Liu Ren Zha He Zhao (Yin He Zhao) (六壬拃河棹（銀河棹）)

同治元年重鐫銀河棹。大文堂業兌。

This is the front plate of the book. It was re-blocked and printed in the first year of the Tongzhi era (1862), and the block is inscribed with the title "Galaxy Boat" — this is an alternative title for the book, meaning "to cross the Milky Way with a single oar," implying that the vastness of the Six Rén school of divination is like the Milky Way, and this book is the oar to cross it. "Da Wen Tang Ye Dui" records the name of the publisher: the block was transferred and sold by Da Wen Tang, meaning the copyright belongs to Da Wen Tang.

壬遁秘旨，傳自武侯所著，迄今二千餘年；精其學者，每秘不輕示，而奇門、六壬、太乙三式每多錯謬，鮮有真訣秘授。姚少師得此書，藏之內府，正統中土木之變，蓉城孫南華先生於燕營屠曾門室中得之，未有師傳也。後從史道鄰共窗安慶，始遇異人指授，遂精其學。萬分珍重，什襲以藏。

"The 'Ninety' (Rén Dùn) refers to the method of 'Dùn Gān' (evading stems) within the Six Rén system. Its secret principles are said to have originated from the writings of Zhuge Liang, and it has been passed down for more than two thousand years. Those who truly mastered this discipline often regarded it as a closely guarded secret, unwilling to easily share it with others. Therefore, the three major divination methods known as the 'Three Systems' (Qí Mén, Liù Rén, and Tàiyǐ) have, through generations of copying and transmission, accumulated numerous errors, and very few people have actually received the oral transmission and secret instructions. In the early Ming dynasty, the statesman Yao Shaoshi (Yao Guangxiao, who held the position of Prince's Assistant) once obtained this book and kept it in the imperial palace's inner library. During the 'Tumu Incident' in the 14th year of Zhengtong era of Emperor Yingzong, when Emperor Yingzong was captured by the Wala and the capital was in chaos, the person from Rongcheng, Sun Nanhua, found this book in the room of Tu Zeng in the Yanjing military camp, but at that time no one could explain it to him. Later, he studied with Shi Daolín (Shi Kefa, whose courtesy name was Xianzhi and whose style name was Daolín) in Anqing, and only then encountered a master who personally instructed him, thus mastering this discipline. He regarded this book highly and carefully wrapped it up for safekeeping."

每與人談，少露一斑，奇中如神。餘懇求再四，僅以經文授，且曰：「非吝也，實愛道也。君歸讀之。」餘拜而受之，恨不得其解，因靜坐一室，探其源於《河圖》《洛書》，稍得其說。

Master Sun usually talked with people only revealing a little bit at a time, yet his predictions were always remarkably accurate. I begged him repeatedly to teach me, but he only gave me the "Classic Text" — that is, the sixteen summary lines at the beginning of this book — and said, "I am not stingy, but I truly cherish this discipline. Take it back and study it yourself." I bowed respectfully and thanked him, receiving the Classic Text, but was disappointed that I could not understand its meaning. I then sat alone in a room, tracing its origins from the numerical principles of the Yellow River Chart and the Luo Writing, and finally began to grasp a little of its meaning.

復趨蓉城就正，先生笑且怒，笑則喜子之買舟相訪也，怒則怒子之洩其機也。謂予曰：「君能苦心原理，可以指示矣。慎勿輕以示人，致於天律。」叮嚀教戒而別。餘欲遵其戒，慮世失其傳，因手錄成帙，使後之君子遇茲編者知可珍重也，並述其傳之始末，以為之序。

I once hurried to Chengdu to consult Master Sun. When he heard my reasoning, he laughed and was also annoyed. He laughed because he was happy that I had taken the trouble to come all the way by boat to visit him; he was annoyed because I had revealed the key points. He told me, "Since you are willing to put in the effort to explore the principles behind it, I can now guide you. But you must never easily show it to others, or you will break the heavenly laws." After he repeatedly warned and advised me, we parted. I originally intended to follow his warning and keep it secret, but I was also worried that this discipline might be lost to the world. Therefore, I copied it by hand and compiled it into this book, so that future gentlemen who encounter this book will know its value and treasure it. At the same time, I have recorded the origin and transmission of this discipline as the preface to this book.

崇禎癸未年仙槎張松源題於雲門山屋。

In the Guiwei year of the Chongzhen era, which corresponds to the year 1643 AD, Zhang Songyuan, who signed his name as Xiancha, wrote this inscription in a study house on Yunmen Mountain. This preface was composed in the year before the fall of the Ming dynasty, indicating that the book was written during the late Ming period.

子辛寅丙戊，卯癸巳生庚；午中單乙木，壬水是生申；酉中丁己是，甲木亥宮輪。沐浴等十一位俱由長生數去，剛干順數，柔干逆數。

This is the mnemonic for the "long life" (长生) positions of the ten heavenly stems. Breaking it down sentence by sentence: the metal stem Xin is born in the Zi palace; the fire stem Bing and the earth stem Wu are both born in the Yin palace; the water stem Gui is born in the Mao palace; the metal stem Geng is born in the Si palace; the Wu palace has only the wood stem Yi as its long life, hence it is called "single Yi wood"; the water stem Ren is born in the Shen palace; the You palace is the long life for both the fire stem Ding and the earth stem Ji; and the wood stem Jia is born in the Hai palace. "Long life" is the first position of the twelve long lives (also called the twelve palaces of long life), representing the initial emergence of energy. Once the long life is determined, the remaining eleven positions—bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetus, and nourishment—are counted sequentially from the long life palace. The five "strong stems" (yang stems)—Jia, Bing, Wu, Geng, and Ren—move forward through the twelve palaces, while the five "weak stems" (yin stems)—Yi, Ding, Ji, Xin, and Gui—move backward. When casting a divination, first determine the long life on the palm, then count the remaining positions one by one to determine whether a particular stem and branch has energy or not.

