-called three yin refers to the day stem, day branch, and the three transmissions all being in the positions of imprisonment and death throughout. If they also bring along the Tomb Spirit (mound spirit) and 日鬼 (day ghost) to attack the person's birth year, it is the most凶 (dangerous). Both public and private affairs will be completely unachievable. If furthermore the凶煞 (evil stars) such as 丧魄 (soul loss), 五鬼 (five ghosts), and 伏殃 (hidden calamity) all appear together, the calamity will be even heavier. The method of calculating 丧魄 is to start from the branch of Chen in the first month and move backward through the branches of Chou, Xu, Wei, and Si. The evil stars of 游魂 (wandering soul), 天鬼 (heavenly ghost), and 伏殃 (hidden calamity) are calculated by starting from the branch of Hai in the first month and moving forward through the twelve earthly branches. If any of these evil stars appear together with the day stem, day branch, or the person's birth year, then if one is sick, death is certain; if one goes to war, there will be many defeats; all plans will be reversed and repeated.

主破財人離，百事凶殃，則應中孚六三“得敵，或鼓或罷”之凶象。若六處有救解，末傳旺相，主敗中反成，始則凶。

Divination for a family's dwelling shows three yin lines, indicating loss of wealth and family members dispersing, with all matters being ominous, corresponding to the line "Meeting an enemy, sometimes drumming up attack, sometimes ceasing" in the sixth line of the Zhongfou hexagram — a凶 omen of indecisiveness and confusion in the face of an opponent. If among the six positions — day stem, day branch, and the three transmissions (initial, middle, and final) — there is a saving deity, and the final transmission is prosperous and strong, then it indicates a reversal of fortune from failure, though the beginning is inevitably dangerous.

假令三十四歲，行年立亥。七月乙亥日丑時，小吉臨卯為用，乙木入墓中得又帶死氣，丑時克行年是也。未加卯為初傳，發用之神囚死，日未為墓中傳，又是死氣，丑時又克行年，亥水天乙又逆行，故名三陰。

The diviner is thirty-four years old, with the year pillar standing on Hai. The divination is made on the day of Yihai in the seventh month, at the hour of Chou. Xiaoji is not present on Wei, but is taken as the initiating transmission. The wood of Yi is buried in Wei, and the useful god has entered its burial place and is accompanied by death qi. At the time of Chou, it also harms the year pillar. This exactly matches the rule of the three yin. Wei is placed on Mao as the first transmission, and the initiating transmission god is in a state of captivity and death; the burial place of Yi on the day is Wei, and the middle transmission also carries death qi; the hour of Chou again harms the year pillar; the heavenly nobleman on Hai is still moving in reverse—three layers of yin qi are all present, so it is called the lesson of three yin.

才未后 印亥六 兄卯白 後白勾貴 未卯子申 卯亥申乙 酉戌亥子 申 丑 未 寅 午巳辰卯

This is a divination chart for the time of Chou (Ox) on the day of Yi Hai (Ethylene Pig) in the seventh month. The top three lines represent the three transmissions: the first transmission is Xiao Ji (Minor Prosperity) on Wei (Earth Dog), which is the wife's wealth for the day of Yi Wood, riding on the Heavenly Empress; the second transmission is Deng Ming (Dawn Illumination) on Hai (Water Dog), which is the official seal and parents for the day of Yi Wood, riding on Liu He; the third transmission is Tai Chong (Great Rush) on Mao (Horse), which is the brother for the day of Yi Wood, riding on the White Tiger. The middle three lines are the four lessons, read from right to left: the lower god line "Mao Hai Shen Yi" starts with Yi, then Shen, Hai, and Mao; the upper god line "Wei Mao Zi Shen" starts with Shen, Zi, Mao, and Wei; the heavenly general line "Hou Bai Gou Gui" starts with the Heavenly Emperor and Nobleman, then Gou Chen, Bai Hu, and Hou. Yi Wood is lodged in Chen, so the first lesson is Yi (Chen) with Shen riding on the Nobleman; the second lesson is Shen with Zi riding on Gou Chen; the third lesson is the day branch Hai with Mao riding on Bai Hu; the fourth lesson is Mao with Wei riding on Hou. The fourth lesson's Mao Wood overcomes Wei Earth, which is the lower god stealing the upper god, so Wei is taken as the initiating transmission, then following in order, Wei with Hai as the middle transmission, and Hai with Mao as the final transmission. The bottom four lines are the heaven and earth plates: the earth plate starts with Si at the top left and proceeds clockwise, while the heaven plate starts at the top left and reads clockwise as You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen. The heaven plate is four positions ahead of the earth plate, which corresponds to the situation where the month general Tai Yi (Great Unity) in Si is added to the time of Chou. The position of Wei over Mao matches the previous statement "Xiao Ji is on Mao as the transmission"; Si over Chou is the point where the month general is added to the time.

分至四神前，蟾光月正臨。名為天寇課，百禍皆來侵。君臣無義合，夫妻有離心。傳中雖有救，父子淚淋淋。

The four solar terms of the two solstices and two equinoxes each have their preceding day called "Li Shen"; when the clear light of the moon's residence shines exactly upon it, it is named "Tian Kou Ke". All kinds of misfortunes come together. If this lesson is divined, there is no affection between sovereign and minister, and husband and wife each harbor thoughts of separation; even if there is a saving deity among the three transmissions, it is still unavoidable for father and son to weep facing each other.

陰陽生煞言分至，前之一日是離神，假令春分今日卯，離神昨日是居寅。占時月宿在寅上，詳其多少患災殃。八月積陰為殺氣，離上逢之天寇逆。豈但行人去遭劫，所事修營害及身。分至之神月宿度，來加作支今日辰。天寇必因神願動，事無多至患敗群。資財耗散皆凶惡，故宜守舊勿逡巡。

Yin and yang energies alternate between life and death, and this occurs on the four solar terms: the solstices and equinoxes. The day before a solar term is called "Li Shen." For example, if the day of Spring Equinox is a Mao day, then the previous day, which is a Yin day, is Li Shen. If the moon's position is exactly on Yin on that day, one should carefully consider the depth of misfortune. In August, heavy yin energy transforms into killing energy, and when it meets Li Shen, the heavenly marauders will move in reverse. At this time, not only will people going out be attacked, but those engaged in construction or business will also be harmed. When the degrees of the two solar terms' deities and the moon's position are added together onto today's day branch, the calamity of the heavenly marauders will definitely occur due to the deities' demands. Although the incidents may not be numerous, they will certainly ruin a group of people. Wealth will be lost, and all things will be evil, so it is best to stick to old businesses and not act recklessly.

孔明曰：四離日者，春分秋分冬至夏至各前一日是也。春分，陰氣在卯，盜殺百草，薺麥死；秋分陽氣在酉，秋主刑煞而有秋華之美；冬至陽氣在子，萬物蟄藏，薺麥之類冬至始生，皆非正氣，故曰寇。加以月宿乃積陰之精，主刑殺闇昧，與四離之日盯臨，而加於日辰及發用者，其禍之慘勝於寇盜之劫掠矣，豈但竊取乎？

Zhongming said: The so-called four separation days are the day before spring equinox, autumn equinox, winter solstice, and summer solstice. At the time of spring equinox, the yin energy is still lingering in the卯 position, secretly harming all grasses and herbs, causing荠 and wheat to wither; at the time of autumn equinox, the yang energy is still lingering in the酉 position, and although autumn is naturally associated with punishment and killing, there is an unusual phenomenon of flowers blooming on plants; at the time of winter solstice, the yang energy begins to arise in the子 position, and although all things should be dormant and stored,荠 and wheat begin to sprout at winter solstice — these are not the proper energies of the season, so they are called '寇', meaning foreign invaders that intrude. Moreover, the moon's position is the concentrated essence of yin energy, associated with punishment and darkness. When it coincides with the four separation days, it adds to the day stem, day branch, or initiating transmission, causing a disaster more severe than bandit raids, not just a quiet theft.

又按：《金匱》云：二月春分，陽氣始出，先一日謂之陰離；八月秋分，陰氣始出，先一日謂之陽離；冬至陽氣始至，先一日謂之陰離；夏至陰氣始生，先一日謂之陽離。

Again, according to what is said in the Golden Chest: on the day before the spring equinox in February, when yang energy begins to emerge, it is called "yin li," meaning the departure of yin energy; on the day before the autumn equinox in August, when yin energy begins to emerge, it is called "yang li," meaning the departure of yang energy; on the day before the winter solstice, when yang energy first arrives, it is called "yin li"; and on the day before the summer solstice, when yin energy first arises, it is called "yang li." The term "li" in the four instances refers to the departing of the old energy and the not yet settled state of the new energy.

假令寅日春分，先一日丑，丑便為春分之離神，此離神之上見月宿加之作發用，故名天寇。蓋月者積陰之精，其氣主刑主盜賊，離為陰陽衰盛之地，未離而月宿加之，未為無凶，即離而蟾光照之，不免有盜。經曰：四離之神望見月，是謂不祥，不祥災多，天寇所遇主有寇盜暴至，不出日中，亦不可遠行，必逢盜賊，卻死道路，又主事破壞，多值亂離，統蹇之體，乃時事多艱辛之課也。

For example, if the day of Yin is the Spring Equinox, then the previous day of Chou is the Li spirit of the Spring Equinox. If the Moon's residence is added upon this Li spirit and acts as the Initiating Transmission, it is called Tian Kou. The Moon is the concentrated essence of Yin energy, and its influence is associated with punishment and theft. The Li spirit represents the transition between Yin and Yang, a time of decline and rise. If the energy has not yet truly departed but the Moon's residence has already arrived, it cannot be said there is no danger. If the energy has already left but the Moon's light is upon it, theft is inevitable. The classic says: "When the four Li spirits see the Moon, it is an omen of misfortune; misfortune brings many calamities." Encountering Tian Kou indicates sudden bandits arriving, and the incident will occur on the same day. One should not travel far, for if one goes out, one will meet thieves, and even die on the way. It also signifies the destruction of affairs, frequent loss, and separation. This divination is associated with the卦 of Jian, indicating a situation of hardship and obstacles at every step.

象曰：陰陽分離，氣不得反，盜賊恣生，軍兵惰懶，病者即亡，孕者當產，出路死傷，婚姻拆散。如月宿加離神發用，禍事尤速。若乘元武作游都盜神，定主盜賊來，必戰，或乘白虎作鬼劫，為真天寇，其凶尤甚。如年命見月宿加離神，主己身欲為盜來問也。

The image text says: Yin and Yang are separated, and the vital energy cannot circulate; thieves run rampant, and soldiers are lazy and lack fighting spirit; the sick person will die immediately, and a pregnant woman will give birth right away; going out on the road will result in deaths and injuries, and marriages will end in separation. If the moon is placed on the Li trigram and serves as the initiating transmission, misfortune will come very quickly. If the accompanying element is Xuanwu and it acts as the 'You Du' deity, which is the main deity of theft, it definitely indicates thieves will come to the door, and a fight is inevitable; if the accompanying element is Baihu and it acts as the ghost calamity, that is a true heavenly enemy, and the danger is even greater. If the monthly star is seen on the person's birth year's trigram and combined with the Li trigram, it means the person who asks the question has already had the thought of committing a crime and is seeking divination.

如是真天寇，則不可出行及市賈，主劫盜喪亡，百事不遂，應蹇卦九三曰“往蹇，來連。”之凶。或月宿值太陽，謂之日月交明，主盜賊敗露，為敗寇課。當應蹇卦之上六，曰“往蹇來碩，利見大人，以濟蹇”之象也。

If it is indeed a true heavenly bandit, one should not go out far, nor engage in trade, as it indicates danger of robbery, loss, and failure in all endeavors, corresponding to the line "Going forward is difficult, coming back is connected" in the hexagram Jian (Obstruction) nine three. If the moon is exactly aligned with the sun, called "sun and moon meeting in brightness," it signifies the exposure of thieves, also known as the "defeated bandit lesson," corresponding to the line "Going forward is difficult, coming back brings abundance, favorable to see a great person" in the hexagram Jian (Obstruction) upper six. Going forward brings difficulty, but returning brings abundance, and it is favorable to seek the guidance of a great person to overcome the obstruction.

