Da Liu Ren Jin Jiao Jian (大六壬金鉸剪)

徐養浩著，陳維輝訂。

This book was written by Xu Yanghao and compiled by Chen Weihui.

太陽加時佈局，以時為地盤，隱於意中，再以太陽加時上，作天盤布成局，用天盤基礎，始能發用。天盤時時在動，地盤基礎作用。舉例如下，子將丑時：辰巳午未、卯申、寅酉、丑子亥戌。

The first step in casting a divination is to add the "Sun" or Month General to the time of divination. First, use the time of divination to determine the Earth Plate, which is kept in mind without being drawn separately. Then place the Sun on the palace where the time of divination is located, and rotate it to form a Heaven Plate, completing one layout. After this, when taking the Three Transmissions, they must be based on the Heaven Plate in order to proceed. The Heaven Plate rotates continuously with the passage of time, while the Earth Plate remains fixed, serving only as a foundation for positioning. For example, if the Month General is added to the time of Chou (second hour), the Heaven Plate rotates around the Earth Plate as follows: the top row from left to right is Chen, Si, Wu, Wei; the left column from top to bottom is Mao, Yin; the right column from top to bottom is Shen, You; and the bottom row from left to right is Chou, Zi, Hai, Xu.

由天地盤成立後，則由遁干布局四課。其訣：甲課寅，乙課辰，丙戊課巳，丁己課未，庚課申，辛課戌，壬課亥，癸課丑。子午卯酉四正、二分二至不用。如下圖：丙戊、丁己，巳午未申、庚，乙、辰、酉，卯、戌、辛，寅丑子亥，甲、癸、壬。

Once the Heaven Plate and Earth Plate have been arranged, the Four Lessons are then placed according to the Lodging Palaces of the Ten Heavenly Stems. The mnemonic is: on a Jia day, the lesson starts at寅; on a Yi day, it starts at辰; on a Bing or Wu day, it starts at巳; on a Ding or Ji day, it starts at未; on a Geng day, it starts at申; on a Xin day, it starts at戌; on a Ren day, it starts at亥; and on a Gui day, it starts at丑. The positions of子, 午, 卯, and 酉 are the four cardinal directions and also the key points of the solstices and equinoxes. The Ten Heavenly Stems do not reside in these positions, so they are not used. The method of arranging the Lodging Palace diagram is as follows: mark丙 and 戊 outside the巳 position, mark丁 and 己 outside the未 position; the top row is巳, 午, 未, 申, and mark庚 outside the申 position; mark乙 at the upper left辰 position, and the upper right is酉; the lower left is卯, and mark辛 outside the戌 position; the bottom row is寅, 丑, 子, 亥, mark甲 below the寅 position, mark癸 below the子 position, and mark壬 below the亥 position.

如上，子將丑時甲子日壬式：甲課在寅，寅上丑。丑又移作地，則丑上天盤子；及日支子地上，天盤為亥，又移亥為地，地盤亥上是戌。辰巳午未、卯、天盤、申，寅酉，丑、子太陽、亥、戌。四課：戌亥子丑，亥子丑甲。第四課、第三課、第二課、第一課。壬課乃地支學，只日干一個天干。四課之甲為主宰，為我，為外事；子為內，為他，為對象。另丑方上子為用神地盤。

Following the previous example, the six rhinoceros chart for the month of Zi with the general at Chou and the day Jiazi is constructed as follows: The lodgment palace of Jia is Yin. The heaven plate on the earth plate position Yin is Chou, which forms the first lesson. Then, moving Chou to the earth plate, the heaven plate on the earth plate position Chou is Zi, which forms the second lesson. The day branch is Zi, so the heaven plate on the earth plate position Zi is Hai, which forms the third lesson. Then, moving Hai to the earth plate, the heaven plate on the earth plate position Hai is Xu, which forms the fourth lesson. The heaven plate is arranged as Chen, Si, Wu, Wei on the upper row, with Mao on the left, the word "Heaven Plate" in the center, and Shen on the right. Below that, on the left is Yin and on the right is You. The next row is arranged as Chou, Zi (Zi being the position of the sun general of the month), Hai, Xu. The four lessons are listed, with the upper row being Xu, Hai, Zi, Chou, and the lower row being Hai, Zi, Chou, and the day stem Jia. Reading from right to left, these are the first, second, third, and fourth lessons respectively. Six rhinoceros is fundamentally a study of the earthly branches, and the entire chart contains only one heavenly stem, the day stem. Among the four lessons, Jia is the main stem, representing oneself and external matters. Zi represents internal matters, others, and the subject of the divination. Additionally, the Zi on the Chou position serves as the basis for selecting the useful god.

由天地盤成立後，則開始用四課。其訣曰：甲課寅，丙課巳，戊隨之，庚課申，壬課亥，這是陽干課體。乙課辰，丁己課未，辛課戌，癸課丑。如下圖：四正卦不用。丙戊、丁己，巳午未申、庚，乙、辰、酉，卯、戌、辛，寅丑子亥，甲、癸、壬。

After the heavenly and earthly disks are arranged, the four lessons can be established. The mnemonic says: the lesson for Jia day is in寅, for Bing day in巳, for Wu day follows Bing and is also in巳, for Geng day in申, and for Ren day in亥. These are the lesson patterns for the five yang stems. As for the yin stems, the lesson for Yi day is in辰, for Ding day and Ji day both in未, for Xin day in戌, and for Gui day in丑. The diagram of the lodging palace is as follows: the four cardinal trigrams at子, 午, 卯, and 酉 are not used. The position of巳 is marked with Bing and Wu, and the position of未 is marked with Ding and Ji; above, the sequence is巳, 午, 未, 申, with庚 marked outside of申; above left, the position of辰 is marked with乙, and above right is酉; below left is卯, and below right, the position of戌 is marked with辛; below, the sequence is寅, 丑, 子, 亥, with甲 marked below寅, 癸 below子, and 壬 below亥.

1.貴人、2.螣蛇、3.朱雀、4.六合、5.勾陳、6.青龍、7.天空、8.白虎、9.太常、10.元武、11.太陰、12.天后。其排列如古代行軍官：青龍、天空、白虎，勾陳、前、太常，中，六合、左、右、玄武，軍，朱雀、主帥、太陰，螣蛇、貴人、天后。至尊無上無對，故對為天空。

The order of the Twelve Heavenly Generals is: first, the Nobleman; second, the Teng Snake; third, the Vermilion Bird; fourth, Liu He; fifth, Gou Chen; sixth, the Azure Dragon; seventh, Tian Kong; eighth, the White Tiger; ninth, Tai Chang; tenth, Yuan Wu (which is also known as Xuan Wu); eleventh, Tai Yin; and twelfth, the Heavenly Empress. Their arrangement mirrors the ranks of generals in an ancient military formation. In the first row, the center is Tian Kong, with the Azure Dragon on the left and the White Tiger on the right. In the second row, the center is marked with the character "front," with Gou Chen on the left and Tai Chang on the right. Below that is marked with the character "middle." In the third row, the center is marked with "left" and "right," with Liu He on the left wing and Xuan Wu on the right wing. Below that is marked with the character "military." In the fourth row, the center is the position of the commander, with the Vermilion Bird on the left and Tai Yin on the right. In the last row, the center is the Nobleman, with the Teng Snake on the left and the Heavenly Empress on the right. Together, this forms the formation of the front army, the middle army, the left and right wings, and the commander at the center. The Nobleman is supreme and has no equal, so the position directly facing it can only be occupied by a nominal Tian Kong.

第一月將，又名太陽，即日躔宮也。為正月建寅，六合之亥即是。但須每月中氣後始過宮。如寅建必須雨水中氣過度後乃以亥為太陽，即月將。餘如上。未午、申巳午未申巳、酉辰酉辰、戌卯戌卯、亥寅丑子亥寅、子丑。

The first thing to determine is the month general. The month general is also called the sun, which refers to the position of the sun in the zodiac during the month. In the first month, the month builder is寅, and the亥, which forms a Liu He with寅, is the month general of the first month. However, the change of the month general must wait until after the middle solar term of each month. For example, in the寅 month, the亥 can be used as the sun, or month general, only after the middle solar term of rainwater. The rest of the months follow the same principle. The accompanying diagram is a chart showing the correspondence between the month builders and the month generals. The inner circle lists the twelve month builders, and the outer circle marks the corresponding month generals that form a Liu He with them. Above the午 and未 in the inner circle, the outer circle marks未 and午 respectively; above the巳 in the inner circle, the outer circle marks申; above the申 in the inner circle, the outer circle marks巳; above the辰 in the inner circle, the outer circle marks酉; above the酉 in the inner circle, the outer circle marks辰; above the卯 in the inner circle, the outer circle marks戌; above the戌 in the inner circle, the outer circle marks卯; above the寅 in the inner circle, the outer circle marks亥; above the亥 in the inner circle, the outer circle marks寅; above the丑 in the inner circle, the outer circle marks子; and above the子 in the inner circle, the outer circle marks丑. Each pair forms a Liu He, clearly showing the pairing method between the month builder and the sun, or month general.

第二課體。即陽從祿，陰干取刃，由地盤祿刃上取天盤。干二課，支二課，共計四課。地盤靜守、固定，天盤主動、起作用。丙戊、丁己，巳午未申、庚，乙、辰、地、酉，卯、盤、戌、辛，寅丑子亥，甲、癸、壬。

The second important task is to determine the lesson pattern, which refers to the lodging palaces of the ten stems. Yang stems reside in their own禄位, while Yin stems reside in their Yangren position. From the禄位 and刃位 on the earth plate, we take the heavenly stems that are riding upon them. The day stem occupies two lessons, and the day branch also occupies two lessons, making a total of four lessons. The earth plate remains still and fixed in position, while the heavenly plate is active and moves, and it is the true active aspect. In the diagram, the position of巳 is marked with 丙 and 戊, and the position of未 is marked with 丁 and 己; the top row is巳, 午, 未, 申, with 申 outside marked with 庚; on the left side, the position of辰 is marked with 乙, in the center is written the character 「地」, on the right side is 酉; below the left is 卯, in the center is written the character 「盘」, on the right side the position of戌 is marked with 辛; the bottom row is 寅, 丑, 子, 亥, with 甲 below 寅, 癸 below 子, and 壬 below 亥.

第三天乙。即貴人，分陽順陰逆旋行。貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、元武、太陰、天后。其根源本家出於紫垣支位。如貴人居首，至尊之辰，乃己丑陰土。丑為星紀，冬至斗牛之墟，陽升初階，亦天乙貴星，主宰一切者。

The third matter is to determine the Tianyi. Tianyi is the Nobleman, and it is arranged in two directions: yang in a clockwise direction and yin in a counterclockwise direction. The twelve Heavenly Generals are in sequence: Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. Their origins are all from the positions of the earthly branches corresponding to the stars in the Purple Micro Enclosure. For example, the Nobleman, being the first among the twelve generals, is the supreme hour, and its root is Jichou, a yin earth. Chou in the twelve times is called "Xing Ji," which is exactly the celestial region where the Dipper mansion and Ox mansion are located at the winter solstice, the first step of the initial yang energy, which is the Tianyi star, the master of the entire situation.

丁巳火螣蛇，丙午火朱雀，乙卯木六合，戊辰土勾陳，甲寅木青龍，戊戌土天空，庚申金白虎，己未土太常，癸亥水元武，辛酉金太陰，壬子水天后。以上為十二貴神本位。陰陽以體論，順逆以時推，一日二貴人，分行上下，晝夜取用。

The native position of Teng Snake is Dingsi fire, the Vermilion Bird is Bingwu fire, Liu He is Yimao wood, Gou Chen is Wuchen earth, the Azure Dragon is Jiayin wood, Tian Kong is Wuxu earth, the White Tiger is Gengshen metal, Tai Chang is Jiwei earth, the Black Tortoise is Guihai water, Tai Yin is Xinyou metal, the Heavenly Empress is Renzi water. Together with the Nobleman at Jichou earth, these constitute the native positions of the twelve noble spirits. Yin and Yang are distinguished by their forms, while the direction of movement, forward or backward, is determined by the time of divination. On the same day, there are two noble spirits, one for day and one for night, each moving along the upper and lower paths respectively. During the day, the day noble spirit is used, and at night, the night noble spirit is used.

貴人訣曰：甲戊庚牛羊，丑未；乙己鼠猴鄉，子申；丙丁豬雞位，亥酉；壬癸兔蛇藏，巳卯；六辛逢馬虎，午寅。此是貴人方。辰戌貴人不臨之地。陽先，後陰。白天為陽順行，夜為陰逆行。

The formula for determining the Nobleman's position states: On Jia day, Wu day, and Geng day, the Nobleman is in the Ox and Sheep, which are Chou and Wei; on Yi day and Ji day, the Nobleman is in the Rat and Monkey, which are Zi and Shen; on Bing day and Ding day, the Nobleman is in the Pig and Rooster, which are Hai and You; on Ren day and Gui day, the Nobleman is hidden in the Rabbit and Snake, which are Si and Mao; on the six Xin days, the Nobleman is in the Horse and Tiger, which are Wu and Yin. The above is the direction where the Nobleman resides. Chen is the Heavenly Net and Xu is the Earthly Net, which are places where the Nobleman does not come. Among the two branches, first take the Yang position and then the Yin position. During the day, which belongs to Yang, the Nobleman moves in the order of the branches; at night, which belongs to Yin, the Nobleman moves in the reverse order of the branches.

例如，甲子日白天用事，則甲戊庚牛羊之丑，先一字起貴人。又視貴人出現在何卦。其立於干、坎、艮、震四陽卦位上，則順轉之；相反，如立於巽、離、坤、兌四陰卦上，則逆轉。此定律，720課皆然。離，巽、巳午未申、坤，辰、酉、兌，震、卯、戌，寅丑子亥，艮、坎、干。

For example, on a Jiazi day during the day, the noblemen of the stems Jia, Wu, and Geng are located at the positions of Ox and Sheep, which are Chou and Wei. Take the one that comes first, which is Chou. After determining this, one must also check which of the eight trigrams the nobleman falls into. If the nobleman is in one of the four yang trigrams—Qian, Kan, Gen, or Zhen—the twelve heavenly generals rotate clockwise. If the nobleman is in one of the four yin trigrams—Xun, Li, Kun, or Dui—the twelve heavenly generals rotate counterclockwise. This is a rule that applies to all seven hundred and twenty lessons. The diagram of the eight trigrams paired with the earth plate is as follows: the center is Li, the upper left is Xun, the upper row is Si, Wu, Wei, Shen, the upper right is Kun; the left side is Chen, the right side is You; the left side of the lower row is Zhen, the right side is Xu; the lower row is Yin, Chou, Zi, Hai; the lower left is Gen, the center is Kan, and the lower right is Qian.

六壬最難的問題，就是發三傳。初傳為發用，初傳起出，則中末傳迎刃解矣。其法有九，必須熟練而消化，始克有濟。九法列後。

In the Six Rats system, the most difficult part is establishing the three transmissions. The first transmission is the initiating transmission; once the first transmission is determined, the middle and final transmissions naturally follow. There are nine methods for establishing the three transmissions, which must be practiced thoroughly and integrated fully to be truly effective in divination. The nine methods are listed below.

訣云：取課先從下克呼，若無下克上為初。初傳本位明中次，中上因加是末居。壬課用克應。下盤克上盤課為賊，為害，為動。上克下為克。因者，乘也，因中而推末也。但第一，先視下克上，否則用上克下矣。舉例如後。

The mnemonic says: When taking a lesson, first check whether the lower god is attacking the upper god. If there is no lower attacking upper, then take the upper god attacking the lower god as the first transmission. The position where the first transmission is located falls back to the earth plate, and the god riding on top of it is the middle transmission. Then take the middle transmission as the earth plate again, and the god riding on top of it is the final transmission. In the Six Rats system, everything depends on the concept of "attack." When the earth plate god attacks the heaven plate god, it is called "thief," indicating harm and intention. When the heaven plate god attacks the earth plate god, it is called "attack." The term "because" refers to "riding," meaning that from the god riding on the middle transmission, we can derive the final transmission. In summary, the first step is to check for lower attacking upper. If there is no lower attacking upper, then use upper attacking lower. An example is given below.

元首課：上克下，三傳巳丑酉。巳丑酉，巳酉亥卯，酉丑卯丁，丑寅卯辰、子巳、亥午、戌酉申未。

The first lesson of the upper ruler takes the principle of the upper god overcoming the lower god, with the three transmissions in sequence being巳, 丑, and 酉. The layout of the lesson is as follows: the three transmissions are one line with巳, 丑, and 酉; the four lessons have the upper line with巳, 酉, 亥, and 卯, and the lower line with酉, 丑, 卯, and the day stem 丁. The arrangement of the earth plate is: the upper row is丑, 寅, 卯, 辰, the left side from top to bottom is子, 亥, the right side from top to bottom is巳, 午, and the lower row is戌, 酉, 申, 未. The upper overcomes the lower, but the lower does not offend the upper, like the supreme leader governing all below, hence it is called the lesson of the supreme leader.

重審課：下賊上。申亥寅，辰丑亥申，丑戌申丙，申酉戌亥、未子、午丑、巳辰卯寅。

The review lesson takes the lower god who is stolen by the upper god. The three transmissions follow in order as Shen, Hai, and Yin. The lesson format is as follows: the three transmissions are one line with Shen, Hai, and Yin; the four lessons have the upper line as Chen, Chou, Hai, and Shen, and the lower line as Chou, Xu, Shen, and the day stem Bing. The earth plate is arranged as Shen, You, Xu, Hai, with the left side from top to bottom as Wei, Wu, the right side from top to bottom as Zi, Chou, and the lower row as Si, Chen, Mao, Yin. When the lower violates the upper, the matter originates internally and comes with resistance, so it is necessary to review repeatedly before taking action.

訣云：下克或二三四侵，不然上克亦同論，常將天日相比取，陽日用陽陰用陰。先視下賊之動機何在，否則乃取上克下者，此異中求同，陽日用陽，陰日用陰。所課比者，比而用之，又即所課知一。天為日干，日，日元，同聲應而共鳴歸一。

The mnemonic says: if the lower god overcomes the upper god, and there are two, three, or even four such instances occurring simultaneously, or if there is no lower overcoming but several upper gods overcoming the lower, the principle is the same. In such cases, the gods on the Heaven Plate should be compared with the Day Stem. On a yang day, use a yang branch; on a yin day, use a yin branch. When selecting, first examine where the lower gods are attacking. If there is no lower attack, then consider the upper gods attacking the lower. This is called seeking a common element among many different ones; on a yang day, use a yang branch; on a yin day, use a yin branch.the so-called "比" means selecting those that are of the same type as the Day Stem. This lesson is called "知一."the so-called "天" refers to the Day Stem, also called the day or the day stem; similar sounds and meanings correspond, thus converging into one.

戌酉申，寅卯酉戌，卯辰戌壬。辰巳午未、卯申、寅酉、丑子亥戌。知一課，用一陽比者，三傳戌酉申。

The lesson is arranged as follows: the three transmissions are all of the same type, namely戌, 酉, and 申; the four lessons include 上行 of寅, 卯, 酉, and 戌, and 下行 of卯, 辰, 戌, and the day stem 壬. The Heaven Plate is placed over the Earth Plate, with the top row being 辰, 巳, 午, 未, the left side being 卯, 寅, the right side being 申, 酉, and the bottom row being 丑, 子, 亥, 戌. This is a lesson of 知一. Since 壬 is a yang day stem, among all the elements that are in conflict, only one that shares the same yang nature as the day stem is selected for the initiating transmission, so the three transmissions are 戌, 酉, and 申.

訣云，涉害由來是本家，路途多克最堪誇。孟深仲淺季無取，復向柔辰剛日查。按：害為賊害，即下克上為賊克也。涉者，交互賊克而涉也。因四課中，或下上克俱同俱不同，則不能比，只能就克處地盤涉歸本家，以受克多者取用。

The mnemonic says: The fundamental principle of the method of "involving harm" is to send the god that is being harmed back to its original earthly branch. The deeper the harm, the more gods that are harming along the way, and the more valuable it is to use. The god of the first class involves the deepest, the second class involves less, and the third class has nothing to take. If the depth is still equal, then determine by taking a yin hour for a soft day and a yang hour for a hard day. Note:the so-called "harm" refers to the act of a lower god harming an upper god, which is called "thief harm";the so-called "involving" means mutual harm and connection between them. Because among the four lessons, when a lower god harms an upper god and an upper god harms a lower god, they may sometimes be both yang or both yin, or sometimes different from each other, making it impossible to compare. Therefore, we have to send the god that is being harmed back from its current earthly branch to its original one, and see which one is harmed the most along the way, and take that one as the initiating transmission.

再須知地盤寅申巳亥為孟，子午卯酉為仲，辰戌丑未為季。最後俱等，則取剛柔。壬課以涉害為最複雜，宜專心寡慾為之。例如後。

You must also remember the classification of the Earthly Branches in the Earth Plate: Yin, Shen, Si, and Hai are the four Meng branches; Zi, Wu, Mao, and You are the four Zhong branches; Chen, Xu, Chou, and Wei are the four Ji branches. If the depth of involvement remains completely equal at the end, then take the distinction of hardness and softness; on a hard day, take the Yang spirit, and on a soft day, take the Yin spirit. Among the various methods of Liuren, the method of involvement is the most complex. Learners must eliminate distractions and concentrate fully on the calculations. Examples are listed later.

例1、亥酉未，亥丑卯巳，丑卯巳丁。己未土，巳火、卯辰巳午，寅、未，丑、申、戌土，子亥戌酉，丑土。受克取深，涉害課，三傳亥酉未。

The first example's structure is: the three transmissions are all one line, consisting of亥, 酉, and 未; the four lessons include one line of亥, 丑, 卯, and 巳, and another line of丑, 卯, 巳 with the day stem 丁 (丁 is lodged in 未). The diagram of the heaven and earth plates has the outer circle marked with Jiwei earth, 巳 fire, 戌 earth, and 丑 earth, indicating the gods that overcome along the way. The inner layer combines the heaven and earth plates, with the top row being 卯, 辰, 巳, 午, the left side being 寅, 丑, the right side being 未, 申, and the bottom row being 子, 亥, 戌, 酉. Both 丑 and 亥 are attacked by the lower gods, and since they are both yin branches, they cannot be compared. Therefore, they each return to their own palace to calculate the number of times they are overcome. The one that is overcome the most, 亥, is used as the initiating transmission, which is called an involved harm lesson. The three transmissions are 亥, 酉, and 未.

例2、午辰寅，申戌辰午，戌子午庚。卯辰巳午、庚申，寅、未、酉，丑、申、辛，子亥戌酉。午之涉害最深，三傳午辰寅。

The second example's lesson format is: the three transmissions and one line are午, 辰, 寅; the four lessons have the upper line as申, 戌, 辰, 午, and the lower line as戌, 子, 午 with the day stem being 庚. The diagram of the heavenly and earthly plates has the top row as卯, 辰, 巳, 午, with 午 position noting 庚 and 申 outside. The left side is 寅, 丑; the right side is 未, 酉, and 申, 辛; the bottom row is 子, 亥, 戌, 酉. Each god that is attacked is compared by returning to its original position. Since 午 has the most attacking gods and the deepest harm, 午 is chosen as the initiating transmission, and the three transmissions are 午, 辰, 寅.

例3、察微格，同比以先見者為仲，三傳辰申子。辰申子，寅戌辰子，戌午子庚。酉戌亥子、申丑、未寅、午巳辰卯。

The third example is called "察微格" (Observing Subtleties). When the depth of involvement is the same and they belong to the same ratio, the initiating transmission is taken from the first seen of the four central divine beings. The three transmissions are Chen, Shen, and Zi. The structure of the lesson is: the three transmissions are all in the same line, Chen, Shen, and Zi; the four lessons above are in the same line, Yin, Xu, Chen, and Zi, and the ones below are Xu, Wu, Zi, with the day stem being Geng. The diagram of the heavenly and earthly plates is arranged with the upper row as You, Xu, Hai, Zi, the left side as Shen, Wei, the right side as Chou, Yin, and the lower row as Wu, Si, Chen, Mao. The situation is subtle and can discern the order within similarity, hence it is called "察微" (Observing Subtleties).

例4、見機格，同比以先見又孟。三傳子未寅。子未寅，午亥未子，亥辰子戊。子丑寅卯、亥辰、戌巳、酉申未午。

The fourth example is the "Seeing Opportunity" pattern: when the depth of involvement is the same and they belong to the same ratio, then the initiating transmission is taken from the first seen of the four Meng elements. The three transmissions are Zi, Wei, and Yin. The lesson structure is: the three transmissions are Zi, Wei, and Yin; the four lessons above are Wu, Hai, Wei, and Zi, and the lessons below are Hai, Chen, Zi with the day stem Wu. The diagram of the heavenly and earthly plates is arranged with Zi, Chou, Yin, and Mao on top, with Hai and Xu on the left, and Chen and Si on the right, and You, Shen, Wei, and Wu at the bottom. Meng refers to the beginning of the four seasons, and taking it is like seeing the opportunity before the event occurs, hence it is called "Seeing Opportunity."

訣云：四課無克號為遙，日與天神互遞招，先取神遙克其日，無則可與日相交。遙遠克者，因四課無上下克也。先取課上神剋日，否則日克上神。體同用比。克干為蒿矢，干克為彈射。

The mnemonic says: if there is no instance of mutual overcoming among the four lessons, it is called remote overcoming. At this time, the day stem and the heavenly plate god are far apart and attract each other. First, take the heavenly plate god that remotely overcomes the day stem's initiating transmission. If there is none, then take the day stem to overcome the heavenly plate god that interacts with the day stem.所谓 remote overcoming is precisely because there is no overcoming available in the four lessons above and below. First take the god in the lesson that overcomes the day stem; if there is none, then take the day stem that overcomes the god in the lesson. If there are multiple that meet the conditions, the example remains the same as in the case of mutual overcoming, choosing the one with the same yin and yang as the day stem. When the heavenly god overcomes the day stem, it is called "Hao Shi" (arrow shot from afar); when the day stem overcomes the heavenly god, it is called "Tan She" (bullet shot from oneself).

蒿矢格，三傳戌丑辰。戌丑辰，戌未巳寅，未辰寅壬。申酉戌亥、未子、午丑、巳辰卯寅。

An example of the Hao Shi Ge pattern, with the three transmissions being Xu, Chou, and Chen. The structure of the lesson is: the three transmissions belong to one line as Xu, Chou, and Chen; the four lessons above belong to one line as Xu, Wei, Si, and Yin, and the four lessons below belong to Wei, Chen, Yin, and the day stem Ren. The diagram of the heavenly and earthly plates is arranged with the upper row as Shen, You, Xu, Hai, the left side as Wei, Wu, the right side as Zi, Chou, and the lower row as Si, Chen, Mao, Yin. This lesson indicates that the heavenly deity attacks from a distance, with weak power like a reed arrow, indicating disturbance from outside but with little actual harm.

彈射格，三傳巳申亥。巳申亥，寅亥巳寅，亥申寅壬。申酉戌亥、未子、午丑、巳辰卯寅。

An example of the "Danzhe" pattern, with the three transmissions being巳, 申, and 亥. The structure of the lesson is: the three transmissions belong to one line as巳, 申, and 亥; the four lessons above belong to one line as寅, 亥, 巳, and 寅, and the line below consists of亥, 申, 寅 and the day stem 壬. The diagram of the heavenly and earthly plates has the top row as申, 酉, 戌, 亥, the left side as未, 午, the right side as子, 丑, and the bottom row as巳, 辰, 卯, 寅. This lesson indicates that I am attacking a distant heavenly spirit, like shooting an object with a projectile. It suggests that in all matters, one must take the initiative, which requires effort but yields limited results.

訣曰：無遙始向昴星尋，陽仰陰俯酉中神，剛日先辰而後日，柔日先日而後辰。四課全備，又無上下克，無遙克，則陽日取酉宮上神為用，中傳支上，末取干上；陰日取天盤酉下神為用，中取干上，末取支上。

The mnemonic says: if there is no remote control, then one should look for the useful god in the constellation of Mǎo; on a yang day, one looks upward, and on a yin day, one looks downward, both focusing on the position of You; on a strong day, the middle and final transmissions first take the heavenly stem on the branch, then the heavenly stem on the stem; on a weak day, the middle and final transmissions first take the heavenly stem on the stem, then the heavenly stem on the branch. If all four lessons are complete without any deficiency, and there is neither mutual control nor remote control, then on a yang day, the initiating transmission takes the heavenly stem riding on the earthly branch of You in the earth plate; the middle transmission takes the heavenly stem on the day branch, and the final transmission takes the heavenly stem on the day stem; on a yin day, the initiating transmission takes the earthly branch riding on the heavenly stem of You in the heaven plate; the middle transmission takes the heavenly stem on the day stem, and the final transmission takes the heavenly stem on the day branch.

例1、虎視，剛日酉宮上丑，中支末干，三傳丑午酉。丑午酉，戌午丑酉，午寅酉戊。酉戌亥子、申丑、未寅、午巳辰卯。

The first example is called the Tiger's Gaze pattern. Since the day stem is Wu, which is a strong day, the initiating transmission is taken from the Earth Plate's You palace, which is covered by the Heaven Plate's Chou. The middle transmission is taken from the god on the day branch, which is Wu, and the final transmission is taken from the god on the day stem, which is You. The three transmissions are Chou, Wu, and You. The three transmissions form one line: Chou, Wu, You. The four lessons are arranged as follows: the upper line is Xu, Wu, Chou, You; the lower line is Wu, Yin, You, and the day stem Wu. The diagram of the Heaven and Earth plates is arranged with the upper row as You, Xu, Hai, Zi, the left side as Shen, Wei, the right side as Chou, Yin, and the lower row as Wu, Si, Chen, Mao. On a yang day, one looks upward, like a tiger raising its head and staring intently, hence the name Tiger's Gaze.

例2、冬蛇掩目，柔日天盤酉下午，中干末支，三傳午戌寅。午戌寅，巳寅丑戌，寅亥戌丁。申酉戌亥、未子、午丑、巳辰卯寅。

The second example is called Winter Snake Covering Its Eyes: Ding is a soft day, so the initiating transmission is taken from the Earthly Branch Wu under the Heaven Plate You. The middle transmission is taken from the God above the Day Stem Wu, and the final transmission is taken from the God above the Day Branch Yin. The three transmissions are Wu, Wu, and Yin. The structure of the lesson is: the three transmissions are Wu, Wu, and Yin; the four lessons are above: Si, Yin, Chou, Wu, and below: Yin, Hai, Wu and the Day Stem Ding. The diagram of the Heaven and Earth Plates is arranged with the top row as Shen, You, Wu, Hai, the left side as Wei, Wu, the right side as Zi, Chou, and the bottom row as Si, Chen, Mao, Yin. On a yin day, the view is downward, like a snake in hibernation with its eyes closed and coiled, hence called Winter Snake Covering Its Eyes, indicating that matters are stagnant and unclear.

訣曰：三課無克別責名，剛日先傳干上神，柔日支前三合取，中末都來干上神。只三課，不取昴星。此四課不全，僅三課，且無上下克無遙克者，陽日取干合之上神，陰日最支前三合為用，中末均取干上神，又名蕪淫格。

The mnemonic says: if there are only three lessons and there is no mutual control to take, it is called "different responsibility." On a yang day, first take the useful god along the path of the heavenly stem above the day stem; on a yin day, take the useful god that is triple harmonious with the day branch, and both the middle transmission and the final transmission are assigned to the useful god above the day stem. Since this lesson only has three lessons, it cannot use the method of the昴 star. Whenever there are not four lessons but only three, and there is neither mutual control nor remote control to take, on a yang day take the useful god in the lodging palace of the heavenly stem that is in harmony with the day stem to initiate the transmission; on a yin day take the branch that is triple harmonious with the day branch to initiate the transmission, and both the middle transmission and the final transmission are taken from the useful god above the day stem. This pattern is also called the "Wuyin pattern."

例1、剛日，只三課，取辛戌之亥，三傳亥午午。亥午午，午巳未午，巳辰午丙。午未申酉、巳戌、辰亥、卯寅丑子。

The first example is for an odd day: Jia Bing is a yang stem, forming only three lessons. Bing combines with Xin, and Xin's lodging palace is in Xu. Take the heavenly stem on the earth plate's Xu to initiate the transmission, and the middle and final transmissions both take the heavenly stem on the day stem Jia, which is Wu. The three transmissions are Hai, Wu, and Wu. The lesson structure is: the three transmissions are Hai, Wu, and Wu; the upper four lessons are Wu, Si, Wei, and Wu, and the lower four lessons are Si, Chen, Wu, and the day stem Jia. The diagram of the heavenly and earthly plates is arranged with the upper row as Wu, Wei, Shen, You, the left side as Si, Chen, the right side as Xu, Hai, and the lower row as Mao, Yin, Chou, Zi.

例2、柔日，只三課，取巳酉丑支前三合之丑，三傳丑酉酉。丑酉酉，未申申酉，申酉酉辛。辰巳午未、卯申、寅酉、丑子亥戌。

The second example is a yin day: Xin is a yin stem, forming only three lessons. The day branch is You, which belongs to the triple harmony of Zi, You, and Chou. The initiating transmission is taken as Chou, which is the triple harmony before You. The middle and final transmissions are both taken from the day stem, You. The three transmissions are Chou, You, You. The lesson structure is: the three transmissions are one line of Chou, You, You; the four lessons are one line of Wei, Shen, Shen, You, and the next line of Shen, You, You and the day stem Xin. The diagram of the heavenly and earthly plates has the top row as Chen, Si, Wu, Wei, the left side as Mao, Yin, the right side as Shen, You, and the bottom row as Chou, Zi, Hai, Xu.

訣曰：兩課無克號八專，陽日陽神順行三，陰日陰神逆三數，中末都來干上眠。此因四課兩同，只見二課，象干支同位之因素也。有克取克，無克不復取遙克。剛日，以干課（第一課）上神順數三神為用，中末傳干上；柔日，以支陰第四課上神逆數三神為用，名帷簿不修。

The mnemonic says: when the four lessons are combined into two lessons and there is no conflict, it is called the Eight Special Pattern. On a yang day, the initiating transmission is determined by counting three positions forward from the yang spirit; on a yin day, it is determined by counting three positions backward from the yin spirit. Both the middle transmission and the final transmission are placed on the spirit associated with the day stem. This pattern arises because the four lessons are paired and identical, resulting in only two visible lessons, which indicates that both the stem and branch are located in the same palace. If there is a conflict, take the conflicting spirit; if there is no conflict, do not take a remote conflict. On a yang day, the initiating transmission is determined by counting from the first spirit of the day stem to the third spirit in a forward direction; on a yin day, the initiating transmission is determined by counting backward from the fourth lesson's spirit (the yin spirit of the day branch) to the third spirit. This pattern is also known as "unrestrained inner affairs," indicating disorder within the inner household.

例1、二課無克，以干上亥順三丑，三傳丑亥亥。丑亥亥，申亥申亥，亥寅亥甲。丑寅卯辰、子巳、亥午、戌酉申未。

The first example involves two lessons without any conflict: starting from the day stem god亥 and counting three positions forward to丑, take丑 as the initiating transmission. The middle and final transmissions are both taken from the day stem god亥. The three transmissions are丑,亥, and亥. The three transmissions form one line as丑,亥, and亥. The four lessons are arranged as follows: the upper line is申,亥,申, and亥; the lower line is亥,寅,亥, and the day stem甲. The diagram of the heavenly and earthly plates is arranged with the upper row as丑,寅,卯,辰, the left side as子,亥, the right side as巳,午, and the lower row as戌,酉,申,未.

例2、干支同位無克，以支陰丑逆三數亥，三傳亥戌戌。亥戌戌，丑戌丑戌，戌未戌丁。申酉戌亥、未子、午丑、巳辰卯寅。

The second example is when the heavenly stem and earthly branch are in the same palace and there is no conflict: from the day branch's yin spirit Chou, count backward three positions to Hai, and take Hai as the initiating transmission. The middle and final transmissions are both taken from the spirit Wu on the day stem. The three transmissions are Hai, Wu, Wu. The three transmissions are all Yixing: Hai, Wu, Wu. The four lessons are: the upper row of Yixing is Chou, Wu, Chou, Wu; the lower row is Wu, Wei, Wu and the day stem Ding. The diagram of the heavenly and earthly plates has the upper row as Shen, You, Xu, Hai. The left side is Wei, Wu. The right side is Zi, Chou. The lower row is Si, Chen, Mao, Yin.