巳 楚地 螣蛇 太乙 鶉尾 翼軫 午 三河 朱雀 勝光 柳星張 鶉火 未 雍州 太常 小吉 井鬼 鶉首 申 晉地 白虎 傳送 觜參 實沈

This is the "Zhang Tu" used for palm divination, which pairs the twelve Earthly Branches with their respective regions (fenni), the Twelve Heavenly Generals, the Month General's alternate names, the Twenty-Eight Mansions, and the twelve Star Divisions. When casting a divination, this information is recorded on the left hand's twelve sections. By looking at a particular section, one can immediately know its direction, region, Heavenly General, and Star Division. The four lines are as follows: The Si section belongs to the region of Chu, its Heavenly General is "Teng Snake," its Month General's alternate name is "Taiyi," it governs the mansions of Yi and Zhen, and its Star Division is "Chun Wei." The Wu section belongs to the regions of the three rivers (He Dong, He Nei, He Nan), its Heavenly General is "Zhu Que," its Month General's alternate name is "Sheng Guang," it governs the mansions of Liu, Xing, and Zhang, and its Star Division is "Chun Huo." The Wei section belongs to the region of Yongzhou, its Heavenly General is "Tai Chang," its Month General's alternate name is "Xiao Ji," it governs the mansions of Jing and Gui, and its Star Division is "Chun Shou." The Shen section belongs to the region of Jin, its Heavenly General is "Bai Hu," its Month General's alternate name is "Chuansong," it governs the mansions of Zi and Shen, and its Star Division is "Shi Shen."

辰 兗州 勾陳 天罡 角亢 壽星 丁 丙 己 庚 戊 辛 乙 戊 甲 己 壬 癸

The previous line still refers to the division chart: the Chén palace, which corresponds to the Yǎnzhōu region, with the Heavenly General being "Gou Chen," and the Month General, also known as "Tiangang," governing the constellations Jiao and Kàng, with the star position called "Shòuxīng." The following four lines present another small diagram engraved within the main chart—the "Ten Heavenly Stems Lodging Palace Diagram." It marks the earthly branches palaces where each of the ten heavenly stems reside on the four sides of a square frame. When starting a lesson in the Six Rén system, the heavenly stems do not have their own palace positions and must borrow the earthly branch palaces to reside. The rule is: Jia resides in the Yín palace, Yi in the Chǒu palace, Bing and Wu both reside in the Sì palace, Ding and Ji both reside in the Wèi palace, Geng in the Shēn palace, Xin in the Xū palace, Ren in the Hài palace, and Gui in the Chǒu palace. The original diagram in the base text is a carved square diagram; when converted into horizontal text, the relationship between the characters and the palaces has become disordered. Here, the original character order from the base text is followed without changes according to the commonly used version. When reading the diagram, one should refer to the above lodging palace mnemonic.

酉 冀州 太陰 從魁 胃昴畢 大梁 卯 豫州 六合 太沖 氐房心 大火 戌 徐州 天空 河魁 奎婁 降婁

Continuation of the division map. The Western (酉) palace corresponds to the Jiuzhou region, with the Heavenly General being 'Tai Yin' and the Month General known as 'Congkui', governing the three stars of Wei, Mao, and Bi, with the star sequence called 'Daliang'. The Eastern (卯) palace corresponds to the Yuzhou region, with the Heavenly General being 'Liu He' and the Month General known as 'Taichong', governing the three stars of Di, Fang, and Xin, with the star sequence called 'Dafire'. The Xu (戌) palace corresponds to the Xuzhou region, with the Heavenly General being 'Tian Kong' and the Month General known as 'Hekui', governing the two stars of Kui and Lou, with the star sequence called 'Jianglou'. The order here follows the arrangement of the block print layout, with the palaces listed on the left and right sides. Therefore, the order of You, Mao, and Xu does not follow the sequence of the Earthly Branches; when reading, recognize each palace accordingly.

寅 燕地 青龍 功曹 尾箕 析木 丑 揚州 貴人 大吉 斗牛 星紀 子 青州 天后 登明 女虛危 元枵 亥 豳地 玄武 登明 室壁 諏訾

The last four lines of the map of the division of the sky are as follows. The Yin Palace corresponds to the region of Yan, with the Heavenly General being 'Qinglong' and the Month General having the alternate name 'Gongcao', governing the two constellations of Wei and Ji, with the star division called 'Ximu'. The Chou Palace corresponds to the region of Yangzhou, with the Heavenly General being 'Guiren' and the Month General having the alternate name 'Daji', governing the two constellations of Dou and Niu, with the star division called 'Xingji'. TheZi Palace corresponds to the region of Qingzhou, with the Heavenly General being 'Tianhou', governing the three constellations of Nu, Xu, and Wei, with the star division called 'Yuanxiao' (originally 'Xuanxiao', changed to 'Yuanxiao' to avoid the taboo of the Qing emperor's name 'Xuan'). The Hai Palace corresponds to the region of Bin, with the Heavenly General being 'Xuanwu' and the Month General having the alternate name 'Dengming', governing the two constellations of Shi and Bi, with the star division called 'Zuozhi'. Note: the original text also records 'Dengming' under theZi Palace, which is a duplication with the Hai Palace, likely an error in carving. The general rule for the Twelve Month Generals is that theZi Palace is named 'Shenhou' and the Hai Palace is named 'Dengming'. Here, we follow the original text without alteration, but readers should use 'Shenhou' as the correct name.

訣傳壬式遁干奇，天地人盤上下推。四課三傳皆硬局，干神將位更差池。錯認日躔為月將，謬將天乙亂神祗。箇中綱領皆非法，局外行藏必要知。

These sixteen lines are the general summary of the entire book. First, let us look at the first eight lines. The first line says: the essential key of this branch of secret formulas lies in "dun gan" — that is, placing the heavenly stems on the earthly branches according to the five sons' original hidden stem method, which is the unique key not found in other schools. The second line says: "dun gan" must be calculated between the three layers of the heaven plate, earth plate, and human plate, moving up and down between them, not just looking at one layer. The third line says: the four lessons and three transmissions are fixed patterns set by the Mysterious Lady of the Ninth Heaven, with fixed formats that cannot be changed by people. The fourth line criticizes: the world has established another system for the positions of the heavenly stems, deities, and generals (such as the "Jin Kou Jue" which changes six positions into four), which is very far from the correct method of Six Rén. The fifth line points out the first major mistake of modern people: taking the degree of the sun's position as the month general. The sixth line points out the second major mistake: the method of calculating the nobleman (tian yi guì rén) is wrong, leading to the complete disorder of the positions of the twelve heavenly generals. The seventh line says: the methods regarded as the main principles by the world are actually not true methods. The eighth line says: the true key lies outside the patterns of the lesson, that is, the selection, rejection, advancement, and retreat of "dun gan," which is something that must be known.