袁天罡曰：天寇課，在家吉，出外凶，占孕主女，占產子母分離，占婚不成，離神見月，病主死，天寇臨身，出行逢盜，謀望無成。如月宿乘元白勾，或作游都，或作月內之死氣，主死於非命。

Yuan Tiangang said: The Tiankou lesson indicates good fortune when staying at home, but misfortune when going out. When divining pregnancy, it indicates giving birth to a daughter; when divining childbirth, it indicates separation between mother and child; when divining marriage, it indicates failure to achieve the marriage. If the Li spirit meets the moon's dwelling place, it indicates death when divining illness; if Tiankou is on the person, going out will result in encountering thieves, and all endeavors will fail. If the moon's dwelling place is occupied by Xuanwu, Baihu, or Gouchen, or if it is the 'You Du' thief spirit, or if it carries the death qi of the current month, it indicates death by misfortune.

如二月五日春分是卯，前一日是寅。二月四日是丙寅卯時占課，倍正月得二加四，更添一日，得七數，以室順到七個星宿，得酉畢宿在酉發用，或將加卯時，室上得酉，見月宿加四離日，名天寇。

For example, on the fifth day of the second lunar month, which is the day of Mao, the day before is Yin. The fourth day of the second lunar month is Bingyin. The lesson is cast at the hour of Mao. To calculate the moon mansion: double the number of the month, which is two, add the day number four, and add one more day, resulting in seven. Starting from the Encampment mansion, count seven mansions in order, arriving at the Net mansion, which falls on You. Thus, You is used as the initiating transmission. Alternatively, using the Month General added to the hour of Mao, the mansion above the Encampment is You, which is the Moon mansion added to the fourth day of the four separated days, known as the Heavenly Robber.

二月五日春分卯，先一日是四日是丙寅，為春分前一日，繫四離日，卯時占課，以月將戌加卯時數去，以室為亥宮星首，亥屬天門，故以亥宮室星為法。

On the fifth day of the second lunar month, which is the day of Mao (Rabbit), the spring equinox occurs. The day before, the fourth day, is the day of Bingyin, which is the day before the spring equinox and falls under the category of the four Li days. When casting a divination at the hour of Mao, the month general Hekui (Xu) is placed on the hour of Mao and counted in a clockwise direction. For determining the star mansions, the mansion of Encampment (Shi Xu) is taken as the first star of the亥 (Hai) palace, because亥 (Hai) is located in the northwest, which is the position of the heavenly gate. Therefore, the rule is established to start counting from the star mansion of Encampment in the亥 (Hai) palace.

子丑寅卯 亥 正 辰 戌 巳 酉申未午

This is the heaven and earth plates for the lesson on the fourth day of the second lunar month, Bingyin day, Mao hour. The outer frame with twelve sections is the fixed earth plate, starting with Si palace in the upper left corner, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen. The text within each section is the heaven plate, read from the upper left clockwise as Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. This means the heaven plate is seven positions ahead of the earth plate. This is exactly the plate formed by the month general Hekui Xu added to the hour Mao: Xu covers Mao, matching the phrase "the month general Xu added to the Mao hour." From this, we can find that the day stem Bing is located in the Si palace, where Shenhou Zi is found, and the day branch Yin has Congkui You. This corresponds to the previous statement that the moon's position is on You. The "zheng" character in the center of the plate is a mark indicating the central palace's correct position, and it is not counted among the twelve palaces.

丑寅卯辰 子 巳 亥 午 戌酉申未

This is another chart placed alongside the previous one, showing the Heaven and Earth Plates. The Earth Plate continues to be arranged clockwise starting from the upper left corner with the Si palace. Within the grid, the Heaven Plate reads clockwise from the upper left as Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi. The Heaven Plate is four positions behind the Earth Plate, meaning the Month General is four positions earlier than the time of divination. For example, Gongcao is at Yin General added to Wu time, or Tiangang at Chen General added to Shen time. In this passage, to calculate the heavenly enemy, one needs to observe the conjunctions of the four directions, the lunar mansion, and the Day Stem and Day Branch. Therefore, two plates are placed side by side for comparison: one showing the advancement of the Month General added to the time, and the other showing the retreat. Readers should use them according to the day they are divining.

月宿者，乃子午卯酉宮之四月宿也。法以室宿加占時上，詳其倍上之月為數，再加四離日數，又添一日為數，共湊多少，即數多少星宿至何宮辰，看四離日所加之辰，有四月宿者，即天寇也。

The so-called month mansion refers to the four month mansions located in the four palaces of Zi, Wu, Mao, and You. The method of calculation is as follows: add the Encampment mansion to the time of day, first take the doubled number of the month being considered, add the number of days of the four separated days, then add one more day, and combine all these numbers into a total. Then, starting from the Encampment mansion, count the number of Star mansions according to this total, and see which palace it ends up in. Next, check the palace that the four separated days have added to. If one of the four month mansions is exactly on this palace, then it is considered a heavenly thief.

四立干神上，分明未日臨。此名天禍課，乖覺更相侵。火動燒人死，水臨劫盜侵。木囚梁屋折，土動重懸檁。金則兵戈亂，鬧處主衰聲。

On the days of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter, the heavenly stem of the day clearly has the spirit of the previous day's absolute phase, which is called "Heavenly Misfortune." This is a day where discordant energies clash. Further classified by the Five Phases: if it belongs to fire, it indicates a fire disaster causing deaths; if it belongs to water, it indicates theft and robbery; if it belongs to wood, it indicates the collapse of roof beams; if it belongs to earth, it indicates heavy pressure leading to collapse and dangerous beams; if it belongs to metal, it indicates military conflicts and disorder. In bustling places, there are instead signs of decline and decay.

四立日占為百事，切忌干臨四絕辰。此名曰為天禍課，殃咎之災四立旬。今日立春當乙酉，昨暮穹各是甲申，假令乙酉戌時課，乙將臨申害凌人。欲知禍患緣何起，以將推之決事因。白虎死亡元武賦，官追朱雀鬧勾陳。天官凡事主欺詐，可依此法立災迍。四立七日干屬陽，加往昨日干欲亡。此名天禍多凶惡，禍起多因廟廢傷。不出一節事必至，定見家亡後死喪。

On the days of the four beginnings (spring equinox, summer solstice, autumn equinox, winter solstice), if the day stem is positioned on one of the four critical hours, it is called a heavenly calamity lesson, which brings misfortune and disaster within the ten-day cycle. For example, if today is the day of Start of Spring, which is the Yi You day, then yesterday was the Jiashen day (the original text has some errors and omissions in the phrase '昨暮穹各', which should be read as the previous day's stem and branch). If a divination is cast at the戌 hour on the Yi You day, and the Yi stem is positioned on the Shen branch, it may lead to harm and deception. To determine the source of the misfortune, one should look at the riding heavenly general: the White Tiger indicates death, the Black Tortoise indicates theft, the Vermilion Bird indicates official pursuit, the Gou Chen indicates disputes, and the Tian Kong indicates fraud. By following this method, one can determine the nature of the calamity. Within seven days after the four beginnings, if the day stem is yang and added to the previous day's stem, the person is in danger of losing their life. This lesson is called the heavenly calamity, which is full of misfortune and evil. The source of disaster often arises from the abandonment of temples and the injury of deities. Within one solar term, the event will surely occur, and it will certainly result in family destruction and funeral rites.

孔明曰：四立前一日為死絕，立春日少陽氣始，立夏日太陽氣始立，秋日少陰氣始，立冬日太陰氣始立。春日水絕，立夏日木絕，立秋日火絕，立冬日金絕，時變四始，以先一日相臨悲哀，相去決絕，故曰四絕。如辛亥日立克，先之一日庚戌，月將臨庚是也，故曰天禍。得此日而臨之，萬事莫為。

Zhongming said: The day before the four solstices is a day of death and exhaustion. The day of Start of Spring is the beginning of the Lesser Yang energy, the day of Start of Summer is the beginning of the Yang energy, the day of Start of Autumn is the beginning of the Lesser Yin energy, and the day of Start of Winter is the beginning of the Tai Yin energy. The original text has a misplacement in punctuation, and the phrase "the day of Start of Summer is the beginning of the Sun energy, the day of Start of Autumn is the beginning of the Lesser Yin energy" should be read as "the day of Start of Summer is the beginning of the Yang energy, the day of Start of Autumn is the beginning of the Lesser Yin energy." On the day of Start of Spring, water is exhausted; on the day of Start of Summer, wood is exhausted; on the day of Start of Autumn, fire is exhausted; and on the day of Start of Winter, metal is exhausted. When the season changes and the four energies are renewed, the day before and the current day are adjacent, forming a mournful and parting image, hence called "four exhaustion days." For example, on the day of Xinhai which is the Start of Winter, the day before is Gengxu, and the Month General is on Geng, forming this pattern, hence called a heavenly calamity. If such a day occurs and the adjacent days are as described, nothing should be done.

一曰凡四立日占得今日干支臨昨日干支，或昨日干支臨今日干支，為天禍課。又四立日干支神加絕神干支，或絕神干支加四立干支神。此四時之氣德絕用刑，如天刑時災，人受其禍，故名天禍。

Another account states that if on the days of the beginning of the four seasons, the stem and branch of the current day is positioned above the stem and branch of the previous day, or the stem and branch of the previous day is positioned above the stem and branch of the current day, it is called a heavenly calamity. Additionally, if the stem and branch of the four seasonal beginnings are combined with the stem and branch of the绝神, or the stem and branch of the绝神 are combined with the stem and branch of the four seasonal beginnings, it is also considered the same. This represents the disruption of the four seasonal energies and the shift to punishment and severity, akin to heaven imposing punishment and the seasons bringing disaster, causing people to suffer, hence it is named heavenly calamity.

《金匱》云：四立之日，五行正旺，立前一辰，其德既絕。如今日立春，是甲申，前一日是癸未，便為絕神。如絕神臨今日發用，則為天禍課。

The Golden Chest says: On the days of the four beginnings of the seasons, the new ruling Five Phases are at their peak, while the old energy of the previous day has already ceased. For example, if today is the day of the Beginning of Spring, which is Jiashen day, then the previous day, Guiwei, is the day of cessation. If this day of cessation falls upon today's stem and branch and acts as the initiating transmission, it becomes a heavenly calamity lesson.

邵氏曰：四立干支忌加時，曰天禍，將來殃凶必極。如今日癸亥，後一日甲子，甲加癸上，亦是天禍，定主血傷，禍不出一節，四十五日內也。主暴禍在門，流血。至臨官不失其時，女子逆生，月神正立，其禍愈速月生者，月將也。又主暴死道路，不出月中，占者動有凶咎，不可妄為。統大過之體，乃嫩草遭霜之課。

Shao said: On the days of the four solstices and equinoxes, the heavenly stem and earthly branch should not be added to the time of divination, which is called heavenly calamity. The future misfortune will certainly reach its extreme. For example, today is Guihai, and the next day is Jiazi. If Jia is added to Gui, it is also heavenly calamity, which will certainly result in bloodshed and injury. The misfortune will not exceed one solar term, that is, within forty-five days. It indicates sudden calamity entering the door, bloodshed occurring; even when the officialdom is reached and the time is appropriate, it cannot be avoided. Women will suffer from difficult childbirth and inverted delivery. The month general is exactly positioned above, so the calamity comes faster—what is called "month birth" refers to the month general. It also indicates death on the road, not exceeding this month. The person divined will have misfortune in every action and should not act recklessly. This divination is generally associated with the hexagram of Great Excess, representing an image of tender grass encountering frost.