訣曰：六甲伏吟寅巳申，六丙六戊巳申寅，六乙便尋辰戌未，六庚申寅巳三刑，六己丁中臨亥酉，辰先日後末取刑。丑卯巳未便無克，辰刑沖處三傳神。六癸便為丑戌未，壬辰壬午亥巳申。更有四壬別立法，日先辰次末取刑。以上各干伏吟法，剛日柔辰中末分。

The mnemonic says: For the six days with Jia as the day stem, the three transmissions of the hidden chant are Yin, Si, and Shen; for the six days with Bing and the six days with Wu as the day stem, the three transmissions are Si, Shen, and Yin; for the six days with Yi as the day stem, the three transmissions are Chen, Xu, and Wei; for the six days with Geng as the day stem, the three transmissions are Shen, Yin, and Si, which exactly match the three mutual punishments; for the six days with Ji and the six days with Ding as the day stem, they are located between Hai and You, first take the heavenly stem above the day branch, then take the heavenly stem above the day stem, and the final transmission takes the punishing god. If the day branch is at Chou, Mao, Si, or Wei and there is no element to overcome, then take the three transmissions from the place where the heavenly stem above the day branch is punished or conflicting. For the six days with Gui as the day stem, the three transmissions are Chou, Xu, and Wei; for the days Renchen and Renwu, the three transmissions are Hai, Si, and Shen. For the other four days with Ren as the day stem, a different method is used: first take the heavenly stem above the day stem, then take the heavenly stem above the day branch, and the final transmission takes the punishing god. In general, for the hidden chant of each day stem, the middle and final transmissions are divided based on whether the day is a strong day or a flexible day, with strong days starting with the stem and flexible days starting with the branch.

曰：六甲伏吟寅巳申，六丙六戊巳申寅，六乙便尋辰戌未，六庚申寅巳三刑，六己丁中臨亥酉，辰先日後末取刑。丑卯巳未便無克，辰刑沖處三傳神。六癸便為丑戌未，壬辰壬午亥巳申。更有四壬別立法，日先辰次末取刑。以上各干伏吟法，剛日柔辰中末分。

This formula is repeated from the original text, with the same meaning: On the days of the six Jia stems, the three transmissions are寅, 巳, and 申; on the days of the six Bing and Wu stems, the three transmissions are 巳, 申, and 寅; on the days of the six Yi stems, the three transmissions are 辰, 戌, and 未; on the days of the six Geng stems, the three transmissions are 申, 寅, and 巳, forming the three punishments; on the days of the six Ji and Ding stems, the transmissions are between 亥 and 酉, with the branches first and the stems afterwards, and the final transmission is taken from the punishment; if the day branches are 丑, 卯, 巳, or 未 and there is no punishment, then the three transmissions are taken from the punishment of the day branch's heavenly stem; on the days of the six Gui stems, the three transmissions are 丑, 戌, and 未; on the days of Renchen and Renwu, the three transmissions are 亥, 巳, and 申; for the four Ren stems, a separate method is used, with the stems first and the branches afterwards, and the final transmission is taken from the punishment. In summary, on strong days, the transmissions start with the day stem, and on weak days, they start with the day branch, with the middle and final transmissions being divided accordingly.

按：伏吟皆是神居本位，沒有動機，所課伏也。有克取克，無克取三刑，遇自刑則取其沖。

The commentary says: All cases of hidden chant are those where the twelve heavenly spirits on the heaven plate each occupy their own positions on the earth plate, without any movement, thus there is no sign of action, which is why it is called "hidden." When selecting the method, if there is a conquering relationship, use the conquering one; if there is no conquering, use the triple punishment. If it encounters the self-punishing spirits such as Chen, Wu, You, and Hai, then instead use their opposite opposing spirits.

例1、自任格，無克用刑，三傳巳申寅。巳，申，寅。辰辰巳巳，辰辰巳丙。巳午未申、辰酉、卯戌、寅丑子亥。

The first example is the self-assumption pattern: there is no overcoming in the entire chart, so the three crimes are used instead. The three transmissions are巳, 申, and 寅. The structure of the lesson is: the three transmissions, from top to bottom, are巳, 申, and 寅; the four lessons have the upper row as辰, 辰, 巳, 巳, and the lower row as辰, 辰, 巳 and the day stem 丙. The diagram of the heaven and earth plates has the top row as巳, 午, 未, 申, the left side as辰, 卯, the right side as酉, 戌, and the bottom row as寅, 丑, 子, 亥. Since it is a strong day and has no support, it assumes the responsibility by itself, hence it is called self-assumption.

例2、杜傳格，剛日遇自刑，用支為中，末取沖。三傳亥辰戌。亥，辰，戌。辰辰亥亥，辰辰亥壬。巳午未申、辰酉、卯戌、寅丑子亥。

The second example is the Du Chuan pattern: the day stem is Ren, a strong day, and the chosen god is Chen, which is a self-inflicting position. Therefore, the middle transmission uses the god on the day branch, and the final transmission takes the opposing god. The three transmissions are亥, 辰, 戌. The structure of the lesson is: the three transmissions, from top to bottom, are亥, 辰, 戌; the upper row of the four lessons is辰, 辰, 亥, 亥, and the lower row is辰, 辰, 亥 with the day stem Ren. The diagram of the heavenly and earthly plates has the upper row as巳, 午, 未, 申, the left side as辰, 卯, the right side as酉, 戌, and the lower row as寅, 丑, 子, 亥. The transmission path is blocked by self-inflicting, hence called Du Chuan, indicating that matters are often obstructed.

例2、不虞格。有克用克，中末取刑。丑，戌，未。丑丑丑丑，丑丑丑癸。巳午未申、辰酉、卯戌、寅丑子亥。

The next example is still labeled as Example Two in the original text, but it is actually the third example, known as the "Unexpected" pattern. When there is a conflict, take the conflicting god as the initiating transmission. The middle and final transmissions should take the god that is mutually harmful. The three transmissions are Chou, Xu, and Wei. The structure of the lesson is: the three transmissions, from top to bottom, are Chou, Xu, and Wei; the four lessons have the first row as Chou, Chou, Chou, Chou, and the second row as Chou, Chou, Chou, and the day stem Gui (Gui's lodging palace is Chou). The diagram of the heavenly and earthly plates has the upper row arranged as Si, Wu, Wei, Shen, the left side as Chen, Mao, the right side as You, Xu, and the lower row as Yin, Chou, Zi, Hai. The heavenly stem and earthly branch are in the same position and the entire chart remains still. Misfortune or fortune comes unexpectedly, hence it is called the "Unexpected" pattern.

例4、自信格。無克，用支上神，中末取三刑，三傳丑戌未。丑，戌，未。丑丑未未，丑丑未丁。巳午未申、辰酉、卯戌、寅丑子亥。

The fourth example is the Self-Confidence Pattern: there is no conflict throughout the entire chart. The initiating transmission is taken from the god on the day branch. The middle and final transmissions are derived from the triple mutual accusation of丑 (Chou) accusing戌 (Xu),戌 (Xu) accusing未 (Wei), and未 (Wei) accusing丑 (Chou). The three transmissions are丑 (Chou),戌 (Xu), and未 (Wei). The structure of the chart is: the three transmissions, from top to bottom, are丑 (Chou),戌 (Xu), and未 (Wei); the four lessons have the first row as丑 (Chou),丑 (Chou),未 (Wei), and未 (Wei), and the second row as丑 (Chou),丑 (Chou),未 (Wei), and the day stem丁 (Ding) (which is located in the palace of未 (Wei)). The diagram of the heavenly and earthly plates has the upper row as巳 (Si),午 (Wu),未 (Wei), and申 (Shen), the left side as辰 (Chen) and卯 (Mao), the right side as酉 (You) and戌 (Xu), and the lower row as寅 (Yin),丑 (Chou),子 (Zi), and亥 (Hai). On a flexible day, there is a hidden chant and self-preservation, hence it is called Self-Confidence.

伏吟是神居原位處，不動未變之時，靜象也。動作不能，杜塞多多，須求年命驛馬以活動，否則以靜以待時，伏處呻吟。

Fuyin refers to the situation where the twelve gods remain in their original positions without movement, representing a purely static condition. When there is a desire to take action, one is unable to move, and everything is blocked and obstructed. In such cases, one must rely on the practitioner's age, birth year, or the post-horse to find a way forward; otherwise, one can only remain in stillness, waiting for the right opportunity, and remain in the original position, suffering in silence.

訣曰：返吟有剋剋初生，理取先沖而後刑。次傳後在自刑上，須求破法沖也是原因。按：返吟課天地盤十二神均在對沖位上，對立交沖，動搖不安之象。與伏吟靜體不變者相反，然雖振動卻有克應，所謂六沖課是。有克取克，初沖為中，中刑為末，中遇自刑，末取沖。

The mnemonic says: In a return chant divination, if there is a conflict, take the conflicting element as the initial transmission; the principle is first to take the opposition, then the punishment. When the middle transmission falls on the position of self-punishment, the final transmission should seek another method of resolution, still using opposition as the way out. Note: In return chant divination, the twelve heavenly stems on the heaven plate and the twelve earthly branches on the earth plate are all in pairs of opposition, facing each other, indicating instability. It is opposite to the stillness of hidden chant, although the entire situation is shaken, there is still a conflict to rely on, which is called the six conflicts divination. The method of selection: if there is a conflict, take the conflicting element as the initial transmission, the opposing god of the initial transmission as the middle transmission, and the punishing god of the middle transmission as the final transmission; if the middle transmission happens to fall on the position of self-punishment, the final transmission should instead take its opposing god.

無依格外，有無親格，無克者六日，即辛未、丁未、己未、辛丑、丁丑、己丑。此六日取驛馬發用為初傳，中用支上末用干上。蓋井欄格，動而不能動，有所欄如井也。

Return echo divination, apart from the no reliance pattern, also includes the no kin pattern. There are only six days when there is no conflict throughout the entire chart: Xinwei, Dingwei, Jiwei, Xinchou, Dingchou, and Jichou. On these six days, the initial transmission is determined by the Post-horse (post-horse) initiating transmission, 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. This pattern is also known as the well rim pattern. Although the entire chart is in motion, it cannot move out, resembling being surrounded by a well rim.

以上伏吟十二神歸家隱伏，返吟十二神對立沖突，動作威儀，變化不測。視其機之動處以判斷之，如神。但不可有一毫私意在其中。

In summary, Fu Yin refers to the twelve gods returning to their respective homes and remaining hidden, while Fan Yin involves the twelve gods opposing each other in conflict, with their actions being loud and their changes unpredictable. When making a divination, one simply needs to identify where the signs of movement are triggered and use that to judge the outcome, which will be as accurate as a god's prediction. However, one's heart must not hold any slightest private intentions or preconceived notions.

例1、無依格。下克上用寅，沖中刑末。三傳寅申寅。寅，申，寅。戌辰申寅，辰戌寅庚。亥子丑寅、戌卯、酉辰、申未午巳。

The first example is the form of no support: the lower god overcomes the upper god, taking寅as the initiating transmission. The first transmission's opposing god申serves as the middle transmission, and the god that is mutually harmed by the middle transmission serves as the final transmission. The three transmissions are寅, 申, and寅. The structure of the lesson is: the three transmissions, from top to bottom, are寅, 申, and寅; the four lessons have the upper row as戌, 辰, 申, and寅, and the lower row as辰, 戌, 寅, and the day stem庚. The diagram of the heavenly and earthly plates has the upper row as亥, 子, 丑, and寅, the left side as戌 and 酉, the right side as卯 and 辰, and the lower row as申, 未, 午, and巳. The entire plate is in opposition with no support, hence it is called no support.

例2、無親格，無克取馬亥為用，中支末干，三傳亥未辰。亥，未，辰。丑未戌辰，未丑辰辛。亥子丑寅、戌卯、酉辰、申未午巳。

The second example is the No Kin Structure: On a Xinchou day, there is no element that is overcome throughout the entire chart. The initiating transmission is taken from the亥 (Hai) as the post-horse. The middle transmission uses the earth plate of the day branch, which is 未 (Wei), and the final transmission uses the earth plate of the day stem, which is 辰 (Chen). The three transmissions are therefore亥 (Hai), 未 (Wei), and 辰 (Chen). The three transmissions are arranged from top to bottom as亥 (Hai), 未 (Wei), and 辰 (Chen). The four lessons have the upper row as丑 (Chou), 未 (Wei), 戌 (Xu), and 辰 (Chen), and the lower row as未 (Wei), 丑 (Chou), 辰 (Chen), and the day stem 辛 (Xin). The diagram of the heavenly and earthly plates has the upper row as亥 (Hai), 子 (Zi), 丑 (Chou), 寅 (Yin), the left side as戌 (Xu), 酉 (You), the right side as卯 (Mao), 辰 (Chen), and the lower row as申 (Shen), 未 (Wei), 午 (Wu), and 巳 (Si). The upper and lower plates are in opposition, and there is no place where they are close to each other, so it is called the No Kin Structure.

返吟，乃十二神皆處在相沖對立之位，或互不兼容，或各走極端，有火線接近、一觸即發之機，躍躍欲試之動象也。在矛盾最尖銳、相反比例時，一遇合神，則統一平衡矣。動極以靜，相反而相成。此課有求必應，感而遂通者，因天地盤都動也。

This divination lesson, known as "Fanyin," occurs when all twelve gods are positioned in opposing or conflicting positions, or when they are incompatible with each other, each taking extreme positions. It resembles a situation where flames are approaching, ready to ignite at any moment, indicating a dynamic and eager state. When contradictions reach their peak and the two sides are exactly opposite, the moment a harmonizing god appears, balance is immediately restored. Movement reaches its peak and then turns into stillness; opposite extremes complement each other perfectly. This lesson ensures that whatever is sought will be fulfilled, and a response is immediate, because neither the Heaven Plate nor the Earth Plate remains still.

中沖末刑，可見其威烈。僅六陰日無克賊，無現機者，辛未、丁未、己未、辛丑、丁丑、己丑六天，取馬發用，中支末干上耳。是亦物之不齊，物之情也。觀象玩占者，宜具好生之德，補有情之天，為今之女媧氏也。

The middle transmission takes the conflict, and the final transmission takes the punishment, clearly showing the intensity of their influence. Only six yin days do not have any剋贼 (overcoming and harming), so there is no existing sign or indication, namely the six days of Xinwei, Dingwei, Jiwei, Xinchou, Dingchou, and Jichou. On these days, we should instead take the post-horse as the initiating transmission, take the heavenly stem above the day branch for the middle transmission, and take the heavenly stem above the day stem for the final transmission. This is precisely the meaning of the saying in the "Mencius" that "things are not all the same, which is the natural state of things." Those who observe phenomena and practice divination should hold the virtue of cherishing life, to make up for the shortcomings of this affectionate world, and become a Nuwa of our time.

其法有八：1、先鋒：正時為先鋒，感應之先露之機。2、直事：月將為值事，將加神課立。3、外事：日干為外事，凡占以干為主。4、內事：日支為內事，為對象為宅。5、發端：初傳為發端門，為事之始，一切用神。6、移易：中傳為移易門，過程半路，中段。7、歸計：末傳為歸計門，成否、終結、最末端。8、變體：年命為變體，以占者之行年本命變易其好壞。以上八門，第一在於初傳用神發端。

There are eight methods to enter into divination. The first is called the Vanguard: the time of divination is the Vanguard, which is the first indication or sign. The second is called Direct Matter: the Month General is the god governing the matter, and by adding the Month General to the time of divination, the divination becomes complete. The third is called External Matter: the Day Stem governs external matters, and all divinations take the Day Stem as the main reference. The fourth is called Internal Matter: the Day Branch governs internal matters, representing the subject of the divination and also the family residence. The fifth is called the Beginning: the First Transmission is the gate of the beginning, representing the start of the matter, and all useful gods are taken from here. The sixth is called Change: the Middle Transmission is the gate of change, representing the middle stage of the matter. The seventh is called Conclusion: the Final Transmission is the gate of conclusion, governing success or failure and the final outcome. The eighth is called Transformation: the person's age and destiny are the gate of transformation, which can change the fortune of the divination. Among these eight gates, the most important is the first, which lies in the beginning of the First Transmission.

占時、活時為先鋒門。或為日干之德合鬼墓，或作支辰之刑沖破害。課與傳未成，幾微先露。又如占行人何時歸，時現馬合支或合干，則實時外人到門也。

When casting a divination, the current hour, also called the living hour, is the leading gate of the entire chart. This hour may either be the virtue god, harmonious god, official ghost, or storage of the day stem, or it may exactly form the conflict, opposition, destruction, or harm of the day branch. Before the chart pattern and the three transmissions are arranged, subtle information has already been revealed in advance. For example, if one is divining when a traveler will return, and the hour revealed at the time is the post-horse, and the post-horse harmonizes with the day branch or day stem, then the traveler is likely to arrive at the door at that moment.

為太陽所躔，黃道宮位。為占時所值。將加時，始成立天地盤，始分四課陰陽，三傳生克。

The Moon General refers to the Yellow Path palace position that the sun occupies in the current month, and it is also the deity corresponding to the time of the divination. The Moon General must be added to the time of the divination in order for the Heaven Plate and Earth Plate to be established, the yin and yang of the Four Lessons to be distinguished, and the relationships of generation and overcoming in the Three Transmissions to be determined.

凡占以日干為主宰，壬課用支，此惟一之天干稱孤道寡，唯我獨尊者。不但為外事，又為我，為身，為全式之主位，四課第一課頂在上神，所有動作謀為皆主乎日，生剋制化均應於干者。

All divination lessons are governed by the day stem. In the Six Rats system, only the day stem is used as the heavenly stem, making it the sole ruler, isolated and supreme. It not only oversees external matters but also represents the self and the individual, serving as the central position in the entire system. Among the four lessons, the first lesson is placed directly on the position of the heavenly stem above the day stem. All actions and plans are based on the day stem, and the results of generation, control, restriction, and transformation are all reflected upon the day stem.

日支為支，又名日之辰，即內事之門。支與干為相對平等之地位，干為對外任務，支乃對內負責。雖因六十甲子立體，的以干動為上，支為下。

The Day Branch is abbreviated as "Zhi" and is also called the "Chen" of the day. It serves as the gateway to internal matters. The Zhi and the Heavenly Stem are in relatively equal positions; the Heavenly Stem takes on external responsibilities, while the Zhi handles internal affairs. However, since the sixty Jiazi are paired with the Heavenly Stems and Earthly Branches in a three-dimensional structure, ultimately the Heavenly Stem is active and occupies a higher position, while the Earthly Branch is passive and occupies a lower position.

干應外，支應內，干為陽象，保衛內陰，支屬陰象，鞏固內功，所以凡占以支為宅，為他，為對象也。欲知宅內之盛衰，須審支辰之休旺；欲知事物之禍福，須察支辰之吉凶，故為內事。又為一切對方對象。

Heavenly Stems respond externally, Earthly Branches respond internally; Heavenly Stems represent the image of Yang, their duty being to protect the internal Yin. Earthly Branches represent the image of Yin, their duty being to consolidate the internal foundation. Therefore, in all divination, the Day Branch represents the family dwelling, represents others, and represents the subject being inquired about. To understand the prosperity or decline within the family dwelling, one must examine the strength or decline of the Day Branch. To understand the fortune or misfortune of things, one must investigate the auspiciousness or inauspiciousness of the Day Branch. Therefore, the Day Branch governs internal matters and also represents all the other parties and subjects involved.

壬課之用神，動機出現處，事物之透露處，故為發端之門。凡占事之端倪，判事之決策，三傳之總紐，四課之結晶，在此初傳。為事之始應，傳吉事吉，傳凶事凶，禍福之端，克應之兆，皆發於此，第一位之第一義。

The first transmission is the useful god of the Six Rats system, where the motive becomes apparent and the matter reveals its message, hence it is called the gate of initiation. All the initial signs of divination and the decisions in judging matters, the central hub of the three transmissions and the crystallization of the four lessons, all fall upon this first transmission. It is the initial manifestation of the matter: if the first transmission is auspicious, the matter will be auspicious; if the first transmission is inauspicious, the matter will be inauspicious. The beginning of fortune and misfortune, the signs of response, all originate from here, which is the first principle of the first priority.

三傳之中段過程，故為移易之門。前有初傳引導，後有末傳附從，此居間之中傳，為事之中應；有初吉中凶者，則事由吉而變凶。有初逆中順者，則自逆而轉順，故為移易之門。蓋活潑潑之地之時耳。

The middle transmission is the middle part of the three transmissions, hence called the gate of transformation. Before it is the first transmission leading the way, and after it is the final transmission following closely. The middle transmission, situated in between, represents the verification of the matter at its midpoint. There are cases where the first transmission is auspicious but the middle transmission is inauspicious, causing the matter to shift from good to bad. There are also cases where the first transmission is adverse but the middle transmission is favorable, leading the matter to change from adverse to favorable. Therefore, it is called the gate of transformation, which is the most dynamic and changeable part and period of the entire situation.

三傳之最終結論，故為歸計門。凡占以末傳為事之終應決定，初中雖凶，末傳卻吉，事終有成。初中雖吉，末傳卻凶，事終有悔。

The final transmission is the concluding part of the three transmissions, hence called the gate of returning to calculation. In all divinations, the final transmission is used to determine the ultimate outcome of matters: if the first and middle transmissions are unfavorable but the final transmission is favorable, the matter will ultimately succeed; if the first and middle transmissions are favorable but the final transmission is unfavorable, the matter will ultimately leave regret.

此由初傳傳中傳，中傳傳末傳，逐步相傳，有感斯應。必誠以執之，不誠無物，無物則無形無見，茫然不應。此壬課之約言，天機之妙理，有內聖外王之志，裕民愛國之忱者，乃有特別靈感，見仁見智，存乎其人。

This is the process of transmission from the first transmission to the middle transmission, then from the middle to the final transmission, step by step passing on. When there is a feeling, there is a response. The practitioner must hold onto sincerity. The Doctrine of the Mean says, "Without sincerity, there is nothing." If the heart is not sincere, there is nothing to be had; if there is nothing, there is no form or trace to be seen, and it is vast and empty with no response. This is a key point in the art of Liu Xin, and also a profound principle of heavenly mechanisms. Only those with the aspiration of inner sagehood and outer kingship, and a heartfelt devotion to enriching the people and loving the country, will have special inspiration. As for personal understanding, it all depends on each individual.

即占者之行年本命，為變體門。按年命為事之變易。命乃一身之應，年為用神之助。傳有一定吉凶，人有各殊年命。如傳財本吉，年命見官鬼而成凶；傳鬼本凶，年命見子孫而成吉。故課之變體者，可以助之課傳而變化之，以趨吉避凶也，利於人類。

Year and destiny refer to the person's age and their native destiny, which are the gateways to transformation. It is said that year and destiny govern the changes of affairs. Native destiny relates to the person's own body, while the year represents the assistance of the useful god. The good or bad fortune indicated by the three transmissions is predetermined, yet each person has different year and native destiny. For example, if the three transmissions indicate wealth, which is generally auspicious, but if the person's year and native destiny include official ghosts, it turns auspicious into inauspicious. Conversely, if the three transmissions indicate ghosts, which is generally inauspicious, but if the person's year and native destiny include descendants, it turns inauspicious into auspicious. Therefore, the transformation of a divination lesson can assist the transmission of the lesson and bring about change, helping to seek good fortune and avoid misfortune, benefiting people.

男生於寅上起一歲，女生於申上起一歲，男順女逆，是為行年。課例一。三傳：財、辰、玄，官、申、蛇，父、子、龍。四課：蛇、玄、合、後，申、辰、戌、午，辰、子、午、甲。

The method of determining the year's movement is: for a man, start from the position of寅 and count one year, while for a woman, start from the position of申 and count one year. Men proceed in the order of the branches, while women proceed in the reverse order. Counting year by year, the position reached is the current year's movement. In the first example, the three transmissions are: the first transmission is 辰, representing a wealth hexagram, riding on Black Tortoise; the middle transmission is 申, representing an official hexagram, riding on Teng Snake; the final transmission is 子, representing a father hexagram, riding on Azure Dragon. The heavenly generals of the four lessons, from the fourth lesson to the first, are Teng Snake, Black Tortoise, Liu He, and Heavenly Empress; the upper gods are 申, 辰, 戌, and 午, while the lower gods are 辰, 子, 午, and the day stem 甲.

朱合勾青，酉戌亥子，蟲、申、丑、空，貴、未、寅、白，午巳辰卯，後陰玄常。

The diagram of Heavenly Generals over the Earth Plate is arranged as follows: the upper row includes the Earth Plate positions You, Xu, Hai, and Zi, which are successively occupied by Vermilion Bird, Liu He, Gou Chen, and Azure Dragon; the left side of the Earth Plate position Shen is occupied by Teng Snake (originally written as 'chong' in the original text), and the right side of the Earth Plate position Chou is occupied by Tian Kong; the left side of the Earth Plate position Wei is occupied by Nobleman, and the right side of the Earth Plate position Yin is occupied by White Tiger; the lower row includes the Earth Plate positions Wu, Si, Chen, and Mao, which are successively occupied by Heavenly Empress, Tai Yin, Black Tortoise, and Tai Chang.

癸巳命，巳上酉為金，遇生生之金局，乘朱雀為文書。是為本命。巳命人之行年己丑年的，庚子年在酉，天盤丑。

The person being divined was born in the year Guisi, so their native stem is in Si. The position of Si is occupied by the Heaven Plate You, which belongs to metal. It also encounters a layered mutual generation of the metal cycle. The position You is occupied by the Vermilion Bird, indicating matters related to documents and writings. This is the interpretation of the native stem. For someone with a native stem in Si, in the year Jichou, their year position falls on a certain position, and by the year Gengzi, they reach the position You. The position You is occupied by the Heaven Plate Chou.

課例。四課定位：4、3、2、1，主、客，他、我，內、外，宅、人，往、來，靜、動，對方、本身。

The four lessons in the example are arranged from left to right as fourth, third, second, and first. The left half belongs to the principal, and the right half belongs to the guest. The left represents others, while the right represents self. The left is internal, and the right is external. The left signifies the family, while the right signifies the body. The left represents the past, and the right represents the future. The left is associated with stillness, and the right with movement. In summary, the left half represents the other party, and the right half represents oneself.

四課、三課、二課、一課，支陰、對象、干陰、干陽，申、辰、戌、午，辰、子、午、甲。內事、家宅，外事、自身。支為靜（他），干為動（我）。

When arranged in a table, the fourth lesson, third lesson, second lesson, and first lesson correspond to the yin spirit of the day branch, the subject being divined, the yin spirit of the day stem, and the yang spirit of the day stem, respectively. Their upper spirits are Shen, Chen, Xu, and Wu in sequence, and their lower spirits are Chen, Zi, Wu, and the day stem Jia in sequence. The two lessons on the left govern internal matters and family affairs, while the two lessons on the right govern external matters and personal affairs. The day branch represents others and is static, while the day stem represents oneself and is active.

三傳：用神、財、辰、玄，初，初傳主腦；移易、官、申、蛇，中；歸計、父、子、龍，末。

The three transmissions are arranged in a table: the first transmission is the useful god, representing the wealth爻, with the earthly branch being Chen, riding on the Black Tortoise, occupying the position of the first transmission, serving as the main focus of the entire chart; the middle transmission governs change, representing the official爻, with the earthly branch being Shen, riding on the Teng Snake, occupying the position of the middle transmission; the final transmission governs resolution, representing the father爻, with the earthly branch being Zi, riding on the Azure Dragon, occupying the position of the final transmission.

五月離，六月，七月。四月、巽、酉，戌，亥，子、坤。三月、申，左，上前南，右、丑、八月、兌。二月、震、未，東，下後北，西、寅、九月、干。正月、艮、午，巳，辰，卯。十二月，十一月、坎，十月。

The diagram combines the twelve months, the eight trigrams, and the earth plate directions. Above is the fifth month, which corresponds to the trigram Li (Fire), with the sixth and seventh months to its right. In the upper left corner is the fourth month, which corresponds to the trigram Xun (Wind), and the top row from left to right is You, Xu, Hai, and Zi. In the upper right corner is the trigram Kun (Earth). On the left side, the third month corresponds to Shen, and the diagram marks "left." Above the center it marks "upper, front, south," and on the right side it marks "right," corresponding to Chou, the eighth month, and the trigram Dui (Lake). Below the left side, the second month corresponds to Zhen and Wei, with "east" marked on the left center and "lower, back, north" below. On the right side, it marks "west," with the first month corresponding to Yin, the ninth month, and the trigram Qian (Heaven). The first month is also in Gen (Mountain) and Wu (Fire) positions, and the bottom row from left to right is Si, Chen, and Mao. At the bottom of the diagram, the twelve months are listed in order, followed by the eleventh month corresponding to Kan (Water) and the tenth month. Together, this diagram shows the correspondence between the month builder, the eight trigrams, directions, and the twelve earthly branches of the earth plate.

課傳之生旺第一，貴神順逆次之，其它又次之。

When making a divination judgment, first examine the pattern of the lesson and the vitality, prosperity, decline, and death of the three transmissions; this is the primary consideration. Next, check whether the noble deity is moving forward or backward. The other factors should then be considered in order.

舉例2：八月初十日子時，己丑年癸酉月甲子日甲子時國慶吉課。1949.10.1日。三傳：財、戊辰、玄，官、壬申、蛇，父、甲子、龍。

The second example: On the tenth day of the eighth lunar month at the hour of the rat, the divination for the National Day auspicious lesson was cast on the day of Jichou in the year of Wuchen, the month of Guiyou, and the day and hour of Jiazi. In the Gregorian calendar, this corresponds to October 1st, 1949. The three transmissions are: the first transmission is Wuchen, representing the wealth hexagram, riding on the Black Tortoise; the middle transmission is Renshen, representing the official hexagram, riding on the Teng Snake; the final transmission is Jiazi, representing the father hexagram, riding on the Azure Dragon.

四課：蛇、玄（太陽、合、後（後來，申、辰、光旦）、戌、午、方蘇，辰、子、午、甲。內水局，人民。

The heavenly generals accompanying the four lessons, from the fourth lesson to the first, are Teng Snake, Black Tortoise, Liu He, and Heavenly Empress. The upper gods are in the order of Shen, Chen, Xu, and Wu, while the lower gods are Chen, Zi, Wu, and the day stem Jia. The original text has a marginal note "sunlight and dawn" under Black Tortoise and "later it will revive" under Heavenly Empress. Because the two rows are written side by side, they are interleaved here, taking the meaning of auspicious words. On the left, Shen, Zi, and Chen form a water trinity, noted as "internal water trinity," indicating internal matters. On the right, Wu and the day stem Jia are noted as "people."

朱合勾青，酉戌亥子，蟲、申、丑、空，貴、未、寅、白，午巳辰卯，後陰玄常。斷曰：青龍得水，六合聯奎，內局扶元，水火既濟。貴人順行，臨卯朝氣，太陽發用，宅照光輝。玄武化龍，水局生干，末助初傳，天后加干，平旦正氣，光照乾坤。安內和外，億萬斯年。

The diagram of Heavenly Generals over the Earth Plate shows: the upper row has the Earth Plate positions You, Xu, Hai, Zi, successively occupied by Vermilion Bird, Liu He, Gou Chen, and Azure Dragon; the left side at Shen position is occupied by Teng Snake, and the right side at Chou position is occupied by Tian Kong; the left side at Wei position is occupied by Nobleman, and the right side at Yin position is occupied by White Tiger; the lower row has Wu, Si, Chen, Mao, successively occupied by Heavenly Empress, Tai Yin, Black Tortoise, and Tai Chang. The interpretation states: Azure Dragon resides at Zi and gains water, its power is flourishing; Liu He connects with Legs Mansion, indicating a gathering of civilization; the internal water formation of Shen, Zi, and Chen supports the vital energy, and the interaction of water and fire forms the image of completion. Nobleman proceeds in order, arriving at Mao position, exactly corresponding to the east's vital energy; the Sun initiates the transmission, illuminating the family dwelling and producing brilliance. Black Tortoise gains the water formation and transforms into Azure Dragon, the water formation turns back to support the Day Stem, and the final transmission returns to assist the initial transmission; Heavenly Empress is placed over the Day Stem, exactly corresponding to the clear and upright energy of early morning, shining brightly through the universe. Internal stability and external peace can ensure peace for millions of years.

月將，即日躔宮度，太陽星也。得時為地盤，以月將加在時上，則月將乃天盤耳。此每月中氣後之福德，乃幽明之司，動靜之機，到處解咎除殃者。臨日為福助，臨辰為龍德；臨用，臨年命，純吉。臨日身躬少病，臨辰宅舍光輝，臨用動作如意。乘空光耀照人。為消災解厄之最大善力者。

The Moon General is the degree of the Sun's position, that is, the Sun star. When determining the time of divination, the Earth Plate is set, and the Moon General is added upon the time of divination, transforming it into the Heaven Plate. It is the virtue deity in charge of the month after the solar term, overseeing both the underworld and the human world, controlling the key of movement and stillness. Wherever it goes, it can remove misfortune and eliminate calamities. If the Moon General is present on the Day Stem, it brings assistance in fortune; if on the Day Branch, it signifies the virtue of a dragon, which is a noble quality. If it is present on the Initiating Transmission deity or on the diviner's native year and destiny, it is a pure auspicious sign. If it is on the Day Stem, the person will have few illnesses; if on the Day Branch, the dwelling will shine with brilliance; if on the Initiating Transmission, the person's actions will proceed smoothly. Even if it is riding the Kongwang, it still shines brightly upon people. It is the greatest benevolent force for eliminating disasters and removing misfortunes.

即武上歸趙，乘勾常勝，為壬課中第一吉神，屬臺省部院也者，但須在旺相時，始能監察。

The Moon General is positioned over the Black Tortoise, enabling lost items to be recovered intact, like the jade璧 of the Huishì family returning to Zhao. If it rides upon Gou Chen, it ensures victory in all battles. It is the premier auspicious deity in the Six Rats system, holding a position equivalent to the major government offices of the court's Tai, Sheng, Bu, and Yuan. However, it can only truly exercise this supervisory power when it is prosperous and strong.

此十干寄宮也，亦即天干寄於地支之宮位者，干係於支耳。支主靜，寓有干神，則靜中有動矣。如人元用神司事，於是見寅知為甲，見甲知屬寅。以故甲課在寅，壬課在亥。

The concept of lesson pattern refers to the lodgment of the ten heavenly stems in the earthly branches, meaning which palace of the earthly branches the heavenly stems are associated with. The earthly branches are inherently static, but since they contain the spirits of the heavenly stems, they become dynamic within stillness. This is similar to the use of the original heavenly stem as the useful god in action. Therefore, seeing the branch Yin indicates the presence of the heavenly stem Jia, and seeing Jia indicates it belongs to Yin. Thus, the lesson of a day with Jia as the heavenly stem is associated with Yin, and the lesson of a day with Ren as the heavenly stem is associated with Hai.

其訣曰：陽干寄於祿宮，陰干寄於刃位（羊刃，祿前一位是）。壬學用支，僅一日干，因此重視。以支代表干神。例如甲即寅，寅即甲。乙即辰，辰即乙。分則為干支，合則為一體。壬學十干，課體自此出之。

The mnemonic says: Yang stems reside in their own禄 position, while Yin stems reside in the Yangren position (Yangren is the position before the禄). The Six Rats system uses the Earthly Branches throughout, and the entire chart has only one Day Stem, so it particularly values this Day Stem, representing the heavenly stem with the Earthly Branch. For example, Jia corresponds to寅, and寅 corresponds to Jia; Yi corresponds to辰, and辰 corresponds to Yi. Separately, they are two distinct elements, but when viewed together, they form one entity. The lesson patterns of the ten heavenly stems in the Six Rats system are all derived from this principle.