取旺因時名發用，披神帶煞可遷移。真飛假伏潛消息，年月日明運動機。德合刑沖雖一理，吉凶應驗不同期。圓融活潑真玄妙，剖盡人間萬事疑。

The ninth sentence says: The method of using a character depends on taking the one that is most active according to the season, and this is called true "initiating transmission," not merely sticking to the first transmission. The tenth sentence says: A character that is both adorned by the noble god and accompanied by divine omens allows for the shifting and changing of fortune and misfortune. The eleventh sentence says: Whether an affair proceeds or remains is concealed within the messages of "true flight, false flight, true concealment, false concealment." The twelfth sentence says: The year, month, day, and hour are precisely the key points where the momentum of an affair begins. The thirteenth sentence says: The relationships of virtue, conjunction, punishment, and opposition, although their principles are consistent. The fourteenth sentence says: Yet the time when they bring about good or ill varies. The fifteenth sentence says: Only when these are thoroughly understood and skillfully applied can the true subtlety be attained. The sixteenth sentence says: Thus, one can discern the difficulties of all human affairs.

此張仙槎所受經文十六句也，寥寥數言括盡壬遁之妙旨。編後皆仙槎逐句演解之論也。有銀河之一棹，而壬學如天漢之長，昭矣。

These are the sixteen lines of scripture that Zhang Xiancha received from Master Sun Nanhua. Though the number of characters is small, they fully summarize the profound principles of the Six壬 (Lun) hidden stems. The following sixteen lines are all Zhang Xiancha's own explanations and interpretations of each line. The study of Six壬 is vast and boundless, like the Milky Way in the sky. With this single oar, one can cross over. This is why the book is titled "Galaxy Oar" — the reason is clear now, as it has been explained thoroughly.

下四句亦經文。

The author adds a note here to remind the reader that the following section in four-character verse (from "Tian Di Ben Jing" to "Yin Yu Liang Yan") also belongs to the original text received, not the author's own words; what comes next is his explanation. The entire book follows this format: first the four-character classic text is listed, then followed by the explanation.

天地本靜，因人而動。人物亦靜，因心而動。心動機現，誠感神應。拈時演式，照灼兆朕。地支靜載，天干遁遊。得支尋干，干動支變。循環六十，天三地三，六支相乘，因時取旺，觸類旁通，觀象求形，理法圓融，披神帶煞，局外推窮，干支有六，用焉舍焉。《金匱》要訣，隱於兩言。

This is the first section of the transmitted text, written in four-character phrases, explaining the general principle of the hidden stems. Heaven and Earth are originally still and unmoving, but they become active due to human actions. Humans and all things are originally still, but they become active when the mind moves. When the mind moves, the signs of events become apparent. The diviner, with sincerity, can feel the response from the divine. Thus, by taking the current moment and arranging it into a lesson pattern, the signs of the matter become clear. The twelve earthly branches quietly bear the weight, like the earth that remains still; the ten heavenly stems move and travel over them, like the celestial bodies that rotate. First, determine the position of the earthly branch, then find the hidden heavenly stem upon it. When the heavenly stem moves, the matter governed by the earthly branch changes accordingly. The heavenly stems and earthly branches cycle and combine to form the sixty Jiazi. "Heavenly three, earthly three" means that the Heaven Plate, Earth Plate, and Human Plate each hide one stem, and the three layers combined make six layers. The six layers of stems and branches interact and combine, and then the one that is currently dominant according to the season is selected. From this, one can infer widely and observe the hexagram to understand the nature of the matter, and the method and principle become perfectly integrated. It is said "to wear the heavenly general and carry the divine and malevolent influences," meaning that a single character is both adorned with the heavenly general and accompanied by divine and malevolent forces. These must be studied beyond the structure of the lesson pattern. The "Golden Chest Classic" says "the heavenly stems and earthly branches have six, some are used and some are abandoned"—the key to choosing which to take and which to abandon is entirely contained in these two sentences.

此探六壬之源最重遁干。蓋干曰天干，屬陽而動；支曰地支，屬陰而靜。有靜必有動，猶有陰必有陽也。故天地本穆然靜也，自人有所為，則天心亦動矣。人物無為，自靜也；自事有感觸，則人心遂動矣，靜動禍福，隨之而應。故元女以前民用令占者，誠心拈時演式，以察吉凶之朕兆，便知所趨避。

This passage is an explanation from the Xiancha, exploring the origin of the Six Rats system, and points out that the entire text places the greatest emphasis on the hidden stems. The heavenly stems are called "heaven," belonging to yang and being active; the earthly branches are called "earth," belonging to yin and being still. There must be movement when there is stillness, just as there must be yang when there is yin. Therefore, heaven and earth were originally solemn and quiet. Since humans began to act, the heavenly mind has also begun to move. When humans and all things are inactive, they are naturally still; but once something happens to provoke them, the human heart begins to move. Between this stillness and movement, calamity and blessing follow accordingly. Therefore, the Mysterious Lady of the Ninth Heaven created this method to be used in advance by the people. Diviners are to take the time with sincerity and respect, arrange the lessons, and thereby observe the signs of impending good or bad fortune, so as to know what to pursue and what to avoid.

地支靜而演式，如地之載天；干象天而周遊，如天之旋轉，非動無以觀其變也。天地人三層遁干，始成天地六支，亦可察其衰旺，旁通觸類，以知吉凶悔吝之形象。蓋圓通之妙，全在遁干之披神帶煞，乃局外行藏，世人所不知也。《金匱經》曰：「干支有六，用之舍之。」遁干之秘，已隱於兩言中矣。

The earthly branches remain fixed as the base plate, just as the earth supports the heavens; the heavenly stems, by contrast, take on the image of the heavens and flow around, like the rotation of celestial bodies — without movement, there would be no change to observe. The three layers — heaven plate, earth plate, and human plate — each conceal one heavenly stem, combining with the original earthly branches to form six layers of heavenly stem and earthly branch. In this way, one can observe the strength and decline of each element, and thereby infer various forms of fortune, misfortune, regret, and difficulty. The subtle adaptability of Six壬 lies entirely in the noble spirits and divine omens associated with the concealed heavenly stems; this layer belongs to the structure beyond the lesson pattern, indicating advancement, retreat, departure, and staying, which is unknown to ordinary people. The Golden Chest Classic says: "There are six heavenly stems and earthly branches; some are used, some are abandoned." The secret of concealed heavenly stems is already contained in these two sentences.