象曰：以新易舊，天有災咎。事莫亂為，身宜謹守。戰鬥流血，葬喪凶禍。出行死亡，干謁空走。如四立日是金，前一日是火神，相加又發用，占者主火災，或雷震天災。水主水災，或盜賊淫亂。木主屋樑折。金主戈兵戰鬥。土主土瘟，或牆壁陷塌，主官司陰暗，遭罪而死。

The image and words say: replacing old qi with new qi, heaven will bring calamity. One should not act recklessly and must be cautious and self-restrained. If it is about a battle, there will be bloodshed; if about a funeral, there will be misfortune. If about traveling, there may be death. If about seeking an audience, it will be in vain. Further divided according to the Five Phases: if the day of the four solstices and equinoxes belongs to metal, and the previous day is the fire deity, and both together serve as the initiating transmission, then the divination indicates fire disaster or lightning strikes and other heavenly calamities. If it belongs to water, it indicates water disaster or theft and disorder. If it belongs to wood, it indicates the collapse of beams. If it belongs to metal, it indicates warfare with weapons. If it belongs to earth, it indicates epidemic diseases caused by earth qi, or the collapse of walls, and also indicates legal disputes that are unclear, leading to wrongful death.

更乘白虎，主死喪；元武主失脫；朱雀主口舌；勾陳主爭鬥；帶德煞必有不意之殃，不出九十日也。或四立日值朔望先一日，月窮為四廢，並此四絕之日，止望見月宿，其凶尤甚。當此之時，不可出行造作等事，犯者大凶，當應大過九三“棟橈，凶。”之象也。一年之間只有四課。

If the hexagram is accompanied by the White Tiger, it indicates death or funeral matters; if accompanied by the Black Tortoise, it signifies loss or escape; if accompanied by the Vermilion Bird, it suggests disputes or verbal conflicts; if accompanied by Gou Chen, it indicates quarrels. If there is a presence of the De煞, there will certainly be unexpected misfortunes, which will not be resolved within ninety days. If the four cardinal days coincide with the day before the new moon or full moon, the moon's energy is exhausted, forming the 'Four Wastes' (四废). When these four critical days coincide, and the moon's position is seen again, the danger becomes even greater. At such times, one must not travel or start new projects. Committing an offense during this period will result in great misfortune, corresponding to the hexagram 'Great Excess' (大过) nine three (九三), which signifies a dangerous situation where the roof beam is bent and about to break. Such a hexagram occurs only four times a year.

假令日立干神發用，亦謂之天禍課。今日干臨昨日干，為絕神，禍不出戶。如甲日立春，前一日癸，甲日占，甲上見丑是絕神；庚日立夏，前一日己未，庚日占，庚上見未是也。餘例推。

If the day stem is used as the initiating transmission on the day of the beginning of a season, it is also called a Heaven's Misfortune lesson. The current day's stem is placed on the previous day's stem, and the previous day's stem is considered the absolute spirit, meaning misfortune does not arise from within one's own household. For example, if the day is Jia and it is the beginning of spring, the previous day is Gui. When starting a lesson on Jia, the upper spirit of Jia meets Chou—Gui's lodging palace is in Chou, so Chou is the absolute spirit. Similarly, if the day is Geng and it is the beginning of summer, the previous day is Jiwei. When starting a lesson on Geng, the upper spirit of Geng meets Wei—Ji's lodging palace is in Wei, so Wei is the absolute spirit. Other examples follow the same pattern.

甲日立春，前一日癸，甲占甲上是丑，是絕神，丑好癸，癸為絕神也。庚日立夏，前一日己未，庚日占庚上見未是也，未為絕神。

Again, it is clarified: On the day of Jia, when the Beginning of Spring comes, the previous day belongs to Gui. When casting a divination lesson on the day of Jia, the superior spirit of Jia is Chou. Chou is the spirit of termination, for Chou is the lodging palace of Gui. Therefore, Gui is the spirit of termination (the original text says 'Chou is good for Gui', but 'good' is likely a corruption of 'is' or 'is called'). On the day of Geng, when the Beginning of Summer comes, the previous day is Jiwei. When casting a divination lesson on the day of Geng, the superior spirit of Geng meets Wei. Wei is the spirit of termination.

辰巳午未 卯 申 寅 酉 丑子亥戌

This is an example of the Heaven and Earth Plates on the day of Jia with the beginning of spring. The Earth Plate's top left corner remains the Si palace, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen. Within the grid, the Heaven Plate starts from the top left and reads clockwise as Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao. The Heaven Plate is one step behind the Earth Plate. The Jia wood lodges in Yin, and on the Earth Plate, Yin is exactly where the Heaven Plate's Chou is. This matches the previous statement "Jia sees Chou, which is the绝神 (cut-off god)." Chou is the lodging palace of Gui, which is the stem of the day before the beginning of spring. Therefore, Chou is the cut-off god. Any plate formed by the Month General only one step behind the time of the divination follows this pattern.

辰巳午未 卯 申 寅 酉 丑子亥戌

This is an example of the Heaven and Earth Plates on a Geng day at the beginning of summer, with the same structure as the previous diagram: the Earth Plate's upper left corner starts with the Si palace and proceeds clockwise. Within the grid, the Heaven Plate reads from the upper left clockwise as Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao. The Heaven Plate is one step behind the Earth Plate. Geng metal's Lodging Palace is in Shen; on the Earth Plate, Shen has the Heaven Plate's Wei, which matches the statement "Geng sees Wei." Wei is the Lodging Palace of Ji, and Jiwei is the stem-branch combination of the day before the beginning of summer, so Wei is the absolute spirit. When the two diagrams are placed side by side, it clearly shows the common pattern that the four beginning-of-season days coincide with the absolute spirit.

欲知天獄格，發用死囚神。斗繫加日本，相臨犯法人。傳中災劫煞，刑害轉生嗔。正墓加同類，災迷受禍深。

To identify the pattern of Tianyu, first check if the initiating transmission is the dead or imprisoned qi of the current season's god. Then see if the Tiangang is positioned over the "Japanese" position, which refers to the day stem's growth position. If these two are adjacent, the person involved is considered to have committed a crime. If the three transmissions include Zaisha and Jiesha, with punishments and conflicts interacting, resentment and anger will arise. Additionally, if the day stem's main tomb is placed on the same type of god, calamity and confusion will follow, leading to deeper suffering.

占課用神當死囚，仰見其丘俯見仇，更值斗罡加日本。四凶天獄是其由。正月乙酉午時課，小吉臨寅故曰丘。春占土死未為墓，土畏於寅又是仇。乙木生亥將為木，斗繫當為父母憂。臨仲己身兄弟患，加季兒孫妻妾愁。登明小吉例推定，如火如木忌逢秋。行人不可此時出，有事莫為則免憂。

When the useful god is in the state of death and imprisonment, and one looks up to see the burial mound that contains it, and looks down to see the enemy god that restrains it, and then encounters the tiangang and chen on the day stem's growth position, these four ominous factors come together, and the name 'heavenly prison' is thus formed. Taking an example of a divination on the Yiyou day in the first lunar month at the noon hour: Xiaoji (Wei) is located on Gongcao (Yin). Wei is the burial place of wood, so it is called 'mound'. In spring, the earth element is in a dead position, so Wei earth is the burial place, and since Wei earth fears Yin wood, it is also called 'enemy'. The growth position of wood is in Hai, and if the general on Hai is also wood, and the tiangang is located here, then one should worry about parents. If the tiangang is located on the four central positions of Zi, Wu, Mao, and You, then one should worry about oneself and brothers; if it is located on the four seasonal positions of Chen, Xu, Chou, and Wei, then one should worry about children, grandchildren, wives, and concubines. Dengming (Hai) and Xiaoji (Wei) are determined in this way. All spirits of fire and wood are most disliked when encountering the autumn season. At this time, people should not go out, and nothing should be done to avoid worries.

天獄貴人臨戌辰，日辰斗上得子孫，德神吉德乘良將，天獄清平可釋迍。厄難之中逢解救，官訟無凶主鬼神。

If the Nobleman is located in the Chen or Xu positions, and the Day Stem and Day Branch together with the Tiangang also receive the assistance of the Son and Grandson deities, and the Deity, Virtuous Deity, and auspicious deities are all riding on capable generals, then it forms the pattern of "Clear Peace in the Heavenly Prison." Difficulties can be resolved. When encountering troubles, there is rescue, and there is no danger in legal disputes. However, the cause should be attributed to supernatural disturbances.

用起死囚當亡日，中傳日上旺墓生。天獄外憂凶禍發，多憂動土及登程。獄訟疾病有神責，若見丘仇更可驚。生為父母墓卑下，旺是自身及弟兄。要使天將斷其事，所作百事總無成。

The initiating transmission originates from the energy of death and imprisonment, occurring precisely on the day of death. The middle transmission falls upon the day stem, either in a state of strength, burial, or being supported and generated. The heavenly prison signifies external troubles and calamities, often arising due to breaking ground or starting a journey. Matters concerning imprisonment, lawsuits, illness, and disasters often involve divine punishment; if further accompanied by grave sites and enemy gods, it becomes even more alarming. The position of long life indicates parents, the position of burial and storage indicates younger generations, and the position of strength indicates oneself and siblings. When making a judgment, one must rely on the heavenly generals accompanying to determine the subject. In summary, any action will find everything difficult to succeed.

孔明曰：囚死墓神發用者，為天獄，主死喪囚繫之事。囚者，時令囚氣也。墓者，日之暗庫也。我克者為死，克我者為囚，囚死發用，又斗加日本。斗者，天罡也。日本者，長生位也。罡壓日本，則失其所生，故有囚禁之災。若日本不犯斗而生旺，雖囚死可解。若斗繫日本，中末再遇災劫刑害，則真天獄，乃致死之地也。占者憂患相仍難解，統噬嗑之體，萎靡不振之課也。

Zhuge Liang said: When the initiating transmission is made up of imprisoned qi, death qi, or tomb spirits, it is called the heavenly prison, which indicates matters of death and imprisonment. The term 'imprisoned' refers to the imprisoned qi in the current season; the term 'tomb' refers to the hidden repository of the day stem. The one I overcome is called death, and the one that overcomes me is called imprisonment. When the spirits of imprisonment and death are used as the initiating transmission, and the heavenly罡 is placed on the long life position of the day stem — the heavenly罡 is the heavenly罡辰, and the Japanese is the long life position of the day stem. When the heavenly罡 suppresses the long life position, the day stem loses its source of birth, thus leading to a calamity of imprisonment. If the long life position is not attacked by the heavenly罡 and the day stem is strong and flourishing, then even with the presence of imprisoned and death qi, it can still be resolved. However, if the heavenly罡 indeed binds the long life position, and the middle and final transmissions also meet with zaisha, jiesha, and punishment and harm, then it is a true heavenly prison, resulting in a deadly situation. The person in the divination will face one worry after another, which is difficult to resolve. This divination is classified under the hexagram of '噬嗑', indicating a weak and depressed hexagram image.

象曰：日月迍邅，刑獄之愆。犯法難解，染病未痊。出門凶也，謀事徒然。兵家大忌，出軍禍纏。如用神囚死，俯仰丘仇，斗繫日本，又帶刑煞災劫，雖有青龍，莫能救止；或為魄化、死奇，繫日本凶禍尤速，不可出行及造作，百事皆凶，應噬嗑卦上九曰“何校滅耳”，凶之甚也。

The image text says: The sun and moon move with difficulty and cannot advance easily, indicating calamity from legal troubles; when one breaks the law, it is hard to escape punishment, and when one falls ill, it is impossible to recover. Traveling is dangerous, and efforts to achieve something are in vain. For those engaged in military affairs, this is especially ominous, as going to war will surely bring misfortune. If the useful god is located in a position of captivity or death, then looking up or down, one sees only graves and enemy gods, and the heavenly stem is tied to the day stem's position of growth. It also brings along punishments, calamities, and disasters. Even if there is a good general like the azure dragon in the chart, it cannot prevent these evils. If further, the chart forms patterns such as 'ghost transformation' or 'dead oddity' that tie up the position of growth, then the misfortune comes even faster. One must not travel, nor start new projects, for all things will be disastrous. This corresponds to the line 'What is the name of the heavy wooden collar that covers the ears?' from the upper ninth line of the Book of Changes, which represents an extremely ominous situation where a heavy wooden collar is placed around the neck, even covering the ears.