此十二神之本家原位也。倘居本位還原，為貴神歸家，不治事矣。如貴人在丑位地盤之上，則無力而不任事。等於入定靜息狀態，故不問事。其它十一神同理，凶者不凶，吉者不吉。有若無耳。

The concept of Gu Shen refers to the original positions of the Twelve Heavenly Generals. If a Heavenly General returns to its original position, it is called Gu Shen Gu Jia, meaning it no longer takes charge of affairs. For example, if the Nobleman is located at the Earth Plate position Chou, it becomes weak and ineffective, not assuming its duties, as if entering a state of meditation and rest. Therefore, it does not engage in any matters. The same principle applies to the other eleven Heavenly Generals: those originally considered凶 (malevolent) are no longer malevolent, and those originally considered吉 (benevolent) are no longer benevolent. The presence of such a general is equivalent to its absence.

但在當旺之時，非空陷之地，一旦得助，必乘時而起，又任責治事如常。惟太歲、月建、月將和行年、本命可以助之。亦有占時之吉助者，實時感應如影響。動用之妙，在誠心者，不誠則無物。

But if it is at its peak strength and not in an empty or fallen position, once it receives external support, it will surely rise up at the right time and continue to bear responsibilities. The only ones that can support it are the Tai Su, the Month Builder, the Month General, and the person's own year and destiny. There are also those who rely on the auspiciousness of the time to assist, and at that moment there is an immediate response, like a shadow following a shape or a response to a sound. The effectiveness of action lies entirely in sincerity; if the heart is not sincere, nothing will be accomplished.

歲、月、太陽、年、命，即盤中亦視，占時為貴尤吉。

The five elements of Tai Sui, Month Builder, Sun and Month General, Personal Year, and Personal Destiny should all be examined together when they appear on the disk. If the god of the time happens to be riding with the Nobleman, it is particularly auspicious.

貴人己丑土，主尊者、領導。螣蛇丁巳火，驚、變、胎、火光。朱雀丙午火，文、印、公訟。六合乙卯木，商、婚、吉、友好、子孫。勾陳戊辰土，斗、爭、軍、吏。青龍甲寅木，財帛、夫、米、谷、吉、慶。

The Twelve Heavenly Generals each oversee specific affairs. The Nobleman is associated with Jichou earth, governing respected individuals and superiors. The Teng Snake is associated with Bingwu fire, governing fear, sudden changes, pregnancy, and fire-related calamities. The Vermilion Bird is associated with Bingwu fire, governing documents, seals, and legal disputes involving the government. Liu He is associated with Yimao wood, governing business, marriage, auspicious events, friendly exchanges, and descendants. Gou Chen is associated with Wuchen earth, governing conflicts, lawsuits, military campaigns, and officials. The Azure Dragon is associated with Jiayin wood, governing wealth, husbands, rice, grain, and auspiciousness and joy.

天空戊戌土，文學、空襲、賤、詐。白虎庚申金，凶、器、產、道路、病人。太常己未土，筵、會、衣冠、緯武。玄武癸亥水，盜賊、遺、亡、窮陰。太陰辛酉金，弟、妹、陰私、金品。天后壬子水，妻星、貴婦、內事。

The Tian Kong (Sky) is associated with Wuxu earth, governing literary arts, sudden incidents, lowly people, and deceit. The Bai Hu (White Tiger) is associated with Gengshen metal, governing calamity, weapons, childbirth, roads, and illness. The Tai Chang is associated with Jiwei earth, governing banquets, gatherings, clothing and adornments, and talents in both literature and military affairs. The Xuan Wu (Black Tortoise) is associated with Guihai water, governing thieves, loss, fleeing, and matters of poverty and darkness. The Tai Yin is associated with Xinyou metal, governing younger siblings, private affairs, and silver and gold items. The Tian Hou (Heavenly Empress) is associated with Renzi water, governing the wife star, noble women, and domestic matters.

1、遁干：壬學用支，有時參考旬遁時遁，並可發現丁馬，以決其動向。

The first item is the hidden stem. The Six壬 system mainly uses the earthly branches, but sometimes also refers to the stems hidden in the ten-day cycle and the hidden stems in the hour to determine the heavenly stem, and thus find the ding spirit and the post-horse, to judge the direction of events.

2、陰神：干上為陽，二課為陰。支上為支陽，四課為支陰。陽顯陰隱，暗影為陰，故欲窮事之究竟，當重視隱蔽之陰神。

The second item is the yin spirit. The spirit above the day stem is yang, and the second lesson is its yin spirit; the yang spirit above the day branch is called branch yang, and the fourth lesson is the branch yin. The yang aspect is revealed on the surface, while the yin aspect is hidden within. The shadow in the dark is the yin spirit; therefore, to thoroughly investigate the details of a matter, one must pay attention to this concealed yin spirit.

惟貴人旦暮互為陰神，如旦用陽貴，則陰為簾內貴人，作閒神論。如占怪異及兒病視蛇陰，占婚吉與子孫視合陰，占考選文信責朱陰，占訟爭責勾陰，財物吉好看龍陰，病視虎陰，捕緝問玄陰，婦女和妻看後陰，筵會責常陰，役使看空陰。

Only the Nobleman is both the daytime Nobleman and the nighttime Nobleman, acting as the yin spirit of each. For example, if the daytime Nobleman is used during the day, then the nighttime Nobleman is considered the Nobleman within the curtain, and is treated as an idle spirit. As for the yin spirits corresponding to various types of divination: for strange occurrences and children's illnesses, refer to the yin spirit of Teng Snake; for marriage fortune and descendants, refer to the yin spirit of Liu He; for examinations, selections, and documents or messages, refer to the yin spirit of Vermilion Bird; for lawsuits and disputes, refer to the yin spirit of Gou Chen; for whether wealth is auspicious and abundant, refer to the yin spirit of Azure Dragon; for illness, refer to the yin spirit of White Tiger; for capturing fugitives and recovering stolen goods, refer to the yin spirit of Black Tortoise; for women and spouses, refer to the yin spirit of Heavenly Empress; for banquets and gatherings, refer to the yin spirit of Tai Chang; for employing or dispatching people, refer to the yin spirit of Tian Kong.

3、類神：以類取，以氣求。如占晴以虎朱火，占雨則玄陰水、龍昇天也。如占病以日為病人，辰為症候，又為醫藥。占胎產則日為子，辰為女。如出行，日為陸、為動、為來，辰為水、為應、為靜等等。東方朔云「午乘天馬，必問行人」云云。

The third category is class-based deities, and their symbolic representations should be determined according to the nature of the matter and the corresponding energies. For example, when predicting weather, one should look at deities associated with fire such as White Tiger and Vermilion Bird; when predicting rain, one should look at deities associated with water such as Black Tortoise and Tai Yin, as well as the image of Azure Dragon ascending to heaven. For predicting illness, the day stem represents the patient, the day branch represents the symptoms and also the medicine. For predicting childbirth, the day stem represents the son, and the day branch represents the daughter. For predicting travel, the day stem represents land travel, movement, and arrival, while the day branch represents water travel, response, and stillness. The rest follow the same pattern. Dongfang Shuo said, "At the hour of Wu, the Heavenly Horse is riding, which certainly means someone is asking about a traveler," which illustrates the principle of selecting symbols based on their categories.

4、太歲：天元一氣，一年之主，號令四時，至尊貴者，應大事、上事，不獨歲功。5、月建：月支也，主一月之事，又作頂頭之領導者，最親切主要，宜生日。6、月將：為福德星，巡行解厄救苦者。

The fourth item is the Tai Su. Tai Su is the primordial energy of the Heavenly Stem, the master of the entire year, commanding the four seasons of spring, summer, autumn, and winter. It is the most esteemed, and is particularly relevant to major affairs and matters concerning higher levels, not merely the harvest of crops for the year. The fifth item is the Yue Jian, which refers to the Earthly Branch of the current month, governing affairs within the month and serving as the leading authority, which is most intimate and important. It is preferable for the Yue Jian to be able to generate the Day Stem. The sixth item is the Yue Jiang, which is the star of Fortune and Virtue, touring various places to relieve calamities and save people from suffering.

7、日辰：日干為人，日支為宅。日陰為鄰，支陰為界。干男支女，日我辰它，此正軌定律也。8、正時：神機朕兆於占時，微妙發生於傾刻，所以為先鋒，注意先決之端倪。蓋時刑日憂小人，日干刑時憂君子。時之義大矣哉。

The seventh item is the day branch. The day stem represents the person, and the day branch represents the family dwelling; the hidden spirit of the day stem represents neighbors, and the hidden spirit of the day branch represents the land boundary. The stem signifies male, and the branch signifies female. The day stem is I, and the day branch is the other, which is an unchanging principle. The eighth item is the hour of the day. Subtle omens first appear in the time of divination, and subtle messages occur in an instant, so the time of divination is the vanguard of the entire situation. One should pay attention to the initial signs it reveals. If the time of divination is in conflict with the day stem, one should worry about small people causing trouble; if the day stem is in conflict with the time of divination, one should worry about the loss of the virtuous. The significance of the time of divination is indeed great.

德神：五德如歲德、天德、月德、日德、支德，恩德也。轉禍為福者，又可化刑如月將。得也宜重視。

First, we discuss the De Shen. The Five Virtues refer to the Annual Virtue, Heavenly Virtue, Monthly Virtue, Daily Virtue, and Branch Virtue. They are all deities who bestow grace and spread virtue, capable of transforming misfortune into good fortune. They can also, like the Month General, resolve punishments and injuries. When they appear in divination, they should be given particular attention.

10、相合：合者和也，親也，不合為疏。有支合，如子與丑合。有干合，如甲與未合。惟三合為局，如巳酉丑、亥卯未，事關群眾，關連多多，矛盾統一之。

The tenth item is mutual harmony. Harmony means being amicable and close, while inharmony indicates being distant. There is harmony between earthly branches, such as Zi and Chou combining; there is also harmony between heavenly stems, as the original text gives the example of Jia combining with Wei. As for triple harmony, it forms a set, such as Si, You, and Chou combining to form the metal set, and Hai, Mao, and Wei combining to form the wood set. Such harmonious sets involve many people and have wide-ranging implications. They represent an image where various contradictions are unified.

11、祿元：日干之祿，臨身入傳，旺吉。所臨之野，食祿之方，臨支為暫，忌空。12、官鬼：課傳多鬼，事事不美。夜鬼自昏，日鬼公訟，因受制而難發揮，宜自強，以求抗衡以進。

The eleventh item is the禄元, which is the禄神 of the day stem. If the禄神 is present on the self or enters the three transmissions, and is prosperous and strong, it is auspicious. The area where the禄神 is located indicates the direction where one can obtainofficial stipend. If it is only present on the day branch, it is only temporary, and it is most忌 to fall into Kongwang. The twelfth item is官鬼. If there are too many官鬼 in the lesson pattern and the three transmissions, nothing will go smoothly. Nighttime ghosts indicate confusion of the self, while daytime ghosts indicate disputes with the government, both due to being controlled by others and unable to act freely. At such times, one should strive to strengthen oneself and endeavor to counteract these forces before advancing.

13、墓庫：墓主闇昧不明、壅塞不通，須分清認識。自暗投明，尋沖處以自解救而趨吉。14、絕地：絕處可以逢生，逢長生轉吉。15、刑沖：刑者傷也，相刑不和也。子與卯無禮，三刑無恩，自刑防招刑事。

The thirteenth item is the Storage. The Storage is dark and obscure, blocked and unsmooth, so it must be clearly distinguished. To move from darkness to light, one must seek the place that opens the Storage to save oneself, thus leading to good fortune. The fourteenth item is the Terminal Point. Even in a terminal situation, one can still meet the God of Growth and thus turn it into good fortune. The fifteenth item is punishment and clash. Punishment means injury, and mutual punishment indicates discord. The punishment between Zi and Mao is called the punishment of disrespect. The trine punishments between Yin and Si, and between Chou, Xu, and Wei are called the punishment of no kindness. The self-punishment among Chen, Wu, You, and Hai requires caution to avoid legal troubles.

16、沖神：沖突變動，離德離心，乖戾狂妄，自寬自解覓沖脫。17、破神：日破支破，卯午門戶破，破則散失。成亦變更，宜求合之。18、害神：六害不利六親。害主阻隔，不和而違，動必有失，慎進。

The sixteenth item is the God of Conflict. Conflict indicates conflict and change, separation of mind and spirit, and rebelliousness and recklessness. When this occurs, one should comfort oneself and seek a way out from the opening caused by the conflict. The seventeenth item is the God of Destruction. There are two types: day destruction and branch destruction. The conflict between卯 and午 is considered destruction of the gate and household. Once destruction occurs, it signifies loss and dispersion; even if something is already completed, it will need to change. It is advisable to make efforts to reconcile and remedy the situation. The eighteenth item is the God of Harm. The six harms are unfavorable to the six relations. Harm indicates obstruction and lack of harmony between parties, leading to contradiction. Once action is taken, there will certainly be loss. Therefore, one must be cautious when moving forward.

19、空亡：即旬空也，主解散失陷，虛浮消極，退步不實也。然凶宜空，火不忌。20、驛馬：主奔波跋涉，有年、月、日、時四種，以支馬為主要，天馬次之。主升遷，會祿更吉，忌空陷。臨長生，問行人歸，不歸矣。

Number nineteen is Kongwang, which refers to the旬空. Kongwang indicates dispersion, loss, emptiness, passivity, retreat, and lack of practicality. However, if an Inauspicious Spirit falls into Kongwang, it is actually beneficial. Gods associated with fire do not dislike Kongwang. Number twenty is the Post-horse, which signifies travel and toil. There are four types: year horse, month horse, day horse, and hour horse. The day branch determines the main Post-horse, with the Heavenly Horse as secondary. The Post-horse indicates promotion. It is most unfavorable if it falls into Kongwang or陷落. If the Post-horse is in the long life position, when asking about a traveler's return, it indicates that the traveler will not return.

21、克應：壬家之克應取決於初傳用神者，發用之應期也。太歲發用，應本年內；月建發用，應本月內；月將發用，應日躔內；四立支發用，應本季節內；廿四氣發用，應本氣內；七十二候發用，應本候內；旬首發用，應本旬內；當日支發用，應在本日；真時發用，應在當時。

The twenty-first item is about response and fulfillment. In the Six Rats system, the fulfillment depends on the first transmission and the useful god, which indicates the time when the response will occur. If the heavenly stem of the year is the initiating transmission, the fulfillment should occur within the current year; if the month builder is the initiating transmission, it should occur within the current month; if the month general is the initiating transmission, it should occur within the current zodiac sign of the sun's position; if the branch of the four beginnings (立春, 立夏, 立秋, 立冬) is the initiating transmission, it should occur within the current season; if the god of the twenty-four solar terms is the initiating transmission, it should occur within the current solar term; if the god of the seventy-two phases is the initiating transmission, it should occur within the current phase; if the first day of the ten-day period is the initiating transmission, it should occur within the current ten-day period; if the day branch of the current day is the initiating transmission, it should occur on the current day; and if the actual time is the initiating transmission, it should occur at that moment.

或發用不見以上者，則用本日之支，次第推之。例如，今為子日，用丑，即明日；用寅用卯，則應在第二三日，出四位不現，不用矣。

If the initiating transmission deity is not among the above items, use the day branch of the current day and count forward sequentially. For example, if today is the Zi day and the initiating transmission is Chou, it should be tomorrow; if the initiating transmission is Yin or Mao, it should be the next day or the third day; if the deity is not found within four positions, this method is no longer used.

須視地盤上之太歲上神，以定期。例如子年占巳加子，應在四月，建巳故也；酉加子則應八月，建酉耳。又太歲在中傳，為去年事；在末傳，為二三年前事。中末見月建亦然。

You also need to examine the heavenly stem on the earth plate's position of the sovereign year, to determine the date. For example, if the year is Zi, and Si is placed on the Zi position, it should be in the fourth month, because the fourth month is built by Si. If You is placed on the Zi position, it should be in the eighth month, because the eighth month is built by You. Additionally, if the sovereign year falls on the middle transmission, it refers to events from last year; if it falls on the final transmission, it refers to events from two or three years ago. The same reasoning applies when the middle and final transmissions meet the month builder.

又旺氣發用，為現在事；相氣發用，為未來事；休囚等氣發用，為過去事。亦宜兼參。

If the initiating transmission is based on the flourishing energy, it refers to current affairs; if based on the auxiliary energy, it refers to future affairs; if based on the declining energies such as rest or captivity, it refers to past affairs. This point should also be considered together.

此外有以干生為吉應，克干為凶應；有的以初傳所合為成事之應期，末傳所沖為散事之應期。又有以發用之絕與墓為應期者陽干絕，陰干墓。更有以末傳合處之下神為吉事之結期者。如占行人，課傳有歸象，則直以初傳墓絕下之神為歸期雲。

There are also various methods to determine the timing of events: some use the day stem as a favorable sign and its being overcome as an unfavorable sign; others take the god that forms a trine with the first transmission as the time when matters are completed, and the god that forms a conflict with the final transmission as the time when matters disperse; there are also methods that use the absolute place and storage of the initiating transmission god as the timing, with yang stems taking the absolute place and yin stems taking the storage; there is also a method that uses the god beneath the trine of the final transmission as the time when favorable matters conclude. For example, in divining about a traveler, if the lesson pattern already shows signs of return, then the god beneath the墓 and 绝 of the first transmission is directly taken as the return date.

占事尚應證所驗也。有取決於老五行者河洛數。有取決於大衍數者甲己子午九者，有取決於應期律者：如用起亥子，則丑上神為應期；用起申酉，則戌上神為應期。

Divination also emphasizes verifying predictions through subsequent events. Some rely on the old Five Phases, using the numbers from the River Chart and the Lo Shu Square. Others depend on the Great Derivation number, such as taking the number nine for Jia, Ji, Zi, and Wu. There are also cases based on the law of response timing, for example, if the initiating transmission begins at Hai or Zi, then the Sheng at Chou position is the response; if it begins at Shen or You, then the Sheng at Xu position is the response.

又有關格之說，辰加子為天關，加午為地關，事因天時地利關阻也。辰加卯為天格，加酉為地格，事因天時地利隔阻者。艮為鬼門，亦宜參考。在臨時觸機，在乎事實，不落後天而消息之。

There is also the concept of "guo ge" (obstruction and barrier). When the term "chen" (earth dragon) is placed on the "zi" (rat) position, it is called "tian guan" (heavenly gate), and when placed on the "wu" (horse) position, it is called "di guan" (earthly gate), indicating that matters are obstructed by heavenly and earthly advantages. When "chen" is placed on the "mao" (rabbit) position, it is called "tian ge" (heavenly barrier), and when placed on the "you" (rooster) position, it is called "di ge" (earthly barrier), indicating that matters are hindered by heavenly and earthly advantages. The "gen" (mountain) palace is also known as the "ghost gate," and should be considered together. In summary, one should respond to events as they occur, base decisions on actual circumstances, avoid being confined by later heavenly patterns, and flexibly analyze and interpret.

此皆先賢之心傳，以前民用時間之活法也。空間活法，亦不外正者道之動，反者道之用，生克為正，制化為變，求其矛盾而統一之，特以平衡而辯證之。事事物物向前進，向上發展，質量互變，有否定之否定耳。

All these are secret teachings passed down by sages through word and deed, representing a living approach based on time before they are used by the people. As for the living approach based on space, it is no different from the principle that "the positive is the movement of the Dao, and the negative is the function of the Dao": generation and overcoming are the normal state, while control and transformation are the abnormal state. One must seek unity within contradictions and approach things with a balanced and dialectical perspective. All things move forward and develop upward, with quantitative change transforming into qualitative change, and within this process lies the principle of negation of the negation.

總之壬學為古代三式之一的經典哲學，自軒轅始便利事物人生，至今尤烈，不僅有益於醫理！其課體有一定，而課式萬殊，精密算之，每式可化為四萬一千四百七十二式，共約二千九百八十五萬九千八百四十式。以算式表之如下：720╳2╳124=29859840。

In summary, the Six壬 school is a classic philosophy among the ancient three systems, beneficial to affairs and life since the Yellow Emperor. It remains highly applicable today, not only aiding in medical theory. Its lesson patterns are fixed, yet the forms of the lessons vary endlessly; when calculated precisely, each form can generate 41,472 variations, totaling approximately 29,859,840 forms. Expressed in mathematical terms, it is 720 multiplied by 2 and then by 124, resulting in 29,859,840.

雙魚宮，寶瓶星，分野衛、幷州，古並豳州，西北位，角音，四數，鹹味，褐色，醫人、藥物、根荄。壬寄其上，木生其下，玄武之象，水神也。所主禎祥、徵召、陰私、汙穢。乘凶如蛇勾虎等，應爭訟拘繫，沉溺，迫干為陰謀、敵人。巳酉丑日占洩氣失物。

The亥 position is associated with the Double Fish Palace, and it corresponds to the Bottle Star, with its territory covering the State of Wei and the Pingzhou region. In ancient times, it was merged with the Binzhou region. Its direction is Northwest, its musical tone is Jue, its number is four, its taste is salty, and its color is brown. It relates to the category of spirits governing physicians, medicines, and the roots of plants. The Heavenly Stem Ren is associated with this palace, and wood is born beneath it. It represents the essence of Xuanwu, belonging to the water deity. The matters it governs include auspicious signs, appointments and appointments, private affairs, and impurity. If it is accompanied by Inauspicious General such as Teng Snake, Gou Chen, or Baihu, it indicates disputes, imprisonment, or drowning. If it is close to the day stem, it suggests plots and enemies. If this palace appears in divination on the Si, You, or Chou days, it indicates loss of energy, loss of property, and theft.

圖畫、圓環、幞頭、傘笠、庭院、倉庫、廄、園、牆基、頭風、顛狂、腎、瘡痢、髮、膀胱，加日干為頭，加年命為洩瀉。野豬、熊、魚、鱉、龜、稻、梅花、葫蘆、酢醬、雨師、舟子、孫、私識、傘笠、雙象、產難。

When亥 appears in the context of objects and places, it signifies paintings, circular rings, soft headscarves, umbrellas, straw hats, courtyards, granaries, stables, gardens, and the base of walls. In terms of body ailments, it relates to headaches, insanity, kidney disorders, sores, dysentery, hair, and bladder issues. When combined with the day stem, it indicates matters concerning the head; when combined with the personal year stem, it suggests diarrhea. In the context of animals, it refers to wild boars, bears, fish, turtles, and tortoises. In terms of crops and food, it signifies rice, plum blossoms, gourds, vinegar, and soy sauce. In terms of people, it refers to rain gods, boatmen, younger generations, and people met in private. It also signifies umbrellas and hats, pairs of things, and the danger of difficult childbirth.

乘貴，徵召。乘蛇悲哭、壞頭面、管鑰。乘朱，鹽、管鑰、幼兒。乘合，閣、幼兒、瑩。乘勾，獄、哀哭、吏。乘龍，樓。乘空，卒、廁。乘虎，武器。乘常，穀物、廩。乘玄，眼目、流淚、盜賊、鹽。乘陰，幼子。乘後，溺死、醉人、幼子、麥、痰火。

If on the亥 (Hai) position there is the Heavenly Empress (天乙贵人), it indicates being summoned or called upon; if it is the Teng Snake (螣蛇), it indicates sorrow, crying, injury to the head and face, and matters concerning keys; if it is the Vermilion Bird (朱雀), it indicates salt, keys, and young children; if it is Liu He (六合), it indicates buildings, young children, and cemeteries; if it is Gou Chen (勾陈), it indicates prisons, mourning, and officials; if it is the Azure Dragon (青龙), it indicates buildings; if it is Tian Kong (天空), it indicates soldiers and toilets; if it is the White Tiger (白虎), it indicates weapons; if it is Tai Chang (太常), it indicates grain and granaries; if it is the Black Tortoise (玄武), it indicates eye diseases, tearing, thieves, and salt; if it is Tai Yin (太阴), it indicates a young son; if it is the Heavenly Empress (天后), it indicates drowning, drunkards, young sons, wheat, and phlegm-fire ailments.

寶瓶宮，女虛危星度，分野青州齊屬，位正北。宮音，九數，鹹味，黑色，正祿無寄，天后之象，水神也。所主私人、陰私、闇昧、婦女等事。

The position of the Zi (Rat) is in the Palace of the Jade Vase. It aligns with the stars of the Girl Mansion, Emptiness Mansion, and Rooftop Mansion. Its territory corresponds to the region of Qingzhou, which was part of the ancient state of Qi. Its direction is Due North, its musical tone is Gong, its number is nine, its taste is salty, and its color is black. Zi is one of the four cardinal positions, possessing only the official luck (正禄) and not having the heavenly stem dwelling (天干寄宿), which is the original form of the Heavenly Empress. It belongs to the water deity. It governs private matters, secret affairs, obscure situations, and matters concerning women.

為妻宮、媳、女輩、乳媼、胎產、月經、血崩、腎、膀胱、腰、耳、腎竭、痢、耳內傷風、燕窩、魚鮮、黑豆、蝙蝠、淫亂、淫女、籠匣、臥室、雷雨、河海、漁父、船工、屠者、江湖、溝渠、水物、水泊，加日辰為舅姑，為瓶蓋。

The Earthly Branch Zi represents in terms of people the wife, daughter-in-law, women, and wet nurses; in terms of gynecology, it represents pregnancy, menstruation, and hemorrhage; in terms of the body, it represents the kidneys, bladder, waist, and ears; in terms of diseases, it represents kidney deficiency, dysentery, and ear infections; in terms of food, it represents bird's nest, fresh fish, and black beans; in terms of animals, it represents bats; in terms of human affairs, it represents licentious behavior and promiscuous women; in terms of objects, it represents cages and boxes; in terms of places, it represents the bedroom; in terms of celestial phenomena, it represents thunder and rain; in terms of water and land, it represents rivers, seas, ditches, aquatic creatures, and ponds, and the people associated with these are fishermen, boatmen, butchers, and those who live by the water. If Zi is added to the Day Branch, it signifies the maternal and paternal grandparents and also represents items such as bottle lids.

乘貴老婦。乘蛇浴池，冬至後大雪霏霏。乘硃紅衣女子，軍。乘六布匹、奸邪、布帛。乘勾駝子、甕、女軍。乘龍亡遺、綢緞。乘空哀聲，甕。乘虎克干血病，軍婦。

If the branch is Zi and the Heavenly Stem above it is the Heavenly Stem of the Nobleman, it indicates an elderly woman. If it is the Teng Snake, it signifies a bathhouse, and after the winter solstice, it indicates heavy snowfall. If it is the Vermilion Bird, it indicates a woman wearing red clothes and also military affairs. If it is Liu He, it signifies cloth, deceitful matters, and silk. If it is Gou Chen, it indicates a hunchbacked person, a jar, and female soldiers. If it is the Azure Dragon, it indicates lost or missing things and silk. If it is Tian Kong, it indicates wailing sounds and jars. If it is the White Tiger and it overcomes the Day Stem, it indicates blood diseases and also women accompanying the army.

乘常娼婦，孝婦，坤母。乘玄盜賊、腎虛，小孩，加飴。乘陰小妾，妯娌，天陰，娼婦，婢妾。乘後血崩、幼女、布帛、亭亭，加玄同，大雨。

If the Earthly Branch 'Zi' is occupied by Tai Chang, it signifies prostitutes, widows, and mothers; if it is occupied by Black Tortoise, it signifies thieves, kidney deficiency, children, and sweet foods like malt sugar; if it is occupied by Tai Yin, it signifies concubines, sisters-in-law, overcast weather, prostitutes, and servants; if it is occupied by Heavenly Empress, it signifies heavy menstrual bleeding, young girls, silk and cloth, and the image of a graceful and tall woman. If Heavenly Empress and Black Tortoise appear together, they share the same meanings, and also indicate heavy rain.

磨蠍宮、斗牛星度、現入箕有奇。分野吳越，屬揚州，位東北。徵音。八數，甘味，黃色，癸寄其上，金墓其下，貴人之角，土神也。所主田地、財帛、園囿、作物以及田家、鬥爭、勤儉、腎、小腸、脾足、耳、肩背、禿髮、病目、腹症、氣喘。辛酉日乘龍為橋樑。

The earthly branch Chou is in the Mansion of the Scorpio, and it is at the degree of the Dipper mansion and the Ox mansion, now having entered the Winnowing Basket mansion with some excess. Its territory is in Wu and Yue, belonging to the Yangzhou region, located in the Northeast direction, with the five tones belonging to Shang, its number is eight, its taste is sweet, its color is yellow. The heavenly stem Gui is in the Mansion above it, and metal is below it and buried. It is the angular position of the nobleman, belonging to the earth deity. It governs fields, wealth, gardens, crops, and farming households, as well as disputes and diligence and frugality. In the body, it governs the kidneys, small intestine, spleen, feet, ears, and shoulders. In diseases, it governs baldness, eye diseases, stomach ailments, and shortness of breath. On days of the heavenly stem Xin and You, Chou is accompanied by the Azure Dragon, indicating bridges.

大麻、黃豆、野菜、蜈蚣、秤、斗斛、食物、鞋、乘月厭為冤仇，又咒詛。雨師、佛神、僧尼、賢者、旅舍、軍官、農夫、巫師、墓田、社壇、桑園、倉庫、廚房、井牆。

The Earthly Branch 丑 represents hemp, yellow beans, and wild vegetables in relation to plants; it represents centipedes in relation to animals; and it represents scales, measuring vessels, food, and shoes in relation to objects. If 丑 is combined with the Month Aversion (月厌), it indicates enmity and curses. In relation to people, it represents rain gods, Buddhas, monks and nuns, virtuous persons, officers, farmers, and witches. In relation to places, it represents inns, cemeteries, shrines, mulberry groves, granaries, kitchens, wells, and walls.

乘貴珍珠、腰腳、痿痺、羯回。乘蛇土坑、鍋。乘朱文書、丙日舉薦。乘六道場、先雨後雷卯加戌、轎車、缸、夕陽。乘勾將軍、兵卒。乘龍、乘乙宮殿、文書物。

If the branch Chou is occupied by the Heavenly Stem Yi (the Nobleman), it indicates diseases of the waist and legs, paralysis, and disorders of the limbs, as well as people from foreign tribes such as the Jiehu and Huibù. If it is occupied by Teng Snake, it relates to earth pits and stoves. If it is occupied by Vermilion Bird, it signifies documents and letters; on the day of Bing, it indicates recommendations. If it is occupied by Liu He, it relates to temples and rituals, and if the hour is卯 added to 戌, it indicates rain first and thunder later, as well as palanquins, carts, jars, and the setting sun. If it is occupied by Gou Chen, it relates to generals and soldiers. If it is occupied by Azure Dragon, or accompanied by the god of Ethereal Wood (Yi), it relates to palaces and documents.

乘空罐、侏儒、己日土地。乘虎風伯、傳舍。乘常田宅、甜物、不完物。乘玄腸洩、橋樑。乘陰缸。乘後鱉。

If the branch Chou has Tian Kong, it indicates a jar or a dwarf; if it meets Ji day, it signifies land and property. If it has Bai Hu, it indicates Feng Bo, meaning strong winds, and also travelers staying at inns. If it has Tai Chang, it signifies fields, houses, sweets, and broken objects. If it has Xuan Wu, it indicates diarrhea and bridges. If it has Tai Yin, it signifies a cask or a jar. If it has Tian Hou, it signifies turtle meat.

人馬宮、尾箕星度，分野燕、幽州，位古東北。徵音、數七、酸味、碧色，甲寄其上，火生其下，青龍之象，木神也。所主文書，官吏、婚姻，財帛、木器、山林工程等事。

Yin corresponds to the Palace of Horses, and it is located at the position of the Tail Mansion and the Winnowing Basket Mansion. Its territory is in the region of Yan and Youzhou, and in ancient times it was in the Northeast direction. Its five tones belong to Zheng, its number is seven, its taste is sour, and its color is green. The Heavenly Stem Jia is located above it, and fire is born below it. This is the original form of the Azure Dragon, belonging to the Wood deity. It governs matters such as documents, officials, marriage, wealth, wooden objects, and construction projects related to mountains and forests.

肝膽、筋爪、手脈、口、髮眼、三焦、目痛、肝胃痛、謁見、升階、督郵、家長、賓客、夫婿、豹、貓、早禾、瓜果、花草、賣酒家。風伯、道路、公衙、叢林、田堤、前廳、屏風、內室、機杼、棺槨、廟。

The trigram Yin governs the liver and gallbladder, tendons and nails, the pulse in the hands, the mouth, hair and eyes, and the triple burner in the body. In terms of illness, it relates to eye pain and pain in the liver and stomach. In terms of human affairs, it relates to visiting superiors and promotion or advancement. In terms of people, it relates to subordinate officials such as the county official, the head of a family, guests, and a husband or son-in-law. In terms of animals, it relates to leopards and cats. In terms of crops, it relates to early rice, fruits and vegetables, and flowers. In terms of occupations, it relates to those who sell wine. Additionally, it relates to the god of wind. In terms of places and objects, it relates to roads, government offices, forests, field paths and embankments, the front hall, screens, inner chambers, the loom used for weaving, coffins, and temples.

乘貴徵召。乘蛇貓狸怪、迷路、五色加午。乘朱胥吏、誠信、火炬、午加棟柱。乘六坊士學士。乘勾警法、林巒、法官。乘龍肝胃疼、道門、風門。

If the position of Yin has the Heavenly Stem Tianyi (the Nobleman), it indicates being summoned or called upon; if it has Teng Snake, it suggests strange occurrences of cats and foxes, getting lost, and if it is added to the position of Wu, it indicates an image of colorful splendor; if it has Zhu Que, it suggests officials, honest people, and torches, and if it is added to the position of Wu, it indicates pillars and supports; if it has Liu He, it suggests scholars and literati in the neighborhood; if it has Gou Chen, it suggests police and legal authority, forests, mountains, and officials who enforce the law; if it has Qing Long, it suggests pain in the liver and stomach, Daoist sects, and wind gates.

乘空棒杖、法警、林產。乘虎颶風、大風、道人、法吏。乘常書籍、醫生。乘玄雜斑紋、迷路。乘陰，加四仲宛轉。乘後醫師。

If the position of Yin is occupied by Tian Kong, it signifies staffs, batons, enforcers, and mountain forest resources; if occupied by Bai Hu, it signifies typhoons and strong winds, Taoist priests, and legal officials; if occupied by Tai Chang, it signifies books and physicians; if occupied by Xuan Wu, it signifies objects with mixed patterns and also indicates getting lost; if occupied by Tai Yin, when it is placed on the four central positions of Zi, Wu, Mao, and You, it signifies matters that are complicated and winding; if occupied by Tian Hou, it signifies physicians.

天蠍宮、氐房心星度、分野宋、豫州。正東位。羽音、六數、酸味，正祿無寄，六合之象，木神也。所主舟車、郵驛、交通、森林、友宜合作等事。

The卯 branch corresponds to the Scorpio palace, and its degree is associated with the stars of the Root mansion, Room mansion, and Heart mansion. Its territory is in the State of Song and the Yu region, located in the direction of Due East. Its five tones belong to Yu, its number is six, and its taste is sour. The卯 branch is one of the four cardinal positions, possessing only the official luck (正禄) but not the heavenly stem dwelling (天干寄宿), and it represents the fundamental image of Liu He. It is associated with the wood deity. It governs matters related to boats and vehicles, postal stations, transportation, forests, as well as friendships, partnerships, and cooperative endeavors.

肝、大腸、手、背、目眥、膏肓病、胸肋多風、雷震、長子、交易經紀人、舟車、門戶、床。晚禾、瓜果、狐貉、羝羊、驢、園、牌坊、俎豆、棺、輪、池澤、大林、竹叢、盜賊、水徑、前門、窗牖、梯、衣架、箱、幡竿、笙簧、盆盒、鼓笛。

The Earthly Branch 卯 governs the liver, large intestine, hands, back, and corners of the eyes in the human body; in terms of illness, it signifies diseases that are deep and severe, with chest and ribs often affected by wind pathogens; in celestial phenomena, it represents thunder; in terms of people, it signifies the eldest son and merchants; in terms of objects and places, it signifies boats and vehicles, doors and gates, and beds. It also governs late rice and fruits; animals include foxes, badgers, male sheep, and donkeys; places include gardens and archways; objects include sacrificial vessels like zǔ and dòu, coffins, and wheel hubs; terrain includes ponds, swamps, large forests, and bamboo thickets; human affairs include thieves; it also signifies small paths by water, front doors, windows, ladders, clothes racks, chests, flagpoles, reed pipes, basins and boxes, drums and flutes.