太乙遁一於六，示前知也；奇門遁其甲，示逃藏也；六壬遁干於支，象人事之變遷也。故遁干非支不顯，遁支無干不靈。壬遁無干，則無六層，何名六壬哉？故經文自揭之曰：「遁干奇。」

The three systems each have their own "dun" (concealment). Taiyi conceals the number "one" (Taiyi star) within the six palaces, representing the meaning of prior knowledge; Qimen conceals the heavenly stem "Jia" beneath the six instruments, representing the meaning of concealment and hiding; while Liuren conceals the heavenly stems above the earthly branches, symbolizing the migration and change of worldly affairs. Therefore, the heavenly stems revealed through concealment cannot manifest without the earthly branches, and the arranged earthly branches cannot be effective without the heavenly stems. If Liuren's concealment method does not use heavenly stems, it would not form the six layers, and then how could it be called "Liuren"? It is precisely for this reason that the classic text explicitly mentions the term "dun gan qi" (concealed heavenly stems) at the beginning, revealing this layer.

十干十二支配成六十，以配年月日時，以範圍天地萬物，未有單用干而無支者。元女借文以演式，本以日辰干支為主，而四課三傳雖以支演，而干之字暗藏其中，支特以架出取干為用，故天地人三盤字字是支而實，字字是干遁其上。蓋隱而不見，以見其秘，懼洩造化之機也。

The ten heavenly stems and twelve earthly branches combine to form the sixty Jiazi cycles, used to match years, months, days, and hours, thus encompassing all things in heaven and earth; there is no principle of using heavenly stems alone without earthly branches. The Mysterious Lady of the Ninth Heaven uses characters to demonstrate the method of divination, originally based on the heavenly stem and earthly branch of the day. Although the four lessons and three transmissions appear to only use earthly branches, the heavenly stems are actually hidden within them—earthly branches serve merely as a framework to bring out the heavenly stems. Therefore, the three plates—Heaven Plate, Earth Plate, and Human Plate—seem to consist entirely of earthly branches, but in reality, each character has a hidden heavenly stem above it. The reason for keeping this concealed is to preserve the secret, fearing that the secret of creation would be easily revealed.

經曰「干支有六」者，年、月、日、時、年、命六處，皆有遁干，故天地人三盤自有三層遁干，配成六層。凡一字中有三層遁干，而六處尤重。六處之遁干內有旺者則取為用。用生日干者吉，剋日干者凶。

The text says "there are six places for the heavenly stems and earthly branches." These six places refer to the year stem, the month builder, the day stem, the day branch, the hour stem, and the personal birth stem. Each of these six places has a hidden heavenly stem. In addition, each of the three disks—Heaven, Earth, and Humanity—has its own hidden heavenly stem, making a total of six layers. Any character can have three hidden heavenly stems, but the six mentioned above are especially important. Among these six hidden heavenly stems, if the one that is currently dominant is encountered, it is taken as the "used" stem. If the used stem benefits the day stem (which represents the person seeking divination), it is considered auspicious; if it harms the day stem, it is considered inauspicious.

「舍之處之」，干又不宜克賊用干，宜生比用干，則吉而實矣。故曰「用之舍之」也。

The phrase "shě zhī chù zhī" means that in addition to examining the relationship between the useful stem (用干) and the day stem (日干), one should also consider how the other heavenly stems relate to the useful stem. The stems in other positions should not harm or attack the useful stem; instead, they should either nourish it or be of the same type to support it. In this way, the "useful" element becomes both auspicious and grounded. The classic text discusses "yòng zhī shě zhī," referring precisely to this principle of selection and consideration.

又遁干有六，而實有九：一日上、二日陰、三辰上、四辰陰、五初傳、六中傳、七末傳、八命上、九年上；蓋六、九，陰陽相倚之數也。事神、類神、陽神、陰神、用神，五神之干即在其中矣。乃地盤支中又有伏藏之干，寄干及人元，二六潛神也。是名伏干。

The concept of "Dun Gan" (Hidden Stems) is nominally said to consist of six places, but when counted actually there are nine. The first is the stem on the day, the second is the yin stem of the day, the third is the stem on the hour (the stem on the day branch), the fourth is the yin stem of the hour, the fifth is the first transmission, the sixth is the middle transmission, the seventh is the final transmission, the eighth is the stem on the native's destiny, and the ninth is the stem on the year of birth. The numbers six and nine represent the numbers of yin and yang that depend on each other. When making a divination, the five types of deities used, namely "Shi Shen" (the main deity related to the matter), "Lei Shen" (deities of similar categories), "Yang Shen" (yang deities), "Yin Shen" (yin deities), and "Yong Shen" (useful deity), all have their heavenly stems included within these nine places. In addition, among the earthly branches of the earth plate, there are also hidden heavenly stems that are not yet revealed, namely the heavenly stems that are "Ji Gong" (lodging palace) of the ten stems, and the heavenly stems hidden within the earthly branches, which are called "Er Liu Qian Shen" (the two and six hidden deities) to be discussed later. This category is called "Fu Gan" (hidden stems).

行年以男起丙寅，女起壬申，逐旬首推。

As for the method of calculating the "running year" (行年): for male individuals, the count begins with Bingyin, and for female individuals, it begins with Renshen. Then, following the sequence of the sixty jiazi (干支) in order, the count proceeds by ten-year periods (旬). The jiazi that corresponds to the individual's current age is the running year for that year. The heavenly stem hidden in the running year corresponds to one of the nine positions mentioned earlier, and the fortune of the year is determined by this.

子中癸水八分真，壬三辛二是初生；丑內己土癸三是，辛金二半一同陳；寅宮甲木七分是，丙戊三分火土均；卯中乙木七分是，癸水初生甲三分；辰中戊土分分在，癸乙各居二半尋；巳中四分屬丙火，庚初三分戊三停。

"The term 'Er Liu Qian Shen' refers to the heavenly stems hidden within the twelve earthly branches, also known as 'Ren Yuan' (human origin). 'Er Liu' signifies the number twelve, and 'Qian' means they are concealed beneath the earthly branches and not visible. The mnemonic also assigns a 'score' to each hidden stem, used to measure its strength, with more scores indicating greater power. The first six branches are as follows: the Zi branch is dominated by Gui water, accounting for eight parts, with additional Ren water accounting for three parts and Xin metal two parts, with Xin here considered as the initial stage of growth. The Chou branch is dominated by Ji earth, with additional Gui water three parts and Xin metal two and a half parts, all present together. The Yin branch is dominated by Jia wood, accounting for seven parts, with additional Bing fire and Wu earth each three parts, with fire and earth equally shared. The Mao branch is dominated by Yi wood, accounting for seven parts, with Gui water here considered as the initial stage of growth, and additional Jia wood three parts. The Chen branch has Wu earth present throughout (with the strongest presence), with additional Gui water and Yi wood each two and a half parts. The Si branch is dominated by Bing fire, accounting for four parts, with Geng metal here considered as the initial stage of growth, and additional Wu earth three parts, with Bing, Wu, and Geng standing together."