然辰為天罡，戌為地網，若囚罪入獄，喜見貴人臨辰戌，有貴人審獄錄囚之義。兼日辰行年得生氣、子孫、德合、解神加之，為天獄清平課，危中有救，憂中有喜，官訟理，賊圍可解，噬嗑卦九四曰“得金矢”之吉也。若魄化為用神，死囚繫日本，凶倍於天獄，為之絞斬卦，大凶，占賊不來，被圍無救，人在獄中必死。

However, since the hour of Chen is Tiangang and the hour of Xu is Diwang, if a person is already in prison due to a crime, they actually prefer to see the nobleman deity appearing in the two houses of Chen and Xu, symbolizing the nobleman personally reviewing the prisoner. If the day stem, day branch, and the year pillar also receive the influence of life qi, descendants, virtue harmony, and relief deity, it forms the "Clear Heavenly Prison Lesson." In danger there is salvation, in worry there is joy, the case can be clearly explained, and even if surrounded by thieves, one can escape. This corresponds to the auspicious image of "Obtaining the golden arrow" in the ninth line of the fourth in the "Shihe" hexagram. Conversely, if the "Pohua" deity is used as the useful deity, and the dead prisoner's qi is tied to the day stem's growth position, the danger is double that of the heavenly prison, known as the "绞斩卦" (绞斩 hexagram), which is extremely inauspicious. If used for predicting thieves, the thieves will not come; if surrounded, there is no way to escape; if already in prison, death is certain.

袁天罡曰：天獄課，公用則驚憂生，私用則喪亂至。雖天之靈祗，地之嶽瀆，無不惟懼此，而況人乎？若帶劫殺刑害，刑年命，無救則不能久居人世矣。如得貴人、龍、常，來意主望天恩赦宥也。

Yuan Tiangang said: The Heaven Prison lesson, when used for official matters, brings about alarm and worry, and when used for private matters, invites calamity and disorder. Even the heavenly deities and the five mountains and four rivers on earth must fear it; how much more so humans. If it is combined with Jiesha, punishment, and harm, and it harms the person's own destiny without a saving deity to rescue, then the person will not live long. If the lesson contains the fortunate generals Tianyi, Qinglong, and Tai Chang, then the person's intention is mostly to seek the heavenly grace of the court for pardon.

時辰俱剋日，萬禍競相逢。事及因爭鬥，人傷禍必從。傳中災劫殺，犯法的難容。旺相凌囚死，迍有數千章。乙酉六月課，同時第二人。顛狂偏僻害，免得法傷凶。管鑰論孤寡，相逢災更濃。

When the time of divination and the four lessons all come to attack the day stem, countless misfortunes gather together. Matters often arise from quarrels, and once a person is injured, calamity inevitably follows. The three transmissions contain zaisha and jiesha, and committing a crime will not be tolerated. The prosperous and strong god oppresses the captive and dying god, and difficulties are numerous and endless. For example, in a lesson on the Yiyou day of the sixth month, when the time of divination and the useful god both attack the day stem, the second person is also affected. At this time, the master is mad and eccentric, suffering harm, and being able to avoid legal punishment is already a fortunate thing. If further considering the Inauspicious Spirit such as guan yao and gu la, when they meet, the calamity becomes even heavier.

用起並辰同剋日，四張天網有災臨。庚辛占值日中課，火作初傳火克金。甲乙申時得傳送，他皆仿此例推尋。問其憂事緣何發，消息天官服眾心。

The initiating transmission and the hour of the four lessons together attack the day stem. The four-sided heavenly net will then descend to bring calamity. For example, if a day with metal (Geng or Xin) is divined during the noon lesson, fire is the first transmission, and fire attacks metal. Another example is when a day with wood (Jia or Yi) is cast at the hour of Shen and the transmission is Shen, which is metal and thus attacks wood. All other cases can be examined in the same way. To find out the source of the worry, one should carefully examine the message of Tian Kong, the heavenly general. Tian Kong is mainly associated with deceit and can best explain why people's hearts are not in agreement.

時辰及用俱剋日，課為天網四張名。動多抵障不通泰，鬥爭鬼賊相交迎。必有官災刑獄事，凶惡相傳禍患並。天網卻逢中末救，日上之神克初傳。二處有一逢良將，此為天網解網篇。先凶後吉終凶猛。不須憂患不為僭，囚繫囚空逢天赦，疾病須遭太乙丹。天網課中有勝光，逃盜原來在目前。

When both the time of divination and the useful god come to afflict the day stem, this divination is called "Heavenly Net Spread Wide." Once anything is set in motion, it meets resistance everywhere and nothing goes smoothly. Struggles and ghosts come face to face, and there will certainly be legal troubles and punishments. Evil energy spreads through the three transmissions, and misfortunes arise all at once. If the middle and final transmissions of the Heavenly Net divination have a rescue, or if the god above the day stem can overcome the first transmission, then as long as one of these two situations encounters a good general, it is considered the "Net Released" pattern. Although it starts with misfortune and ends with good fortune, the evil force is still strong. However, one should not be overly fearful and lose composure. If someone is imprisoned and encounters a void in the ten-day cycle along with Heavenly Pardon, they can escape. A sick person must receive the miraculous medicine governed by Taiyi to be saved. If in the Heavenly Net divination there is Shengguang at noon, then the thief who has fled is actually nearby.

《金匱》經曰：凡事原始可以要終，時為目前，用為事初，二處既為日鬼，則主至近之處，先有阻。其像有天網之在頭，不能踴躍而去。與日前一辰之網，辰為天之網戌為地之網不同，所主與天獄、死奇一致，死亡尤甚。傳見災劫，為之入網，凶禍難脫，旺相凌囚死，為之天網四張，萬物盡傷，占賊不來，不利先舉，解圍難出，占訟入獄，時剋日，孕產損子，求望難成。

The *Golden Chest Classic* says: Whatever matter is investigated, by examining the beginning one can know the end. When the time is represented by the current day, and the initiating transmission represents the beginning of the matter; if both of these become the "day ghost" that harms the day, it indicates that there will be obstacles first in the near future, like a net covering the head, making it impossible to jump out. This is different from the net formed by the day stem's previous hour, where the hour is considered the heavenly net and the hour of戌 the earthly net. However, the calamity it brings is similar to that of the heavenly prison and the dead oddity, and especially severe in terms of death. If the three transmissions contain Zaisha and Jiesha, it is called "entering the net," and misfortune is hard to escape. When a prosperous and strong god oppresses a captive or dead god, it is called "the heavenly net spreading wide," and all things are harmed. In divination about thieves, the thieves will not come, and it is unfavorable to act first; being surrounded makes escape difficult. In divination about lawsuits, one will be imprisoned. When the time is in conflict with the day, in matters of pregnancy and childbirth, it harms the fetus, and all desired outcomes are difficult to achieve.

孔明曰：時克其日，用又助之，所治之事，上下為憂，神將內戰，天網四張，如今日甲乙時加庚辛，是時剋日也。若用起又是傳送，從魁又克甲乙木，是用去助時，得剋日也。神將內戰者，申酉上見龍合也。故凶禍難救，凡事不能踴躍，登高致遠，統蒙之體，乃羅網在頭之課也。

Zhongming said: When the time element overcomes and harms the day stem, and the initiating transmission also supports it, then the matters to be done will cause worry from above and below; and with the gods and generals fighting among themselves, it becomes a net spread out four ways. For example, if today is a Jia or Yi wood day, and the time element is added on Geng or Xin metal, this is when the time element overcomes the day; if the initiating transmission also takes the Chuansong Shen in the direction of Shen, and adds Congkui You, both of which overcome Jia and Yi wood, this is when the useful god supports the time element to jointly overcome the day. The so-called gods and generals fighting among themselves refers to the two metal gods of Shen and You, which are occupied by the Azure Dragon and Liu He, two auspicious wood generals. The gods and generals are in conflict in terms of the Five Phases. Therefore, misfortune is hard to save, and nothing can be accomplished with vigor or reach great heights. This lesson is summarized as the hexagram of Meng, which is an image of a net covering the head.

先凶有救，後獲吉祥。如占時及用神俱剋日干，並天網煞正月起亥，逆地四孟。及天刑煞，或天網地網入傳，多凶愈甚。主官災口舌難消，出軍被圍難出，則應蒙卦六四“困蒙，吝。”之占，若末傳及年命有救神，克初傳為解網課，反凶為吉，應蒙卦二爻“子克家”之吉占也。

First there is danger but then there is salvation, and later one can still attain good fortune. If at the time of divination both the useful god and the heavenly net evil influence are coming to harm the day stem, and if this is combined with the heavenly punishment evil influence, or if the heavenly net and earthly net are included in the three transmissions, then the situation becomes even more dangerous. At this time, there will be legal disputes and verbal conflicts that are difficult to resolve, and military forces will be surrounded and unable to escape, which corresponds to the line six in the fourth of the "Obstructed" hexagram, which indicates being trapped in ignorance and feeling regret. If there is a saving god in the final transmission or in the person's birth year and destiny, which can overcome the first transmission, then it becomes "resolving the net," turning danger into good fortune, corresponding to the line nine in the second of the "Obstructed" hexagram, which indicates a son who can shoulder the family responsibilities.

歌曰：天網卻逢中末救，日上之神克初傳。三處有逢良將者，名為解網不為愁。君子得之宜謹言、節事、屈己、斂意，始免其咎，苟為不然。如鳥之投網，必遭折羽亡身之殃。

The song says: If the middle transmission and the final transmission can come to rescue, or if the day stem's controlling spirit can overcome the first transmission, then as long as these places meet auspicious generals, it is called "release from the net," and there is no need to worry. When a gentleman divines this lesson, he should be cautious in speech, restrain affairs, humble himself, and restrain his mind, in order to avoid misfortune; if he refuses to do so, it is like a bird flying into a snare, inevitably leading to the breaking of its wings and loss of life.

袁天罡曰：正時及用神剋日，下克上神，謂之天網。若陰龍合入傳，來意主捕盜。若中傳克末，和占來殺賊。

Yuan Tiangang said: If both the time and the useful god are coming to overcome the day stem, and the lower god overcomes the upper god, this is called the heavenly net. If Tai Yin, Azure Dragon, and Liu He are about to enter the three transmissions, the person's intention is mostly to capture thieves. If the middle transmission can overcome the final transmission, then it is either to negotiate peace or to go kill thieves.

《玉關歌》曰：天網時用來陽，死亡湊集必顛狂。言用神剋日時又助之，惟利捕盜、行刑，若中末傳見財，主捕盜有財。

The "Juguan Ge" says: When the time of the heavenly net and the useful god both fall in a yang position, the death energy converges, and people will inevitably become mad. This refers to the useful god overcoming the day stem, while the time also supports it; such a situation is only beneficial for capturing thieves and carrying out punishments. If the middle transmission and final transmission show wealth hexagrams, then capturing thieves can also result in obtaining wealth.

日辰前一天羅殺，對沖名為地網神。發用行年支干上，官災病厄是其迍，朱雀吏追白虎病，螣蛇主怪夢驚人。從魁發用殃方甚，天魁臨干禍不移。

The god preceding the day stem and day branch is called "Tian Luo Sha," and the god opposing it is called "Di Wang Shen." These two serve as the initiating transmission, or fall upon the year pillar and the day stem and day branch. If they are present, legal troubles, illness, and misfortunes will cause obstruction and difficulty. Now consider the heavenly general accompanying them: Zhu Que indicates officials and pursuit, Bai Hu indicates illness, and Teng Snake indicates strange occurrences, nightmares, and startling events. If Congkui You initiates the transmission, the calamity will be most severe. If He Kui Xu is on the day stem, misfortune cannot be avoided.