乘貴術士、竹器。乘龍竹籬、巳日雨。乘六天馬方、小學生、卯加目疾、骨肉痠痛。乘勾少亡、橋樑。乘蛇馬、騾、水道、工師。乘朱哲匠。

If the卯 position has the Heavenly Ethereal Nobleman, it indicates craftsmen and bamboo-made objects. If it has the Azure Dragon, it indicates bamboo fences, and if it coincides with the巳 day, it indicates rain. If it has Liu He, it indicates the direction of the Heavenly Horse, and children, and if卯 is added to the卯 position, it indicates eye disease and pain in bones and flesh. If it has Gou Chen, it indicates the death of young people and bridges. If it has Teng Snake, it indicates horses, donkeys, water channels, and craftsmen. If it has Vermilion Bird, it indicates highly skilled artisans.

乘常兄弟、竹器。乘虎大路、木器。乘陰姐妹。乘空亭子。乘玄。乘後水車、水輪、春疫、春加子、瘟疫。

If the position of Mao is occupied by Tai Chang, it indicates brothers and bamboo items; if it is occupied by Bai Hu, it indicates main roads and wooden items; if it is occupied by Tai Yin, it indicates sisters; if it is occupied by Tian Kong, it indicates pavilions; if it is occupied by Xuan Wu, the original text is missing; if it is occupied by Tian Hou, it indicates water wheels, water carts, and epidemic diseases in spring. If spring is added to the position of Zi, it indicates widespread plague.

天秤宮，角亢星度，分野鄭，屬兗州。東南位，商音，五數，甘味，黃色。巳寄其上，水土墓其下，土神也。所主戰鬥、訟詞、死喪、田宅等事。

Chen is in the Balance palace, with the stars of Jiao Xu and Kang Xu, its territory corresponds to the state of Zheng, belongs to the Yanzhou region, is located in the southeast direction, its five tones belong to Shang, its number is five, its taste is sweet, and its color is yellow. The original text says that Si is dependent on it, with water and earth below it entering the tomb, belonging to the earth deity. It governs matters related to combat, lawsuits, death and mourning, and land and property.

脾、肝、肩、項、破膚、頂門、風癱臃腫、偏盲、喉症、霧。加陽支為晴，加陰支為雨。獄神、法警、兇徒、頑惡等。

Chen governs the spleen, liver, shoulders, and neck in the body; in diseases, it relates to skin injuries, the top of the head, stroke, paralysis, swelling, loss of sight in one eye, and throat ailments; in natural phenomena, it corresponds to fog. When Chen is combined with a yang branch, it indicates clear weather, while when combined with a yin branch, it signifies rain. In terms of people, it represents the god of the prison, law enforcers, villains, and wicked individuals.

五穀、崗嶺、牆垣、寺觀、祠堂、五穀、麻、魚、蠶箔、田園、井泉、池沼、溝澮、甲冑、軍人、堅硬、果敢、崗嶺、石欄、寺觀、祠堂、廊廡、缸甕、磚瓦、破衣、荒冢、死尸、墾荒。

The Earthly Branch 辰 governs five grains; in terms of terrain, it signifies hills and ridges, walls and fences; in terms of places, it signifies temples, Daoist and Buddhist monasteries, ancestral halls; in terms of crops, it refers again to five grains and hemp; in terms of animals, it signifies fish; in terms of objects, it signifies bamboo screens used for raising silkworms; in terms of locations, it signifies fields, wells, springs, ponds, swamps, and ditches in the fields; in terms of military affairs, it signifies armor and helmets, soldiers; in terms of temperament, it signifies hardness, strength, decisiveness, and bravery. The original text then repeats the mention of hills and ridges, and also includes stone railings, temples, monasteries, ancestral halls, corridors, eaves of buildings, jars and pots, bricks and tiles, old and worn-out clothes, abandoned tombs, corpses, and the cultivation of wastelands.

乘貴山坡、阪泉。乘龍蛟水、龍戰、指鬼門。乘六宰殺、火藥、少惡、太沖。乘勾斗杓、戰鬥、咽喉腫塞、領袖、尸。乘蛇克干自縊、網罟、井、光紅、老人、女軍。乘朱近憂。

If the Heavenly Stem on the Chen position is the Heavenly Ethereal Nobleman, it indicates hills and springs beneath them. If it is the Azure Dragon, it signifies the image of a dragon playing in water and dragons fighting in groups, pointing towards the Ghost Gate direction. If it is Liu He, it governs matters of killing, gunpowder, and minor evils, and also relates to the spirit of Tai Chong. If it is Gou Chen, it governs the handle of the Big Dipper, fighting, throat inflammation, leaders, and corpses. If it is Teng Snake and it overcomes the Day Stem, it indicates hanging oneself, and also relates to fishing nets, wells, red light, old men, and female soldiers. If it is Vermilion Bird, it indicates immediate worries and troubles.

乘常憂上、非常。乘虎死亡、克干自縊、戶、屠宰。乘陰不公、隱合。乘空欺詐、山坡、武器、火庫、陰兵。乘玄井、妖邪、海水、蛟龍、大盜。乘後海潮、妊娠、強盜。

If the Heavenly Stem on the辰 position is Tai Chang, it indicates worries about superiors and elders, as well as unexpected events. If it is Bai Hu, it signifies death; if it conquers the Day Stem, it indicates suicide by hanging, and also relates to the household, butchery, and slaughter. If it is Tai Yin, it suggests unfair treatment in affairs and secret collusion. If it is Tian Kong, it indicates fraud, hills, weapons, fire depots, and ghost soldiers. If it is Xuan Wu, it relates to wells, demons, the sea, dragons, and great thieves. If it is Tian Hou, it indicates tidal waves, pregnancy, and bandits.

雙女宮、翼軫星度、分野楚，屬荊州，東南位，角音，四數。苦味。紫色，戊寄其上，金生其下，螣蛇之象，火神也。所主變易、怪異、驚恐、口舌是非、糾纏、爭鬥等事。

The branch Si corresponds to the Double Female Palace, and it is associated with the constellations Wing and Chariot. Its territory corresponds to the state of Chu, belonging to the Jiangzhou region, located in the southeast direction, with the musical tone of Jue, the number four, the taste bitter, and the color purple. The heavenly stem Wu is located in the palace above it, while metal is below it and is in the state of growth. This is the original form of Teng Snake, belonging to the fire deity. It governs matters such as changes and transformations, strange occurrences, fear and alarm, disputes, verbal conflicts, entanglements, and quarrels.

心、三焦、咽喉、頭面、齒、小腸、胃、牙齒、吐血、瘡、毒熱、虹霓、冬至後為雪，亦為電。窯灶、煉爐、磚瓦、冶鐵、窯工、技術。

The branch Si governs the heart, triple heater, throat, head and face, teeth, small intestine, and stomach; specifically, it relates to teeth. In terms of illness, it governs hemoptysis, sores, and heat toxins. In celestial phenomena, it governs rainbows, and after the winter solstice, it governs snowfall and lightning. In craftsmanship, it relates to kilns, furnaces used in smelting, bricks and tiles, and ironworking. The associated person is a kiln worker, and the associated activity is craftsmanship and skill.

布帛、絲品、花果、黍稷、紅豆、瘡疤、鳥蟲、蜥蜴、蝗蚓、蟮鰻、長綠樹、風氣、主婦、長女、朋友、畫師、術士、廚師、騎卒、藝人、文學、樂器、車騎、筐、磁器、機械、火力。

Si represents silk and textiles, fruits and vegetables, millet and foxtail millet, and red beans in terms of objects. It represents sores on the body. In terms of animals, it represents birds, insects, lizards, locusts, earthworms, eels, and catfish. In terms of plants, it represents evergreen tall trees. In terms of weather, it represents wind. In terms of people, it represents the wife of the family, the eldest daughter, friends, painters, fortune-tellers, cooks, cavalry soldiers, and performers. In terms of matters, it represents literature and scholarship. In terms of objects, it represents musical instruments, vehicles, bamboo baskets, ceramics, machinery, and the use of fire.

乘貴。乘龍。乘六鳴蟬、胎孕。乘勾囚徒、雙胎、戊日管鑰。乘蛇弔客、辛丑頭面疼、雙胎、雙象、火光、雀斑、少女、胎孕。乘朱女士、學生、火熱、紅衣。

If the position is occupied by the Nobleman and the Azure Dragon, the original text is missing these entries. If it is Liu He, it indicates the sound of cicadas and pregnancy. If it is Gou Chen, it indicates prisoners and twins; on Wu day, it signifies someone in charge of keys. If it is Teng Snake, it indicates an Inauspicious Sha (malevolent spirit) related to funerals and visitors, causing head and face pain on Xin day or at the Chou position, also indicating twins, pairs, firelight, freckles, young women, and pregnancy. If it is Vermilion Bird, it indicates women, students, fire, and red clothing.

乘常灶畔、井灶。乘虎克干外孝服、釜。乘陰淫娼、口瘡、徒配、罌。乘空罪犯。乘玄雙重、遇月厭夢驚。乘後剋日辰罵詈。

If the Trigram is Tai Chang in the Snake hour, it indicates the kitchen area, as well as wells and stoves; if it is White Tiger and overcomes the Day Stem, it relates to mourning clothes from the wife's family and pots and pans; if it is Tai Yin, it signifies licentiousness, prostitution, mouth sores, exile, and containers; if it is Tian Kong, it indicates criminals; if it is Xuan Wu, it suggests matters arising in double or overlapping ways, and if it also meets the Month Aversion evil star, it leads to nightmares and restlessness; if it is Heavenly Empress and overcomes the Day Branch, it indicates being scolded by others.

獅子宮、柳星張星度，分野周，屬三河。西南位，宮音、九數、苦味、赤色。正祿無寄、朱雀之象，火神也。所主文書、官事、公事、絲綿、火德、光、電、炎上、陽氣、熱烈事、心、口舌、神氣、營衛、血熱、任督、神經、心臟、血脈。

The position of Wu is in the Lion's Palace, corresponding to the star degrees of Liu Xu, Xing Xu, and Zhang Xu. Its territory is in the area of Zhou, belonging to the regions of He Dong, He Nei, and He Nan. Its direction is Southwest, its musical tone is Gong, its number is nine, its taste is bitter, and its color is red. Wu is a cardinal position, having only a proper official position (Lü) but no heavenly stem dwelling. It is the original image of the Vermilion Bird and belongs to the god of fire. It governs matters related to documents, government offices, public affairs, silk and cotton, the virtue of fire, brightness, lightning and thunder, the rising of fire, yang energy, and passionate matters. In the body, it governs the heart, mouth and speech, spirit and energy, defensive and nutritive energies, blood heat, the Ren and Du meridians, nerves, the heart, and blood vessels.

主腦動力、電母、霞、晴、詞訟、文電信息、蠶姑、絲綢、旌旗、書畫。黍稷、紅豆、加卯禾黍、獐鹿、馬伕、飛禽、航、光影、光怪、婦女、旅客、軍官、騎兵、女軍、女巫、伴侶、城門、堂、宮室、田宅、山林、窯冶、爐、蒸、櫃、衣架、娘子軍。

The hour of Wu governs the power of the head; in heavenly phenomena it represents the electric mother, clouds, and clear weather; in human affairs it relates to lawsuits, documents, telegrams, and messages; in terms of people it refers to women who rear silkworms; in terms of objects it relates to silk, banners, and calligraphy and paintings. In terms of crops it refers to millet and red beans, and when combined with the hour of Mao, it refers to grain and millet; in terms of animals it refers to deer and sika deer; in terms of people it refers to horse drivers; it also refers to flying birds, navigation, light and shadow, and strange lights; additionally it refers to women, travelers, officers, cavalry, female soldiers, witches, and companions; in terms of places and objects it refers to city gates, halls, palaces, fields, houses, mountains and forests, kilns for firing ceramics and smelting, furnaces, steam pots, cabinets, clothes racks, and groups of female soldiers.

乘貴善人、善士。乘龍使君。乘六帳被、澤官、舌人、布帷、目疾、小豆、衣、禾黍。乘勾亭長。乘蛇驚恐、少女、文風、赭色。乘朱傷風、下瀝、燃燒、火燭、關信。

If the branch Wu is occupied by the Heavenly Stem Tian Yi Guiren, it indicates a benevolent person or a virtuous gentleman; if it is Qingsheng, it indicates a high-ranking official such as a governor or a prefect; if it is Liu He, it indicates officials managing rivers and lakes, interpreters, curtains and bedding, eye diseases, small beans, clothing, and millet; if it is Gou Chen, it indicates minor officials such as a station chief; if it is Teng Snake, it indicates fear, young women, literary style, and a reddish hue; if it is Zhuque, it indicates colds, difficulty urinating, fire, candles, and official documents.

乘常加申酉廚子、衣物、大食堂、帳被。乘虎道路、十字街口、刀兵、大道、詛咒。乘陰小妾、眼患、餐所。乘空。乘玄目心病。乘後宮女、疝氣。

If the position of Wu is occupied by Tai Chang, it indicates the kitchen, clothing, large dining hall, and bedding. If it is occupied by Bai Hu, it indicates roads, crossroads, weapons and disasters, main thoroughfares, and curses. If it is occupied by Tai Yin, it indicates a concubine, eye diseases, and places for meals. If it is occupied by Tian Kong, the original text is missing. If it is occupied by Xuan Wu, it indicates eye and heart diseases. If it is occupied by Tian Hou, it indicates palace attendants and hernia.

巨蟹宮，井鬼星度，分野秦，屬雍州，西南位，徵音，八數，甘味，黃色。丁寄其上，木墓其下，太常之象，土神也。所主溝澮、嘉賓、酒食、婚慶、祀祖、祈年、井田、農作等事。

The starry mansion is not in the Crab Palace, but it is in the Well Mansion and the Ghost Mansion. Its territory corresponds to the state of Qin, belonging to the Yongzhou region, located in the southwest direction, with the fifth tone being Sheng, the number eight, the taste sweet, and the color yellow. The heavenly stem Ding is located above the palace, while wood is below and buried, which is the original form of Tai Chang, belonging to the earth deity. It governs matters such as irrigation ditches in fields, distinguished guests and important visitors, banquets and feasts, marriages and celebrations, worship of ancestors, prayers for a bountiful harvest, well-field systems, and agricultural activities.

為脾臟、胃腑、中央、土德、肩脊、果腹、口唇、傷食、翻胃、嘔逆、癆瘵、風伯、井、父母、辛巳日乘虎為大風。桑葉、木棉、小麻、酒食類、醫藥、印信、冠裳、笙歌、醬、孀婦、妹、道、酒師、茶、酒肆、賓賀、莊筵、熟識、帽工、土冢、牆垣。

The hexagram of Wei governs the spleen and stomach in the body, occupies the central position in direction, and belongs to the earth element in virtue. It also governs the shoulders, back, spine, fullness in the abdomen, and lips. In terms of illness, it relates to food stagnation, vomiting, regurgitation, and consumption. In terms of spiritual influences, it governs the wind deity. In terms of places, it governs wells. In terms of people, it governs parents. On a day with the hexagram Xinsi, if Wei is occupied by the White Tiger, it indicates a great wind. Additionally, it governs mulberry leaves, kapok, and flax. In terms of food, it relates to wine and food. It also governs medicine, seals, clothing and hats, musical instruments and entertainment, and sauces. In terms of people, it relates to widows, younger sisters, hermits, and winemakers. In terms of objects, it relates to tea, wine shops, guests and celebrations, formal banquets, familiar people, and hat makers. In terms of places, it relates to earth graves and walls.

乘貴老者。乘龍徵召、婿。乘六林木、床。乘勾水日爭訟、田園、桑園。乘蛇學子。乘朱老師、水日訟詞、加亥子蝗蟲。

If the position is Tianyi Guiren, it indicates an elderly person; if it is Qinglong, it signifies being summoned or called for service, and also relates to a son-in-law; if it is Liuhe, it relates to forests and beds; if it is Gouchen, on a water day it indicates disputes, and also relates to fields and mulberry groves; if it is Tengshe, it relates to students studying books; if it is Zhuque, it relates to teachers, and on a water day it indicates lawsuits and legal documents, and if it is located at the亥 or 子 position, it indicates a locust plague.

乘常氣噎、紅軍、老母、天醫、長女、醉人、衣被、太婆。乘虎乙日墳墓、大風、臺颶。乘陰繼母、老人、姨、大小姑。乘空井泉。乘玄繼父。乘後將至、舅翁。

If the position is Tai Chang, it indicates a reversal of qi, obstruction, red-clad soldiers, an old mother, the Tianyi deity, the eldest daughter, drunkards, clothes and bedding, and an old woman; if it is White Tiger, on an 乙 day it indicates graves, and also major winds, typhoons, and hurricanes; if it is Tai Yin, it indicates a stepmother, an old person, an aunt, and a maternal aunt or uncle; if it is Tian Kong, it indicates a well or spring; if it is Black Tortoise, it indicates a stepfather; if it is Heavenly Empress, it indicates a traveler arriving, and also a maternal uncle or a maternal grandfather.

陰陽宮，觜參星度，分野晉，屬益州、西岐，西南位，徵音，七數，辛味，栗色，庚寄其上，水生其下，白虎之象，金神也。所主交通、運輸、道路、驛站、車馬、音耗、疾病、死喪、生產事。

The Heavenly Stem Geng is located in the Yin and Yang Palace, and it aligns with the stars of Zi Xu and Can Xu. Its corresponding region is the state of Jin, belonging to Yizhou and Xiqi. Its direction is Southwest, its musical tone is Sheng, its number is seven, its taste is pungent, and its color is chestnut. The Heavenly Stem Geng is stationed in this palace, with water below it in the state of Growth. This represents the essence of the White Tiger, belonging to the Metal God. It governs matters related to transportation, roads, caravans, messengers, news, illness, death, and childbirth.

肺、肝膽、大腸、心胸、筋骨、脈絡、音聲、缺唇、血疾、水母、行人、公人、兵卒、郵使、醫師、疾病。大麥、藥物、猿、猩猩、絹帛、羽毛、金銀器、刀劍、饋送、升遷、驛遞、金石鐵匠、商賈、巫、獵人、屠門、城、神祠、郵亭、廓、大路、馬舍、內室、死尸、靈柩。

Shen governs the lungs, liver and gallbladder, large intestine, heart and chest, tendons and bones, blood vessels, and voice in the body; in diseases, it governs hare lip and blood disorders; also governing jellyfish; in people, it governs travelers, officials, soldiers, messengers, and physicians; in matters, it governs illness. Additionally, it governs barley and medicine; animals govern apes and chimpanzees; objects govern silk and wool, feathers, gold and silver vessels, and swords and knives; human affairs govern gift-giving, promotion and transfer of position, and relay stations; professions govern metalworkers and blacksmiths, merchants, witches, hunters, and butchers; places govern cities, temples, post stations, outer city walls, main roads, stables, inner rooms, as well as corpses and coffins.

乘貴癸丑日加干淫亂、禍患。乘龍失路、功曹、道門。乘六醫院。乘勾攻劫。乘蛇喪孝。乘朱朵車、飛輪。

If the position is Shen and it is the Heavenly Stem Nobleman, encountering the Guichou day added to the day stem, it indicates licentiousness and calamity. If it is the Azure Dragon, it indicates getting lost on the way, and also refers to the official position of Gongcao and Daoist sects. If it is Liu He, it indicates hospitals. If it is Gou Chen, it indicates fighting and robbery. If it is Teng Snake, it indicates mourning and wearing mourning clothes. If it is Vermilion Bird, it indicates carriages and revolving wheels.

乘常僧、醫生。乘虎獵人、兵器、瘡腫、骨痛、軍車。乘陰劍刃、鼎折。乘空碓磨、脫輻。乘玄遺失、失脫、剋日水厄。乘後湖池、碓凳。

If the position of Shen is occupied by Tai Chang, it signifies monks and doctors; if it is occupied by Bai Hu, it indicates hunters, weapons, sores and swellings, joint pain, and military vehicles; if it is occupied by Tai Yin, it signifies swords and also the breaking of a tripod; if it is occupied by Tian Kong, it signifies the mortar used for pounding rice and the grinding mill, as well as the breaking of the spokes of a cart wheel; if it is occupied by Xuan Wu, it signifies loss and escape, and if it harms the day stem, it indicates water-related calamities; if it is occupied by Tian Hou, it signifies lakes and ponds and the footrest of the mortar.

金牛宮，胃昴畢星宿度，分野趙，屬冀州，太陰之象，金神也。所主賞賜有功、解散、有無狀，又金帛、信息、奴役、陰私事。

The酉 (You) sign is in the metal ox palace, encountering the stars of the Stomach mansion, Hairy Head mansion, and Net mansion, with its territory corresponding to the state of Zhao and belonging to the Ji state. It is the original form of Tai Yin and belongs to the metal god. It governs bestowing rewards upon those who have merited, resolving divisions and disunity, and determining the outcome of things. It also governs silver and gold, wealth, messages, servants, and private affairs.

肺病，肝膽，小腸，耳目，口鼻，皮毛，精血，音聲，咳喘，癆傷，吐血，為隕星，為陰，姐，少女，外妾，婢，外親，酒人，賭徒，丙丁日干加之為赤眼。

The earthly branch You governs lung disease in the body, and is associated with the liver, gallbladder, small intestine, ears, eyes, mouth, nose, skin, essence and blood, and voice. In terms of symptoms, it relates to coughing, shortness of breath, tuberculosis, and hemoptysis. In celestial phenomena, it corresponds to falling stars. In yin and yang, it belongs to yin. In terms of people, it represents an older sister, a young girl, a concubine, a servant, a relative from another family, a drunkard, and a gambler. On a Bing day stem or a Ding day stem, it indicates red eye disease.

小麥，菜蔬，姜蒜，酒、漿、乳、鳥、雞、鴨、鴿、雉、夫妻不和、乘凶煞為尸變，金銀，廟神，金銀工匠，膠漆工行，白塔，山崗，土穴碑碣，碓磨，風箱，機，倉庫，酒罈，桐門嚴，街巷，珍珠首飾，旺相金玉，死囚小刀。

The Earthly Branch You governs wheat, vegetables, ginger, and garlic in agriculture; wine, juice, and milk in food; birds, chickens, ducks, pigeons, and wild pheasants in birds; and marital discord in human affairs. If it is accompanied by malevolent stars, it indicates decay of corpses. It also governs gold and silver, temple images, gold and silver craftsmen, and occupations involving making glue and lacquer. In terms of places, it governs white pagodas, hills, earth pits, and steles. In terms of objects, it governs grain mills, bellows, machinery, granaries, and wine jars. There is also a passage in the original text that reads 'Tongmen Yan,' which is likely a miswriting and should mean strict gatekeeping. It also includes streets and alleys, pearl jewelry, and gold and silver items. When these items are in a prosperous and strong state, they are effective, but if they encounter a state of decline and weakness, they can only become a small knife.

乘貴老婢、賓賜。乘龍金玉、尼、鬼、童女。乘六奇術、加寅申尼、軍者。乘勾爭議、解散。乘蛇鳥怪、海嘯。乘朱目疾、雪加之、喧聒、雞怪。

If the酉 position has the Heavenly Stem of Tian Yi Guiren, it indicates an elderly servant girl, as well as guests and rewards; if it has Qing Long, it signifies gold and jade, nuns, ghosts and spirits, and young girls; if it has Liu He, it relates to esoteric arts and mysteries, and if it is located at the寅 or申 position, it indicates nuns and those who join the military; if it has Gou Chen, it signifies disputes and disbandment; if it has Teng Snake, it indicates birds causing trouble and tsunamis; if it has Zhu Que, it signifies eye diseases, and if snow is also present, it indicates snowfall, as well as noisy disturbances and strange occurrences of chickens.

乘常女樂、樂伎、伎工（加卯）。乘虎臨四孟邊兵、甲乙日孝服、金玉、尼、白衣。乘陰地私門、丙丁日錢鈔、白衣女士、肺脾傷損。乘空霜、小女、女使、巧術。乘玄水邊、湖濱。乘後私通、江、霖雨。

If the酉 position has Tai Chang, it indicates female musicians, dancers, and artisans (this applies when combined with the卯 position); if it has Bai Hu, it governs border military affairs at the beginning of the four months (寅, 申, 巳, and 亥). On甲 or乙 days, it signifies mourning attire, and also relates to gold and jade, nuns, and commoners without official titles; if it has Tai Yin, it governs secret doors on the ground, and on丙 or丁 days, it relates to money and currency, as well as white-clothed women and damage to the lungs and spleen; if it has Tian Kong, it governs frost, young girls, female servants, and skillful techniques; if it has Xuan Wu, it governs areas by water and lakes; if it has Tian Hou, it governs illicit relationships between men and women, rivers and streams, and continuous heavy rain.

白羊宮，奎婁星度，分野魯，屬徐州，西北位，商音，五數，甘味，黃色，辛寄其上，火墓其下，天空之象，土神也。所主印綬，文書，公使，代表，又欺詐，奴婢，逃亡，破產，聚眾，又舊事重新，為陰，為雪，為軍人，州城，牢獄，加申戌隊伍。

The戌 position is in the White Sheep Palace, occupying the star degrees of Legs mansion and Bond mansion, its territory corresponds to Lu State, belonging to Xu Prefecture, located in the Northwest direction, with the five tones belonging to Shang, its number is five, its taste is sweet, and its color is yellow. The Heavenly Stem 辛 is stationed above it, while fire is below it and buried, which represents the nature of Tian Kong. It belongs to the Earth God. It governs official seals, documents, government messengers, and representatives; it also governs deception, servants, fleeing, bankruptcy, gatherings, and revisiting old matters. In terms of yin and yang, it belongs to yin; in terms of celestial phenomena, it governs snow; in terms of people, it governs soldiers; in terms of places, it governs states and prisons. When combined with the positions of Shen and Xu, it signifies a group of soldiers.

脾土洩瀉，腹痛，胸脅足，命門，任督不交，水火不交，夢魂顛倒。五穀，麻，豆，蠶絲，山狗，狼，豺，候，軍器，禮服，鞋靴，鋤，鎖，碓磨，瓦器，數珠，加卯戌為手足，奴隸，獵者，小童，空門，城郭，營寨，土崗，靈堂，浴室，牢獄，加四季為牆垣。

The earthly branch 戌 governs spleen deficiency and loose stools, abdominal pain in terms of disease. It corresponds to the chest and flanks, the feet, and the life gate in the body. In terms of pathology, it relates to blockage of the Governor Vessel and failure of water and fire to interact, leading to restlessness in dreams. In terms of crops, it governs grains, hemp, beans, and silk. In terms of animals, it corresponds to mountain dogs, wolves, jackals, and monkeys. In terms of objects, it relates to weapons, ceremonial garments, shoes and boots, hoes, locks, mortars and pestles, tiles, and prayer beads. When combined with the卯 position or the戌 position, it relates to the hands and feet. In terms of people, it corresponds to slaves, hunters, and children. In terms of places, it relates to monasteries, city walls, camps, hills, memorial halls, bathhouses, and prisons. When combined with the辰, 戌, 丑, or 未 positions, it relates to walls.

乘貴天醫、醫生。乘龍紅衣、甲日牆倒。乘六工人、手足、技術、文工。乘勾聚眾、鬥毆、石塊、爭戰、六根不全。乘蛇窯冶、冶爐、化煉。乘朱官吏、舅翁、加年命足疾。

If the position of Xu is occupied by Tianyi Nobleman, it signifies the deity of medicine and physicians. If it is Qingsheng (Azure Dragon), it indicates red clothing, and on the day of Jia, it signifies the collapse of walls. If it is Liuhe (Six Harmonies), it signifies workers, hands, feet, craftsmen, and artists. If it is Gouchen (Hook Star), it signifies gatherings, fights, stones, conflicts, and people with incomplete senses. If it is Tengshe (Teng Snake), it signifies kilns for firing pottery, smelting furnaces, and processes of melting and refining. If it is Zhuque (Vermilion Bird), it signifies officials and maternal uncles, fathers-in-law, and elders. If it is added to the person's birth year, it signifies foot ailments.

乘常印綬、老師。乘虎盜賊、剋日敵人、墳墓、兵士、石頭。乘陰白衣女士、石碎。乘空行步艱難、兵卒、異人。乘玄乞討、犯人、加寅坑廁。乘後長者、舅翁。

If the position of Xu is occupied by Tai Chang, it signifies a seal or official and a teacher. If it is occupied by Bai Hu, it indicates thieves, enemies, and also graves, soldiers, and stones. If it is occupied by Tai Yin, it signifies a woman in white clothes and broken stones. If it is occupied by Tian Kong, it indicates difficulty in walking, soldiers, and strange people. If it is occupied by Xuan Wu, it signifies beggars and criminals, and if it is placed on the position of Yin, it indicates latrines. If it is occupied by Tian Hou, it signifies elderly people and maternal uncles or maternal cousins.

貴人，將之首星至尊，合甲象君，合子比孝，吉將也。宜順治乘旺，忌空怕閒，日上晝貴，幕內投閒，在日辰前主動，四仲關格，病脾臟，土腹中疼。

The Nobleman is the first among the Twelve Heavenly Generals, and its star is of supreme rank. It combines with Jia, symbolizing the ruler; and combines with Zi, representing filial piety, making it a favorable general. It is suitable for proceeding in order to manage affairs and riding on strong energy. It is most忌 to fall into Kongwang and also fears idleness. The Nobleman in the daytime holds authority over the day branch, while the night Nobleman behind the curtain is left idle. If the Nobleman is before the day branch, it indicates action; if it is in the four central positions of Zi, Wu, Mao, and You, it forms a barrier. In terms of illness, it indicates disease of the spleen, with blocked earth energy and pain in the abdomen.

其類為貴官，尊長，谷麻，牛，鱉，文章，珍品，領導，前驅，其變為水土（患）鱗角之物，於病為寒溼頭暈，神經衰弱，脾土不調，治宜運動消化。

The spirit associated with the Nobleman is connected to officials, elders, leaders, and those who lead the way. In terms of objects, it relates to millet and hemp, cattle, turtles, writings, and precious items. Its changing manifestations include disasters related to water and soil, as well as animals with scales and horns. In terms of illness, it governs headaches caused by cold dampness, nervous exhaustion, and disorders of the spleen and earth element. The treatment should involve more physical activity to aid digestion.

乘子：憂下、乘勢。加子：內災、解紛。乘丑：玉上、接引。加丑：歸家、升堂、田宅更改。乘寅：官遷、吉兆。加寅：宮殿、憑几。乘卯：進可、病否。加卯：登車、宅動。乘辰：公事。加辰：入獄、嗔怒。乘巳：交歡。加巳：受貢、受賞。

The Nobleman riding the Heaven Plate Zi deity indicates worry concerning subordinates, and also suggests rising by taking advantage of circumstances; when added to the Earth Plate Zi position, it indicates internal calamity and the resolution of disputes. Riding the Chou deity signifies a precious jade above with someone guiding; when added to the Chou position, it indicates returning home, entering the house, and changes in property. Riding the Yin deity signifies promotion in official position and auspicious signs; when added to the Yin position, it indicates residing in a palace, sitting by a desk, and enjoying honor. Riding the Mao deity signifies forward movement is possible, but illness may not improve; when added to the Mao position, it indicates taking a carriage for travel and changes in the family residence. Riding the Chen deity signifies matters concerning the master's family; when added to the Chen position, it indicates being imprisoned and also anger from elders. Riding the Si deity signifies social gatherings and joy; when added to the Si position, it indicates receiving gifts from others and being rewarded.

乘午：乘軒、上殿。加午：薦升、衣緋、衣紫。乘未：吉慶、祈福。加未：列席。乘申：利有謀作。加申：移途。乘酉：不如、煩病。加酉：入室、內災。乘戌：走失、解化。加戌：入獄、印。乘亥：徵召、絳宮。加亥：上進、登天、順行。

The Nobleman rides the God of午, indicating riding in a high carriage and entering the hall; when added to the position of午, it signifies being recommended by others and promoted, wearing red and purple robes. Riding the God of未, it indicates auspiciousness and praying for fortune; when added to the position of未, it signifies being seated in a place of honor. Riding the God of申, it indicates favorable conditions for planning and initiating projects; when added to the position of申, it signifies changing paths and moving. Riding the God of酉, it indicates affairs not going as intended and troubles and illness; when added to the position of酉, it signifies entering an inner chamber and internal calamity. Riding the God of戌, it indicates loss of people and things and affairs dissolving; when added to the position of戌, it signifies being imprisoned and matters concerning seals and credentials. Riding the God of亥, it indicates being summoned by others and entering a noble and prestigious place; when added to the position of亥, it signifies advancement and reaching the heavens, with all affairs proceeding smoothly.

螣蛇凶將也，合壬沖下，合申刑內，乘旺相生氣主胎產婚姻事，否則火光驚疑、憂恐怪異事。如披刑帶煞，災病立至，陰私血光，附血忌支、應墮胎小產，視其陰神，旺生、休死物，又官災火患，口舌變易，幼兒災。

The Teng Snake originates from Dingsi fire and is a fierce general. It harmonizes with Ren and conflicts below, and harmonizes with Shen and incurs internal punishment. If it rides on prosperous and strong life qi, it indicates matters related to childbirth and marriage. Otherwise, it signifies fire, confusion, anxiety, fear, and strange occurrences. If it is accompanied by crime spirits and Inauspicious Sha, disaster and illness will arrive immediately, indicating hidden affairs and bloodshed. If it also resides on the earthly branch of blood taboo, it relates to miscarriage or stillbirth. At this time, one should examine its hidden spirit; if it is prosperous and strong, it indicates life, but if it is in decline, it indicates death. It also signifies official troubles, fires, disputes, changes, and misfortunes for young children.

其類為熒惑，文字，豆黍，蛇蛟，病心臟血光，手足，斗目，癱腫，血熱，其變癇婦羸兒，土異小人。治宜換風氣水土。螣蛇酣睡，鬼怪傷夷。春亥夏寅秋巳冬申。螣蛇交戰，毒氣迷漫。正卯二酉三子四午，依類推。

The spiritual manifestation of Teng Snake governs the planet Mars in celestial phenomena, text and writing in human affairs, beans and millet in agriculture, and snakes and dragons in animals. In matters of illness, it presides over heart diseases and blood disorders, as well as ailments of the hands and feet, cross-eyedness, paralysis, swelling, and blood heat. Its changing manifestations include women suffering from epilepsy, weak children, and foreigners suffering from water and soil discomfort. The remedy involves changing the water and soil environment and relocating to another place. There is also a couplet: "Teng Snake is sound asleep" indicates harm from ghosts and spirits, with its position in spring at亥, summer at寅, autumn at巳, and winter at申; "Teng Snake is in combat" indicates the spread of poison, with its position in the first lunar month at卯, second at酉, third at子, fourth at午, and so on for the remaining months.

乘子：生產、疑惑。加子：掩目、婦害災。乘丑：田宅、福善。加丑：盤龜、爭土。乘寅：乘龍、相生、兩途。加寅：生角、旺成蛟。乘卯：車馬、擾、門戶。加卯：當門、不測、小兒驚風。乘辰：產婦、公事。羅日、自蟠。加辰：象龍。乘巳：非橫、入戶、難產。加巳：飛空、本家、兒啼。

The Teng Snake occupies the Heaven Plate's Zi position, indicating matters related to childbirth and uncertainty; when it is placed on the Earth Plate's Zi position, it signifies blindness and misfortune for women. When it occupies the Chou position, it relates to land, property, and blessings; when placed on the Earth Plate's Chou position, it indicates a snake coiled like a turtle, with disputes over land. When it occupies the Yin position, it signifies the snake riding a dragon, with mutual generation and two possible outcomes for matters; when placed on the Earth Plate's Yin position, it indicates the snake's head growing horns, and when strong, it transforms into a dragon. When it occupies the Mao position, it relates to vehicles, disturbances, and family matters; when placed on the Earth Plate's Mao position, it indicates the snake sitting at the gate, with unexpected events and children suffering from fright. When it occupies the Chen position, it relates to childbirth and government affairs, also known as Luo Ri, indicating personal difficulties with being twisted and unable to stretch; when placed on the Earth Plate's Chen position, it appears like a dragon. When it occupies the Si position, it relates to disputes, entering the home, and difficult childbirth; when placed on the Earth Plate's Si position, it indicates flying in the air and returning home, also indicating crying in infants.