午宮丁火領先分是，己土二半乙三明；未中己土五分確，乙丁二半各均勻；申中庚七辛金二，壬水初生只二分；酉宮辛七庚三準，乙己各二最分明；戌伏戊土五分實，辛丁二半各相臨；亥中壬七癸三定，更有甲木繫初生。

The next six branches are: theWu Palace has Ding fire at the top, along with Ji earth two and a half parts and Yi wood three parts. The Wei Palace has Ji earth exactly five parts, Yi wood and Ding fire each two and a half parts, distributed evenly. The Shen Palace has Geng metal seven parts, Xin metal two parts, and Ren water, which is newly born here, only two parts. The You Palace has Xin metal seven parts, Geng metal three parts, along with Yi wood and Ji earth each two parts, with the boundaries most clearly divided. TheXu Palace has hidden Wu earth, actually five parts, with Xin metal and Ding fire each two and a half parts, both present below. The Hai Palace has Ren water seven parts, Gui water three parts, and also has Ji wood here as the initial qi of birth. These hidden heavenly stems and their respective portions are the basis for determining the strength of each palace on the earth plate, whether it can generate and support or restrain the heavenly stem on the heaven plate.

地中伏干與天上遁干有制、化、德、合、比、旺，如三命之取人元法同，所以佐天盤之不足而圓融通變也。

The hidden heavenly stems in the earthly branches relate to the heavenly stems emerging on the Heaven Plate through several interactions including control, combination, virtue, union, assistance, and strength. The method of using them is the same as the method of taking the "person's original" (the governing heavenly stem of the earthly branch) in the Zi Ping San Ming technique. This is used to complement the limitations of the Heaven Plate, allowing for a more comprehensive and flexible divination, rather than being rigid.

月將加時覓遁干，法輪五子繞天盤。神臨方上仍加遁，旬首地盤次第看。用神消息箇中求，三遁取象一處收。旺相生合刑沖究，假伏真飛決去留。

This is the first eight lines of the total诀 of the遁干. The first step is to add the month general to the time of the divination and turn it into the heaven plate, then find the遁干 on the heaven plate. The method used is called "five sons yuan遁" (Jia and Ji start with Jiazi, Yi and Geng start with Bingzi, Bing and Xin start with Wuzi, Ding and Ren start with Gengzi, Wu and Gui start with Renzi). According to this method, the遁干 is traced around the heaven plate. On the position where the twelve heavenly generals are located, another layer of遁干 should also be added. The遁干 on the earth plate starts from the beginning of the current ten-day period, which is the Jia followed by a certain heavenly stem, and is arranged in order. The information about the "useful god" is obtained from these遁干. The images derived from the heaven, earth, and human遁 should ultimately be viewed together. After determining the useful god, one must further investigate whether it is in its旺 or 相 phase, whether it is in a 生 or 合 relationship with other positions, and whether there are 刑 or 冲. Whether the matter being divined is moving or staying is decided by the patterns of "false concealment" and "true flying."

神將加干三匝周，真空飛去假為謀。或逢伏地潛端倪，五旺之中好返求。遁干所主號為真，飛合天官遁建巡。旬首伏干詳次第，假從盤外課中論。

The Heavenly General and the Heavenly Generals are added upon the hidden stem. Heaven, Earth, and Humanity form three layers that complete a full cycle, called "three circles." If a true旬空 occurs, the character flies away; if it is only a false emptiness, there is still potential for action. Sometimes the hidden stem is concealed beneath the Earth Plate, only revealing a slight hint, in which case one should look back to the "Five Prosperous" (Heavenly Prosperity, Earthly Prosperity, Daily Prosperity, Hourly Prosperity, and Transformation Prosperity) to find its root. Only what the hidden stem itself represents is called "true." Its relations with the Twelve Heavenly Generals and the Taiyuan and Month Builder are considered part of the "flying" aspect. The hidden stems that appear in sequence on the Earth Plate should be examined in order; while the "false" aspect should be discussed outside the lesson pattern, within the entire lesson transmission.

中黃五變通幽處，時上傳時天地人。干遁不拘前後見，課中移換不同雲。既得來情察遁干，所占輕重要詳參。遁干臨處知去向，所乘神煞吉凶看。克者為無從旺斷，五行之內細推原。便將神將藏凶吉，始察來人見的端。

The method of "Five Transformations" transmitted by the Zhonghuang Jing is most effective in reaching the subtle and hidden aspects. It takes the correct time as its foundation, then derives the time from it, forming three layers: heaven, earth, and humanity. With this method, the Heavenly General (tian jiang) can be taken regardless of whether it appears in the previous or next position. A divination lesson can be moved and transformed within it, leading to different interpretations, allowing for the divination of five people and five matters at once. Once the matter being divined is identified through the lesson's imagery, one should examine the Heavenly General, carefully considering the importance and nature of the matter. If the Heavenly General is located in a particular palace, it indicates the direction of the matter. The noble deity and divine omens it carries determine fortune or misfortune. If the Heavenly General is being overcome and seems ineffective, then one should instead focus on the "prosperous" aspect, carefully investigating the origin within the five phases' relationships of generation and overcoming. Then, combining the auspicious and inauspicious elements hidden by the Heavenly General, one can discern the exact details of the matter being asked about.

貴人加臨亦遁建，中有披神帶煞妙。將帶神兮神帶將，於中玄妙誰能曉？遁干一字神殺貫，一實二虛披帶始。遙臨同行人不知，龍披寅甲亥壬子，

The palace where Tian Yi Guiren is located also needs to be concealed with heavenly stems and referred to the month builder and the year's heavenly stem. This method has the skill of "wearing a god and carrying a demon." The term "general with god" refers to the heavenly general carrying the nobleman, while "god with general" means the nobleman carries the heavenly general. The subtlety here is understood by few. A single concealed heavenly stem can connect the nobleman and the divine omens together: the character itself is "real," while the god it wears and the demon it carries are "virtual." The distinction begins with the words "wearing" and "carrying." Some characters, although seemingly distant and moving in the same direction, are not recognized by ordinary people. For example, Qinglong belongs to wood and is located in the寅 palace, which contains Jia. The亥 palace is the long life of Jia wood and also the position of Ren water. Therefore, when Qinglong appears, it is equivalent to virtually wearing the characters of寅, Jia, 亥, Ren, and Zi.