孔明曰：凡日辰前一辰為天羅，對沖為地網，並行年日辰發用，為羅網課。遇丁馬主官災疾病，更以神將言之，以天羅課同斷。

Zhuge Liang said: Whenever the day stem and day branch are preceded by one earthly branch, the god of that branch is the Tian Luo. The god that conflicts with it is the Di Wang. If both Tian Luo and Di Wang fall together on the year branch or on the day stem and day branch and serve as the initiating transmission, it forms a 'Luowang lesson'. If this is further combined with the Ding god and the Yimai, it indicates official troubles and illness. Otherwise, the interpretation should still be based on the heavenly general it is riding, and the method of interpretation is the same as that of the Tian Luo lesson.

式家死奇課，天罡日月輪。死亡推斗下，憂患月中陳。日至能除禍，諸家課備均。所生為父母，同類兄弟親。墓處為妻妾，三奇誰苦辛。斗臨遭死損，月至憂更頻。日到深殃散，思量課有神。

The method of the dead marvels in the style disk examines the rotation of the Tiangang, the sun, and the moon. Death is inferred from where the Tiangang points, troubles are revealed where the moon resides, and when the sun appears, calamities are dispelled. All schools of divination agree on this point. If the Tiangang is at the growth position of the day stem, worries concern the parents; if it is at a similar position, worries concern the brothers; if it is at the storage position, worries concern the wife and concubine. Among the three marvels, who suffers the hardship is determined by this distribution. When the Tiangang arrives, there is loss and injury; when the moon arrives, troubles increase; when the sun arrives, severe misfortunes are dispelled. Upon careful consideration, this method has its own profound mystery.

天有三奇日月星，日為福德月為刑。星為死奇為死繫，更互加之各有靈。加孟所生憂父母，臨仲為身及兄弟。季上見之妻與子，看其藏否與誰並。日主旬中辰月裡，歲上一年之內。星月獨臨當子患，其中日照免災殃。

There are three marvels in the heavens, which are the sun, moon, and star. The sun is the marvel of fortune and virtue, the moon is the marvel of punishment, and the star refers to the light of the Big Dipper, which is the marvel of death. These three interact with each other, each having its own efficacy. If they are added to the four first positions of the branches (寅, 申, 巳, 亥), worries will be about parents; if they are present in the four middle positions (子, 午, 卯, 酉), the effects will concern oneself and siblings; if they fall in the four last positions (辰, 戌, 丑, 未), the effects will relate to wife and children. One should also consider where they are hidden and which divine general they appear with. The timing of the effect is as follows: if they are added to the day stem, the effect will occur within the current ten-day period; if they are added to the day branch, the effect will occur within the current month; if they are added to the heavenly stem of the year, the effect will occur within the current year. If the star or moon appear alone, it indicates problems with children; however, if the sun is present, the calamity can be avoided.

孔明曰：三奇者，日月星也。日為福德奇，日出則奸盜止，鬼神潛，惡獸伏，病者開口。月為刑奇，蓋月夜則奸盜橫行，鬼寇從生，惡獸不伏，病者多劇。星為死奇，謂北斗之光，不及日月之耀。處暗之中，奸盜邪鬼惡物為害，故曰死奇課。

Zhong Ming said: The Three Marvels refer to the sun, moon, and stars. The sun is the Marvel of Fortune and Virtue: when the sun appears, villains and thieves stop their activities, ghosts and spirits hide, evil beasts conceal themselves, and even sick people can speak. The Tai Yin is the Marvel of Punishment: during the moonlit night, villains and thieves run rampant, ghosts and evil spirits emerge, evil beasts do not hide, and the condition of the sick often worsens. The star is the Marvel of Death, referring to the light of the Big Dipper. Its light is not as bright as the sun or moon. When people are in such darkness, villains, evil spirits, and harmful creatures all come to cause trouble, hence it is called the Death Marvel lesson.

如今日甲子斗加寅，是孟，憂父母；加午仲，憂兄弟；加戌季，憂妻子奴婢。雖星奇主死，月奇主患。若日辰太歲上，或有日奇，則星月不能為殃。蓋日出則星月沒故也。日奇者，日宿也。月奇者，月宿也。如二煩課，加日則吉凶在旬內，奇加辰則吉凶在月內，加太歲則去吉凶在今年內。

Suppose today is Jiazi, the Tiangang falls on Yin, which belongs to the first quarter, so there is worry about parents; if it falls on Wu, which belongs to the middle quarter, there is worry about brothers; if it falls on Xu, which belongs to the last quarter, there is worry about wife and servants. Although the Star Oddity may indicate death and the Moon Oddity may indicate illness, if there is a Day Oddity on the Day Stem, Day Branch, or the Tai sui, then the Star and Moon will not cause harm, because when the sun appears, the stars and moon naturally disappear. The Day Oddity refers to the Day Host, and the Moon Oddity refers to the Moon Host. The method of calculation is the same as explained in the previous section on the Heavenly and Earthly Troubles. The timing of the outcome is as follows: if the Tiangang falls on the Day Stem, the fortune or misfortune will be known within the current ten-day period; if it falls on the Day Branch, the fortune or misfortune will be known within the current month; if it falls on the Tai sui, the fortune or misfortune will be known within the current year.

又曰：斗罡繫日辰陰陽發用，為死奇課，斗罡者，凶惡之神，貴人不臨之地，所指者殃。如罡加四課之神，決主死亡奇怪之事。月星雖為死奇，但為刑未甚，特主疾病憂患而已。日奇為福德，主奸盜屏息，反凶為吉。統未濟之體，憂中望喜之課也。

It is also said that when the Tiangang is placed upon the yang or yin spirit of the day stem and day branch, serving as the initiating transmission, it forms a dead odd lesson. Tiangang is a malevolent spirit; it does not appear where the nobleman is present, and wherever it points, there will be calamity. If Tiangang is placed upon any of the four lessons, it certainly indicates death or strange occurrences. Although the moon odd and star odd are also called dead odds, their punishments are not as severe, only leading to illness and worries. The day odd belongs to fortune virtue, which suppresses wickedness and theft, transforming misfortune into good fortune. This lesson overall belongs to the hexagram of "Not Yet Completed," indicating a situation of sorrow with still hope for a change to happiness.

象曰：辰為天罡，刑獄之曜。疾病死期，征伐凶兆。論訟被囚，干貴失靠。婚嫁出行，禍福自招。如罡帶日鬼、日墓、災煞、劫煞相併克及乘白虎，為死亡之兆，大凶。更乘歲月之上，為三奇死課，其禍尤甚。經云：“三者盡傷，歲必受殃。”當應未濟卦初六“濡尾”之凶象也。

The symbolic interpretation states: Chen is the Tiangang, belonging to the star of punishment and litigation. If used for divination regarding illness, it indicates a death sentence; if used for military campaigns, it is an ominous sign; if used for legal disputes, it signifies being imprisoned; if used for seeking the aid of a Nobleman, it indicates losing support; and if used for marriage or travel, it suggests that fortune or misfortune is self-inflicted. If the Tiangang comes together with the day ghost, day tomb, Zaisha, and Jiesha to attack, and it is accompanied by the White Tiger, it is a sign of death, a great misfortune. If it is further located on the Tai sui and the Month Builder, it becomes the "Three Marvels Death Lesson," with even greater calamity. The classic text says: When the sun, moon, and stars are all injured, the year will surely suffer misfortune. This corresponds to the first line of the "Wei Ji" hexagram, "Ruyi Wei" — a small fox crossing the river, getting its tail wet, unable to advance or retreat, indicating a dangerous omen.

若斗旺相德合相生，遇吉將，或六處有克沖救神，及有日奇反吉，更辰為月將，尤美，為死奇回生課，除禍為福，應未濟卦六五爻“有孕”吉之象也。經曰：“三者太陽，歲中無殃。”又曰：“死奇主五官無主，四大不收。云為措置，多恐亡失，有類行尸也。”

In reverse, if the Tiangang is in a prosperous and strong position, and also harmonizes with the De Shen, mutually generating each other, and meets a favorable General of the Month; or if among the six places—Day Stem, Day Branch, Three Transmissions, and the person's birth year—the controlling, dispersing, or restraining De Shen is present; or if the lesson contains a Day Odd, which can turn misfortune into good fortune; or if the Tiangang is exactly the Month General of that month, it becomes even more favorable, forming the 'Dead Odd Reviving Lesson'. This lesson removes misfortune and brings good fortune, corresponding to the sixth line of the hexagram 'Not Yet Completed' which says 'having sincerity' brings good fortune (the original text says 'having pregnancy', which is likely a mistake for 'having sincerity'). The classic text says: when the sun governs the sun, moon, and stars, there will be no calamity in that year. It also says: the Dead Odd indicates the loss of control over the five senses and the inability to manage the limbs and body, leading to frequent worries about losing things, and people appearing like corpses.

星月臨日，凶在一旬；星月臨辰，凶在一月；星月臨歲，凶在一歲；若日辰太歲上見日奇，則救之。如五月初八甲子寅時，天罡加亥，憂父母。月守元，此為星月二奇皆係日本，為大凶也。卻得太陽在井臨甲者，傾危矣。

When stars and the moon are positioned over the day stem, misfortune will occur within a ten-day period; if they are over the day branch, misfortune will occur within a month; if they are over the sovereign year, misfortune will occur within a year. If the day stem, day branch, or sovereign year has the day oddity, it can avert disaster. For example, on the eighth day of the fifth month, the day is Jiazi with the hour of寅, the Tiangang is placed over亥. 亥 is the position of growth for Jia wood and belongs to the fourth of the four seasons, so there is worry about parents. The moon mansion is also stationed at the original position, which means both the star and moon oddities are tied to the growth position of the day stem, indicating great misfortune. At this time, if the sun is positioned at the Well mansion and over the Jia stem, it should turn danger into safety. However, the original text says "dangerous and perilous," which contradicts the previous statement that "if the day stem, day branch, or sovereign year has the day oddity, it can avert disaster." It is suspected that the word "not" is missing before "dangerous and perilous," and readers should follow the previous meaning.

死囚為白虎，來臨日用中。魄化魂銷散，亡神病者愁。行年同一位，患者命難留。細言看年月，凶神禍病由。

The White Tiger falling on the Death Qi and Prison Qi, and also arriving at the Day Stem or Initiating Transmission, results in "Spirit Transformation," where a person's soul and spirit disperse. If this malevolent spirit is accompanied by the Lost God, the patient will be especially worried. If this evil spirit coincides with the year's position, the patient's life is in danger. Carefully observe whether it falls on the Supreme Year or the Month Builder, to determine the source of the misfortune and illness caused by the evil spirit.

白虎西方性屬金，性硬刑殺忌加臨。若與死神相合並，日辰年上見災侵。值此課名為化魄，假若無病亦昏沉。二月寅時甲戌日，勝光為虎是真陰。死神正巳二居午，只怕相乘作害深。六月未時壬戌課，天魁為虎又加壬。六月死神未臨戌，下迫行年依此尋。賊上為內下為外，陽為男子女為陰。行年若值魁罡上，身須逢害必災迍。

The White Tiger belongs to the metal of the west, is fierce and rigid, and governs punishment and killing. It is most undesirable when it is added upon. If it appears together with the Death Deity, disaster will occur on the day stem, day branch, or the year of the person. When this situation appears in the divination, it is called "Hua Po." Even if a person is healthy, they will feel confused and dazed. For example, if a divination is made on the day of Jiaxu in the second month at the hour of寅, the Shengguang is on Wu, and the White Tiger is riding on it, which is exactly on the position of the Yin spirit. The Death Deity is in Si in the first month and in Wu in the second month, which coincides with the White Tiger, so it is feared that they will multiply their harmful effects. Another example is on the day of Renxu in the sixth month at the hour of Wei. The Hekui is on Xu, and the White Tiger is riding on it and added to the day stem Ren. The Death Deity in the sixth month is in Wei, and Wei is also on Xu, pressing down on the year of the person. All these are found according to this method. If the killer is on the upper god, it is an internal response; if it is on the lower god, it is an external response. The Yang spirit corresponds to a man, and the Yin spirit corresponds to a woman. If the year of the person falls exactly on the Hekui Xu or the Tiangang Chen, which are both Inauspicious Spirit, the person will certainly suffer harm and be doomed to misfortune.