乘午：自傷。加午：乘霧、忌訟、夢怪。乘未：驚夢、白頭。加未：入林、停柩。乘申：道路、阻傷。加申：銜劍、當道。乘酉：非訟。加酉：陰人災、露齒。乘戌：災變。加戌：入冢。乘亥：失脫、喪吊。加亥：落水、兒驚、產事。

The Teng Snake deity riding on the Wu position indicates harm to oneself; when it is added to the Wu position, it signifies traveling through mist, and it is unfavorable for litigation, also indicating nightmares and strange occurrences. When it rides on the Wei position, it indicates startled dreams and the presence of an elderly person; when it is added to the Wei position, it signifies entering a forest and the presence of a stopped coffin. When it rides on the Shen position, it indicates matters related to roads and obstacles or injuries; when it is added to the Shen position, it signifies holding a sharp sword in the mouth and being blocked by someone on the road. When it rides on the You position, it indicates sudden legal troubles; when it is added to the You position, it signifies misfortune for women and the appearance of showing teeth. When it rides on the Xu position, it indicates disaster and sudden events; when it is added to the Xu position, it signifies entering a graveyard. When it rides on the Hai position, it indicates loss or escape and mourning events; when it is added to the Hai position, it signifies falling into water, children being startled, and childbirth matters.

合辛會未，文字光源，半吉，午時午地，文章、印信、歲建、祿馬、考試、光榮。否則詞訟鬥爭，牲蓄災疫，如披刑帶煞、公事禁繫，火異災傷。

The Vermilion Bird originates from the Bingwu fire, which combines with Xin metal and meets with Wei earth. It is the source of literature and brightness, and is considered a semi-beneficial general. It governs matters related to writing, seals, the annual establishment, the official's fortune, the post-horse, examinations, and glory. If it is not in its proper time, it indicates lawsuits and disputes, livestock suffering from disasters and epidemics. If it is accompanied by the criminal god and Inauspicious Sha, it signifies being imprisoned or detained due to family affairs, and also indicates fires and unusual events, as well as injuries.

其病為血，太陽心火，熒惑不安，瘋婦，胸腹陰種，嘔血下紅，紅衣女子、繞舌、赤髮小人、咒詛。變為燒灼，於物為羽毛、絲織、為谷為果，為馬為獐。治宜潤，水以濟之。朱雀開口，鬥爭不了。正巳二辰三午四未五卯六寅七申八酉九丑十子十一戌十二亥。

The Vermilion Bird governs blood disorders, the Taiyang meridian and heart fire, and the restless and turbulent qi of the planet Mars; it also governs mad women, abscesses and swellings in the chest and abdomen, hemoptysis and hematochezia. It represents a woman wearing red clothes, a talkative person, and a small person with red hair. In terms of events, it signifies curses. Its manifestation is burning and scorching; in terms of objects, it governs feathers, silk, grains and fruits, horses and deer. Treatment should focus on moistening and using water to counteract its dryness and heat. There is also a mnemonic verse that says 'the Vermilion Bird opens its mouth,' indicating continuous disputes. Its position in the months is: in the first month at Si, the second at Chen, the third at Wu, the fourth at Wei, the fifth at Mao, the sixth at Yin, the seventh at Shen, the eighth at You, the ninth at Chou, the tenth at Zi, the eleventh at Xu, and the twelfth at Hai.

乘子：投江、食言。加子：損羽。乘丑：移文、婚可。加丑：掩目。乘寅：遠信、捧言。加寅：安巢。乘卯：怨望、信杳。加卯：居巢。乘辰：化陷、失物。加辰：投羅。乘巳：非患、爭競。加巳：晝翔、遠人來。

The Vermilion Bird occupies the Heaven Plate at the Zi position, indicating someone jumping into the river, and also indicating false words and lack of trust; when it is added to the Earth Plate at the Zi position, it indicates damage to wings. The Vermilion Bird occupies the Chou position, indicating the transfer of official documents and the possibility of successful marriage; when it is added to the Earth Plate at the Chou position, it indicates being blinded and unable to see clearly. The Vermilion Bird occupies the Yin position, indicating messages from afar and receiving advice; when it is added to the Earth Plate at the Yin position, it indicates staying safely in the nest. The Vermilion Bird occupies the Mao position, indicating resentment in the heart and no news; when it is added to the Earth Plate at the Mao position, it indicates staying in the nest without leaving. The Vermilion Bird occupies the Chen position, indicating change and falling into a trap, as well as losing property; when it is added to the Earth Plate at the Chen position, it indicates falling into a net. The Vermilion Bird occupies the Si position, indicating sudden troubles and disputes; when it is added to the Earth Plate at the Si position, it indicates flying high in the daylight and someone coming from afar.

乘午：婚事、沖天、官非。加午：銜符、入房、羽蟲。乘未：婚事、文書。加未：臨墳。乘申：喪禍、往來、交涉。加申：勵嘴、音杳。乘酉：不測、官非、防災。加酉：夜噪。乘戌：飛言、獄官、由文。加戌：投絕。乘亥：小口、溺患、化雀。加亥：入水。

The Vermilion Bird occupies the Wu position, governing marriage matters and also indicating a sudden rise to prominence, as well as legal disputes; when it is added to the Wu position, it signifies someone carrying a document and flying into the house, also governing birds. When it occupies the Wei position, it governs marriage and documents; when added to the Wei position, it signifies being near graves. When it occupies the Shen position, it governs funerals, misfortunes, and human interactions and negotiations; when added to the Shen position, it signifies a sharp tongue with no news. When it occupies the You position, it governs unexpected events and legal disputes, requiring vigilance against disasters; when added to the You position, it signifies noise at night. When it occupies the Xu position, it governs slander and officials of the prison, as well as actions based on documents; when added to the Xu position, it signifies falling into a desperate situation. When it occupies the Hai position, it governs disputes among children, drowning, and transformation into birds; when added to the Hai position, it signifies jumping into water.

吉將，合庚仁義，合戌榮昌。旺相作和合之星，主婚姻信息交易，和平合作事。衰主陰私闇昧，虛詐變態事。又應外交友誼，子孫，媒介，居中，為術士，巧工。

Liu He is associated with the wood of Yimao, which is a favorable general. It combines with Geng to represent benevolence and righteousness, and with Xu to represent honor and prosperity. When prosperous and strong, it is a harmonious star, governing marriage, messages, trade, and peaceful cooperation; when declining, it signifies secret affairs, deceit, and abnormal situations. It also relates to foreign affairs, friendship, descendants, and intermediaries. As for people, it represents magicians and skilled craftsmen.

其類為粟，為鹽為兔，為羽毛，和竹與木。於病屬肝膽、筋爪、眼目陰陽不調，心腹虛損，與神任衰等。治宜平肝養和，清心寡慾，陰氣宜吸，夜氣須清。

The class deity of Liu He governs millet in crops, food salt in objects, rabbits in animals, as well as feathers, bamboo, and wood. In terms of diseases, it relates to ailments of the liver and gallbladder, tendons, and fingernails, and conditions such as imbalance of yin and yang in the eyes, deficiency in the heart and abdomen, and weakness of spirit. The treatment should focus on soothing the liver, harmonizing the body, clearing the heart, reducing desires, inhaling clear yin energy, and maintaining the clarity of night breath.

乘子：內變、有音。加子：反目、無禮。乘丑：嘉會、養正。加丑：臥病、妝臺。乘寅：乘輅、改作。加寅：遷移。乘卯：小災、有成、旅行、足病。加卯：變戶、老小、入室。乘辰：婚變、爭執、保命。加辰：詞訟、鬥口、遠地。乘巳：保健、不偕、驚私。加巳：痛史、忘情、防小。

When the Liu He is on the Heaven Plate and the Zi position, it indicates internal disturbances and the possibility of receiving news. If it is on the Earth Plate and the Zi position, it suggests mutual hostility and disorderly behavior between the Zi and Mao positions. When the Liu He is on the Heaven Plate and the Chou position, it indicates pleasant gatherings and the cultivation of righteous energy. If it is on the Earth Plate and the Chou position, it suggests illness in bed and matters related to a woman's dressing table. When the Liu He is on the Heaven Plate and the Yin position, it indicates traveling by carriage and making changes. If it is on the Earth Plate and the Yin position, it suggests relocation. When the Liu He is on the Heaven Plate and the Mao position, it indicates minor troubles but still success, as well as travel and foot ailments. If it is on the Earth Plate and the Mao position, it suggests changes in the household, discomfort among the young and old, and entering the inner chamber. When the Liu He is on the Heaven Plate and the Chen position, it indicates disputes in marriage and conflicts between parties, requiring protection of life. If it is on the Earth Plate and the Chen position, it suggests lawsuits and disputes that occur far away. When the Liu He is on the Heaven Plate and the Si position, it indicates health maintenance and difficulties in intimacy or being startled by private matters. If it is on the Earth Plate and the Si position, it suggests sorrow over past events, forgetting old feelings, and being cautious of minor matters involving petty people.

乘午：乘、婚慶、憂兒。加午：加、升堂、文書來。乘未：納粟、合歡、保育。加未：良會、醫藥。乘申：催生、結髮、醫療。加申：動隔、避孕。乘酉：私亡、跣足。加酉：陰小。乘戌：亡羞、陰小、手足、戒妄。加戌：不寧、宅厄、小變。乘亥：婦私、待命、升堂。加亥：慈幼、正之、不足。

Liu He rides over the Wu god (the original text repeats the character 'ride' once), indicating marriage and joy, but also indicating worry about children; when added to the Wu position (the original text also repeats the character 'add' once), it indicates being honored in the hall and receiving documents. Riding over the Wei god indicates the payment of grain and rice, harmony and reconciliation, and nurturing; when added to the Wei position, it indicates a good time and medicine. Riding over the Shen god indicates childbirth, the first marriage, and medical treatment; when added to the Shen position, it indicates obstacles in movement and contraception. Riding over the You god indicates secret escape and running barefoot; when added to the You position, it indicates affairs involving women and young children. Riding over the Xu god indicates escape with shame, affairs involving women and young children, and problems with hands and feet, and one should avoid reckless thoughts; when added to the Xu position, it indicates the household not being peaceful, the house facing difficulties, and minor troubles. Riding over the Hai god indicates private affairs of women, waiting for orders, and also ascending the hall; when added to the Hai position, it indicates kindness to the young, correcting their mistakes, but ultimately feeling insufficient.

合癸無情，合酉有刑凶多凶將。乘旺為將星，能制玄武，戰勝攻取，制敵威邊，捕盜尋賊，主戰鬥行訟事。又主印綬，為領袖，若失時失地則殘忍不仁。蓄二心懷二志，勾留遲滯，留連勾結，冤人曲己，枝節橫生，如伏喪大吊，為不孝神。

Gou Chen is associated with the earth element Wuchen, and it forms an inharmonious connection with癸, and a penal connection with酉. It is mostly associated with misfortune and is considered a malevolent general. When it is in a strong position, it becomes a general star, capable of subduing Xuanwu, achieving victory in battle and success in attack, subduing enemies and commanding respect from the borders. It is also effective in capturing thieves and tracking down criminals, indicating matters of conflict and litigation. It also represents the seal and is a local leader. However, if it is lost in terms of time or place, it becomes cruel and unrighteous, with divided intentions and dual purposes, causing delays in affairs, lingering with others, wronging others while suffering oneself, and creating complications. If it is further combined with the Great Sha of Sāngmén and Dàokè, it becomes the spirit of filial impiety.

其類為將軍吏卒，丑婦賤人，又為田阪水早，龍……瓦石土崗。病主脾胃虛弱洩瀉，內傷，飲食不節，消化不靈。治宜辟穀。勾制武，入課主天晴；又斗罡所指，萬煞潛藏。勾陳仗劍，傷殘（正月乘巳逆行十二支）。勾陳交會禍患連綿（乘四墓上）。

Gou Chen's class deity governs generals and soldiers, ugly women and lowly people in terms of people; in terms of geography, it governs field ridges, embankments, and matters of drought and flood; it also governs dragons, as well as tiles, stones, and earthen hills. In terms of illness, it governs weakness of the spleen and stomach, diarrhea, internal injuries, improper diet, and indigestion, and the treatment should involve fasting and reducing food intake. Gou Chen can subdue Xuan Wu, and when it enters the calculation, it indicates clear weather. Also, where the Heavenly Gang and the handle of the Big Dipper point, all kinds of凶煞 are hidden and dare not show themselves. There is another couplet: "Gou Chen with sword" indicates injury and disability, its position starts from the fourth month and the branch of Si, moving in reverse order through the twelve branches; "Gou Chen meeting" indicates continuous misfortunes, referring to Gou Chen being on the four墓 branches of Chen, Xu, Chou, and Wei.

乘子：病憂、後婦、藥物。加子：沉戟、戲辱。艮宮鬼門，斗指大吉。乘丑：防侮、退之。加丑：受越、陷害、兩疑。乘寅：上書、武文。加寅：遭囚、逃凶、獻策。乘卯：移內、避獄。加卯：臨門、防宅、不調。乘辰：戰鬥、追捕。加辰：吏訟、升堂、內爭。

Gou Chen occupies the Heaven Plate Zi position, indicating illness, worries, matters concerning women, and medicine; when it is added to the Earth Plate Zi position, it signifies military weapons sinking and being mocked or humiliated by others. The original text notes: The Gen Palace is the ghost gate, and the position named Da Ji is where the handle of the dipper points. If Gou Chen occupies the Chou position, it warns of being bullied and advises retreat; when it is added to the Chou position, it indicates being overstepped by others, suffering from slander, and mutual suspicion between parties. If Gou Chen occupies the Yin position, it signifies submitting written reports and possessing both literary and martial talents; when it is added to the Yin position, it indicates being imprisoned, fleeing from danger, and offering strategies to superiors. If Gou Chen occupies the Mao position, it signifies moving into an inner chamber or avoiding imprisonment; when it is added to the Mao position, it indicates an Inauspicious Spirit (malevolent spirit) approaching the door, requiring caution regarding the household and discord in affairs. If Gou Chen occupies the Chen position, it signifies combat and pursuit; when it is added to the Chen position, it indicates disputes involving officials, court proceedings, and internal conflicts.

乘巳：應戰、變凶。加巳：捧印、趨戶、贅之。乘午：陰私、內累、女患、他侵。加午：連累、血疾、物競。乘未：婚變、往說。加未：粟帛、入驛、酒家。乘申：路遙道遠、先否、憂愁。加申：趨戶、勾連、後吉。乘酉：劍及、遭刑、足疾、不前。加酉：佩刃、私爭、刑罰。乘戌：合群、往來、忍讓。加戌：下獄、私訟。乘亥：革新。加亥：褰裳、腰傷、慎獨。

Gou Chen riding over Si, indicates confrontation and battle, with matters turning bad; when placed over Si, it signifies holding the seal, rushing to the gate, and also marriage by taking in a wife. Riding over Wu, indicates private affairs, internal burdens, female troubles, and being attacked by others; when placed over Wu, it signifies being dragged into trouble, suffering from blood disorders, and disputes over property. Riding over Wei, indicates changes in marriage, and going to persuade others; when placed over Wei, it signifies grain and cloth, entering a post station or tavern. Riding over Shen, indicates long journeys, initial difficulties, and worry; when placed over Shen, it signifies rushing to the gate, mutual connections, and later turning favorable. Riding over You, indicates a sword touching the body, suffering punishment, and foot illness preventing movement; when placed over You, it signifies carrying a blade, private disputes, and being punished. Riding over Xu, indicates gathering together, socializing, and being suitable for tolerance; when placed over Xu, it signifies being imprisoned and private lawsuits. Riding over Hai, indicates renewal and change; when placed over Hai, it signifies wading through water, waist injury, and being suitable for caution and self-restraint.

吉將也，合己而從人，合亥而生我。旺作財物、玉帛、喜慶米穀、生產事，利公裕民，益國建勞。又主遷升、尊貴、文龍武常、新婚、嘉會、龍夫後婦、宜乘旺也。若衰反有耗失。克干鬥殺，喜以憂終，失陷遷變為棺木，胎產亦然，行人歸不歸，見首不見尾。

The Azure Dragon is associated with the stem Jiayin and represents a favorable general. It harmonizes with Ji and is obedient to others, and it harmonizes with Hai to support itself. When prosperous and strong, it governs wealth, silk, joy, grain, and childbirth, benefiting the government and enriching the people, contributing to national strength and achieving merit. It also signifies promotion and honor. In matters of literature, the Azure Dragon is favorable; in matters of military affairs, the Tai Chang is favorable. It also presides over new marriages and auspicious gatherings, with the Azure Dragon representing the husband and the Heavenly Empress the wife. Overall, it is most favorable when in its strong state. If it is in decline, it leads to loss and misfortune. If the Azure Dragon overcomes the day stem, it indicates conflict and warfare, and joyful matters end in sorrow. If it is weakened and causes change, it turns into an image of a coffin, and in matters of pregnancy and childbirth, it is similarly unfavorable. In matters of travelers, it indicates that the person returns but does not actually return, only the head is seen but not the body.

其類為貴官、上級、良人、龍虎豹、貓狸、草木、羽毛、文章、棺、病主肝膽目疾、肝陽膽黃、怒狂傷胃、治宜息影歸林以平之。為雨神、文官、夫宮。龍行災生，春丑夏寅秋辰冬辰。青龍開眼降福，春寅、夏午、秋冬戌。

The class deity of Qinglong governs officials, superiors, and virtuous people in terms of people; in terms of animals, it governs dragons, tigers, leopards, cats, and civets; in terms of objects, it governs grasses and woods, feathers, writings, and coffins. In terms of diseases, it governs ailments of the liver and gallbladder and eye diseases, such as liver yang rising, yellow bile, and sudden anger leading to madness and injury to the spleen and stomach. The treatment should involve retreating to the mountains and forests to calm the energy. It is also the deity of rain, governing literary officials and the male palace. There are two lines of rhyming verses: "When the dragon moves, calamity arises," with its position in the spring at Chou, summer at Yin, autumn at Chen, and winter also at Chen; "Qinglong opens its eyes to bring blessings," with its position in the spring at Yin, summer at Wu, and in the autumn and winter at Xu.

乘子：妊伏、乘風、涉川。加子：入海、吉多。乘丑：風雨、自強。加丑：蟠泥、得失。乘寅：文光、進吉。加寅：吉神、乘龍、雲行。乘卯：親求、少小。加卯：驅雷、自振。乘辰：魚雁、風雲、防失。加辰：掩目、不測。乘巳：私謁。加巳：登天、升吉、重慶。

The Azure Dragon rides the Heaven Plate at the Zi position, indicating pregnancy and concealment, moving with the wind and crossing rivers; when it is added to the Earth Plate at the Zi position, it signifies the dragon entering the sea, with many auspicious events. Riding the Chou position, it indicates storms and rain, as well as self-reliance and perseverance; when it is added to the Earth Plate at the Chou position, it signifies the dragon coiled in mud, with mixed gains and losses. Riding the Yin position, it indicates brilliant literary achievements and favorable progress; when it is added to the Earth Plate at the Yin position, it signifies the assistance of auspicious deities, the dragon rising and flying, and summoning clouds and rain. Riding the Mao position, it indicates requests from relatives and friends, as well as matters concerning young people; when it is added to the Earth Plate at the Mao position, it signifies summoning thunder, rising from the ground, and self-renewal. Riding the Chen position, it indicates communication through letters and a meeting of winds and clouds, with caution against loss; when it is added to the Earth Plate at the Chen position, it signifies obscured vision and unexpected events. Riding the Si position, it indicates private meetings; when it is added to the Earth Plate at the Si position, it signifies a dragon ascending to heaven, promotion and favorable outcomes, with abundant joy and celebration.

乘午：莫測、善長。加午：燒身。乘未：私孕、靜觀。加未：無鱗、自信、斗凶。乘申：道遠、折足、求安。加申：剋夫、折角、動失。乘酉：伏匿、不明、刀劍。加酉：酒病、陰症、伏隱。乘戌：芳小、印綬。加戌：登魁、爭利、宰獄。乘亥：樓臺、舟車。加亥：吉多、遊江。

Azure Dragon rides the Wu God, indicating unpredictable changes and a tendency to do good; when it is added to the Wu position, it signifies being burned by fire. Azure Dragon rides the Wei God, indicating secret pregnancy and the need for quiet observation; when it is added to the Wei position, it signifies a dragon without scales, despite self-confidence, there will be danger in disputes. Azure Dragon rides the Shen God, indicating long journeys and difficulty in movement, only seeking safety is advisable; when it is added to the Shen position, it signifies harming the husband, breaking the dragon's horn, and loss if there is any movement. Azure Dragon rides the You God, indicating concealment and unclear matters, also indicating weapons and swords; when it is added to the You position, it signifies illness after drinking, diseases of the Yin aspect, and hidden retreat. Azure Dragon rides the Xu God, indicating a small but honored name; when it is added to the Xu position, it signifies reaching the top position, competing for profit, and holding judicial power. Azure Dragon rides the Hai God, indicating towers, pavilions, and boats and carriages; when it is added to the Hai position, it signifies mostly auspicious events, and traveling along rivers and lakes.

合癸無情義，合卯困手足，凶將也。得天地之雜氣，作人間之詐神，動無利濟之心，靜有妖毒之氣，位天乙之對方，乃作代表、欽差之使，與空亡而同類，本為有名無實之神。以虛偽詐巧、有利舌人，出奴入主，世業孤寡。但宜奏書之用，大有雪訟之猷。

Sky Kong is associated with the Wuxu earth element, which combines with the癸 (Gui) element but lacks sincerity and righteousness, and combines with the卯 (Mao) element causing hardship for family and kin. It is a fierce general. It receives the chaotic qi from heaven and earth, acting as a god of deception in the human world. When active, it has no intention of benefiting others or contributing to society; when still, it hides sinister and poisonous energies. Its position is opposite to the Tianyin Nobleman, so it serves as a messenger and envoy. It belongs to the same category as Kongwang, being a god with a name but no real substance. It acts with deceit and pretense, benefiting only those who rely on speech and rhetoric. It appears as a servant but occupies a position of authority, often leading to a lonely and isolated family with few relatives. However, it is suitable for official documents and petitions, possessing strategies to clear wrongful accusations.

其類為奴隸、騙子、丑婦、妄人。又狼犬靈嗅、井灶不安、金鐵尖虛之物、陶冶、機弩之奇、為活無常、絕嗣、鬼之荒唐。病屬脾土氣虛，胃火痢下，感懷驚夢，諱疾忌醫，治宜易居更處為晴星，利考試。天空下淚，有死亡、旬遁水干。天空閉口，小可成，乘四墓神。

The celestial deity Tian Kong governs slaves, deceivers, ugly women, and arrogant people. It also rules the keen sense of smell of wolves and dogs, unrest in wells and hearths, sharp and hollow objects like metal and iron, pottery and metalworking, and ingenious devices like crossbows. It also oversees the living death, childlessness, and absurdities of ghosts and spirits. In terms of illness, it relates to spleen deficiency and stomach fire causing diarrhea, emotional distress leading to frequent dreams, and avoiding medical treatment. The appropriate remedy is to move to a new place. Tian Kong is also the star of clear weather, beneficial for examinations. There is another couplet: "Tian Kong shedding tears" indicates death, referring to the water element obtained from the ten-day cycle; "Tian Kong closing its mouth" signifies small matters can be achieved, indicating Tian Kong occupying the four grave elements of Chen, Xu, Chou, and Wei.

乘子：分娩、產婦。加子：伏室、溺水、多一。乘丑：雨師、小成。加丑：善善、侍側、播災。乘寅：自是、懷刑。加寅：被制、公訴。乘卯：陰小、被欺、潔身。加卯：乘侮、暴露。乘辰：孝親、柔克。加辰：肆意、凶災。乘巳：倒灶、遠爐。加巳：受辱、下痢。

The Heaven Plate's Zi God is in the sky, governing childbirth and the mother; when it is added to the Earth Plate's Zi position, it signifies staying indoors, drowning in water, and an additional outcome. When the Zi God is in the Heaven Plate's Chou position, it governs the rain god, with small achievements; when it is added to the Earth Plate's Chou position, it signifies being kind to people, standing by someone's side, and dispersing calamities. When the Zi God is in the Heaven Plate's Yin position, it signifies being self-willed and suffering from injuries; when it is added to the Earth Plate's Yin position, it signifies being controlled by others and facing legal disputes. When the Zi God is in the Heaven Plate's Mao position, it signifies being oppressed by a woman or a small mouth, and it is advisable to maintain personal integrity; when it is added to the Earth Plate's Mao position, it signifies being bullied and hidden matters being revealed. When the Zi God is in the Heaven Plate's Chen position, it signifies being filial to both parents and overcoming difficulties with gentleness; when it is added to the Earth Plate's Chen position, it signifies acting recklessly and inviting misfortune. When the Zi God is in the Heaven Plate's Si position, it signifies the stove being overturned and the fire going out, and being away from the fire; when it is added to the Earth Plate's Si position, it signifies being insulted by others and suffering from dysentery.

乘午：紅衣、廢物。加午：識字、觀瀾。乘未：井泉、小謀。加未：趨進、宿恙。乘申：孝服、怪娼。加申：鼓舌、戒動。乘酉：走失、出戶。加酉：長舌、奸人。乘戌：犯上、防詐、墨吏。加戌：居家、虛堂。乘亥：坑廁、戒貪。加亥：誣詞、詭計。

The Heavenly Stem occupies the position of Wu, indicating red clothing and also useless waste. When it is added to the position of Wu, it signifies reading and writing, and observing water and waves. The Heavenly Stem occupies the position of Wei, indicating water wells and small schemes. When it is added to the position of Wei, it signifies advancing forward and also the recurrence of old illnesses. The Heavenly Stem occupies the position of Shen, indicating mourning clothes and also strange prostitutes. When it is added to the position of Shen, it signifies verbal disputes and one should beware of rash actions. The Heavenly Stem occupies the position of You, indicating loss of people and leaving the home. When it is added to the position of You, it signifies slander and wicked people. The Heavenly Stem occupies the position of Xu, indicating offending superiors and needing to beware of fraudulent and corrupt officials. When it is added to the position of Xu, it signifies staying at home and also an empty hall. The Heavenly Stem occupies the position of Hai, indicating dirty latrines and should guard against greed. When it is added to the position of Hai, it signifies false accusations and deceitful schemes.

合乙專橫，合巳刑破，凶將也。刀光劍影，有如太阿在龍泉，帶煞披刑，不異迅雷風烈，乘雄豪之氣，為威猛之將星，作大事，施大功，樹奇勳，立異功，強國利民，威邊除暴，不朽之功，視白虎之光明磊落也。衰則疾病裂死亡，血光狼狽矣。

The White Tiger is associated with Gengshen metal and is naturally inclined to act decisively and aggressively when it combines with Yi. When it combines with Si, it causes punishment and clash, leading to damage. It is a fierce general, wielding sharp swords and blades, like the precious sword Taia hidden in Longquan. Once it is accompanied by malevolent forces and punishment, its power is as fierce as thunder and fierce winds. It rides on a bold and heroic spirit, being a powerful general star capable of accomplishing great deeds, establishing great achievements, creating extraordinary merits, and achieving unique accomplishments, benefiting the country and people, shaking the borders, and eliminating chaos, thus achieving immortal achievements, all depending on whether the White Tiger is upright and honorable. If it encounters decline, it turns into illness, death, bloodshed, and hardship.

其類為道路、病人、岩石、尸骨、銅鐵、兵氣死鬼、陳亡魂。病主腸紅、肺炎、怔忡、嘔血、產崩、骨斷，治宜調養，以精神安方生療效，主麥，為虎，衰為猿猴，發用主颶風，行人至，末傳否。白虎仰視，殃作。正五九月在申，二六十月在寅，三七十一月在巳，四八十二月在亥。

The White Tiger's class deity governs roads, the sick, rocks, bones, copper and iron, as well as spirits formed from the atmosphere of weapons and the souls of those who died in battle. In matters of disease, it presides over bloody discharges, pneumonia, palpitations, vomiting blood, postpartum hemorrhage, and fractures. Treatment should focus on rest and nourishment, and the patient's spirit must first be calmed before any effect is seen. In crops, it governs wheat, and in animals, it governs tigers; when in decline, it represents monkeys. When the White Tiger initiates the transmission, it indicates a typhoon and the arrival of travelers; if it falls in the final transmission, travelers will not come. There is also a verse that says, "The White Tiger looks up," indicating calamity occurs. Its position is in the hour of Shen in the first, fifth, and ninth months; in the hour of Yin in the second, sixth, and tenth months; in the hour of Si in the third, seventh, and eleventh months; and in the hour of Hai in the fourth, eighth, and twelfth months.

乘子：音稀、徵歌。加子：溺水、音阻、婦災。乘丑：風伯、牛羊不利。加丑：在野、瘟牛。乘寅：戰危、武器、生孩。加寅：民否、登山、伏進。乘卯：老幼災非、喪車、弔客。加卯：入門、折傷。乘辰：夜行、哭泣、劍俠。加辰：喋人、刑戮。乘巳：紅白、光芒。加巳：喪車、去厄、化身。

The White Tiger riding the Heaven Plate at the Zi position indicates sparse messages and the summoning of singers; when it is added to the Earth Plate at the Zi position, it signifies drowning, communication blockage, and misfortune for women. Riding the Chou position, it indicates strong winds and harm to cattle and sheep; when it is added to the Chou position, it signifies a tiger in the wilderness and cattle suffering from plague. Riding the Yin position, it indicates urgent warfare and weapon-related disasters, as well as childbearing; when it is added to the Yin position, it signifies hardship for common people and mountain climbing, which is suitable for stealthy advancement. Riding the Mao position, it indicates misfortune and disputes for the elderly and children, as well as funeral processions and mourners; when it is added to the Mao position, it signifies Inauspicious Spirit entering the house and broken bones. Riding the Chen position, it indicates nighttime travel and weeping, as well as sword-wielding heroes; when it is added to the Chen position, it signifies rivers of blood and executions. Riding the Si position, it indicates red and white colors and bright light; when it is added to the Si position, it signifies funeral processions, removal of misfortune, and transformation of the body.

乘午：燭天、紅光、病失。加午：燒身、消災、焚凶。乘未：大風、牛走。加未：在野、損羊。乘申：刀兵、疼痛、死亡。加申：銜牒、佳音。乘酉：刀刃、當路、機關。加酉：傷人、臨門、喪門。乘戌：老小、閉口、疾病。加戌：落阱、轉安。乘亥：懷少、慈幼。加亥：妊否、信隔、入水。

White Tiger riding the Wu spirit indicates fire lighting up the sky and red light shining in the eyes, also indicating disease and loss; when it is added to the Wu position, it signifies a fierce fire burning the body, yet it can eliminate disasters and remove all dangers at once. Riding the Wei spirit indicates a great wind and the loss of cattle; when it is added to the Wei position, it signifies a tiger in the open field, causing damage to sheep. Riding the Shen spirit indicates weapons, pain, and death; when it is added to the Shen position, it signifies someone carrying documents by mouth and bringing good news. Riding the You spirit indicates blades, obstacles on the way, and hidden traps; when it is added to the You position, it signifies injuring people,Inauspicious Sha entering the door, and the calamity of the Mourning-and-Condolence spirit. Riding the Xu spirit indicates matters concerning the elderly and children, silence, and disease; when it is added to the Xu position, it signifies falling into a trap, then turning danger into safety. Riding the Hai spirit indicates carrying young children and loving children; when it is added to the Hai position, it signifies difficulty in preserving pregnancy, loss of communication, and falling into water.

吉將也。合甲順人，會午合璧。為衣食之父母，四時之養神。衣冠、文物、酒食、先生、慶祝、和平、歡迎、來者，又未為老圃、老農，志在生活生產，勞思心善，儉德勤能，衣被蒼生，健康社會，此太常所以為五穀大米，在麻、土棉、為雁、為羊、酒食，不獨為土地，作衣冠也。

Tai Chang's native branch is Jiwei earth, which is a fortunate general. It harmonizes with Jia and thus obeys others, and combines with Wu to form a perfect union. It is the parent of clothing and food, and the god who nurtures through the four seasons. It governs matters such as clothing, cultural artifacts, wine and food, scholars, celebrations, peace, hospitality, and guests. The branch Wei also represents an old gardener and farmer, whose aspirations lie in life and production. It is diligent and thoughtful, with a good heart, frugal and virtuous, and industrious. It provides clothing and food for the people, ensuring the health of society. This is why Tai Chang is the deity of rice and five grains. It also governs hemp and cotton, geese and sheep, and wine and food, showing that it is not only the deity of land but also of clothing and hats.

欹倚歟盛哉，民族之光，即使失時不旺，作媒介，比印綬，終吉。此其類耳。於病占則主脾胃、四肢、頭腹、不寧而已，治以按摩，勿藥乃吉。

It is truly magnificent, representing the glory of a nation. Even if it is not in its prime time and lacks vitality, when used as an intermediary, compared to the importance of a seal, it is still auspicious. This is its class of deities. If used for divination regarding illness, it only indicates discomfort in the spleen and stomach, limbs, head, and abdomen. Treatment through massage is sufficient, and taking no medicine is actually favorable.

乘子：捧印、選藥。加子：受罰、荷頸、花衣。乘丑：進取、取土、苗圃。加丑：側目、防讒、焉雀。乘寅：新鬼、慎外、防爭。加寅：橫目、離間。乘卯：女冠、車馬、三合。加卯：遺冠、遊行。乘辰：納土、爭地。加辰：佩印、利官。乘巳：技術、雙吉。加巳：鑄印、吉慶。

Tai Chang rides the Heaven Plate Zi deity, governing the act of holding and presenting seals and selecting medicines; when added to the Earth Plate Zi position, it signifies being subjected to punishment, wearing a neck枷锁, and wearing colorful clothes. Riding the Chou deity, it governs advancement, taking soil and managing a nursery; when added to the Chou position, it signifies being looked at with suspicion, needing to beware of slander, and also indicating the image of kites and crows. Riding the Yin deity, it governs the spirits of newly deceased people, requiring caution in external affairs and vigilance against disputes; when added to the Yin position, it signifies hostile glances and plots of betrayal. Riding the Mao deity, it governs female Daoists, vehicles and horses, and the Triple Harmony; when added to the Mao position, it signifies losing a crown or headdress, and also indicates traveling or moving about. Riding the Chen deity, it governs the offering of land and disputes over land; when added to the Chen position, it signifies wearing seals and belts, and is favorable for official positions. Riding the Si deity, it governs technical matters, with both aspects being auspicious; when added to the Si position, it governs the casting of seals and signifies good fortune.

乘午：美人、恩澤。加午：乘軒、文書。乘未：和苗、米粟、醫巫、園苑。加未：捧觴、徵召。乘申：龍進、婦德。加申：銜杯、升展。乘酉：小麥、防後、羽毛、陰人。加酉：立券、後悔。乘戌：不尊、失禮、印綬。加戌：逆命、不和。乘亥：貢獻、後陰。加亥：徵召、上吉。

Tai Chang rides the Wu deity, governing beautiful women and favors; when added to the Wu position, it signifies riding in a high carriage and receiving official documents. Riding the Wei deity, it governs harmonious crops and abundant grain, also governing physicians, witches, and gardens; when added to the Wei position, it signifies holding a cup to encourage drinking, and also receiving a summons. Riding the Shen deity, it governs the Azure Dragon bringing good fortune and the virtue of women; when added to the Shen position, it signifies holding a cup for feasting and promotion. Riding the You deity, it governs wheat, yet one should beware of the Heavenly Empress and hidden persons, also governing feathers and hidden persons; when added to the You position, it signifies making contracts, but afterwards there is regret. Riding the Xu deity, it governs lack of respect and breach of etiquette, also governing seals and official documents; when added to the Xu position, it signifies defying orders and discord between people. Riding the Hai deity, it governs presenting tribute and also the hidden spirit of the Heavenly Empress; when added to the Hai position, it signifies being summoned by others, which is an upper grade of good fortune.

似不吉。合戊火，合寅化木。北方玄武氣至陰凝，河伯水神，私多陷溺，位在四時之盡，元當六甲之窮，盜賊小人遺失走失陰私作敵，邪氣為仇，非吉將也。

The Black Tortoise is associated with Guihai Water, which does not seem auspicious. It combines with Wu to transform into fire and with Yin to transform into wood. The Black Tortoise's energy is extremely yin and stagnant, resembling the river god, often indicating entanglements in private matters. Its position is at the end of the four seasons, originating from the extreme end of the Six Jia cycle, governing thieves, small people, loss and disappearance, private affairs, enmity, and resentment. It is not a favorable general.