春占木旺名天旺，寅卯日占木遊干，地旺遁干立處比，十干五合為人旺，類旺日比時旺祿。此名五旺課中求。右十首皆經中歌之要訣，註解見後。

The last few lines discuss 'five strengths'. In spring divination, wood receives the vital energy of the season, called 'heavenly strength', which means the energy is strong. On days of寅 or卯, wood shares the same energy as the day stem, and the hidden stem moves in the direction of the day stem, receiving support from the day branch. The palace where the hidden stem stands has its earthly branch harmonious with it, called 'earthly strength'. The ten heavenly stems combine in pairs (Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui) to form a relationship, called 'human strength'. 'Class strength' refers to similar elements compared with each other. When the time of divination coincides with the stem's禄 position (such as when Jia day is at寅 time), it is called 'time strength'. These five kinds of strength should all be sought within the divination lesson. The above ten verses are all essential points from the classic texts, and detailed explanations for each are provided in the following chapters.

天盤月將，斗建之合，遁以五鼠，仰觀於天；地盤宮位，神將所臨，遁以五虎，即旬遁，俯察於地。天盤貴人，事機所主，時起遁干，參觀天地。開三撥五，數往知來。

This is the four-character main text of the second sentence, "Heaven, Earth, and Human Plates are arranged above and below," which explains the methods of hiding the heavenly stems in each of the three plates. On the Heaven Plate, the Month General is arranged; the Month General is the deity of the Liu He corresponding to the month indicated by the handle of the Big Dipper. The hidden heavenly stems on the Heaven Plate use the "Five Rats Method" (starting from the Zi hour, with Jiazi on Jia and Ji days, Bingzi on Yi and Geng days, Wuzi on Bing and Xin days, Gengzi on Ding and Ren days, and Renzi on Wu and Gui days). This layer represents looking up to the heavens. The Earth Plate is fixed with the twelve palace positions, with the Heavenly General and Nobleman residing upon it; the hidden heavenly stems on the Earth Plate use the "Five Tigers Method," which is the "Decade Hiding" method based on the initial heavenly stem of the current decade. This layer represents looking down to the earth. The Human Plate is primarily based on the Nobleman from the Heaven Plate, as the Nobleman is the master of the situation; the hidden heavenly stems are calculated from the time of the divination, leading to the palace where the Nobleman is located. This layer is used to combine with the Heaven and Earth Plates. The phrase "open three and move five" means to open the hidden heavenly stems of the three plates and determine the strength and decline of the Five Phases. Only by doing this can one talk about predicting the future from the past.

此探夫六壬有天地人三盤之遁干，仰觀俯察，中審人事，以參觀乎天地之吉凶，非開三遁，撥五行之衰旺，何以數往知來乎？

This passage is an explanation from Xiancha: Six壬 has three layers of hidden stems, heaven, earth, and human. The upper layer observes celestial phenomena, the lower layer examines geographical features, and the middle layer investigates human affairs. They are used to combine and observe the auspicious and inauspicious signs between heaven and earth. If these three layers of hidden stems are not listed and the prosperity and decline of the Five Phases are not clarified, how can one infer the future from the past?

天遁以本日之干為主，起五鼠遁。假如乙庚日乃乙庚丙作初遁起。若以亥時占，即逆尋甲戌旬起數，至亥上即是乙亥，數至辰上即是庚辰，未時以前用甲戌旬遁干也。

Heavenly flight divination uses the day stem to determine the starting point, employing the "Five Rats Flight" method. For example, if the day is either Yi or Geng, the mnemonic is "Yi and Geng start with Bing," meaning the flight begins at Bingzi time. If the divination is done at Hai time, first determine which decade this hour belongs to by counting backward. It is found to be the Jiaxu decade. Then start from Jiaxu: the Xu hour is Jiaxu, the Hai hour is Yihai, and continue counting until the Chen hour, which is Gengchen. All divinations done before Wei time use the Jiaxu decade's flight sequence.

自申時以後，俱用甲申旬遁干。申上遁見甲，酉上便得乙。若寅時占即得庚寅，餘仿此。不明此即犯旬空，誤矣。

Starting from the hour of Shen, the hidden heavenly stem for the Jiashen decade begins: the stem hidden on Shen is Jiashen, on You it is Yiyou, and so on in sequence; if the divination is done at the hour of Yin, the stem hidden on Yin is Gengyin. The same method applies to all other days and hours. This step must be clearly understood, because different decades result in different hidden stems; if the boundary between decades is not clear, one may mistakenly treat a non-empty character as empty or an empty character as real, leading to incorrect conclusions.

在申時以前，拈得寅時，為戊寅；在申時以後拈得寅時，為庚寅。以本旬之甲不同也。申時以後拈得亥，為丁亥。

Take the example of the寅 hour: on a Yi-Geng day, if the divination is done before the申 hour, the寅 hour遁干 is Wuyin (belonging to the Jiaxu sheng, which includes Jiaxu, Yihai, Bingzi, Dingchou, and Wuyin); if the divination is done after the申 hour, the寅 hour遁干 is Gengyin (belonging to the Jiashen sheng, which includes Jiashen, Yiyou, Bingxu, Dinghai, Wuzi, Jichou, and Gengyin). The same character寅, when遁干, results in either戊 or Geng, depending on the different initial Jia of the respective sheng. Similarly, after the申 hour, encountering亥 results in Dinghai instead of Yihai.