魄化貴人為鬼門，日辰年上吉神存。白虎更受諸處制，此為魄化得歸魂。事主先難而後易，須圖終吉勿憂心。舉尸入棺還再活，刀臨頭上亦無痕。白虎乘神入墓中，墓加神宅亦難容。或乘月厭加年命，魄化魂歸事休凶。

If the lesson of魄化 is supported by the nobleman and the heavenly stem of the day is placed at the ghost gate, and there are auspicious spirits on the day stem and day branch as well as on the year of birth, and the white tiger is restrained by many forces, then it is called "魄化 returning the soul." The scattered soul can return. Such matters are difficult at first but easy later; one only needs to seek a good outcome, without worry. A corpse placed in the coffin can still come back to life, and a knife held to the head leaves no mark. If the spirit riding the white tiger falls into the storage place, and the storage spirit is placed on the house governed by the day branch, then it is still not suitable for people. Or if the white tiger rides the month aversion and is placed on the person's birth year, then even though it is called魄化 returning the soul, the matter is not really凶.

《金匱》云“白虎並死神，上迫日辰為魄化課。病主死亡，常人得之，官司血光。”蓋白虎乃凶惡之將，若乘旺則自貪其旺，不能為害。如值死囚，又並死神死氣，即是餓虎，定主傷人。如人魄受化而散飛，故名魄化，又死神死氣乘虎，剋日主己之災，克辰主門戶之災。

The Golden Chest says: When the White Tiger and the Death Deity appear together, they press down upon the Day Stem and Day Branch from above, forming a Pao Hua lesson. In divination for illness, this indicates death; for a common person, it suggests legal troubles or encountering bloodshed. The White Tiger is originally avicious Heavenly General. If it rides a strong and prosperous position, it becomes greedy for this strength and thus does not harm people. However, once it falls into a weak or dying state, and is joined by the Death Deity and Death Qi, it becomes a starving tiger that must harm people. The person's soul and spirit are like being consumed and scattered by it, hence the name Pao Hua. Additionally, if the Death Deity and Death Qi ride the White Tiger to attack the Day Stem, it indicates disaster to oneself; if they attack the Day Branch, it indicates disaster to the family or household.

孔明曰：魄化之課，不利老人占，病訟最凶，占家宅不利，統蠱之體，乃陰害相連之課。

Zhongming said: This lesson of魄化 is most unfavorable for the elderly to divinate; using it to divinate illness and lawsuits is most dangerous, and it is also unfavorable for divining the household. It ultimately belongs to the structure of the《Gǔ》hexagram, representing an image of continuous hidden harm.

象曰：人身喪魄，憂患相仍。病多喪死，訟有憂驚。產孕傷子，征戰損兵。謀為招禍。切莫遠行。

The symbolic interpretation states: When a person loses their spirit and soul, they face continuous worries and troubles; when predicting illness, it often indicates death; when predicting disputes, there is fear and alarm; when predicting childbirth, it may harm the fetus; when predicting warfare, it signifies loss of soldiers; any plan made will bring misfortune, and one must not travel far.

如日墓乘白虎，或斗罡作日墓帶死神發用，為虎銜尸課，極凶。在年月又為日鬼，乃自己喪魄，動則自尋死也。或是墓虎，鬼臨干，身受殃，其禍甚速。若日墓乘虎臨宅，主宅有伏尸作鬼，或有形響，虎在陽憂在男，虎在陰憂在女，上克下與日主外喪，下克下與辰主內喪。或人年命在魁罡蛇虎之下，無沖剋解救，決主死亡。當應蠱三爻之象。

If the day stem's墓神 is riding upon the White Tiger, or if the Tiangang (Chen) serves as the day's墓 and carries the Death Deity in its transmission, it is called the "Hǔ Xián Shī Kè" (Tiger Swallowing Corpse Lesson), which is extremely dangerous. If this combination also falls upon the Month Builder and becomes a day ghost, it indicates the loss of one's soul, and any movement leads to self-destruction. If the墓神 and White Tiger are together, and the day ghost also falls upon the day stem, the person will suffer calamity, and misfortune will come swiftly. If the墓神 riding the White Tiger falls upon the day branch's associated dwelling, it indicates that there are hidden corpses haunting the house or strange shapes and sounds. If the White Tiger falls upon the yang spirit, it brings worry about male members; if it falls upon the yin spirit, it brings worry about female members. If the upper spirit overcomes the lower spirit and relates to the day stem, it indicates external funerals; if the lower spirit overcomes the upper spirit and relates to the day branch, it indicates internal family funerals. If a person's year of birth and personal destiny are precisely under the Hekui, Tiangang, Teng Snake, or White Tiger without any breaking or overcoming to relieve it, it certainly indicates death, corresponding to the hexagram "Gǔ" (Guilt) and its third line.

若貴人加鬼門，虎陰制虎神，日辰年命六處有沖剋，及有吉神救爭，為魄化魂歸課，主先憂後喜，則應蠱卦上九“高尚其志”之占也。

If the nobleman is placed at the ghost gate position, and the white tiger's yin spirit can reverse to control the god that the white tiger is riding, and if the day stem, day branch, three transmissions, and the year of birth's destiny have conflicts and mutualrestrain, with auspicious spirits coming to resolve the struggle, then it becomes the 'soul returning and spirit transforming' divination. This indicates a situation of initial worry followed by joy, corresponding to the upper ninth line of the 'Guzhu' hexagram, 'Not serving kings and nobles, but holding high aspirations'—a divination phrase indicating good fortune through maintaining a detached and lofty attitude.

袁天罡曰：魄化課，虎在死氣休囚，臨人年命日辰發用，為銜尸，其凶尤甚。在人年命上，謂之魄之，極凶。如年命囚死，為死墓，乘虎，謂之喪。占者無病防病有病必死。又白虎為遞牒，論訟凶，出戰必被圍。惟沖散，則為救解。占兵初凶後吉，遇圍有解救得蘇，行人來。君子占遇魄化，宜存誠定志，以待方來，庶無大咎。若白虎在日前，神后加行年，必占官災疾病之事，若甲乙日主滿宅有災。

Yuan Tiangang said: In the context of the魄化 system, if the White Tiger is located in a place of death qi and weakness, and it is also on the person's year of birth or day stem and day branch, acting as the initiating transmission, it is called "衔尸," which is especially dangerous. If it presses upon the person's year of birth, it is called "魄之," which is extremely凶. If the person's year of birth is already in a state of confinement and death, and it is occupied by the White Tiger, it is called "丧." Those who are originally healthy should beware of illness, and those who are already ill will surely die. The White Tiger also governs the transmission of documents, so in matters of litigation it is凶, and in military engagements, the forces will be surrounded. Only by dispersing it can one receive relief. In military situations, it begins with danger but ends with good fortune; being surrounded can also be rescued and the person can recover. Those who are away from home will return. A gentleman who encounters the魄化 should maintain sincerity, stabilize his mind, and wait for the right opportunity to arrive, thus avoiding major calamities. If the White Tiger is placed before the day stem, and the Shenhou Zi is added to the year of birth, the matter being consulted will surely involve legal disputes or illness. If it occurs on a Jia or Yi day, it indicates disaster throughout the entire household.

三傳剋日，神將相戰，或日干乘墓，為殃咎課。如己巳日三傳巳申寅，初傳克中傳，中傳克末傳，末傳剋日干。又如丙子日三傳子未寅，末克中，中克初，初剋日，為之遞克，主他人欺凌，互相戰害，宜自損，防合臺交章論劾，常人有凶損之禍，或被鄰人雷狀交攻。

The three transmissions all attack the day stem, with the spirit and general fighting each other, or the day stem riding on the tomb god, which is called a calamitous lesson. For example, on a Jisi day, if the three transmissions are巳, 申, and 寅, the first transmission attacks the middle transmission, the middle transmission attacks the final transmission, and the final transmission again attacks the day stem; or on a Bingzi day, if the three transmissions are子, 未, and 寅, the final transmission attacks the middle transmission, the middle transmission attacks the first transmission, and the first transmission attacks the day stem — this is called 'sequential attack,' indicating being bullied by others, with mutual conflict and harm. At this time, one should reduce self and retreat, officials should beware of being impeached by the council of state critics, and ordinary people may suffer from misfortune and loss, or be attacked by neighbors with urgent accusations.

如丁酉日亥卯未，將得貴常勾；如庚午日戌午寅夜將合後虎，將克神為外戰，禍患易解。或壬子日午加亥為用，將乘元武，上下夾克，主身不由己，上下夾攻之。或受人有拘束，財不由己費。若上下夾克為鬼煞，反吉。

For example, on a Dingyou day with a three transmission sequence of Hai-Mao-Wei, the gods riding on them are successively the Nobleman, Tai Chang, and Gou Chen; another example is on a Gengwu day with a three transmission sequence of Xu-Wu-Yin, at night the gods riding on them are successively Liu He, Heavenly Empress, and White Tiger. When the Heavenly General is reversed to attack the god it is riding on, this is called 'external combat', and the misfortune is easier to resolve. Another example is on a Renzi day with Wu added to Hai as the initiating transmission, the god riding on it is Black Tortoise, with gods above and below pressing in to attack, indicating that the person is not in control of themselves, being attacked from both above and below, or being restricted and controlled by others, with money spent away without their control. If the gods pressing in from above and below are exactly the day's ghostly evil spirits, then the evil spirits being pressed will be unable to cause harm, turning into good fortune instead.

如己酉日三傳酉丑巳，晝將合後虎，神克將，為內戰，禍患難解。又如丁巳日乘六合，初傳下克上，又克將，為內戰，主謀事將成被人攪擾。天后內戰，主多病。又如壬申日亥加辰，申加丑，為干支坐墓，乃心肯意甘受禍。又如丙寅日，干加戌，支加未，亦為干支坐墓，人宅皆不亨通。此例非殃必有過失之咎。故名殃咎課。統解卦之體，乃內外凌辱之課也。

For example, on a Jiyou day with the three transmissions being You, Chou, and Si, during daytime divination, the gods riding the heavenly stems are in sequence Liu He, Heavenly Empress, and White Tiger. When the gods riding the heavenly stems reverse and overcome the Heavenly General, it is called 'internal conflict,' and the calamity is difficult to resolve. Another example is on a Dingsi day with Liu He as the riding god, the first transmission is a lower god overcoming the upper god, which then goes on to overcome the riding general, again an internal conflict, indicating that matters seem about to succeed but are disrupted by others. If the internal conflict involves Heavenly Empress, it signifies prolonged illness. Another example is on a Renshen day with Hai added to Chen and Shen added to Chou, the day stem and day branch both sitting on the storage position, indicating willingly accepting misfortune. Another instance is on a Bingyin day with the day stem added to Xu and the day branch added to Wei, also resulting in the stem and branch sitting on the storage, meaning both person and dwelling are not prosperous. All such cases are not obvious calamities, yet they must have resulted from past mistakes, hence named 'calamity lesson.' It ultimately corresponds to the hexagram of 'Release,' depicting a situation where internal and external conflicts mutually humiliate each other.