其類為豆豬河豚。於病為腎虧、疝氣、睪丸炎、會陰腫、膀胱下塞、腎水上泛。治宜氣功妙運呼吸、高深火候、時溫丹田、夜暖固中、靜裡返本還原、卻病以延年，惟遵行之。盜神之陰神為賊窩，所生之神為贓物在所。玄武之陰神為所匿處，又為盜神。

The spiritual counterpart of Xuanwu governs beans, pigs, and pufferfish. In matters of illness, it presides over kidney deficiency, hernia, inflammation of the testicles, swelling of the perineum, obstruction at the lower part of the bladder, and rising of kidney water. The treatment should involve practicing qigong, skillfully regulating breathing, focusing on profound fire control, constantly warming the dantian, keeping the central palace warm at night, and achieving fundamental restoration through stillness, thus eliminating illness and prolonging life. As long as these practices are followed, the results will be achieved. When divining about thieves, the hidden spirit of the thief god indicates the location of the thief's hideout, and the spirit generated by the thief god shows where the stolen goods are stored; the hidden spirit of Xuanwu is where the thieves hide, and Xuanwu itself is the thief god.

乘子：伏匿、散髮、有失、盜防。加子：機密、過海、陰私、盜賊。乘丑：干求、登雲、失牛、升堂。加丑：不就、蹉跌、盜敗。乘寅：文吉、不獲、安居。加寅：入林、豹皮、走失。乘卯：窺戶、內盜、舟車、兄弟。加卯：退失、惡少。乘辰：逃亡、構訟、防幼。加辰：失路、入獄。乘巳：反顧、破散、驚異、跣足。加巳：道迷、幼失、勾連。

The Black Tortoise occupies the Heaven Plate position of the Zi (Rat) deity, indicating concealment, disheveled hair, and loss, requiring vigilance against thieves; when it is placed on the Earth Plate position of Zi, it signifies secret matters, crossing the sea, private affairs, and theft. Occupying the position of Chou (Ox), it indicates making requests and rising smoothly, as well as losing cattle and intruders entering the house; when placed on the Earth Plate position of Chou, it indicates matters not succeeding, setbacks in the middle, and thieves being discovered. Occupying the position of Yin (Tiger), it indicates favorable outcomes for literary matters, but failure to capture thieves, and is suitable for staying put; when placed on the Earth Plate position of Yin, it indicates fleeing into the woods, and also signifies leopard skins and loss. Occupying the position of Mao (Rabbit), it indicates spying on the household, internal theft within the family, and matters concerning boats, vehicles, and brothers; when placed on the Earth Plate position of Mao, it indicates retreat, loss, and the presence of wicked youths. Occupying the position of Chen (Dragon), it indicates fleeing, accusations, and legal disputes, requiring vigilance over the young; when placed on the Earth Plate position of Chen, it indicates losing one's way and being imprisoned. Occupying the position of Si (Snake), it indicates looking back, disintegration, panic, and running barefoot; when placed on the Earth Plate position of Si, it indicates getting lost, the loss of the young, and mutual connections.

乘午：礙道、拒捕、不攻、天開眼。加午：截路、失脫。乘未：莫測、親累、朝天、入城。加未：忌酒、轉化。乘申：失勢、見形、遠信、害親。加申：遊行、莫測、刀刃。乘酉：拔劍、虛偽、陰謀。加酉：不攻、持刀、私盜。乘戌：回足、入囚、戰危。加戌：逃失、女患、潛伏。乘亥：深伏、陰病、水賊、貪小。加亥：自失、血崩、歸垣。

Xuanwu riding on the Wu god indicates obstruction on the road, resistance and refusal to submit, unsuitability for attack, and also indicates that heaven opens its eyes and hidden evils are revealed; when it is added to the Wu position, it indicates obstruction and theft. Riding on the Wei god indicates unpredictable changes and being burdened by relatives, also indicating court attendance and entering a city; when it is added to the Wei position, it indicates a taboo on drinking and matters changing. Riding on the Shen god indicates loss of power, exposure of traces, distant messages, and harm to relatives; when it is added to the Shen position, it indicates wandering around, unpredictable movements, and also indicates a blade. Riding on the You god indicates drawing swords, falsehoods, and conspiracies; when it is added to the You position, it indicates unsuitability for attack, and also indicates holding a knife for robbery and secret theft. Riding on the Xu god indicates retreating, being imprisoned, and urgent warfare; when it is added to the Xu position, it indicates fleeing and loss, women causing trouble, and remaining hidden. Riding on the Hai god indicates concealment, illness of the Yin aspect, thieves on water, and seeking small gains; when it is added to the Hai position, it indicates loss of self, hemorrhage, and also indicates thieves returning to their original place.

合丙有情，乘龍無邪。小吉之將。情有獨鍾，愛人人愛。流年似水，如花美眷，變化感江湖風流，盛衰視洛陽牡丹，人情之有不能已者，此太陰。得地則正直無私，婢作夫人，失地則淫亂無恥，奴人欺主，其象為陰私蔽慝，奸邪闇昧，天地之私門。

Tai Yin originates from Xinyou metal, and harmonizes with Bing fire, expressing a sincere relationship. When accompanied by the Azure Dragon, it lacks deceit and is a minor auspicious general. It is devoted in affection, loving others and being loved in return. Time flows like water, and a good partner is as captivating as a blooming flower. Its changes evoke feelings of the romantic and turbulent world, its rise and fall resemble the blooming and withering of peonies in Luoyang. In human relationships, there is an irresistible longing, which is precisely this Tai Yin. When it is in a favorable position, it is upright and impartial, and a servant can become a lady. When it is in an unfavorable position, it becomes licentious and shameless, with servants turning against their masters. Its image represents hidden secrets and sinister deeds, serving as a private gateway between heaven and earth.

其類為姐妹兄弟，外戚內親，雉雞與金，麥，正人之不正，獲盜之有道，在占者之誠格之。病主肺臃，為癆瘵，金錢作祟，每欲為勞，治宜在光天化日之下乞靈，於太陽開，晨鐘暮鼓之聲，打參於我佛解脫之。

Tai Yin's class deity governs sisters, brothers, relatives by marriage, and inner family members in human terms; in animals, it governs wild pheasants and domestic chickens; in objects, it governs metal and wheat. It can bring unrighteous people back to the right path and can have methods to capture thieves, depending on whether the diviner approaches with sincere heart. In terms of illness, it governs lung congestion, tuberculosis, and being troubled by money, often thinking of hard work. The treatment should involve seeking spiritual protection in broad daylight, allowing the sun's energy to spread, and then using the sound of morning bells and evening drums to pay homage to Buddhism in order to attain liberation.

乘子：私淫、隱愀。加子：傷心、開簾、大小侮慢。乘丑：偽婚、不愛、侮上。加丑：守局、蒙蔽。乘寅：忘返、關節、忡忡、斧成。加寅：跣足、有恥。乘卯：自鬻、沐浴、小小、不明。加卯：微行、外親。乘辰：墮胎、法官、花徑。加辰：遭屯、勾繫。乘巳：釵光、日睽、雙影、刀尺。加巳：伏枕、驚盜。

Tai Yin occupies the Heaven Plate Zi position, indicating private relationships between men and women, as well as hidden worries and sorrows; when it is placed over the Earth Plate Zi position, it signifies heartache, opening curtains, and disrespect between superiors and inferiors. Occupying the Chou position, it indicates false marriage contracts, mutual lack of affection, and disrespect towards superiors; when placed over the Earth Plate Chou position, it signifies being stuck in a situation and being deceived. Occupying the Yin position, it indicates lingering and being unable to return, smoothing over matters, and being anxious; it also signifies the creation of tools; when placed over the Earth Plate Yin position, it indicates walking barefoot and still knowing shame. Occupying the Mao position, it indicates selling oneself, bathing, trivial matters, and confusion; when placed over the Earth Plate Mao position, it indicates secret travel and relations with relatives of another surname. Occupying the Chen position, it indicates abortion, judges, and paths among flowers; when placed over the Earth Plate Chen position, it indicates encountering difficulties and being captured by others. Occupying the Si position, it indicates jewelry shining, separation during the day, twin shadows, and scissors and measuring tools; when placed over the Earth Plate Si position, it indicates illness in bed and being startled by thieves.

乘午：眾陰、紅人、血光。加午：脫巾、暗動。乘未：陰群、潔身、唱和。加未：觀光、守口。乘申：鐵化、徘徊、拔劍。加申：執政、堅貞。乘酉：酒酸、銅崩、銅臭。加酉：閉戶、利貞、自好。乘戌：防孤、間諜、彼怒。加戌：被察、陰失。乘亥：私遁、孕小。加亥：裸形、陷溺。

Tai Yin occupies the position of Wu, indicating many women, those with red faces, and bloodshed; when it is added to the position of Wu, it signifies removing a headscarf and acting secretly. Tai Yin occupies the position of Wei, indicating many women gathering, self-preservation, and mutual communication; when it is added to the position of Wei, it signifies viewing scenery and being suitable for keeping silent. Tai Yin occupies the position of Shen, indicating melting metal, hesitation, and facing a sword; when it is added to the position of Shen, it signifies handling government affairs and maintaining chastity. Tai Yin occupies the position of You, indicating sour wine, broken bronze vessels, and being covered in copper stench; when it is added to the position of You, it signifies staying indoors, being suitable for upholding righteousness, and maintaining self-purity. Tai Yin occupies the position of Xu, indicating caution against loneliness, spies watching, and the other party being angry; when it is added to the position of Xu, it signifies being noticed by others and losing secret matters. Tai Yin occupies the position of Hai, indicating secret escape and carrying a young child; when it is added to the position of Hai, it signifies exposing the body and drowning in water.

天后吉將也。合丁生意，會丑坤型。貴婦名媛，賢妻淑女，吉人之佳耦，內正之家人，民族之慈母也。乘太歲臨日辰主大赦作三光，為三陽，慶尊榮，乃恩澤之福音，殷勤之德曜者。

The Heavenly Empress originates from the Renzi water branch, and is a favorable general. It harmonizes with Ding to generate prosperity and business, and combines with Chou to form the shape of the Earthly Virtue. It symbolizes noble women, virtuous wives, and is a good match for righteous people, representing upright family members and the nurturing mother of a nation. When the Heavenly Empress rides the Tai Sui and approaches the day branch, it signifies a great amnesty throughout the world. It transforms into the three luminaries of the sun, moon, and stars, and heralds the opening of the three yang energies, bringing joy, honor, and blessings. It is the good news of grace and the diligent star of virtue.

失時或變陰私曖昧，蔽奸匿邪，下賊而凌辱，馬奔以仳離，自然之缺撼有之。其類神為泉為鹽為豆為稻為蝠為鼠，以溺江波為占。病應膀胱內傷腰痛敏感，腠理外感，皮層，涉及水神，波於土痢，以東南金醫治理，以復健康，後德天恩，以應尊引效。

When the Heavenly Empress is lost, it may lead to private and ambiguous matters, covering up wickedness and concealing evil people. If lower deities are attacked and overcome, it brings humiliation. A swift post-horse indicates separation and living apart, which is a natural regret. Its associated deities govern spring water, salt, beans, rice, bats, and mice. In divination, it often appears as drowning in a river. In terms of illness, it relates to injury of the bladder, lower back pain, and bodily sensitivity, as well as external infections affecting the skin. Since the illness involves water spirits, it may spread to the earth element, causing dysentery. Treatment should use medicines from the southeast direction associated with metal to restore health. When the Heavenly Empress's virtue is like Heavenly Grace, it can take effect through the support of elders.

乘子：婚姻、安宅。加子：守閨。乘丑：老婦、遇波。加丑：偷窺、驚惶。乘寅：介合、合婚、美女、紅旗。加寅：理髮、間聽。乘卯：有情、暗合。加卯：臨門、失度。乘辰：墮胎、病血、遺骨。加辰：毀妝、悲哭。加巳：妊娠、見血。加巳：羞辱、裸體。

The Heavenly Empress riding on the Heaven Plate at the Zi position governs marriage matters and domestic peace; when added to the Earth Plate at the Zi position, it signifies a woman remaining chaste within her chamber. Riding on the Chou position, it signifies an elderly woman and encountering disturbances; when added to the Chou position, it signifies secret observation and panic. Riding on the Yin position, it signifies mediation, successful marriage pairings, beautiful women, and red flags; when added to the Yin position, it signifies combing hair and eavesdropping from the side. Riding on the Mao position, it signifies mutual affection and secret union; when added to the Mao position, it signifies a malevolent spirit entering the door and improper behavior. Riding on the Chen position, it signifies miscarriage, blood disorders, and remains of bones; when added to the Chen position, it signifies disfigured appearance and sorrowful weeping. The following two lines in the original text both mention 'add Si,' the first line governing pregnancy with bleeding, and the second line governing humiliation and exposure of the body. Among these, one should originally be 'riding Si.'

乘午：病目、產厄、紅光、女災。加午：伏枕、呻吟。乘未：憂母、醫藥、亂忙。加未：沐浴、悚懼。乘申：遊失、血神、婿佳。加申：危殆、修容、優遊、不潔。乘酉：恐怖、家私、妊居、下犯。加酉：失節、倚戶。乘戌：不偕、有恐。加戌：嘆息、蹇帷。乘亥：關溺、小合、人愛。加亥：不明、治事。

The Heavenly Empress riding the horse of the午 (Wu) sign indicates eye disease, difficulties in childbirth, red light, and misfortune for women; when it is added to the position of午, it indicates illness in bed, continuous moaning. The Heavenly Empress riding the horse of the未 (Wei) sign indicates worry about the mother, seeking medical treatment, and being in a state of confusion; when it is added to the position of未, it indicates bathing and washing the body, as well as fear and apprehension. The Heavenly Empress riding the horse of the申 (Shen) sign indicates going out and losing one's way, the god of bloodshed, and a good-in-law; when it is added to the position of申, it indicates being in a dangerous situation, taking care of one's appearance, idling away time, and matters of unclean things. The Heavenly Empress riding the horse of the酉 (You) sign indicates fear, family wealth, pregnancy and a peaceful home, as well as lower ranks rebelling against higher ones; when it is added to the position of酉, it indicates losing one's moral standards and leaning on doors and gates. The Heavenly Empress riding the horse of the戌 (Xu) sign indicates that husband and wife cannot live to old age, and there is fear in the heart; when it is added to the position of戌, it indicates sighing and lamenting, and difficulties in the bedroom. The Heavenly Empress riding the horse of the亥 (Hai) sign indicates involvement in drowning, slight harmony, and being loved by others; when it is added to the position of亥, it indicates confusion in matters, yet still being able to strive to manage affairs.

壬課克應，全在生克衰旺四字，而以初傳判斷之，十九有驗。雖事由屬於天將，其凶實係天神。比如貴人本屬土將，占尊貴事，若乘神后，則以水論生旺吉凶矣。天神有陰陽之分，各司其事；天將有階級之別，各從其類。

The response in the Six Rén divination system depends entirely on the concepts of generation, overcoming, decline, and strength. It is further determined by the first transmission. In most cases, the outcome will be accurate. Although the matter is governed by the Heavenly General, its fortune or misfortune actually depends on the Heavenly Deity. For example, if the Nobleman is a terrestrial general of the earth element, and it is riding on the Water of the God of the Rear (Shi Shui), then it should be judged according to the water's strength and vitality for fortune or misfortune. The Heavenly Deity has a distinction of yin and yang, each governing its own affairs. The Heavenly Generals have different ranks, each belonging to its own category.

支神之子午為陰陽之極，卯酉為日月之門，寅申道路之神，辰戌牢獄之地。丑未乃天廚之所，巳亥乃堂廟之官。此五行之方，四時之序，太陽躔度，九州島分野，體用衰旺，總經練之。而天將應天盤，為天官，在天應十二神，在地應十二野，在人應十二經。

Among the twelve earthly branches, Zi and Wu represent the two extremes of yin and yang, Mao and You are the gateways where the sun rises and sets, Yin and Shen are the deities governing roads, Chen and Xu are the places of imprisonment, Chou and Wei are the kitchens of heaven, and Si and Hai are the officials of halls and temples. These contain the directions of the Five Phases, the order of the four seasons, the path of the sun, the divisions of the nine provinces, and the waxing and waning of the body and its use. As for the Heavenly Generals, they should be located on the Heaven Plate, serving as heavenly officials: in the heavens they correspond to the twelve celestial deities, on the earth they correspond to the twelve regions, and on the human body they correspond to the twelve meridians.

以天乙貴人為主宰，居中馭外，占事尋類，以貴賤論變化，順逆論治否。此其大較也。若神將不和，事物違志；將克神為外戰，咎或可解；神克將為內戰，憂必加深，況忌者將興神休，失時失地也。雖然三種公式，壬課第一，以應人事，而前民用為經典哲學，有向上發展者，裨益人類社會事業，理當進一步發揚之。

With the Heavenly General and Nobleman as the main factors, they reside in the center and control the four directions; when divining, one should classify matters and seek out the Nobleman, using the concept of high and low to discuss changes, and using the concept of smooth and obstructed to discuss order, disorder, success, and failure. This is the general principle. If the Heavenly Spirits and Heavenly General are not in harmony, the outcome will be contrary to one's wishes: if the Heavenly General overcomes the Heavenly Spirit, it indicates external conflict, and the fault may still be resolved; if the Heavenly Spirit overcomes the Heavenly General, it indicates internal conflict, and the worries will certainly deepen. Moreover, the most undesirable situation is when the Heavenly General is rising while the Heavenly Spirit has already declined, resulting in the loss of both timing and place. Although three systems are presented together, the Six壬 (Rén) system is the most important, as it best corresponds to human affairs. It was originally ahead of common use and became a classic philosophy, possessing a progressive aspect that benefits human social endeavors. By reason, it should be further promoted and developed.

1、元首：一上克下，統干之體。吉多婚諧，孕男，上和下睦，民強國富，事順物阜。2、重審：一下賊上，統坤之體。柔順利貞，事宜後動，先難後成，逆征內否，戰利主軍。

The first is the Supreme Leader divination: there is only one instance where the upper god overpowers the lower god, forming a structure governed by the Heaven trigram. This divination is generally auspicious, with harmonious marriages, successful childbirth of a son, harmony between superiors and inferiors, a strong and prosperous country, smooth affairs, and abundant resources. The second is the Re-examination divination: there is only one instance where the lower god steals and overpowers the upper god, forming a structure governed by the Earth trigram. This divination favors flexibility, adherence to correctness, and taking action after others. Initiating actions too early will lead to difficulties, but success will follow later. If one opposes the trend and launches an attack, internal blockages will occur, and in warfare, it is advantageous for the main army.

3、知一：克賊不一，以比發用。統比之體，貞固擇一，事牽二三，歧出熒惑，取一比用，去讒任賢，舍遠就近，舍疏就親，類同恩怨，追求近鄰。

Thirdly, knowing the lesson: when therestrain and 贼 are not in one place, take the initiating transmission that is of the same type as the day stem, which is governed by the hexagram of comparison. This lesson is suitable for maintaining firmness and choosing one definite course. When matters involve two or three aspects, the threads become divergent and confusing, so only take one of the same type as the initiating transmission. In divination, this mainly indicates repelling slanderers and employing the virtuous, choosing the near over the distant, the close over the remote; both favor and resentment belong to the same category, and what is sought is also among the near.

4、涉害：克賊交叉，或俱比不比，涉深複雜，有艱難意，統坎之體。苦盡甘來，孟深仲淺，見機察微。5、遙克：課無賊克，遙克發用，統睽之體。吉凶少力，先遙克干，可防蒿矢。次干克遙，為彈丸射。西南失朋，先不利客，陌然射遠，主動費力。

The fourth is the lesson of involvement with harm: the victim and the attacker are intertwined, either in the same ratio or not in ratio with each other, and the depth and complexity of their involvement contain the meaning of hardship, and this lesson is characterized by the structure of the Kan hexagram. This lesson signifies the end of hardship and the arrival of sweetness. In determining the use, one should take the god of the first month whose involvement is deepest and the god of the second month whose involvement is shallower as the standard. In divination, it is important to be alert and observe subtle signs. The fifth is the lesson of distant attack: among the four lessons, there is no victim or attacker. The distant attack is used as the initiating transmission, and this lesson is characterized by the structure of the Kui hexagram. This lesson has neither strong good nor strong bad fortune: first, take the heavenly god that remotely attacks the day stem, and beware of injury from a stray arrow; second, take the day stem that attacks a distant god, which is like the image of a projectile being shot from afar. This lesson is as the Book of Changes says, "loss of companions in the southwest," starting with disadvantage to the guest side, aimlessly shooting far away, and taking the initiative only to waste effort.

6、昴星：無克無遙，俯仰酉神，統履之體。虎狼如秦，陽仰陰俯，中末反尋，虎視眈眈，沉潛遁形。按七姊妹昴星躔酉僅二三度，參考武備志。

The sixth is the昴星 lesson: there is neither a direct clash nor a remote clash, and it is taken by looking up and down on the酉 god, embodying the nature of the履卦. This lesson resembles the fierce and intimidating power of the Qin dynasty's tiger and wolf; on a yang day, it looks upward, while on a yin day, it looks downward, and the middle and final transmissions are reversed. Looking upward signifies fierce and intense gaze, while looking downward implies concealing and retreating. Note:昴宿 refers to the Pleiades star cluster, which is located only a couple of degrees away from the酉 position; one may refer to Mao Yuanyi's "Wu Bei Zhi" for more details.

7、別責：三課無克，另取他求，巡逡不前，統卦中孚。陽用干合，借徑而行，支前三合，擇善新謀。中末干上終回頭，別開生面見新猷。

The seventh is called the "Alternative Responsibility" method: when there are only three lessons and no element to take as a master, one can only seek help from elsewhere, thus hesitating to move forward, which is characterized by the structure of the Zhongfu hexagram. On a yang day, one takes the god in the lodging palace of the stem that harmonizes with the day stem, as if taking a detour; on a yin day, one takes the triple harmony god ahead of the day branch, as if choosing a better plan and making a new strategy. Both the middle and final transmissions return to the god of the day stem, ultimately leading back to the original point, thus opening a new path and presenting a new strategy.

8、八專：干支同位，兩無賊克，八家共井，同心協力，陽從干上順三發用，陰從支陰逆三數用，中末歸干，舉足輕重，二人同心，其利斷金，尊卑上下，君子小人。

The eighth is the Eight Special Class: the day stem and day branch are in the same palace, and there is no mutual harm or conflict between the two lessons, like eight families sharing one well, requiring unity and cooperation. On a yang day, the initiating transmission is counted three steps forward from the day stem deity; on a yin day, it is counted three steps backward from the yin deity of the day branch. The middle and final transmissions both return to the day stem. This lesson determines the outcome with a single step, which corresponds to the saying in the Great Treatise of the Book of Changes, "When two people have the same heart, their strength can cut through metal." When making a divination, one must distinguish between hierarchy and status, as well as between the virtuous and the petty.

9、伏吟：神居本位，守舊待新，艮有止意，動有呻吟，無克用干，三傳刑神，自任自信，自杜自刑，利堅貞。

The ninth is the Hidden Chant lesson: the twelve spirits each occupy their own position, and it is only suitable to maintain the status quo and wait for new opportunities; for example, the mountain trigram has the meaning of stillness, and once it moves, there will be suffering. When there is no conflict, take the spirit on the day stem as the initiating transmission, and the three transmissions take the spirit that is mutually penalizing. Thus there are several patterns such as self-assumption, self-confidence, blocking transmission, and self-punishment. This lesson is favorable for maintaining steadfastness and integrity.

10、返吟：各居沖位，對立反動，無依無親，震驚種種，因素反射，分崩離析，安危所繫，成敗攸關，利鈍備我，行易知難，無克用馬，沖破關闌，高岸為谷，深谷為陵，舊事復發，萬變惟人。

The tenth is the returning echo lesson: the twelve gods each occupy the position opposite to their own, facing each other and moving in opposite directions, thus forming two categories, without support and without kinship, causing constant alarm. Various factors reflect upon each other, leading to disintegration and fragmentation. Safety and danger depend on this, success and failure relate to this. Sharpness and dullness are both within me. Action is easy, but understanding is difficult. When there is no overcoming, take the post-horse as the initiating transmission, breaking through all obstacles and barriers. Just as the Book of Poetry says, a high bank becomes a deep valley, and a deep valley becomes a hill, old matters resurface, and all changes ultimately depend on human action.

餘有五十格，合六十四卦，宜盡人事，安天命。茲附三傳順逆各十二格於後。易象示其變例，壬式根於天文，無迷信之色彩，有學術之精神，須明洪範之真理，莫泥左傳之爻辭，神而明之矣。

In addition there are fifty sections, combining with the previous nine to make up the sixty-four hexagrams. Scholars should do their best and accept the will of heaven. Now the three transmissions are arranged in both forward and reverse order, each with twelve sections, appended below. The images of the Book of Changes merely show the general principles of change, while the system of Six Jia is rooted in astronomy, without any superstitious elements, but with an academic spirit. To understand the truth of the Book of Documents, the Hongfan section, one should not be confined to the line statements in the Zuo Zhuan, thus achieving a profound and clear understanding.

1、登三天：辰午申。蓋以巳午未申四位屬天，為地平之上，地球三分之一之境界，仰首視線所見者，天位也。人立天下之正中，左東右西，前南後北，父幹母坤，上天下地，舉頭紅日近耳。課之巳午未申方位之間即六合之天位。傳遇辰午申雖作間傳順格，名登三天云爾。青龍登天行雨，公官登天升階，久旱甘霖，行人至門以時。

The first pattern is called "Ascending to the Three Heavens," with the three transmissions being Chen, Wu, and Shen. This is because the positions of Si, Wu, Wei, and Shen belong to the heavens, situated above the horizon, representing one-third of the earth's domain. When one looks up, the sun is close at hand. A person standing at the center of the world has the east on the left, the west on the right, the south in front, and the north behind. Qian represents the father, Kun the mother, above is heaven, below is earth, and raising one's head makes the red sun appear near. The positions of Si, Wu, Wei, and Shen in the lesson pattern correspond to the "Liu He" or the heavenly position. Although the three transmissions encountering Chen, Wu, and Shen belong to the pattern of intermittent transmission in a forward sequence, it is given the name "Ascending to the Three Heavens." This pattern signifies the Azure Dragon ascending to the heavens and raining, officials ascending to the heavens and ascending steps, prolonged droughts meeting timely rain, and travelers arriving at their doors on time.

2、出三天：午申戌。戌為頭，倒退出，事情遠大。病訟不堪，君子防微杜漸，自強不息處之。3、涉三淵：申戌子。蓋以亥子居寅四神屬地，在地平之下，為不見天，莫測高深。只能恍惚察之。如蹈虎尾，如履春冰，主病訟垂危，眼前阻隔，公私不吉，求望不成。

The second pattern is called "Emerging from Three Days," with the three transmissions being Wu, Shen, and Xu. Taking Xu as the starting point, it signifies a reverse progression, indicating matters that are lofty and grand. However, in cases of illness or litigation, it is difficult to bear, so the gentleman should be vigilant, prevent small problems from growing, and strive ceaselessly for self-cultivation. The third pattern is called "Crossing Three Deep Pools," with the three transmissions being Shen, Xu, and Zi. This is because the four divine animals of the earth—Hai, Zi, Chou, and Yin—are located below the horizon, unseen by the heavens, their depths indeterminate. One can only vaguely perceive them. This pattern is like walking on a tiger's tail or stepping on thin ice in early spring, indicating critical illness and litigation in peril, with obstacles everywhere, and misfortune on both public and private fronts, making all aspirations difficult to achieve.

4、入三淵：戌子寅。凡為不妥，所舉皆妄，傳蛇傳虎，為鬼為祟，死病皆傷，回頭是岸，宜未雨而綢繆。5、向陽：子寅辰。子固北朔，幽暗之神，而寅辰乃日出之方，自暗入明，初凶終吉，吸平旦之空氣，美人意而新鮮。

The fourth pattern is called entering three depths, with the three transmissions being戌, 子, and 寅. Whatever one does is not appropriate, and whatever one initiates is baseless; if the three transmissions reach Teng Snake or White Tiger, it transforms into ghosts and spirits causing disturbances, and when divining about death or illness, it indicates harm. At this point, turning back is like returning to the shore, so one should prepare in advance and take precautions. The fifth pattern is called facing the sun, with the three transmissions being 子, 寅, and 辰. 子 is originally the northern wind god, representing cold and darkness, while 寅 and 辰 are the directions where the sun rises, transitioning from darkness to light. Therefore, it starts off ominous but ultimately leads to good fortune; just as inhaling the fresh air at dawn refreshes the mind and revives the spirit.

6、出陽：寅辰午。寅先泰，午后陰生，自寅傳午，有出陽之朕兆。朝暮無忘投筆之雄心。莫午倦而卷書，宜雞鳴而起舞，磨劍自勵。7、出戶：丑卯巳。卯為門戶，巳為地戶，出門入地，極暗棄明，或自負以鳴高，或惡勞而好逸，墮落之象也，惟君子升揚。

The sixth pattern is called "Emerging Yang," with the three transmissals being寅, 辰, and 午. When寅 occurs during the Tai hexagram, it signifies the beginning of yang; by the time of午, yin begins to emerge. From寅 to午, there is a sign of yang energy departing. This pattern advises people to never forget their ambition to serve the country and fight for righteousness, day and night. One should not roll up the books due to drowsiness in the afternoon, but rather rise with the rooster's call and sharpen the sword to self-improve. The seventh pattern is called "Leaving the Door," with the three transmissals being丑, 卯, and 巳. 卯 is the door, and 巳 is the earth door. Leaving the door and then entering the earth door is like heading toward extreme darkness and abandoning light; or it may mean being conceited and pretending to be refined, or hating labor and seeking comfort, which are signs of decline. Only the virtuous can rise above this and ascend.

8、盈陽：卯巳未。卯巳二陽，背城一借，未局陰始，庶克有終。月盈則虧，日中則昃，物極必反，水滿則傾，宜持中和之氣，以收謙益之功。時不再來，機不可失，乘時以赴，迎頭而追；或秉燭以達旦，或揮戈而返日，此火急則就，狐疑則凶。

The eighth pattern is called Yingyang. The three transcriptions are Mao, Si, and Wei. Mao and Si are both yang positions, which is exactly the time to rely on the city walls and make a bold move; but by the time it reaches Wei, the beginning of yin energy appears, so perhaps it is still possible to achieve a good beginning and a good end. When the moon is full, it will wane; when the sun reaches its zenith, it will begin to tilt. When things reach their peak, they must turn around. When water is full, it will overflow. Therefore, one should maintain harmony and balance, to gain the benefit of humility. Opportunity does not return once it is gone, so one must seize it promptly, act decisively, and pursue it directly. One may work hard all night, or like Lu Yang wielding his spear to chase the sun back. If one acts quickly in this pattern, success can be achieved; hesitation and indecision will bring danger.

9、變盈：巳未酉。陽至午而為陰，未一盈縮，酉被黜受罰，吉事變凶，其反應，新病死，久病癒，仇所吉，親所悲，須反省以全。10、入冥：未酉亥。酉亥為日冥之時，陽消陰長，申戌乃虎狼之影，兵凶戰危，凡占速尚可為，遲則不及，所吉將去凶將來者。

The ninth pattern is called "Changing to Fullness," with the three transmitters being巳, 未, and 酉. When yang energy reaches the position of 午, it turns to yin. At 未, there is a state of one full and one shrinking. By 酉, it is subjected to punishment and disgrace, turning good fortune into misfortune. Its response is: a newly acquired illness will result in death, while someone with a long-term illness will recover; enemies will think it auspicious, but relatives will grieve. The person making the divination must examine themselves carefully to preserve safety. The tenth pattern is called "Entering the Darkness," with the three transmitters being 未, 酉, and 亥. 酉 and 亥 are times of sunset and darkness, when yang energy declines and yin energy increases. 申 and 戌 are the shadows of tigers and wolves, indicating military disaster and danger, as well as urgent warfare. Whenever this pattern is divined, one should act quickly while there is still opportunity, for if delayed, it will be too late, as the auspicious general is about to depart and the ominous general is about to arrive.

11、凝陰：酉亥丑。亥丑以北，履霜冬戒，陰氣凝結，商旅不行，有堅冰至之象，宜思患豫防也，占遇利慾奸盜，幽暗不明，慎之哉！

The eleventh pattern is called凝阴, with the three transmissions being You, Hai, and Chou. Hai and Chou are both in the northern direction, which perfectly aligns with the warning of the坤卦 (Earth Trigram) regarding the tread of frost and the precautions of winter; the cold energy is condensing, making it impossible for merchants to travel, indicating the approach of solid ice. One should foresee potential troubles and take precautions in advance. When this pattern appears in divination, it often relates to matters involving profit and desire, deceit, and theft, which are obscure and unclear. One must be extremely cautious!

12、溟濛：亥丑卯。亥丑陰氣，北風多厲，卯乃微陽，伏二陰之下，黎明將至，警冥濛之時，持盈保泰，好自為之，憂懼不寧，進退未決，惟君子終日干干，夕惕若，厲則雖凶無咎，可趨吉。以上十二順格，以後十二逆格，均專論三傳天神體象者，觀玩有物，可神乎技。

The twelfth pattern is called Ming Meng. The three transmissions are Hai, Chou, and Mao. Hai and Chou are both yin energies, representing cold northern winds with many dangers; Mao is a weak yang energy, hidden beneath two layers of yin. At this time, dawn is approaching, and it is precisely the moment to be alert amidst confusion and darkness. One should maintain prosperity and stability, and take care to act properly. This pattern indicates anxiety and unease, with indecision in advancing or retreating. Only the virtuous, as described in the Qian Hexagram, remain diligent all day and remain cautious even at night. Though in a dangerous and perilous situation, they will not suffer misfortune, but instead may move toward auspiciousness. The above is the twelfth of the twelve regular patterns. Following these are the twelve reverse patterns, all of which are based specifically on the forms and characteristics of the heavenly spirits in the three transmissions. Through careful contemplation, one can find tangible support, and with mastery, it approaches the skill of a deity.

逆間又名侄拔蛇。1、冥陰：寅子戌。逆間三傳有自明投暗，如寅子戌者，遊則終溺，訟則終凶，自食狂妄，自貽伊戚。以寅賓日出，已露光明，不自振作，傳入子戌，陰氣籠罩，清風戒寒，退入盛陰，如鼠入牛角，入定易，出定難。如多情者之遇多多情者之纏夾，當局不迷其神氣乎？其占似可愛，實堪憂，喪鐘已動，魂兮歸來乎。

The reverse transmission of the intermediate transmission pattern, also known as the nephew pulling the snake pattern. The first pattern is called the hidden shadow. The three transmissions are寅, 子, 戌. In the reverse intermediate transmission, there is a path from brightness to darkness, which is寅, 子, 戌. This pattern indicates that when one goes out, they will inevitably drown in water; when there is a lawsuit, it will end in danger. One will suffer the consequences of their own recklessness and invite suffering. Because the position of寅 corresponds to the saying in the Book of Documents, Yao's Classic, "寅 receives the sun," which already reveals brightness. If one does not strive to rise, but instead proceeds to子 and 戌, the dark energy will dominate, bringing a chill with the breeze, and the path leads into deep darkness, like a rat entering a bull's horn, easy to enter but difficult to exit. This is like a sentimental person encountering even more sentimental people, how can one in the situation not lose their spirit? This divination seems charming but is actually worrying. The bell of doom has already rung, and there is nothing but to summon the soul.

2、偃蹇：子戌申。申為陰方，子亦陰氣，自子傳申，以陰入陰，其陰暗不明歟，抑陰謀慘淡也？動作威儀，出入謹慎，無咎。3、悖戾：戌申午。午乃陰氣始生，申戌由之而盛旺，申比焉馬之伏櫪，戌午困之以自傷，捕不獲，物報廢，行人阻，婚作變。

The second pattern is called Yǎnjiǎn. The three transmissions are Zi, Xu, and Shen. Shen is a yin element, and Zi is also yin energy. From Zi to Shen, it is yin entering yin. Is this dark and obscure, or is it a sinister and gloomy situation? In such a case, one's actions must conform to propriety, and one's movements in and out must be cautious, so as not to make mistakes. The third pattern is called Pèilì. The three transmissions are Xu, Shen, and Wu. Wu is the beginning of yin, and Shen and Xu become increasingly strong from there. Shen is like a fine horse resting in its stall, while Xu and Wu trap it and cause self-harm. In this pattern, if it is about hunting or trapping, nothing will be caught; if it is about objects, they will be ruined; if it is about travelers, they will be obstructed; if it is about marriage, there will be changes.