辛 壬 癸 甲 巳 午 未 申 庚辰本 本酉乙 日 日 己卯干 干戌丙 寅 丑 子 亥 戊 丁 丙 丁

This is the diagram for the Heaven Escape (tian dun). Originally a block-printed square diagram, it has four sides each with three sections. In the center, it is written vertically "today's stem" (ben ri gan), indicating that this layer is based on the stem of the current day. The sections on the four sides are read as follows: the top row, from left to right, consists of four sections: Si, Wu, Wei, Shen, with the corresponding stems hidden as Xin, Ren, Gui, Jia, resulting in Xin Si, Ren Wu, Gui Wei, Jia Shen. The left side, from top to bottom, consists of two sections: Chen and Mao, with the hidden stems as Geng Chen and Ji Mao. The right side, from top to bottom, consists of two sections: You and Xu, with the hidden stems as Yi You and Bing Xu. The bottom row, from left to right, consists of four sections: Yin, Chou, Zi, Hai, with the corresponding hidden stems as Wu Yin, Ding Chou, Bing Zi, Ding Hai. Since this diagram is based on the day of Yi and Geng, the mnemonic "Yi and Geng start with Bing" indicates that the sequence begins with Bing Zi. Following this, the sequence proceeds clockwise through the twelve sections, resulting in the numbers as described.

天遁乃在天盤上，卻以日干為主運。從子逆數去尋甲，數到本日是天遁。此圖繫乙庚日亥將，故用乙庚丙作初。餘仿此。

Heavenly Concealment is a layer placed on the Heaven Plate, but it is governed by the Day Stem. The specific method is to start from the Zi position and count backward to find the beginning of the current ten-day period, which is the Jia of a certain month. Counting to the position corresponding to the current day gives the Heavenly Concealment stem. This diagram uses the example of a Bingzi day with the Hai general. According to the mnemonic "Yi Geng uses Bing as the start," the concealment begins from Bingzi. All other days are handled in the same way.

地遁以旬首為例，起旬首，如庚午日即是甲子旬首。若用未時占，即是辛未時也。酉時占，即是癸酉時也。戌時即出旬，用甲戌旬，為空亡時矣。亥同戌例。

The method of calculating the earthly遁 (earthly遁) starts with the first day of the current ten-day period (旬). From that first day of the ten-day period, which is a Jia stem, you proceed in order. For example, if the day is Gengwu, it belongs to the Jiazi ten-day period, and the first day of this period is Jiazi. If you are divining at the hour of Wei, you count from Jiazi in sequence until you reach Wei, and the stem at Wei is Xinwei, which is the earthly遁 for the Wei hour. If you are divining at You hour, you count to You and get Guiyou. If you reach Xu hour, you have already passed the end of the Jiazi ten-day period, which ends at Guiyou. Therefore, you should switch to the Jiaxu ten-day period for the Xu hour. The Xu and Hai hours are considered "empty" (空亡) within the Jiazi ten-day period. The calculation for Hai hour is the same as for Xu hour.

己 庚 辛 壬 巳 午 辛 申 辰戊 酉癸 卯丁 戌甲 寅 丑 子 亥 丙 乙 甲 乙

This is the diagram for the Earth遁 (earth concealment). The top row, from left to right, consists of the four palaces: Si, Wu, Wei, and Shen, with the concealed dates being Ji Si, Geng Wu, Xin Wei, and Ren Shen. The left column, from top to bottom, consists of the two palaces: Chen and Mao, with the concealed dates being Wu Chen and Ding Mao. The right column, from top to bottom, consists of the two palaces: You and Xu, with the concealed dates being Gui You and Jia Xu. The bottom row, from left to right, consists of the four palaces: Yin, Chou, Zi, and Hai, with the concealed dates being Bing Yin, Yi Chou, Jia Zi, and Yi Hai. This diagram is based on the day Geng Wu and the beginning of the Jia Zi decade, so it starts from Jia Zi and proceeds in order to complete the cycle. Note: In the original text, the second row at the top was supposed to be written as "Si Wu Wei Shen," but the character "Wei" was mistakenly carved as "Xin." Here, we follow the original text and record it as is, without correction. Readers should understand the sequence according to the palace order.

地遁卻從旬遁尋，數至正時好住停。旬頭甲子時是未，便是辛未見分明。此圖庚午日未時甲子旬首。餘仿此。

These four lines are the formula for earth concealment: to find the earth concealment, one must look for the hidden stem in the current ten-day period. Starting from the beginning of the ten-day period, count sequentially until reaching the exact hour being divined. The stem on which you stop is the earth concealment stem. Taking the ten-day period starting with Jiazi as an example, if the exact hour is Weishi, counting through the sequence will lead to Xinwei, which is clear and straightforward. This diagram illustrates the case of Weishi on Gengwu day within the Jiazi ten-day period. All other cases follow the same principle.

人遁以貴人為主，起所用貴人，順數所占時上，看是何神。如丙子日亥將子時占，陽時用陰貴人，酉加戌逆行，申上蛇、未上雀，數到子時上是玄武，即起壬子順數至辛酉，酉即貴人。宮遁得辛酉，是為貴人之遁干也。餘例此。

The person's hidden element is determined by the Heavenly General and Nobleman: first determine the Nobleman for this particular divination, then count from the Nobleman's position in the palace to the hour of the divination, to see which Heavenly General falls on that position. For example: on a Bingzi day, with a Hai General and a Zi hour. The Zi hour is a yang hour, so a yin Nobleman is used for yang hours; the yin Nobleman for a Bing day is at Hai. After the Hai General is added to the Zi hour and transformed into the Heaven Plate, the yin Nobleman falls on the Heaven Plate's You position, and is located at the Earth Plate's Xu position. From Xu, start counting the Nobleman in reverse: Shen is Teng Snake, Wei is Vermilion Bird, and so on until reaching the Zi hour's position, which falls on Xuanwu. Once the Nobleman's position is known, then determine the hidden element of the hour: the Zi hour's hidden element is Renzi. Starting from Renzi, count clockwise through the cycle, and when reaching You, it is Xinyou, and You is the position of the Nobleman. Therefore, the hidden element of the Nobleman's palace is Xin, and "Xinyou" is the hidden element of the Nobleman. All other examples are calculated in the same way.

丙子日子時該是戊子，如何是壬子？蓋貴人隨干用的，是時遁至子，因時是戊子，戊遁壬子，故又言壬子。從壬子順數至酉上，為辛酉，是貴人戊遁壬子者，即戊癸何方覓，壬子順行流也。人遁是從本日子時干上再用五鼠遁。

Here is an explanation to resolve a question from the reader: According to the five rats' method "Jing Xin follows Wu," on a Bingzi day, the initial calculation for the Zi hour should be Wu Zi. However, the text above refers to Ren Zi. The reason is that in the human plate (ren pan), the nobleman (guiren) follows the heavenly stem. First, using the day stem to calculate the Zi hour gives Wu Zi. Then, taking the "Wu" as the new day stem, we apply the five rats' mnemonic "Wu Gui where can we find? Ren Zi is the true path," and start again from Ren Zi. Thus, it is referred to as Ren Zi. From Ren Zi, counting forward to You gives Xinyou, which is the nobleman's stem. In short, the human plate applies the five rats' method again on top of the stem derived for the Zi hour of the original day, adding an extra layer compared to the heavenly plate. This is why it is called the human plate.