象曰：五行克賊，征戰災禍。疾病遭厄，論訟反坐。官遭彈劾，人罹罪過。營干不宜，出行有阻。如三傳遙剋日干為凶，如末傳助之，主他人發唆賊害。如三傳下賊上及日辰內戰，主家法不正，致爭窩犯，丑聲於外。出占病訟極危，惟占官自慎，從微至著迤邐轉遷則吉。舍之皆凶。

The image text says: The Five Phases mutually control and harm each other. If used to predict warfare, there will be calamity; if used to predict illness, there will be hardship; if used to predict litigation, the person will be convicted; officials will be impeached; ordinary people will be involved in wrongdoing; all endeavors and plans will be unsuitable; traveling far will meet obstacles everywhere. If the three transmissions control the day stem from a distance, it is ominous; if the final transmission also supports it, it indicates that others will incite and harm from the side. If all three transmissions are lower spirits harming upper spirits, and the day stem and day branch are in internal conflict, it indicates disorder within the family, leading to internal disputes and lawbreaking, with bad reputation spreading outside. Using this to predict illness or litigation is extremely dangerous; only when predicting official positions, if the person is cautious and progresses gradually from a lower position to a higher one, it is considered auspicious; otherwise, everything is ominous.

如墓神覆日之為天羅自裹，主命運衰弱，作事昏迷，被人抑揄虧算，宜本醮禱本命星辰。如干支逢墓，二處逢空，可解。如三傳皆鬼，雖制無畏。鬼自榮貪，無意興災，主囚死之月，禍方發。如傳財大旺，財反傾危。或冬占水旺克火，主大災，但財自貪生旺，身弱難管。至身旺財衰生時可取。凡相剋又遞遇刑害更凶，應解卦六三“致寇至”之凶也。

If the Tomb Spirit is covering the day stem, it is called "Heavenly Net Envelops Self," indicating a weak destiny, confusion and lack of clarity in affairs, being oppressed and mocked by others, and being subject to secret schemes. It is advisable to set a ritual offering to pray to the stars of one's birth year in order to seek relief. If the day stem and day branch happen to be in a墓 position, but both are also in the旬空, then the situation can be resolved. If all three transmissions are day ghosts, even if there is a controlling deity, there is no need to fear—because the ghosts themselves are greedy for prosperity and do not intend to cause harm, and disaster will only occur in the month when they are in囚 or死. If the财爻 in the three transmissions is too strong, the wealth can actually lead to danger; for example, if a divination is done in winter and the water is strong and overpowers the fire, it indicates a major disaster, because the wealth itself is greedy for prosperity and vitality, and if the day ruler is weak, it cannot control the wealth. It is only beneficial when the body is strong and the wealth is weak. Whenever mutual control is accompanied by repeated instances of刑 and害, it becomes even more dangerous, corresponding to the line "Carrying and occupying, leading to the arrival of bandits" in the hexagram 解, indicating a凶兆 of being attacked by thieves.

游魂與凶將，加年及日辰。飛魂神不定，鬼祟欲牽人。

The evil spirits of wandering souls and malevolent generals are added together on the person's year stem or day stem and day branch, leading to calamity. When the wandering soul moves, a person's spirit becomes unsettled, which is a sign that malevolent spirits are trying to lead them astray. The terms "wandering soul" and "flying soul" are both names of Inauspicious Sha calculated according to the month. The method of calculation is detailed below.

游魂來加日干上，用起兼之悉所並。但見飛魂魂不定，行逢鬼祟夢神驚。若問煞居何處所，順行正月起登明，喪門三月未為是，四季逆行數逆推。用在行年支干上，病人必死健人危。白虎若臨愈凶惡，依將決之必無疑，天罡若臨四仲神。建寅居酉逆相巡，行年日上來並用，伏殃兵火亂殺人。

The evil influence of the wandering soul is placed upon the day stem, and if it coincides with the initiating transmission, all signs of misfortune are complete. Once the wandering soul appears, a person's spirit becomes unsettled, and they may meet ghosts when going out, or be startled by divine spirits in their dreams. To determine where these evil influences are located, the method is: the wandering soul begins at Dengming (Hai) in the first lunar month and proceeds in order through the twelve earthly branches. The Mourning-and-Condolence spirit starts at Wei in the third lunar month and is counted backward through the four seasonal branches (Chen, Xu, Chou, Wei). If these evil influences fall on the person's age branch or the day stem and day branch and serve as the initiating transmission, the patient will surely die, and even a healthy person will be in danger. If the White Tiger joins them, the evil becomes even worse. The judgment should be based on the heavenly general it is riding, and this will be accurate. If the Tiangang (Chen) is located on the four central heavenly stems (Zi, Wu, Mao, You), it starts from寅 (Yin) month and is placed at You, then proceeds backward through the branches. If it coincides with the person's age branch or the day stem and serves as the initiating transmission, it is the hidden calamity, indicating sudden warfare and chaos that will cause deaths.

孔明曰：凡喪車、游魂、伏殃、病符、喪吊、丘墓、歲虎發用，為災厄課。喪車一名喪門，為惡鬼臨門，主病憂死，婦人產死，非病必有厄困。游魂鬼主妖怪不祥，精神驚恐，病患災凶。伏殃為天魁殺，主殃禍所侵，伏兵殺傷，病符臨支克支，主合家病，並天鬼主時疫，並白虎主死喪甚凶，或臨干支相生帶日財貴人，即合成就舊歲之事。

Zhongming said: Whenever the Inauspicious Sha such as丧车, 游魂, 伏殃, Bingfu, 丧吊, 丘墓, and 岁虎 serve as Initiating Transmission, it indicates a calamity lesson. 丧车 is also called The Mourning-and-Condolence spirit, symbolizing evil spirits approaching the door, which presages illness and death, and for women, difficult childbirth and death. Even if no illness occurs, there will certainly be hardships. 游魂 spirits are associated with ghosts and misfortune, causing people to be frightened and leading to illness and disaster. 伏殃 refers to the killing power of Hekui, which brings calamity and harm to the body, with the danger of hidden troops causing injury. If Bingfu is located on the Day Branch and overcomes the Day Branch, it indicates illness throughout the family; when combined with 天鬼, it signifies an epidemic; when combined with White Tiger, it indicates death and is extremely凶险. However, if Bingfu is located on both the Day Stem and Day Branch and they mutually generate, and it is accompanied by 日财 and Nobleman, it can instead resolve matters left over from last year.

喪吊全加支干年命，動身披孝服，並死氣絕神白虎主身死災中，人掛孝；並鬼，愈出病不可療，並歲作鬼亦然。並五墓亦凶，並虎雀喪門有葬埋之事；臨丑有墓田之事；或丘墓入傳，季神逢丁神，將又凶，主惡禍官病之災。此等凶煞皆主災殃危厄，故名曰災厄課。統歸妹之體，乃鬼祟作孽之象也。

The spirits of mourning and condolence, along with the spirit of mourning, are added to the day stem, day branch, and the person's birth stem. As soon as one moves, they must wear mourning clothes. If these spirits also appear together with death qi, the spirit of termination, and the white tiger, it indicates that the person will die amidst calamity, and his family will mourn for him. If they appear together with the day ghost, the illness will become more severe and incurable. If they appear together with the ghost of the year's spirit, the result will be the same. Appearing together with the five tombs is also extremely dangerous. If they appear together with the white tiger, the vermilion bird, and the spirit of mourning, there will be matters concerning burial. If they appear on the branch of chou, there will be matters concerning cemeteries and property. If the spirit of the grave enters the three transmissions, and the gods of chen, xu, chou, and wei meet the god of ding, and the heavenly general is凶, it indicates evil calamities, legal troubles, and diseases. All these malevolent spirits indicate disasters and dangers, hence the name disaster and calamity lesson. It ultimately belongs to the hexagram of Guimei, representing a lesson with ghostly disturbances and malevolent influences.

象曰：家門厄會，妖孽為害，疾病死亡，財喜破壞，婚姻多凶，徵人大敗，行人不歸，訪人不出。如絕神申子辰用巳之類，為墓門，主女災，占孕凶，宜絕舊事，血支血忌劍刺，並天空沐浴為產候，血支忌破胎，主傷產婦，羊刃主兵刃凶，有血支，或值日用囚死，將並諸喪車等惡煞，大凶；或青龍作日鬼，為幸中不幸，則應歸妹“征凶”之象。

The symbolic interpretation states: the family encounters misfortune and calamity, with malevolent spirits causing harm; illness leads to death, property and good fortune are destroyed; marriages are fraught with danger, those going to war suffer great defeat, those who leave do not return, and those seeking someone cannot find them. If the vital god falls in the water triad of Shen-Zi-Chen and takes Si as the useful god, it forms the 'gate of the tomb,' indicating disaster for women, and bad omens for pregnancy. It is advisable to cut off old matters. The Inauspicious Sha of blood branch, blood taboo, and sword piercing, combined with Tian Kong and bathing, indicate signs of childbirth; the blood branch is most dangerous for breaking the fetus, leading to injury to the mother. Yangren signifies danger from weapons, and if it appears together with the blood branch, the danger is even greater. Alternatively, if the day stem and the useful god are in a state of captivity or death, and the riding general coincides with evil spirits like a funeral carriage, it is extremely ominous. Moreover, if a good general like Qinglong becomes the day's ghost, it is a fortunate situation with an unfortunate twist, corresponding to the line 'dangerous journey' in the卦 of Gui Mei.

若諸凶煞值日辰年命，中有沖剋，及天地醫解救，反凶為吉，占病可療；或白虎作長生，為不幸中有幸，應歸妹“跛能履”之象也。或發用喪魄，或臨日辰年命，為喪魄課，病人將死，健者將病；更加白虎，並諸惡煞，其人必死無疑，或發用游魂，或加日辰行年者，為飛魂課。

If these malevolent influences fall on the day stem, day branch, and the person's birth year, and there are conflicts and clashes among them, but there are also the deities of Tianyi and Diyi to rescue, they can turn misfortune into good fortune, and the illness can be cured. Or if the White Tiger is exactly in the position of growth, that is a fortunate thing amidst misfortune, corresponding to the line "Boped but still can walk" in the "Gui Mei" hexagram. If the soul-loss evil influence initiates the transmission, or if it is located on the day stem, day branch, and the person's birth year, it is called the "Soul-Loss Lesson." The patient will die, and those without illness will become ill. If the White Tiger and other evil influences are present, the person is certain to die. If the wandering soul initiates the transmission, or if the wandering soul is added to the day stem, day branch, and the person's birth year, it is called the "Flying Soul Lesson."

孔明曰：凡日辰墓神及日鬼發用，為鬼墓課。主凡事多不美，謀事不成，災凶及己；陽鬼主訟庭，陰鬼主星宿神祗。墓者，朦昧也。凡鬼入傳及傳墓，不吉甚矣，非官災必有疾病。辰未入墓，暗中有明；及夜墓生日亦吉。丑戌為夜墓，昏昧愈甚；日墓入夜，亦然。辰戌墓主得剛猛，逢速速之禍；丑未墓主事業遲延。統困卦之體，乃守己待人之課也。

Zhongming said: Whenever the day stem and day branch's Tomb Spirit and day ghost take the role of Initiating Transmission, it is called Guimu lesson (Ghost-Tomb lesson). This type of divination indicates that affairs are seldom complete and satisfactory, plans fail, and misfortunes fall upon oneself. A yang ghost indicates disputes with officials and courts, while a yin ghost indicates interference by star mansions and deities. Tomb means darkness and confusion. If the day ghost enters the three transmissions or the three transmissions fall into Storage, it is very inauspicious, leading either to legal troubles or illness. Chen and Wei are daytime Tomb, and entering Tomb still carries some brightness in the darkness; if the night Tomb can generate and support the day stem, it is considered auspicious. Chou and Xu belong to night Tomb, and the darkness is even heavier. If the daytime Tomb appears in a night divination, the situation is similar. The Tomb of Chen and Xu is fierce and the misfortunes encountered come quickly; the Tomb of Chou and Wei is gentle and indicates delays in affairs. This type of divination generally corresponds to the structure of the hexagram of the "困" hexagram, representing a situation where one should protect oneself and wait patiently for others.