4、凝陽：申午辰。凝一辰之陽，處二陰之下，會半局之水，結一離於是，陽凝在陰，火不勝水，滔滔不止，有自溺之憂，濟濟多能，慎招尤之戒，事有未了，行人不來，進取不前，詞訟憂恐，後吉悲之。

The fourth pattern is called Níng Yáng, with the three transmitters being Shen, Wu, and Chen. It traps the Yang energy of Chen under two layers of Yin energy, forming a partial water pattern of Shen, Zi, and Chen. Thus, it forms an image of Li fire. Yang energy is trapped within Yin, and fire cannot overcome water, which flows endlessly, leading to worries of drowning oneself. Although this pattern has great ability, one must be cautious to avoid causing resentment. In divination, if it concerns matters, they remain unresolved; if it concerns a traveler, they will not come; if it concerns advancement, progress is difficult; if it concerns a lawsuit, there is anxiety and unease. Even if it eventually turns favorable, looking back on it will cause sorrow.

5、顧祖：午辰寅。午為寅之子孫，子以顧母。寅乃午之生長，火以木明，文鳥升騰，武德光輝，以比回龍顧祖，大地鍾英而衣冠萬國。有若鄉農翻身，熱烈生產而米粟盈舍倉蓋。

The fifth pattern is called Gu Zu, with the three transmitters being Wu, Chen, and Yin. Wu is the son of Yin, and the son turns back to think of his mother; Yin is the fundamental basis for Wu, and fire shines because of wood. This pattern is like the rise of the literary bird and the radiance of martial virtue, similar to what geomancers call "returning dragon to ancestral roots," where the land is rich in talent and culture, leading the world in ceremony and music. It is also like peasants in the countryside turning their lives around, enthusiastically engaging in production, filling their houses and granaries with rice and millet.

6、涉凝：辰寅子。陽主進，辰寅將進；陰主退，子寅將退；進難退易，高尚其事，進銳退速，赫濯其功，知進知退，知存知亡，知得知喪，在公吉，無不利。吉士憂不憂，行人來不來，小焉者耳利大。

The sixth pattern is called Shengning, with the three transmitters being Chen, Yin, and Zi. Yang energy governs advancement, so Chen and Yin are advancing; Yin energy governs retreat, so Zi and Yin are retreating. Advancing is difficult while retreating is easy, so one should pursue lofty endeavors. Advancing too sharply leads to rapid retreat, and only in this way can one achieve great success. One must understand when to advance and when to retreat, comprehend the principles of existence and non-existence, gain and loss, and thus achieve good fortune in public affairs, with nothing going wrong. As for whether a virtuous person should worry or not, or whether a traveler will come or not, these are minor matters. The great advantage of this pattern lies not in these trivialities.

7、極陰：丑亥酉。陰主退，逢丑到酉，以陰入陰，而終於極，此其所以為極陰歟？原夫陰者，有煙露痼疾，泉石膏肓者也。肥遁而隱之也宜，斯人不出，如蒼生何？雖然，極則變，變則通，一念之差，出潛離隱，一技之長，利民益國。斯人晚出，又如蒼生何？此課有之，拭目待之。

The seventh pattern is called Extreme Yin. The three transmissions are Chou, Hai, and You. Yin energy signifies retreat, and from Chou it retreats to You, with Yin entering Yin until it reaches its extreme, which is why it is called Extreme Yin. The term Yin refers to those with a hidden and reclusive inclination, characterized by a fondness for misty mountains and streams, and a deep-seated yearning for seclusion. This pattern is suitable for someone who can drift away and live in seclusion. However, as the Analects of the World says, such people are unwilling to take up official positions, leaving the common people without guidance. Yet when things reach their extreme, they must change, and change brings about smoothness. With a single thought, one can emerge from seclusion and take on responsibilities. By utilizing one's skill, one can benefit the people and the country. Although such a person may emerge later, if they never do, how will the common people be helped? Since this pattern presents this possibility, we can only wait and see.

8、時遁：亥酉未。酉為太陰，為地私門。未為太常，六丁玉女，酉又全身巖穴，未又鹿伍羊群。鬼狐為鄰，草木同腐，固江上之清風，山間之明月，有以自得者。惟淡泊明志，如隆中之君子有吉耳。若小人占之，行人不來，兼有吝有悔雲。

The eighth pattern is called "Time Concealment." The three transmissions are亥, 酉, and 未. 酉 is Tai Yin, representing a private gate on the ground; 未 is Tai Chang, representing the Six Ding Jade Maiden. 酉 also signifies the body hidden in a cave, and 未 also signifies being with a herd of deer and sheep. This pattern is adjacent to ghosts and foxes, decaying together with grass and trees. The enjoyment it brings is exactly what Su Shi described as the clear wind over the river and the bright moon among the mountains, possessing a unique sense of contentment. Only those who are detached and clear-minded, like the gentleman Zhuge Liang of Longzhong, will find this pattern auspicious; if a petty person obtains this pattern, travelers will not come, and there will also be matters of regret and hardship.

9、勵明：酉未巳。巳為陽明之地，自酉傳巳，生長之時，棄暗投明，明時明勢，勵志勵德，將降大任於斯人。豈見可而進，知難而退之謂？要竭股肱之力，繼之以忠貞。此大人之德，其動則有利人群，出必有益當世，可卜而知。

The ninth pattern is called Lì Míng. The three transcriptions are You, Wei, and Si. Si is a place of Yang brightness. From You to Si is the time of growth, symbolizing moving from darkness to light. At this time, one is clear in both timing and circumstances. It is the moment to sharpen one's aspirations and cultivate virtue. This is exactly what Mencius said about heaven about to entrust a great responsibility to a person. How can it be as simple as advancing when something is visible and retreating when something is difficult? One must exert all one's strength and follow it with loyalty and sincerity. This is the virtue of a great person. Any movement benefits the people, and any action benefits the present age. The oracle can foresee this.

10、回明：未巳卯。未固一陰，巳卯二陽，由陰和陽，出死入生，化敵為友，轉敗為勝，一鼓作氣，凡占急行則僕，安步當車，久雨必晴，久病能醫，吉事漸成，凶事漸消。

The tenth pattern is called Returning to Light. The three transmissions are Wei, Si, and Mao. Wei is originally a yin, while Si and Mao are yang. From yin to harmonize with yang, this signifies a transformation from death to life, capable of turning enemies into friends and reversing defeat into victory, allowing for a surge of momentum. When encountering this pattern, rushing too quickly may lead to falling, so it is better to proceed calmly and steadily. Prolonged rain will surely clear up, prolonged illness can be cured, good things will gradually come to fruition, and bad things will gradually dissipate.

11、轉悖：巳卯丑。二陽歸於一陰，純陰誘導重陽，門戶之沖，有美一人，作祟風雨之夕，高軒載鬼一車。雖目無下士，而心有靈犀，恍惚巳丑之交纏，隱約酉卯之突變。如悖入悖出，自作自受者，忍哉！經云：「德業不修，世業不振，邪魔作矣。」守兮為難，無可奈何花落去也。雖然用慧劍斬之，置於死地而後生。

The eleventh pattern is called turning paradox, with the three transmissions being巳, 卯, and 丑. Two heavy yang energies converge into one yin, and pure yin leads the heavy yang back. 卯 and 酉 are the conflicting gates, and the "beautiful person" mentioned in the Book of Poetry appears to cause trouble on a rainy night, with a carriage full of ghosts. Though this person looks down on others and treats the humble with contempt, his heart is secretly in tune with something. It is confused between巳 and 丑, and vaguely between酉 and 卯. If one enters and exits against the natural order, then it is self-inflicted, how cruel! The classics say, "If virtue and achievements are not cultivated, the family's fortune will not be revived, and evil spirits will cause chaos." At this time, it is hard to guard against, and one can only helplessly watch the flowers fall. However, if one can use the sword of wisdom to cut through the entanglements, and survive by being pushed to the brink, there is still a chance.

12、斷澗：按：卯正陽，退入丑亥重陰；以卯大壯，行遇亥丑坎陷。獨行踽踽，前路茫茫，致禹步之艱難，短英雄之氣，亦固其所然。

The twelfth pattern is called Cutting Stream. The three transmitters are Mao, Chou, and Hai. According to this, Mao is a pure yang position, yet it retreats into the two yin energies of Chou and Hai; originally intending to move with the strength of Mao, it instead encounters the depression of Hai and Chou. Thus, it walks alone, with a sense of confusion ahead, moving as difficult as the steps of Yu, and the spirit of a hero is thus diminished, which is inevitable.

而盤根錯節，森森若千丈之松；斷澗細流，汪汪若萬頃之波者；其亦曾經涸澤，幾歷風霜來也。善處否塞之際，愈修謙吉之身，增益其所不能，自期其所遠大。

However, that great tree with its twisted roots and towering branches, and that narrow stream in the broken ravine that eventually becomes a vast ocean, have both experienced dry pools and endured many hardships. Those who are skilled at dealing with situations that are closed off and unsmooth should even more diligently cultivate virtuous humility, developing abilities they originally lacked, and set their aspirations on distant and great things.

況人有能不能，時有利不利；善刀而藏，及鋒而試；苦心人天不負，有志者事竟成。惟愛人以德，視民如傷者，造福人民，惠此中國，創樹空前之業，遂成不朽之功。用昭先哲，啟迪後賢，事在人為耳。

Moreover, each person has their own abilities and limitations, and circumstances have their own advantages and disadvantages. When it is appropriate to conceal, one should be like the master butcher who sharpens his knife and keeps it hidden; when it is appropriate to act, one should seize the opportunity and make a bold move. The diligent person will eventually be rewarded by heaven, and those with aspirations will ultimately succeed. Only those who love people with virtue, who regard the people as if they were their own wounded bodies and take care to comfort them, can benefit the people, serve China, initiate unprecedented achievements, and accomplish immortal merits. These deeds can illuminate the wisdom of the ancients and enlighten future generations. In the end, everything depends on people.

此課一陽深入二陰，暗長明消之象。落簣適阻斷，亡羊歧路之中，老去良多，壯懷不菲◎。君子退職，小人構凶之似艱難，己能反身而誠，轉迷為覺，則可以為天地立心，為生民立命雲。

This lesson represents a single yang energy penetrating into two layers of yin, indicating the growth of hidden energy and the decline of manifest energy. Just as the Analects say, the work is nearly completed but fails due to a single篑, and as the Liezi says, losing a sheep while on a forked path. With the years passing, much has been lost, yet the ambitious heart remains strong. This pattern signifies that the virtuous person may be dismissed from office, while the petty person may conspire against him; it seems difficult. However, as long as one can turn inward with sincerity and transform confusion into awakening, one can establish the mind of heaven and earth and secure the destiny of the people.

此十二逆格之間傳課體。最末一課，有何去何從、孰吉孰凶之機，占者不可不謹慎也。初學者更不可不明。吾雖費詞，示人以誠，況每日僅十二課，六甲一周，亦僅七百二十課，皆以高明配天，廣大配地，三式之哲學，天地之精神可以觀。

That is the lesson pattern of the twelve reverse patterns. The last lesson contains the key to deciding where to go and which is auspicious or inauspicious; the diviner must be cautious, and beginners especially must understand it clearly. Although I have used more words, it is to show sincerity to others. Moreover, there are only twelve lessons each day, and the six heavenly stems cycle through once, making a total of seven hundred and twenty lessons; all of these can be seen as embodying the philosophy of the three systems, the spirit of heaven and earth.

我國六千年之歷史，源流真實者，有伏羲前之干支，有熊初之六十甲子，可以紀年月日時也。世界第一，不獨象形文字耳。大撓作納音，曆法早密；干支五行。為科學母，豈止天文？

Our history of six thousand years has authentic and verifiable origins. The Heavenly Stems and Earthly Branches existed even before Fuxi, and the system of the sixty Jiazi was established during the time of the Yellow Emperor, the ruler of the Youxiong clan. This system is used to record years, months, days, and hours, and it is unparalleled in the world, not only because of its ideographic script. Daonao invented the Nayin sound elements, and the calendar was already highly precise at an early stage. The Heavenly Stems and Earthly Branches combined with the Five Phases are the mother of science; how can they be considered relevant only to astronomy?

但花甲六十僅廿二字，初學難記，運用之生，茲舉例如下：凡干克支沖為七數，干比支沖為卅一數，以本年支上倒退三今庚子退三到戌上為將來之十一數。順進三為寅是已過之十一數。同干以生年干數至本年干，如丙至庚為五作零數，如甲申生人申倒退午為甲午十一小數零上即十七歲。凡1931、43、55均支沖。

However, the sixty jia characters only use twenty-two characters in a cycle, making it difficult for beginners to memorize and use. Now let us take an example. When heavenly stems are in mutual control and earthly branches are in conflict, they are seven numbers apart. When heavenly stems are in mutual comparison and earthly branches are in conflict, they are thirty-one numbers apart. From the current year's earthly branch, count back three positions. For example, from this year's Gengzi, counting back three positions leads to Xu, which represents the future eleven numbers. Counting forward three positions from Gengzi leads to Yin, which represents the past eleven numbers. If the heavenly stems are the same, count from the birth year's heavenly stem to the current year's heavenly stem. For example, counting from Bing to Geng is five, which is the zero number. For instance, someone born in Jiashen year, counting back from Shen to Wu leads to Jiawu, which is eleven. Adding the zero number gives seventeen years. In the years 1931, 1943, and 1955, the earthly branches are in conflict.

課傳以天神為主，以旺相為吉，休囚死為不吉。天將從之以推生克，類分眾寡勢視制也。

The lesson pattern and the three transmissions are based on the heavenly spirits. If the heavenly spirits are prosperous and strong, it is auspicious; if they are in a state of rest, captivity, or death, it is inauspicious. The heavenly general follows the heavenly spirits to calculate generation and overcoming, taking into account the time and distinguishing between numbers and strength. When considering the situation, one should focus on which party can control and subdue the other.

當旺者王，為現在；將來者相，為未來，為進氣；生我者休，為過去，為退讓，老矣；我克者死，所勝者，變化者；克我者囚，所不勝，反動者，最不吉。比如春月木旺火相均入用神，向上前進，有發展。土死金囚水惟休耳，五行生剋作用以此。

When a heavenly stem or earthly branch is in its season and flourishing, it is called "Wang" (prosperous), like a king in power, governing current affairs. When it is about to take over, it is called "Xiang" (auxiliary), governing future affairs, representing advancing energy. When it is born by another element, it is called "Xiu" (resting), governing past affairs, representing retreating energy. When it is overcome by another element, it is called "Si" (death), representing something that can be overcome and transformed. When it overcomes another element, it is called "Qiu" (captured), representing something that cannot be overcome and has a counteracting effect, which is most inauspicious. For example, in spring, wood is prosperous and fire is auxiliary, both can be used as useful gods, indicating upward progress and development. Earth is in death, metal is in captivity, and water is merely resting. The function of the five phases' generation and overcoming is thus determined.

天乙貴人為壬學之天將，順逆從時，衰旺視神，比類尋用，吉凶所繫者。其根源出於卦象，有由先天坤卦起甲順行者，除對宮空位外，不臨辰戌，以先天為體也。有由後天坤位起甲逆行者，經過同上，以後天為用也。

The Tian Yi Guiren is the leading Heavenly General in the Six Rén school of divination. It proceeds in either the forward or reverse direction depending on the time of divination. Its strength and decline are determined by the heavenly spirits it rides upon. By analogy and association, one can seek out the Useful God. The fortune and misfortune of a single divination lesson are all tied to it. Its origin comes from the hexagram: one theory states that it starts from the Qian hexagram of the Earlier Heaven (primordial) diagram and proceeds in a clockwise direction, excluding the empty position of the opposite palace and not encountering the positions of Chen and Xu; this is based on the primordial diagram as the foundation. Another theory states that it starts from the Kun position of the Later Heaven (later heaven) diagram and proceeds in a counterclockwise direction, with the same positions as before; this is based on the later heaven diagram as the application.

先天為氣、為基礎理論，後天為質、為方位、為行動，所以壬課用後天。如《吳越春秋》、《越絕書》，自宋以來一致，即茅元儀之《武備志》，郭御青之《大全》，紀大奎之《類聚》與《指南》、《粹言》等等皆同。

The Earlier Heaven belongs to the nature of qi, which is the fundamental theory; the Later Heaven belongs to the material aspect, which relates to direction and action. Therefore, the six壬 system uses the Later Heaven in its divination. As recorded in texts like the "Spring and Autumn Annals of Wu and Yue" and the "Yue Ji Book," there has been a consensus since the Song dynasty. Even works such as Mao Yuanyi's "Wu Bei Zhi," Guo Yuting's "The Complete Liuren," Ji DaKui's "Classification of Liuren," and others like "Liuren Guide" and "Essential Words on Liuren" all agree on this point.

壬學之貴人，事類之方向也。其順逆所治，陽順陰逆，依地盤之支位，左右旋由時間而進推。方位之哲學，範圍天地而不過曲成萬物而不遺。是故用後天，日用旦貴，夜用暮貴，理氣先至者物本乎初。十二生肖屬相出於三垣二十八宿，故天象宜尊重。

The concept of the Nobleman in the Six Rats system indicates the direction of a matter. It progresses or regresses according to its jurisdiction, with yang moving forward and yin moving backward, following the positions of the Earthly Branches on the Earth Plate, rotating either left or right, advancing with the passage of time. This is a philosophy of direction, as stated in the Great Treatise of the Book of Changes, which can encompass the transformations of heaven and earth without missing anything, and thoroughly understand the nature of all things without omission. Therefore, the Six Rats system uses the method of the Later Heaven, employing the morning Nobleman during the day and the evening Nobleman at night. The principle and energy that arrive first are because all things originate from their initial state. The twelve zodiac animals come from the Three Enclosures and the Twenty-Eight Mansions, so one should hold respect for celestial phenomena.

壬學根於天學，應於人事，為三式最，自有干支五行以來集大成者，民用不亞於《易》內二經也。唐宋著述較醫籍多，觀茅元儀《武備志》，可知其中《賊符》一書，即郭御青之《大全》且未收入，紀大奎《類聚》蒐羅頗備。

The study of Liuren is rooted in astronomical knowledge and finds its verification in human affairs. Among the three systems, it is the most complete, serving as a culmination of the system of heavenly stems and earthly branches. Its application in daily life is no less than the Inner Canon of the I Ching. During the Tang and Song dynasties, the number of writings on Liuren surpassed that of medical texts. If one looks through Mao Yuanyi's "Wubeizi," one can see that the book "Zefu" included in it was not even listed in Guo Yucheng's "The Complete Liuren." However, Ji DaKui's "Classification of Liuren" collected a fairly comprehensive range of materials.

苗氏《畢法》，可讀其判斷；簡抄者，為陳公獻等之《指南》耳；茲宗之。他若汗牛充棟，可有可無，若廣孝之月將，餘子之貴人，作《管輅神書》類看而已，見仁見智，是在學者。

Miao Gongda's "Bi Fa Fu" can be read to understand its method of judgment; as for concise copies, Chen Gongxian and others' "Liu Ren Zhi Nan" are the best. This book takes it as its main reference. Other books are numerous and can be considered optional. Things like the Moon General discussed by Yao Guangxiao and the Nobleman discussed by other schools should be regarded as part of the "Guan Lu Shen Shu" category. It is up to the scholar to form his own opinion.

1、壬課占時最為重要。2、三傳有賊克而旺相者多應。3、貴人登天門吉多。4、罡塞鬼戶亦吉，如五月五日午時者必杜艮度內。5、初傳感應遲速應視陰神。

First, in the practice of Liu Ren divination, the time of casting the horoscope is most important. Second, among the three transmissions, if there is a thief or arestrain and it is in a prosperous and strong state, it is likely to come true. Third, when the nobleman is on the heavenly gate at the亥 position, it is mostly auspicious. Fourth, when the heavenly gang and the celestial deity block the ghost gate in the Gen palace, it is also auspicious. For example, when casting a horoscope at the fifth month and fifth day at the noon hour, the heavenly gang will certainly block the Gen palace within its degree. Fifth, the speed or delay of the initial transmission's response depends on its yin spirit.

6、凡占出現而空者，出旬空即應，妙極如影響。7、初筮告，再三瀆，不誠更無物。8、不可占險。9、占利國益民等，齋戒沐浴，虔敬端正，事課合符。10、批判宜如董狐之筆忘我，不落後天，始克有濟。

Sixth, if the divine entity involved in the divination has appeared but falls under the term Kongwang, the prediction will come true once the current ten-day period is completed and the term is filled. Its effectiveness is like a shadow following the form or an echo responding to a sound. Seventh, the Book of Changes, the Meng hexagram, says that if someone asks a question for the first time, it should be told; but if they repeatedly show disrespect, it should no longer be told. If the heart is not sincere, nothing will be obtained. Eighth, one must not use divination for dangerous matters. Ninth, if the matter concerns benefiting the country and the people, one should fast and bathe, be respectful and reverent, and maintain a proper mind and body. Then the divination will naturally align with the situation. Tenth, when making a judgment, one should be like the historian Donghu who wrote truthfully without personal bias, and avoid the traps of later interpretations, in order to truly achieve success.

戊寅三月己巳日乙丑時，占雨。虎、常，空、寅卯辰巳、玄，青、丑、午、陰，六空、青常，官、丙寅、空，勾、子、未、後，亥寅、丑辰，財、乙亥、六，六、亥戌酉申、貴，寅巳、辰己，子、壬申、貴，朱、蛇。

In the year of Wuyin, third month, day of Jisi, and hour of Yichou, the question was about rain. The original text arranged the Heaven and Earth plates, the Four Lessons, and the Three Transmissions side by side in one place, with the original layout recorded line by line above. When arranged, the Earth Plate was laid out as寅,卯,辰,巳. On the left side, from top to bottom, it was丑,子. On the right side, from top to bottom, it was午,未. Below that, it was亥,戌,酉,申. The Twelve Heavenly Generals were arranged around the plate in the order of White Tiger, Tai Chang, Tian Kong, Black Tortoise, Azure Dragon, Tai Yin, Gou Chen, Heavenly Empress, Liu He, Nobleman, Vermilion Bird, Teng Snake. The Heavenly Generals associated with the Four Lessons were Liu He, Tian Kong, Azure Dragon, Tai Chang. The upper gods of the first line were亥,寅,丑,辰. The lower gods of the second line were寅,巳,辰 and the day stem 己. The Three Transmissions, from top to bottom, were official ghost Bingyin riding Tian Kong, wife wealth Yihai riding Liu He, and son grandson Renshen riding Nobleman.

按：初傳功曹寅發用，箕好風，主有猛狂大風，以罡加未為風伯也。況貴人登天門，龍神飛天，皆行雨之象，但中末傳申亥落空，必出旬有驗。結果到甲戌日小雨大風，乙亥日大雨時行矣。見《指南》。其間第四天，壬申陷，必亥日填實方應。

According to the commentary: The first transmission is Gongcao Yin initiating, with Yin corresponding to Ji Xu mansion. The star Ji is fond of wind and indicates a fierce and violent storm. Moreover, the Heavenly Gang is placed on Wei, and Wei is the Wind God, confirming the wind. Furthermore, the Nobleman is on the Heaven Gate position at Hai, and the Azure Dragon soars to the sky, indicating rain. However, the middle transmission Shen and the final transmission Hai both fall into Kongwang. Therefore, the effect must occur after the current ten-day period. The result was light rain with strong wind on Jia Xu day, and on Yi Hai day, heavy rain arrived as expected. This example is found in the "Six Rats Guide." On the fourth day, Renshen, since Shen fell into Kongwang, it had to wait until Hai day to fill in and respond.

辛巳正月乙酉癸未時，占歲。蛇、貴，朱、戌亥子丑、後，青陰陰六，財、乙未、龍，六、酉、寅、陰，未寅寅酉，印、戊子、貴，勾、申、卯、玄，寅酉酉乙，子、癸巳、虎，龍、未午巳辰、常，空、虎。

In the year Xinsi, first lunar month, day Yiyou, hour Guiwei, the divination was made to inquire about the harvest of the year. The arrangement of the earth plate is as follows: the square diagram of the earth plate is arranged with Xu, Hai, Zi, and Chou from top to bottom. On the left side, from top to bottom, it is You and Shen. On the right side, from top to bottom, it is Yin and Mao. At the bottom, it is Wei, Wu, Si, and Chen. The twelve heavenly generals are arranged around the plate in the order of Teng Snake, Nobleman, Vermilion Bird, Heavenly Empress, Liu He, Tai Yin, Gou Chen, Black Tortoise, Azure Dragon, Tai Chang, Tian Kong, and Bai Hu. The heavenly generals accompanying the four lessons are Azure Dragon, Tai Yin, Tai Yin, and Liu He. The upper gods are Wei, Yin, Yin, and You. The lower gods are Yin, You, You, and the day stem Yi. The three transmissions are arranged from top to bottom as wife wealth Guiwei riding Azure Dragon, official seal Wuzi riding Nobleman, and son Guisi riding Bai Hu.

程翔雲在新安，見氣候失常，路有凍死骨，感而占此。斷云：初傳風伯入箕，中傳神后空陷，風大雨小，亢旱之歲也。未為田園，第四課發用，屬田莊交界，子又為稻穀空陷，故知田禾欠熟。

Cheng Xiangyun was in Xin'an when he noticed abnormal weather and saw dead bodies frozen on the road. Inspired by this, he cast this divination. He judged that the first transmission was the Wind God entering the Winnowing Basket mansion, while the middle transmission was the God of the Son of Water falling into an empty and trapped position, indicating strong winds but little rain, which signified a year of severe drought. The fourth lesson is the main one, and since this divination uses the fourth lesson as the initiating transmission, it corresponds to the boundary between farmland and fields. The Water element, represented by Zi, symbolizes rice but has fallen into an empty position, so he knew the harvest would be poor.

況天鬼克干，上門亂首，三傳遞克，劫煞入辰，而末傳虎乘遁鬼，全無和氣，疫癘死亡，凶荒之徵。外患內憂，人民何堪？所以三年後有甲申之難。程君著有四大奇書，不獨和公獻、廣之等集體研究壬課，有心人哉。

Moreover, the heavenly ghost comes to control the day stem,Inauspicious Spirit ascends and disturbs the head, the three transmissions are successively mutually controlling, jiesha enters the day branch, and the final transmission white tiger takes advantage of the hidden stem transformed official ghost. There is absolutely no harmony, which is a sign of epidemic spreading, population dying, and a year of calamity and famine. Outside there are border troubles, and inside there is worry, how can the people bear it? Therefore, after three years there was the Jiashen calamity. Cheng Xiangyun has written four volumes of extraordinary books, not only participating together with Chen Gongxian and Yao Guangxiao in studying the Six壬 collectively, but he is indeed a person with sincere intentions.

己巳二月乙巳日辛巳時，占差。蛇、貴，朱、戌亥子丑、後，玄朱、陰六，兄、甲寅、陰，六、酉、寅、陰，卯戌、巳酉，財、丁未、龍，勾、申、卯、玄，戌巳、酉乙，父、壬子、貴，龍、未午巳辰、常，空、虎。

In the year Jisi, second month, day Yisi, and hour Xinsi, a divination was made concerning an official appointment. The arrangement of the earth plate is as follows: the upper row is Xu, Hai, Zi, and Chou, the left side is You and Shen, the right side is Yin and Mao, and the lower row is Wei, Wu, Si, and Chen. The twelve heavenly generals are arranged clockwise around the plate as Teng Snake, Nobleman, Vermilion Bird, Heavenly Empress, Liu He, Tai Yin, Gou Chen, Black Tortoise, Azure Dragon, Tai Chang, Tian Kong, and White Tiger. The heavenly generals governing the four lessons are Black Tortoise, Vermilion Bird, Tai Yin, and Liu He. The upper gods are arranged as Yin, Xu, Si, and You, while the lower gods are Xu, Si, You, and the day stem Yi. The three transmissions, from top to bottom, are: brother Jiayin riding Tai Yin, wife's wealth Dingwei riding Azure Dragon, and parents Renzi riding Nobleman.

此郭御青占洪半石差使課也。其辭曰：守土官則論祿，欽差官只論馬。今以三重之馬加午，作木之長生，必是南差。又初中空，末傳貴人天詔生干故也。明日，張先得拈大同西北卯祿，而存九江鈔關，洪半石在後得之。待考《六壬大全》僅存有此課，而其判辭簡單驗證。

This is a divination lesson by Guo Yuqing for Hong Banshi regarding an official assignment. His interpretation states that officials responsible for guarding territory should look at the禄神 (favorable deity), while officials sent by the emperor should focus on The Post-horse (post-horse). Now, three instances of The Post-horse are all placed on午, which is also the long life position of wood. Therefore, it is certain that the assignment is to the southern direction. Moreover, the initial and middle transmissions both fall into empty positions, while the final transmission has the nobleman supporting the emperor's decree and giving birth to the day stem. Thus, the conclusion is reached. The next day, Zhang first drew the卯禄 (卯's favorable deity) in the northwest of Datong, while the position of Jiujiang Chao Guan remained, and Hong Banshi soon obtained it. What remains to be verified is that the Complete Liuren only preserves this lesson, and the interpretation is brief, serving only as a verification.

庚寅十月辛巳朔甲午時，日有食之，莊公遠占候。六、朱，勾、寅卯辰巳、蛇，白勾朱後，財、寅、勾，龍、丑、午、貴，亥寅辰未，子、亥、虎，空、子、未、後，寅巳未辛，兄、申、陰，白、亥戌酉申、陰，常、玄。

On the day of the solar eclipse, which occurred on the 1st day of the 10th month in the year of Gengyin, at the hour of Jiawu, ZHUANG Gongyu made an auspicious observation. The arrangement of the lesson is as follows: on the earth plate, the upper row is寅, 卯, 辰, 巳, the left side is丑, 子, the right side is午, 未, and the lower row is亥, 戌, 酉, 申. The twelve heavenly generals are arranged clockwise around the plate as Liuhe, Zhuque, Gouchen, Tengshe, Qinglong, Guiren, Tiankong, Tianhou, Baihu, Taiyin, Taichang, and Xuanwu. The heavenly generals governing the four lessons are Baihu, Gouchen, Zhuque, and Tianhou. The upper gods are亥, 寅, 辰, 未, and the lower gods are寅, 巳, 未, and the day stem Xin. The three transmissions, from top to bottom, are wife wealth寅 riding Gouchen, son亥 riding Baihu, and brother申 riding Taiyin.

公遠斷云：太歲做游都臨翼軫發用，且乘勾陳，披刑帶煞，應巳分楚地有戰爭之象；彈射有丸，憂驚必重。中傳虎馬居支陰，沖剋日支。末傳太陰披刃，乘歲破沖剋太歲，幸旬空，陰謀必敗。

Zhuang Gong Yuan judged that the Tai Sui is acting as the You Du deity, governing the division between Yi Xu and Chen Xu, and initiating the transmission, while riding on Gou Chen, wearing the刑神 and carrying Inauspicious Sha, indicating there will be signs of war in the region associated with Si, which belongs to the state of Chu; this divination forms the pattern of a projectile, like a dart being shot out, with deep worries and fears. The Middle Transmission has Bai Hu and Yì Ma sharing the Yin position of the Day Branch, clashing and controlling the Day Branch. The Final Transmission has Tai Yin wearing Yang Ren, riding on the annual destruction to clash and control Tai Sui; fortunately, it falls into the旬空, so the conspiracy will surely fail.

又河覆井、玄入穴、虎出林、來年風多澇患，奈何？雷煞並作作病胎，氣不收斂，民生多病之徵。越次日，雷電大作，次年災澇，三楚兵、飢。此繼甲申災後分崩離析，民族飲厄也。課亦彰著，思之索然。

The River Chief covers and presses upon the Well Mansion, the Black Tortoise retreats into a cave, and the White Tiger bursts out from the mountains and forests. The following year will see frequent winds and floods, truly beyond our control. Thunder calamities all erupt together, forming a disease fetus, and the energies of heaven and earth cannot be contained, indicating a sign of widespread illness among the people. After one day, thunder and lightning indeed erupted violently; the next year brought disaster with floods, and the three Chu regions suffered both military strife and famine. This is another disintegration following the hardship of Jiashen, with the entire nation sharing the same misfortune. The omens are clearly evident, and thinking about them leaves one feeling disheartened.

己丑五月癸酉日辛酉時，占婚。貴、後，蛇、辰巳午未、陰，陰玄、空龍，鬼、辛未、陰，朱、卯、申、玄，未申、亥子，財、庚午、後，六、寅、酉、常，申酉、子癸，財、暗鬼、己巳、貴，勾、丑子亥戌、白，青、空。

In the year of Jichou, fifth lunar month, day of Guiyou, and hour of Xinyou, a divination was performed regarding marriage. The arrangement of the earth plate is as follows: the upper row of the square diagram is Chen, Si, Wu, Wei, the left side from top to bottom is Mao, Yin, the right side from top to bottom is Shen, You, and the lower row is Chou, Zi, Hai, Xu. The twelve heavenly generals are arranged clockwise around the plate as Nobleman, Heavenly Empress, Teng Snake, Tai Yin, Vermilion Bird, Black Tortoise, Liu He, Tai Chang, Gou Chen, White Tiger, Azure Dragon, and Tian Kong. The heavenly generals governing the four lessons are Tai Yin, Black Tortoise, Tian Kong, and Azure Dragon. The upper gods are Wei, Shen, Hai, and Zi, while the lower gods are Shen, You, Zi, and the day stem Gui. The three transmissions, from top to bottom, are Official Ghost Xinyou riding Tai Yin, Wife's Wealth Gengwu riding Heavenly Empress, and Wife's Wealth Jisi riding Nobleman. The final transmission, Jisi, is noted in the original commentary as an invisible ghost.

友人李庚占得，干支上下相合，支上神又生干，女願與干宅聯姻。火土財妻官夫旺相，夫婦偕老，有子之象。此占婚成且利之課。

This is a divination lesson obtained by a friend named Li Geng. The day stem and day branch are in mutual combination, and the heavenly stem above the day branch also generates the day stem, indicating that the woman is willing to marry into the man's family. The wealth hexagrams representing wife and the official hexagrams representing husband are both in a prosperous and strong condition, which signifies a harmonious marriage, longevity, and the ability to have children. This is a lesson that indicates a successful marriage which is beneficial to both parties.

雖然，初傳官鬼太旺，中末傳又生扶初鬼，財遁旬鬼，種種克害日上龍神，必主因妻致訟。果然娶月餘，以前夫之弟告理損鈔。男以乏嗣續娶，於庚寅年得此，連獲佳兒。

Although this is the case, the initial transmission's official ghost is excessively strong, and the middle and final transmissions come to assist the initial ghost. The hidden stem of the wealth爻 also transforms into the ghost of the current ten-day period. All these forces harm the Azure Dragon riding on the day stem. It certainly indicates that the man will get into legal trouble due to his wife. Indeed, after marrying for more than a month, his former husband's younger brother filed a lawsuit against him, causing him to lose money. This man had married again because he had no heirs. He divined this lesson in the Gengyin year, and later he had several good sons.

甲子四月癸卯日戊午時，訪戴羲宇占課。六、勾，朱、未申酉戌、青，朱貴、貴陰，鬼、乙未、朱，蛇、午、亥、空，未巳、巳卯，父、丁酉、勾，貴、巳、子、虎，巳卯、卯癸，兄、己亥、空，後、辰卯寅丑、常，陰、玄。

On the day of Guimao in the fourth lunar month of the Jiazi year, at the hour of Wuwu, a divination was performed for visiting Dai Xiuyu. The arrangement of the lesson is as follows: on the earth plate, the positions are arranged in order from top to bottom as Wei, Shen, You, Xu; on the left side from top to bottom as Wu, Si; on the right side from top to bottom as Hai, Zi; and at the bottom as Chen, Mao, Yin, Chou. The twelve heavenly generals are arranged clockwise around the plate as Liu He, Gou Chen, Vermilion Bird, Azure Dragon, Teng Snake, Tian Kong, Nobleman, White Tiger, Heavenly Empress, Tai Chang, Tai Yin, and Black Tortoise. The heavenly generals governing the four lessons are Vermilion Bird, Nobleman, Nobleman, and Tai Yin. The upper gods are arranged as Wei, Si, Si, Mao, and the lower gods are Si, Mao, Mao, and the day stem Gui. The three transmissions are arranged from top to bottom as Official Ghost Yiwei riding Vermilion Bird, Parent Dingyou riding Gou Chen, and Brother Jihai riding Tian Kong.

餘問戴曰：知來意否？曰：時為日之胎神，必為六甲占也。余曰：然，男乎？抑女也？曰：干上卯屬震，長男之象。又是幕貴，三傳四課純陰，陰極陽生，生貴兒必矣。且支加干，俯首見子，生必順利。但四課不備，未能足月耳。問何時生？曰：六月生。後果一一如斷。

I asked Dai Xi Yu: Do you know the intention of the person who came? He said: The time of divination coincides with the Day Stem's fetal god, so it must be about a pregnancy. I said: That's correct. Then is it a boy or a girl? He said: The god on the Day Stem is the卯 (Mao), which belongs to the Zhen trigram, representing the elder son; also, the Nobleman of the curtain is in charge, and the Three Transmissions and Four Lessons are all of yin deities. When yin reaches its extreme, yang will arise, so it will certainly be a noble son. Moreover, the Day Branch is added upon the Day Stem, and the child is seen immediately, so the delivery will certainly be smooth; however, the Four Lessons are not complete, so there is a fear that the child may not be full-term. I then asked when the child would be born, and he said June. Later, it turned out exactly as he predicted.

餘及細看之，子沖胎神，子上見寅，子日寅時生。壬學重時，斯第一義。四長生之水胎在午，知來意問先鋒，時為尖兵耳，俯首見子，妙判如神。以支為母，俯而無仰象，且不備真神來之筆，知人論世之原理也。後之人須飲水思源，勿忘掘井者，鐵的事實，實有鋼的精神雲。

I carefully reconsider: the子 branch conflicts with the Fetal Spirit, and the position of子 also sees寅, so it is a birth on a子 day at a寅 hour. Six Rén divination emphasizes the time of the event, which is the first essential point. In the method of the four growths, water's position of the胎 is in午, so to understand the person's intention, one should ask about the先锋 door, and the time of the event is like the vanguard of the entire situation; looking down one sees子, and the subtlety of judgment is like divine assistance. Taking the day branch as the mother, there is only a downward aspect without an upward one, and with the four lessons not complete, it is exactly one stroke of the true spirit not yet in place. This is the principle of understanding people and their circumstances. Later generations should remember the source, not forgetting the one who dug the well. These are ironclad facts, with a spirit as solid as steel within them.

壬午五月丙戌日己丑時，江陰壬友雜占。朱、六，蛇、子丑寅卯、勾，蛇空、常蛇，鬼、戊子、蛇，貴、亥、辰、龍，子巳、未子，兄、乙未、常，後、戌、巳、空，巳戌、子丙，父、庚寅、六，陰、酉申未午、虎，玄、常。

On the day of Bingxu, the fifth month of the Renwu year, at the hour of Jichou, in Jiangyin, a group of enthusiasts of the Six壬 divination method cast a miscellaneous divination. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the upper row, with Hai and Xu from top to bottom on the left side, and Chen and Si from top to bottom on the right side, and finally the lower row is You, Shen, Wei, and Wu. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Liu He, Teng Snake, Gou Chen, Nobleman, Azure Dragon, Heavenly Empress, Tian Kong, Tai Yin, Bai Hu, Xuan Wu, and Tai Chang. The heavenly generals governing the four lessons are Teng Snake, Tian Kong, Tai Chang, and Teng Snake. The upper gods are Zi, Si, Wei, and Zi, while the lower gods are Si, Xu, Zi, and the day stem Bing. The three transmissions are arranged from top to bottom as the official ghost Wu Zi riding Teng Snake, the brother Yi Wei riding Tai Chang, and the parent Geng Yin riding Liu He.

占考試不遂，陰不備也。問史撫臺去否，不去！驛坐丑墓，干神歸支，靜象也。又問女病，余曰：胎鬼發用，血忌加支，又四課不全，病主心衰失血，因胎產所致，冬月不保。

Divination for an examination shows that the person will not achieve their wish, because the spiritual forces are not harmonized. Asked about whether the official Shi will leave his post, it is predicted that he will not depart: the Post-horse is located on the branch Chou, which is a storage position, and the Day Stem's spirit returns to the Day Branch, both indicating a state of stillness. Another question about a woman's illness: the official ghost generated by the fetal spirit initiates the transmission, the Blood Taboo malevolent force is added to the Day Branch, and the Four Lessons are not complete. The illness is diagnosed as a decline in heart energy and excessive blood loss, caused by childbirth, and there is a risk of not surviving until winter.

又問今歲城池安堵否？曰：賊符加臨干支，冬月必有兵警，然日之陰陽自戰是害，中傳制初初傳官鬼賊符來寇，中傳子孫乃福神，足夠制鬼，來兵敗怯而退。戌為州城，干神生支，居守保固，無破城之患，有甲申之難耳。是為壬友問答。

You asked again whether the city is secure this year. I said: The evil spirit of the thief symbol (贼符) is added to the day stem and day branch, and in the month of winter there will certainly be military alarms; however, the yang spirit and the yin spirit of the day stem contend with each other, which is the real calamity. The middle transmission can subdue the first transmission: the first transmission's official ghost is the thief symbol, representing the invading enemy, while the middle transmission's descendants are the benevolent spirits, sufficient to subdue the official ghost. Therefore, the invading troops will retreat and flee. The hour of xu represents the city, and the spirit of the day stem nourishes the day branch, indicating that holding the city firmly can ensure safety, without the danger of the city being breached. However, there is inevitably a great calamity on the day of Jiashen. This is the dialogue between those who share the same interest in the Six Rats divination.

戊辰十一月壬戌乙巳時，占行人。朱、蛇，六、寅卯辰巳、貴，蛇陰貴玄，財、丁巳、貴，勾、丑、午、後，辰未巳申，子、甲寅、六，龍、子、未、陰，未戌申壬，比、癸亥、空，空、亥戌酉申、玄，虎、常。

In the year of Wuchen, the 11th lunar month, on the day of Renxu and the hour of Yisi, a divination was performed to inquire about a person who is away from home. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Yin, Mao, Chen, and Si from top to bottom on the upper row, with Chou and Zi from top to bottom on the left side, and Wu and Wei from top to bottom on the right side, and Hai, Xu, You, and Shen from top to bottom on the lower row. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Teng Snake, Liu He, Nobleman, Gou Chen, Heavenly Empress, Azure Dragon, Tai Yin, Tian Kong, Black Tortoise, White Tiger, and Tai Chang. The heavenly generals accompanying the four lessons are Teng Snake, Tai Yin, Nobleman, and Black Tortoise. The upper gods are Chen, Wei, Si, and Shen, while the lower gods are Wei, Xu, Shen, and the day stem Ren. The three transmissions are arranged from top to bottom as wife wealth Dingsi accompanied by Nobleman, son Jiayin accompanied by Liu He, and companion Guihai accompanied by Tian Kong.

驛馬加干，丁馬臨干之陰，且末傳為行人足，亥加寅上，寅乃幽燕分野，行人已抵燕界矣。二陰夾陽，中傳見寅，故應丙寅日到。因玄武乘馬加干，遙制午命上神，主大路馬賊劫奪之應。果於寅日至城門外，雪中遇馬賊，劫去銀四十兩。

The Post-horse is added to the Day Stem, and the horse of the Ding spirit also approaches the Day Stem's Yin spirit. The Final Transmission represents the traveler's movement. The亥 is placed on the寅, and the寅 is the region corresponding to Youzhou and Yan. This indicates the traveler has reached the border of Yan. Two Yin spirits are surrounding one Yang spirit, and the Middle Transmission also shows the寅, so it is determined that the traveler will arrive on the Bingyin day. Since the Black Tortoise is riding the Post-horse and approaches the Day Stem, it remotely controls the Upper God of the午 year's birth, indicating the traveler will be robbed by bandits on the road. The traveler indeed arrived at the city gate on the寅 day, encountering bandits in wind and snow, and lost forty taels of silver.

凡占行人，視馬動否，如馬加干，則行人已動身。如發用之墓絕日、填空日準到。

In general, when divining about a traveler, one should check whether the Post-horse has moved. If the Post-horse is combined with the Day Stem, then the traveler has already departed. As for the day of arrival, it is determined by the day when the initiating transmission god enters its墓 (mound) or绝 (extinction), or the day when Kongwang is filled.

辛卯二月丁未癸卯時，占病。朱、六，蛇、子丑寅卯、勾，陰六陰六，財、己酉、陰，貴、亥、辰、龍，酉寅酉寅，子、甲辰、青，後、戌、巳、空，寅未寅丁，鬼、辛亥、貴，陰、酉申未午、虎，玄、常。

In the year Xinmao, second lunar month, day Dingwei, time Guimao, the divination was about illness. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the left side, and Chen, Si from top to bottom on the right side, with You, Shen, Wei, Wu from top to bottom at the bottom. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Liu He, Teng Snake, Gou Chen, Nobleman, Azure Dragon, Heavenly Empress, Tian Kong, Tai Yin, White Tiger, Black Tortoise, and Tai Chang. The heavenly generals governing the four lessons are Tai Yin, Liu He, Tai Yin, and Liu He. The upper gods are You, Yin, You, and Yin, while the lower gods are Yin, Wei, Yin, and the day stem Ding. The three transmissions are arranged from top to bottom as wife wealth Jiyou governed by Tai Yin, son Jiachen governed by Azure Dragon, and official ghost Xinhai governed by Nobleman.

卯為足加申，戌辛又加卯，寅上酉，艮手傷，病乃中風，手足不舉，全無一點生氣，不但祿臨絕地，行年官鬼子巳相加，傳死墓絕，亡之矣。在申日子時。此久病，四長生之死墓強制，其全無生理，況巳命上神子水，投胎乎？

The trigram Mao represents the feet and is placed on Shen. Xu and Xin are added on Mao, and the position of Yin is above You. The trigram Gen governs the hands and indicates injury, showing that the illness is a stroke, with both hands and feet unable to move, completely lacking life qi. Not only does the禄神 (favorable deity) appear in the绝地 (decline place), but the year pillar also shows the official ghost. Zi and Si are combined, and the three transmissions progress into death,墓 (burial), and绝 (decline) places, indicating a certain death. This should occur at the hour of Shen and the day of Zi. It is a long-term illness, with the four growth positions being forcefully suppressed by death and burial qi, showing no signs of recovery. Moreover, the year of Si has the native's base occupied by Zi water, suggesting the possibility of rebirth.

凡占病，逢鑄印、馬現、祿絕、子巳申卯相加卯為床，申為身、鬼虎克干，均凶。

In general, when divining about illness, if the Cast Seal pattern appears, the Post-horse is present, the Favorable God is in its decline, or if the branches Zi and Si, or Shen and Mao, are in mutual influence (Mao represents the bed, Shen represents the body), or if the Official Ghost and White Tiger overcome the Day Stem, these are all ominous signs.

庚寅四月乙酉辛巳時，占逃亡。朱、蛇，六、酉戌亥子、貴，虎後、貴勾，官、甲申、勾，勾、申、丑、後，巳丑、子申，父、戊子、貴，龍、未、寅、陰，丑酉、申乙，財、壬辰、常，空、午巳辰卯、玄，虎、常。

In the year of Gengyin, fourth lunar month, day of Yiyou, and hour of Xinsi, the divination was made to inquire about a person who had run away. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as You, Xu, Hai, Zi from top to bottom on the upper row, with Shen and Wei from top to bottom on the left side, and Chou and Yin from top to bottom on the right side, and Wu, Si, Chen, and Mao from top to bottom on the lower row. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Teng Snake, Liu He, Nobleman, Gou Chen, Heavenly Empress, Azure Dragon, Tai Yin, Tian Kong, Black Tortoise, White Tiger, and Tai Chang. The heavenly generals governing the four lessons are White Tiger, Heavenly Empress, Nobleman, and Gou Chen. The upper gods are Si, Chou, Zi, and Shen, and the lower gods are Chou, You, Shen, and the day stem Yi. The three transmissions are arranged from top to bottom as official爻 Jiashen with Gou Chen, parents Wu Zi with Nobleman, and wife's wealth Ren Chen with Tai Chang.

判云：此子逃於西南四十八里親戚之家，其家近水樓房，門前有二羊、柳數株，爾子與金山僧往來，尋之兩丁日可見。以申為金，加辰為山；又水局圍繞，豈非金山勾留乎？

The judgment says: This child has fled to the home of a relative forty-eight miles southwest, which is a house by the water, with two sheep and several willow trees in front of the door; your son has had contact with the monks of Jinshan Temple, so go to him, and you can see him within two days of the Ding day. This is because Shen belongs to metal, added to Chen, and Chen represents a mountain, and there is also a water formation of Shen, Zi, and Chen surrounding all around, is it not exactly the 'Jin Mountain' that has detained the person?

玄武卯加亥，即近水樓房；亥支居未，上下相乘，四十八耳；玄陰未加卯門，內有鬼柳二宿，故言門前有羊有柳。蓋歲馬在申，月馬丁馬在亥，巳時之馬上乘玄武，下臨未方。凡占逃亡失物，均玄琥為對象，得勾陳制之生之，可還。

The Black Tortoise is located on the卯 branch, which is placed on the亥 branch, forming a building over water. The亥 branch falls on the未 position, with the upper and lower branches multiplying to give forty-eight li. The Yin Spirit of the Black Tortoise, which is the未 branch, is placed on the卯 position, which is the entrance. The未 branch contains both the Ghost mansion and the Willow mansion, so it is said that there is a sheep and a willow in front of the door. Originally, the annual horse is in the申 position, and the monthly horse and the丁 horse are both in the亥 position. At the巳 hour, the horse is on top of the Black Tortoise and below the未 position. Generally, when predicting escape or loss, the Black Tortoise and the White Tiger are considered. If the Gou Chen can control or assist them, people and objects can be recovered.

庚寅十月癸卯庚申時，占失物。勾、六，龍、子丑寅卯、朱，貴虎、朱玄，子、癸卯、朱，空、亥、辰、蛇，巳戌、卯申，官、戊戌、白，虎、戌、巳、貴，戌卯、申癸，財、乙巳、貴，常、酉申未午、後，玄、陰。

On the day of Gui Mao in the tenth month of the year Geng Yin, at the hour of Geng Shen, a divination was performed to find a lost object. The arrangement of the chart is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the left side, and Chen, Si from top to bottom on the right side, with You, Shen, Wei, Wu from top to bottom at the bottom. The twelve heavenly generals are arranged clockwise around the plate as Gou Chen, Liu He, Qing Long, Zhu Que, Tian Kong, Teng Snake, Bai Hu, Gui Ren, Tai Chang, Tian Hou, Xuan Wu, and Tai Yin. The heavenly generals associated with the four lessons are Gui Ren, Bai Hu, Zhu Que, and Xuan Wu. The upper gods are Si, Xu, Mao, and Shen, while the lower gods are Xu, Mao, Shen, and the day stem Gui. The three transmissions are arranged from top to bottom as the son and grandson Gui Mao riding Zhu Que, the official Wu Xu riding Bai Hu, and the wife's wealth Yisi riding Gui Ren.

失馬者向何方，何日可尋到否。茲課玄武加干生干，朱雀發用文將，占失不失。末傳巳馬，貴人空而又見支陰，此機發現處也。抓住玄前，切勿放鬆，由此深入，驪珠可得。

A person asked: In which direction has the lost horse gone, and on which day can it be found or not found. In this reading, the Black Tortoise is combined with the Approach Day and is also born to the Day Stem. The Vermilion Bird initiates the transmission as a literary general, so the lost object is actually not lost. The Final Transmission is on巳, with the Post-horse riding upon it. The Nobleman falls into emptiness but appears at the position of the hidden spirit of the Day Branch. This is exactly where the sign of opportunity appears. Grasp the step before the Black Tortoise, do not relax, and proceed deeply into it, and even the pearl under the dragon's chin can be obtained.

失馬即以此巳馬作用神，巳加在西北山崗，巳之陰神子水乘龍，此青黑之馬，在西北山岡，四九里之間也。巳乃旬空，填實之斯發現。果於乙巳日申時尋獲。此旬空出現，填實之，極妙。

When the horse was lost, the Post-horse (Post-horse) was used as the Useful God (Useful God). The巳 (Si) was placed on the Northwest (Northwest) mountain ridge. The Yin Spirit (Yin spirit) of巳, which is子 (Zi) water, was also riding on Azure Dragon (Azure Dragon), indicating a black and white horse. It was located on the mountain ridge in the Northwest direction, at a distance of about thirty-six li. The巳 was in the旬空 (decade void), and it would only appear when it was filled. On the Yisi (Yisi) day at申 (Shen) hour, the horse was found. This is an example of the旬空 (decade void) deity already appearing and responding when filled, which is very exquisite.

（原判辭：此馬青黑色，在西北山崗，三日必獲。蓋因末傳之馬（此以驛馬為馬）而乘旬中之空，必俟出旬乙巳日填實，方能得馬也。何以知其色為青黑？因馬陰神見子乘青龍，故知色青黑。何以知其在西北山崗也？因馬居戌地故知在西北。果三日後自劉家集尋得。（陰神為形狀，地盤為方向。）

The original judgment states: This horse is black and blue in color, located on a hill in the northwest, and will certainly be found within three days. This is because the horse in the final transmission (here, the post-horse is considered as the horse) rides on the empty of the ten-day period, and must wait until after this ten-day period, when the day of Yisi arrives and fills the empty, in order to find the horse. How do we know its color is black and blue? Because the hidden spirit of the post-horse meets the Zi (the first earthly branch) and rides the Azure Dragon, thus knowing the color is black and blue. How do we know it is on a hill in the northwest? Because the post-horse resides in the Xu (earthly branch), thus knowing it is in the northwest. Three days later, the horse was found at Liu Family Settlement. The original note also says: the hidden spirit governs shape, and the earth plate governs direction.

甲申正月子將丁亥日酉時歲占。兄、午、合，子、戌、後，父、寅、虎。勾、虎、常、後，巳、寅、丑、戌，寅、亥、戌、丁。丑寅卯辰、子巳、亥午、戌酉申未。

In the year Jiashen, during the first lunar month, using the Zi month general, on the Dinghai day at the You hour, the divination was made to inquire about the harvest of the year. The three transmissions, from top to bottom, are: a brother horse riding Liu He, a son dog riding Heavenly Empress, and a parent tiger riding White Tiger. The heavenly generals riding the four lessons, from the fourth lesson to the first, are Gou Chen, White Tiger, Tai Chang, and Heavenly Empress. The upper gods in sequence are Si, Yin, Chou, and Xu, while the lower gods are Yin, Hai, Xu, and the day stem Ding. On the celestial and earthly plates, the arrangement is: Chou, Yin, Mao, Chen, with the left side being Zi, Hai, the right side being Si, Wu, and the lower row being Xu, You, Shen, Wei.

此墓神覆日，虎符入支，喪吊杜傳，刑沖剋歲，豈無恙耶？勾陳游都入支陰，寅燕兵喪，又刑剋太歲，上層不吉。日陰克支，西北急變，支自沖陰，軍民異離。干支乘脫，內外空虛，後果有三月十九日事。

This lesson involves the Tomb Spirit covering and pressing upon the day stem, the White Tiger and the military symbol entering the day branch, while the Mourning-and-Condolence spirit and the guest spirit block the transmission path. Punishment and clash are combined, leading to the injury of the sovereign. How could there be peace and safety? The Gou Chen takes on the role of the wandering spirit of Youtou entering the day branch as a Yin Spirit, and寅 is the land of Yan, indicating that there is military disaster and chaos in this area, which also harms the sovereign. The day stem's Yin Spirit harms the day branch, indicating an urgent change in the northwest; the day branch itself goes to clash with its Yin Spirit, indicating that the military and civilians are divided. Both the stem and branch are riding on the spirit of losing energy, resulting in emptiness inside and out. Later, on the nineteenth day of the third month, Chongzhen committed suicide by hanging, and the capital fell, as predicted.

占年除抑制水旱，征服蟲害外，以水為稻，木為禾苗瓜果，火為黍豆，土為田麻，金為麥，又午為蠶命，未為桑葉，又為棉花，火為雜糧，亦為棉，牛羊雞豕馬各以屬類，均以旺相生合為興盛。與占歲異。

When divining about the harvest, one should consider not only whether drought or flood can be controlled and whether pests can be defeated, but also assign crops according to the Five Phases. Water corresponds to rice, wood to grain, fruits and vegetables, fire to millet and beans, earth to flax, and metal to wheat. The horse sign corresponds to silkworms, the goat sign to mulberry leaves and cotton, fire also corresponds to miscellaneous grains and cotton. Cattle, sheep, chickens, pigs, and horses should each be considered according to their respective phases. All these are considered prosperous when they are strong, supportive, and harmonious. Divination about the harvest differs from divination about the sovereign and the state's fortune.

其卯酉之際為革政，午亥之際為革命，申亦更新之歲。世界是進化者，以天下與人易，為天下得人難，順人者昌。筮者宜修而知，以輔世雲。

When the Trigram of Mao and You meet, it signifies a time of change in policies and governance. When the Trigram of Wu and Hai meet, it signifies a change in the mandate of heaven. The year of Shen is also a year of renewal. The world is constantly evolving; it is easy to give up the world to others, but difficult to choose a suitable person for the world. Only those who follow the people's will can flourish. Those who practice divination should cultivate themselves first in order to understand destiny, and use their knowledge to assist the world's course.

戊寅九月己丑日酉時，返吟課。財、亥、蛇，比、未、龍，比、丑、後。後、龍、龍、後，丑、未、未、丑，未、丑、丑、己。亥子丑寅、戌卯、酉辰、申未午巳。

In the year of Wuyin, ninth month, day of Jichou, hour of You, a reversed transmission lesson was obtained. The three transmissions, from top to bottom, are wife wealth亥乘Teng Snake, companion未乘Azure Dragon, companion丑乘Heavenly Empress. The heavenly generals accompanying the four lessons, from the fourth lesson to the first, are Heavenly Empress, Azure Dragon, Azure Dragon, Heavenly Empress. The upper gods sequence is Chou, Wei, Wei, Chou. The lower gods sequence is Wei, Chou, Chou and the day stem Ji. The heavenly and earthly plates are arranged as亥, Zi, Chou, Yin, with the left side being Xu, You, the right side being Mao, Chen, and the bottom row being Shen, Wei, Wu, Si.

我卜居漢濱生成二十餘年，垂篇賣卜，苟全性命，自以為俾晝有夜，與世無爭，有已被白雲留住之忱；而坐擁書城，南面王不易。不料吞炸彈者，行行將亡漢。漢口淪陷之前夕，家人均避難法界，我個人獨楔而不舍，以為電水雖無，阿片尚有。

I have been living by the Han River for more than twenty years, surviving by writing books and divining for a living, believing that I could get by day and night without conflict, content with the sentiment of being held back by white clouds. I have a whole house full of books, and even if someone offered me the position of a king facing south, I would not exchange it for my current situation. Unluckily, the enemies who threw bombs advanced step by step, and soon the Hankou area was about to fall. On the night before the fall, all the family members had taken refuge in the French Concession, but I remained stubbornly where I was, unwilling to leave. I thought that even though electricity and water had been cut off, I could still smoke opium.

全裡寂寂鬼趣，對過尚有大同，正在五里霧中，作背城借之一之夢，忽被家人以謝道之招飲為題，促赴；乃行至法界口，發現電燈，頓悟道窮，袖占酉時一課。發用亥馬，此際近亥刻。正如流離道路中也。

The whole alley was eerily quiet, like a ghost town, with only one big Tong Hotel remaining across the street. I was caught in a thick fog, dreaming of a desperate gamble, when my family suddenly claimed that the Xie family had invited us to a banquet and urged me to go quickly. As I reached the intersection of the French Concession, I saw that the streetlights were still on, and suddenly realized I had reached a dead end. I then divined a hexagram for the hour of You in my sleeve. The initiating transmission was the Post-horse at the hour of Hai, and since it was nearly the hour of Hai, it matched the image of wandering on the roads.

當時預言，四課空矣，而平生最驗之紅沙重見，從此不歸家了後在抗戰期間，伏處法界。連家人亦無入此屋者，什物廿年累積，等於身外。而二十餘箱天文、算數古籍，迄今不能忘情。誠如以夫子之道，反害夫子，區區其招造物所患，遂入謝宅痛欲，明晨寇至。

At that time I prophesied that the Four Lessons were all empty, and the most effective red sand evil spirit, which had been most accurate in my divinations all my life, had reappeared, and from then on I would never be able to return home. Later, throughout the entire war of resistance, I remained hidden in the French Concession, and not a single family member had ever entered that house again; the household belongings accumulated over twenty years had all become things of no importance. Only those twenty or so boxes of ancient books on astronomy and mathematics remained dear to me even today. This is truly as the saying goes: using Confucius's teachings ended up harming Confucius himself; a little bit of learning could even provoke the hatred of the Creator. That night I drank heavily in the Xie family's house, and the next morning the enemy arrived.

此課之亥馬發用，一動即破。又為時日之馬，旬中丁馬，不動亦不可。勢所必至，事有必然數也。然而一動，則滿盤空矣。丑為家宅，空陷矣，未為陰神莊物落空；己干為人，空矣，倉箱廚灶，一切皆空。

This lesson begins with the Post-horse (Post-horse) initiating from the亥 (Hai) position, and once it moves, it leads to decline and ruin. Yet it is also the时马 (Hour Horse),日马 (Day Horse), and丁马 (Ding Horse) of the旬 (ten-day period), so it cannot remain still. The situation has been forced to this point, and events follow an inevitable course. However, once it moves, everything falls into emptiness:丑 (Chou) represents the family home, which falls into emptiness;未 (Wei), representing the Yin Spirit (yin spirit) and the fields and property, also falls into emptiness;己 (Ji), representing the day stem and the person, is also empty. Granaries, chests, kitchens, and stoves—all become empty.

此四課空亡，三傳除亥馬之主人避難舊法界，若喪家之犬外，中末傳空，必為永遠空亡耳。每將此推敲，因因果果，如響斯應，我研究壬學幾五十年，影響若此，後之人亦將有感於斯。

This is a divination with all four lessons falling into Kongwang. Among the three transmissions, except for the亥 horse which indicates the master seeking refuge in the old French concession, like a homeless dog, both the middle and final transmissions also fall into Kongwang, thus determining an eternal state of Kongwang. Every time I examine this divination, the cause and effect within it echo precisely, without the slightest discrepancy. I have studied the Six Rhymes for nearly fifty years, and the response is so accurate. Later readers, upon reading this, will surely feel the same.

庚辰年辛巳日子時元旦子將，占南昌家信。伏吟。官、巳、六，兄、申、空，財、寅、貴。合、合、常、常，巳、巳、戌、戌，巳、巳、戌、辛。巳午未申、辰酉、卯戌、寅丑子亥。

On the first day of the first month in the Gengchen year, using the Zi month general, at the Xinsi hour, a divination was made to inquire about a letter from Nanchang, resulting in a Hidden Chant lesson. The three transmissions, from top to bottom, are Official Ghosts in Si riding Liu He, Brothers in Shen riding Tian Kong, and Wife Wealth in Yin riding Tai Chang. The four lessons, with the heavenly generals from the fourth lesson to the first lesson, are Liu He, Liu He, Tai Chang, and Tai Chang. The upper gods sequence is Si, Si, Xu, Xu, and the lower gods sequence is Si, Si, Xu and the day stem Xin. The heavenly and earthly plates are arranged as Si, Wu, Wei, Shen, with the left side being Chen, Mao, the right side being You, Xu, and the bottom row being Yin, Chou, Zi, Hai.

住公德里時，有不識不知務，人無我相。惟堂上遙遙，五中耿耿。因家信不通者三年，占得三刑，為之飲泣者再，爰托梁振東兄郵詢，知三弟水庚、堂上老母避寇鄉居，流離苦死。痛哉抱恨，時日曷喪，悲夫！

When I lived in Gongde, I had little understanding of worldly affairs and was not skilled in dealing with people, without any self-centered thoughts. However, my father was far away in the distant lands, and my heart remained anxious and restless. The family letters had been cut off for three years, and the divination result was three punishments, which made me cry many times in secret. Then I asked Liang Zhen Dong to write a letter to inquire, and I learned that my third brother, Shui Geng, and my maternal grandfather had fled to the countryside to avoid the enemy, living in hardship and suffering greatly. It is truly heartbreaking and regrettable, just as the Book of Documents says, "When will this day come?" How pitiful!

吾知官鬼克兄弟，不幸財竟克母，而伏吟三刑六沖，悲哀未已也。伏刃重重，乙酉內人劍虹女史又以怔忡亡。此問信，朱雀不現，折腰斷橋，凶課必應。凡自信伏吟，三刑披刃，凶多吉少。官鬼之制兄弟，正財之克父母，斷橋重刃之克妻，朱伏音隔，皆屢試屢驗，此五行之真理，可與知者道。

I thus know that the official ghost is going to overcome the younger brother, and unfortunately the wealth爻 is even going to overcome the mother. On top of the hidden chant, there are three crimes and six clashes, and sorrow has no end. The yang ren is deeply hidden, and in the year of yi you, my wife, Jianhong, the female historian, died from a condition of palpitations and anxiety. This divination was about news, but the vermilion bird did not appear, forming a broken waist and broken bridge pattern, which is definitely a凶 lesson that will come true. Generally, the self-confidence pattern in a hidden chant lesson, combined with three crimes and yang ren, are mostly凶 and few good outcomes. The official ghost overcoming the younger brother, the proper wealth overcoming the parents, the broken bridge and yang ren harming the wife, and the vermilion bird being hidden leading to the separation of news, all these have been repeatedly verified, which are the truth of the five phases. It can only be told to those who understand.

癸未戊子日寅時除夕子將，蓍占否，以壬占歲。重審、勵德。劫、丑、空，財、亥、常，子、酉、陰。後、元、空、勾，申、戌、丑、卯，戌、子、卯、戊。卯辰巳午、寅未、丑申、子亥戌酉。

On New Year's Eve of the Guiwei year, using the Zi month general, on the Wuzi day at the Yin hour, I intended to cast a hexagram using yarrow stalks but failed, so I changed to the Six Ren divination to inquire about the country's fortune for the year. I obtained the repeated review lesson combined with the virtue lesson pattern. The three transmissions from top to bottom are Jiecai Chou riding the Tiankong, Qicai Hai riding the Tai Chang, and Zisun You riding the Tai Yin. The celestial generals riding the four lessons from the fourth lesson to the first lesson are Heavenly Empress, Black Tortoise, Tiankong, and Gou Chen. The upper spirits in sequence are Shen, Xu, Chou, and Mao, and the lower spirits are Xu, Zi, Mao, and the day stem Wu. On the heavenly and earthly plates, they are arranged as Mao, Chen, Si, Wu, with Yin and Chou on the left, and Wei and Shen on the right, and Zi, Hai, Xu, and You at the bottom.

除夕之夜，良友圍歲，雖同懸天涯，每樂聞蓍訊，僕以壬短蓍長，難民從短，故以壬式示之。

On New Year's Eve, several friends gathered around the fire to stay awake and welcome the new year. Though each of us was far from home, we all enjoyed hearing about divination. Since I can quickly set up a hexagram with the Six壬 method but slowly with yarrow stalks, as a person in exile I had to simplify things. Therefore, I used the Six壬 method to demonstrate for everyone.

壬友盛三廠曰：「敵寇玄武尚居支內，天空劫煞，國難正深。大孚行之板車，猶日有中國志士仁人，載去活埋者。」眼科馬少卿曰：「我輩辛亥首義不徹底之患耳。」餘以天道福善禍淫，獎勵有德，安之眾友，苦矣而已。

Lun Yin enthusiasts from Sheng San Factory said, "The Black Tortoise representing the enemy is still within the Day Branch, and the Tian Kong is accompanied by Jiesha, indicating the national crisis is deep. On the carts of Dafu Company, Chinese patriots are still being dragged out and buried alive every day." Ophthalmologist Ma Shaoqing said, "This is merely the remaining calamity from our incomplete Xinhai Uprising." I thought that the heavenly way rewards the virtuous and punishes the wicked, so I used these words to comfort my friends. In reality, I was only feeling bitter.

雖然，匹夫有責，此志勿懈。且卯丑自傷，扶桑有秋落之悲；申子自生，漢族有中興之理。亦即日出於卯，日沒於酉之讖。請視我甲申春聯：大地回春甲，中原已正申。這課的丑酉金局折斷卯木，諸公浮一大白以祝。於是同聲應以「明年明日來！」

Though this is so, the rise and fall of the world concerns every common person, and this aspiration must not be neglected. Moreover, in this divination, the trigram Mao (Rabbit) and Chou (Ox) harm each other, indicating sorrowful falling leaves in the East Ocean, the land of Japan; while the trigram Shen (Monkey) and Zi (Rat) support each other, suggesting the Han people will surely revive. This is the meaning of the sun rising at Mao and setting at You. Please look at my couplet for the year Jiashen: "The earth returns to spring with Jia, the Central Plains have already been rectified with Shen." This divination shows Chou and You forming a metal formation, which will break the wood of Mao. Therefore, everyone raises a toast, drinks to this occasion, and all together respond: "Let us meet again on this day next year!"

己丑年癸酉月甲子日甲子時，建國吉課。元首課。戊、財、辰、玄、潤，壬、官、申、蛇、下，甲、父、子、龍、格。蟲、玄、合、後，申、辰、戌、午，內、外，辰、子基礎、午、甲人民。

The divination for the year Jichou, month Guiyou, day Jiazi, and hour Jiazi is a lesson of establishing a country, which is the first lesson. The three transmissions, from top to bottom, are: Wuchen, which is the wife's wealth riding on the Black Tortoise; Renshen, which is the official riding on the Teng Snake; and Jiazi, which is the parents riding on the Azure Dragon. The words "Run", "Xia", and "Ge" are noted beside the three characters respectively, forming together "Run Xia Ge". The four lessons, with the heavenly generals riding from the fourth lesson to the first lesson, are: Teng Snake (originally written as "chong"), Black Tortoise, Liu He, and Heavenly Empress. The upper god sequence is Shen, Chen, Xu, and Wu. The left two lessons are marked "Nei", and the right two lessons are marked "Wai". The lower god sequence is Chen, Zi, Wu, and Jia. Below Zi it is marked "Jichu", and below Jia it is marked "Renmin".

朱合勾青，酉戌亥子，蟲、申、丑、空，領導者、貴、未、寅、白，午巳辰卯，後月元常。統一水局，潤甲生干。

The diagram of Heavenly Generals over the Earth Plate shows: the top row includes the Earth Plate positions You, Xu, Hai, and Zi, each successively occupied by Vermilion Bird, Liu He, Gou Chen, and Azure Dragon; the left side at Shen position is occupied by Teng Snake, and the right side at Chou position is occupied by Tian Kong; the left side at Wei position is occupied by Nobleman, with the original text noting the word "leader" beside it; the right side at Yin position is occupied by White Tiger; the bottom row includes the Earth Plate positions Wu, Si, Chen, and Mao, each successively occupied by Heavenly Empress, Tai Yin (original text says "month"), Black Tortoise, and Tai Chang. Shen, Zi, and Chen form a unified water group, moistening Jia wood and supporting the day stem.

太陽入宅，貴人順行；玄武化龍，太陽照武；青龍得水，既濟成功。民族振奮，社會健康。內安外平，億萬斯年！

The sun enters the family dwelling, with the nobleman moving in harmony without opposition; the black tortoise transforms into the azure dragon, and the sun's radiance illuminates the black tortoise. The azure dragon gains strength through water, and the union of water and fire achieves completion. From this, we can understand that the nation is revitalized, society is healthy, internal stability is achieved, and external peace is maintained, capable of continuing for millions of years.