象曰：五行克賊，死墓之鄉。人丁多耗，家宅不昌。行人可至，病者顛狂。謀為遲滯，捕盜深藏。如鬼在日上發用，常人多。或內有德神旺氣，求官大利。或辰戌丑未作日鬼，為魁罡，占科舉必高中；鬼帶惡煞，多主怪禍。

The image text says: The Five Phases mutually control and harm each other, falling into the dead and tomb positions; there is much loss of people in the family, and the household cannot flourish; those who are away from home can return, but the sick will become insane; plans are delayed, and capturing thieves will find them hiding deep. If the day ghost is on the day stem and serves as the initiating transmission, ordinary people are often harmed by it; but if there is another benevolent deity and strong energy in the lesson, seeking official positions will be very advantageous. If the four tomb branches, Chen, Xu, Chou, and Wei, serve as the day ghost, then it is the魁罡 deity, and predicting the imperial examination will certainly result in success. If the day ghost is accompanied by evil stars, it often indicates strange calamities.

鬼墓俱發用無氣，占病大忌，乘虎必死。或財祿神官星長生發用，中末見墓，仕人不利，應六三“困于石”之凶角。若日鬼盜氣，中末逢墓，常人占之喜；或鬼墓臨日辰作生氣，或自墓傳生，或鬼墓有剋制沖破，則反凶為吉，先憂後喜，應困“亨貞，大人吉。”之象。

The day's ghost and the burial god both serve as the initiating transmission but lack life qi, which is most unfavorable for predicting illness. If the White Tiger is also present, death is certain. Alternatively, if the transmission is initiated by wealth爻,禄神, official star, or the growth god, but the middle and final transmissions meet the burial storage, it is unfavorable for officials. This corresponds to the hexagram statement of the Hexagram of Being Entrapped, line six in the third, "entrapped by a stone," indicating a凶爻 blocking the path. If the day's ghost is merely a draining and consuming force, and the middle and final transmissions meet the burial storage, it is actually favorable for ordinary people. Or if the ghost and burial are present on the day's stem and branch and transform into life qi, or if they emerge from the burial storage and transmit to a place of growth, or if the ghost and burial are restrained and broken, these can turn misfortune into good fortune, leading to initial worry followed by joy, corresponding to the hexagram statement of the Hexagram of Being Entrapped, "the gate is open, the gate is firm, the great man is auspicious."

外有日辰墓神乘蛇虎加卯酉，並行年，為墓門開格。如日墓加卯為外喪，支墓加卯為內喪出外，宜遷葬以禳之。日墓加酉為內喪，支墓加酉為真墓門開，或是喪吊死神死煞尤的。更看發用囚死克賊歸墓何類神，以主何人喪也。

There is another pattern: if the Tomb Spirit of the day stem and day branch is joined by Teng Snake and White Tiger and placed on卯 or 酉, and also appears with the year stem, it is called 'mournful gate opens'. If the Tomb Spirit of the day stem is placed on卯, it indicates external mourning; if the Tomb Spirit of the day branch is placed on卯, it indicates internal mourning but the event occurs outside the home, and it is advisable to use relocation of the grave for relief. If the Tomb Spirit of the day stem is placed on酉, it indicates internal mourning; if the Tomb Spirit of the day branch is placed on酉, it is truly 'mournful gate opens'. If there are also The Mourning-and-Condolence spirit, 吊客, Death Deity, and 死煞 present, the prediction becomes more accurate. One should also examine the Initiating Transmission god: whether it is in captivity or death, who is controlling it, which Storage it returns to, and which 'class god' it belongs to. Class gods are the symbolic deities representing the matters being divined. From this, one can determine which person will experience the mourning.

假如壬戌日巳時丑月子將占，子命，又是戊子日七月二十六日卯時生，行年未交占尚在酉，上見辰墓，將得螣蛇，為墓門開格，主內喪。

For example, on a Renxu day at the time of Si, during the month of Chou, the Useful God Shenhou (Zi) is the Month General. The person seeking the divination is born under the Zi sign, in the year of Wuzi, on the seventh month, twenty-sixth day, at the time of Mao. This year's row year has not yet changed, so when setting up the divination, it is still counted under You. Under You, there is Tiangang (Chen), which is the storage of Ren water day. The heavenly general riding on it is Teng Snake, forming a pattern of an open storage. This indicates there is mourning within the family.

孔明曰：凡四課三傳俱陽神，或四課三傳俱陰神，皆名六純課。六陽課宜占天庭尊長之事，若初傳中傳逢空，君子畏之減福。常人賴之有力，未事得理。六陰課宜占女流卑賤之事，乃天淵懸隔之課也。

Zhongming said: Whenever the four lessons and three transmissions are all yang spirits or all yin spirits, they are collectively called 'six pure lessons'. Six yang lessons are suitable for divining matters concerning the court or superiors. If the first and middle transmissions fall within the ten-day void, the virtuous will suffer a reduction in their fortune and feel apprehensive, while ordinary people may benefit from this emptiness, and unfinished matters can be resolved through reasoning. Six yin lessons are suitable for divining matters concerning women or lowly people. The two are one in heaven and one in the abyss, differing greatly.

象曰：六陽動達，乃登三天。私凶公吉，官遇升遷。六陰朦昧，似涉重淵。公凶私利，患病纏綿。

The image interpretation says: A hexagram with six yang lines is smooth and unobstructed, like ascending to the third heaven. When divining personal matters, it is ominous, but when divining public affairs, it is auspicious. Officials may expect promotion. A hexagram with six yin lines is obscure and murky, like crossing a deep abyss. When divining public matters, it is ominous, but when divining personal affairs, it is favorable. If someone is ill, the illness will be prolonged and difficult to recover from.

如甲子日干上子，三傳戌申寅，是六陽課，是退間傳，一名拔蛇，一名悖戾，兼初傳戌財引入中末鬼鄉。凡事艱辛，不免公勞。雖夜傳，主事有明白，或遇五羊，以年命定之。亦是六陽課，或六陰課，值丑卯巳為出戶課，值卯巳未為盈陽課，值酉未巳為勵明課，值未巳卯為回明課，亦未可以昏昧斷之，凶中有吉之課也。應革卦九五爻曰“大人虎變”之象也。

For example, on a Jiazi day, the day stem's heavenly stem is Zi, and the three transmissions are Xu, Shen, and Yin. This is a six yang lesson, also known as "retreating interval transmission," with other names such as "butterfly snake" and "contrary disorder." Furthermore, the first transmission Xu is the wealth hexagram of Jia wood, yet it leads the person into the ghostly domain of the middle and final transmissions. Such a lesson involves difficulties in all matters, inevitably involving labor for public affairs. Although it is a night lesson, the matter is still clear; if it only forms five yang spirits (the original text says "five sheep," "sheep" is likely a mistake for "yang"), then it should be determined based on the person's birth year and destiny, which is also a six yang lesson. As for six yin lessons, those with the three transmissions at Chou, Mao, and Si are called "exit door lessons," those at Mao, Si, and Wei are called "excess yang lessons," those at You, Wei, and Si are called "illumination lessons," and those at Wei, Si, and Mao are called "returning illumination lessons." These types should not all be considered as confused and obscure, but rather as lessons that are凶 with some auspicious elements. They correspond to the hexagram "Revolution" with the line "Great person changes like a tiger," indicating that the great person changes like a tiger, renewing and transforming.

如乙卯日酉加未，六陰課，旦將入夜，昏迷尤甚。將得合後玄，支干盜氣發用，彈射坐空費力，不可占病，必死，占求謀主虛耗。或只有五陰，以年命定之，亦是六陰課。夫五陰相續盜氣，迤邐脫去，為消源斷本，占病不攝而死，占事皆主脫耗，應革卦“小人革面，征凶。”之象也。

For example, on a Yimao day, if the酉 is placed on the 未 to cast the lesson, it forms a Six Yin lesson. During the day, the Heavenly Generals shift to those used at night, and the situation becomes even more confused and unclear. The ones they ride upon are in sequence: Liu He, Heavenly Empress, and Black Tortoise. The qi of the Day Stem and Day Branch is used as the Initiating Transmission, which is taken in the manner of 'shooting' but sits on the旬空. This is a waste of effort. This type of lesson should not be used to divinate illness, for if it does, the person will surely die. If used to divinate seeking gain, it indicates a complete loss. If only five Yin spirits are formed, then the person's birth year and destiny are used to complete the lesson, which is still considered a Six Yin lesson. Five Yin spirits in succession leak and consume each other, continuing to lose their essence, as if the source is entirely consumed and the root is cut off. If used to divinate illness, the vital energy cannot be retained and death follows. If used to divinate matters, it generally indicates loss and consumption. This corresponds to the sixth line of the卦《革》: 'Small people change their faces, going forward brings danger' — meaning that small people only change their appearance on the surface, and going forward brings a dangerous line.

用吉終凶昧未衰，天乙逆行轉陰歸，四逆事主多怯惡，隔滯難成亡復萊。有頭無尾意俱拙，始知遂稱終無為。不特求謀並無益，更定防慎妻與兒。

The initial aspect is favorable but the final outcome turns adverse, with the dull and murky energy not yet diminished. The nobleman moves in reverse to arrange the general, proceeding gradually towards darkness and returning. This is a lesson of four reversals, indicating that the main person is mostly timid and harbors evil intentions. The matter is obstructed and difficult to accomplish, and once lost, it comes back. It starts with a head but ends with nothing, with both intention and methods being clumsy. At first, it seems smooth and satisfactory, but in the end, nothing is achieved. This is not only of no benefit in seeking endeavors, but also requires extra caution regarding troubles involving wife and children.

天乙原來是貴神，三傳刑剋非良因。此為刑非於貴德，見貴被責無上嗔。出入逢災多危難，家內神明作禍延。三傳若或克其貴，必卑犯長瀆神明。天災貴人雖獲罪，尊長生嗔禍及身。

Heavenly Ethical God was originally the most honored deity. However, the Three Transmissions attack and overcome it, which is not a good omen. This is called using punishment to offend the Nobleman and the virtuous deity. Seeking the Nobleman leads to blame instead, provoking the anger of those above. One meets calamity when entering or leaving, facing difficulties everywhere, and even the deities worshipped at home bring down misfortune that lingers. If the Three Transmissions truly overcome the Nobleman, it must be due to a younger person offending an elder or showing disrespect to the deities. The calamity sent by Heaven causes the Nobleman to also be guilty. When the elder becomes angry, the disaster falls upon oneself.

日鬼用加墓中兼，兼之年上有神凶。鬼呼為課憂官病，被人牽累入牢中。病人有鬼相纏繞，事多罪病作奸雄。

The day ghost serves as the initiating transmission and is placed within the storage, with an Inauspicious Spirit appearing again on the year pillar. This is called 'ghost calling the lesson,' indicating worries about official affairs, illness, and being implicated and imprisoned. For the sick, there are lingering ghosts that cannot be dispelled; the matters involved are mostly related to guilt and illness, with mixed elements of forceful manipulation, cunning, and showing off strength.

日之死絕為用神，更逢絕處立其身。此象名曰死絕課，綱紀敗紊禍及身。壯者將病病將死，百事衰微不可論。

Using the god of the day stem's death and绝 place as the useful god, and if the person is also exactly in the绝 place, this divination image is called 'Death and绝 Lesson'. It indicates disorder and collapse of rules and regulations, calamities falling upon oneself; strong people will fall ill, those already ill will die, all affairs decline, no need for further discussion.

天祿秘典大六壬靈覺經神課卷終

The Heavenly禄 Secret Classic · Great Six壬 Divine Insight Sutra divine lesson concludes here. The fourth volume "Door of Misfortune and Blame" begins with the lesson of "Disaster and Favor" and proceeds through two troubles, nine shamefulness, three yin, heavenly bandit, heavenly calamity, heavenly prison, heavenly net, heavenly rope and earth net, death oddity, soul transformation, calamity and blame, disaster and hardship, ghost grave, six yang and six yin, four reversals, virtue and punishment, ghost call, ending with the lesson of "Death and Extinction." All the lessons collected here belong to the category of ominous and blameworthy lesson patterns, complementing the three previous volumes which discuss auspicious lessons.