丙 丁 戊 己 辰 巳 午 未 卯乙 申庚 寅甲 酉辛 丑 子 亥 戌 癸 壬 癸 壬

This is the diagram for the person's遁 (evading or escaping) method. Since the starting point is at Zi rather than Yin, the arrangement of the four surrounding palace positions differs from the previous two diagrams. The top row, from left to right, is Chen, Si, Wu, Wei, and the evading results are Bingchen, Dingsi, Wuwu, and Jiwei. The left column, from top to bottom, is Mao and Yin, with the evading results being Yimao and Jiayin. The right column, from top to bottom, is Shen and You, with the evading results being Gengshen and Xinyou. The bottom row, from left to right, is Chou, Zi, Hai, Xu, and the evading results are Guichou, Bingzi, Guihai, and Renxu. This diagram corresponds to the example of Bingzi day and hour mentioned earlier: first evading to Wuzi, then starting from Wuzi with Renzi, and proceeding clockwise through the twelve palaces.

丙子日子時亥將例，貴用陰陽酉宮起，是逆行，武到壬子，時壬順至酉，辛酉貴。

This line explains the diagram above: an example is taken for the day Bingzi, the hour Zi, and the general Xinyou. The nobleman is divided into yin and yang types. In this divination, the nobleman starts from the western palace and is arranged in reverse order to set up the twelve heavenly generals. Counting backwards, the Black Tortoise falls exactly on the palace Renzi; then from the hour's Renzi, counting forward to the western palace, we arrive at Xinyou—Xinyou is the heavenly stem that the nobleman has concealed.

占天用天遁，占地用地遁，占人用人遁，分別明白。即可看遁干之生旺，不然三盤上許多遁干，以何為用？

The three types of concealment each have their own uses and must be clearly distinguished: for divining weather conditions like clear or rainy days, and matters concerning spirits and ghosts, use the heavenly concealment. For divining geographical directions, sites for graves and dwellings, use the earthly concealment. For divining human affairs, interactions, character traits, and fortune or misfortune, use the human concealment. Only after clearly distinguishing these can one properly examine whether the concealed heavenly stem is favorable or vigorous. Otherwise, with the heavenly, earthly, and human trigrams each producing a multitude of concealed heavenly stems, it would be unclear which one should be considered the 'use' or main element.

天遁地遁與人遁，三遁之中有神妙。天時神鬼天遁重，地域墳宅地遁求。中惟人遁推人事，此法神秘不輕傳。三干遁用有重輕，其中揀取臨生旺。旺用遁干與日干，兩字從教著意看。旺用兩字秘中秘，認得真時決不誤。

This is the first half of the Three Evade Songs. Among the three types of evading methods—Heavenly Evade, Earthly Evade, and Human Evade—each has its own mysteries: for divining weather conditions such as clear or rainy skies and supernatural calamities, Heavenly Evade is most important; for matters concerning territory directions, tombs, and dwellings, one should refer to Earthly Evade; while Human Evade, which focuses on human affairs, is the most secret level and is not easily passed on. The three levels of evading methods have different weights when used. One should select the one that is located at the place of Growth and Prosperity. After selecting it, the evading method that is considered "Prosperous" and the Day Stem of the current day must be carefully examined. Because the term "Prosperous" is the secret within the secret; once it is clearly recognized, the divination will not be wrong.

首詳遁干旺與衰，二察年命並月將。細看日干生兼破，兩字分明來掌上。克洩刑沖及破穿，德合生扶並祿馬。三盤上下六層研，占斷吉凶無謬者。

This is the latter part of the San Dun Ge, explaining the order of steps to follow. The first step is to carefully determine whether the chosen hidden stem is strong or weak. The second step is to examine the natal chart, the year pillar, and the month general. Then, carefully observe whether it is beneficial or harmful to the day stem, making sure to clearly distinguish these two aspects on the palm. For the harmful path, look at the aspects of being conquered, drained, punished, and conflicting, as well as being broken and pierced (six harms are also called piercing). For the beneficial path, look at the heavenly virtue, Liu He, mutual generation, support, as well as the禄神 and the post-horse. Study thoroughly the three disks of heaven, earth, and humanity, and the six layers above and below. Then, judging good and bad fortune will not be mistaken.

凡日上神、辰上神、三傳上神，太歲、月建、正時、方位上神之遁干，皆以生比日干為吉。有一處生比，即取為用，有一處克害亦取為用，更較其兩途衰旺，此八處皆有遁干，先看生比，後看克害，兩者既定，再尋何干得五旺為旺，不得五旺為衰。旺者有力，衰者無力。

All heavenly stems that appear on the day stem, day branch, three transmissions, the sovereign year, month builder, the hour of the day, and the direction, are considered favorable if they are either generating or similar to the day stem. Among these eight positions, if any one generates or supports the day stem, it can be taken as the "useful" stem. Similarly, if any one harms or controls the day stem, it should also be noted as a contrast. After determining these two, compare the strength of the stem that supports the day stem and the one that controls it. Each of these eight positions has a hidden heavenly stem. First, examine the generating and supportive stems, then the controlling ones. Once both sides are determined, check which stem meets the criteria of "five strengths" (heavenly strength, earthly strength, daily strength, hourly strength, and transformation strength). Those that meet the criteria are considered strong, while those that do not are considered weak. The strength or weakness determines the degree of good or bad fortune.

正時太極，日辰兩儀，陰陽太少，四象列成，陽干寄祿，陰干寄刃，戊己無位，各依所生，九宗包羅，克賊斯興，三傳遞因，始終未形，體凡七變，逆順兩輪，刑沖德合，立胎建運，宗門附例，一體數名，顧名思義，占斷如神，七百二十，演式斯全，遁干取用，秘法真詮。

This is the fourth verse of the classic text, explaining the entire framework of the Six壬 (Liuren) divination system. The chosen moment for divination is like the "Taiji" (Supreme Ultimate); the day stem and day branch are like the "two principles" (Liangyi) derived from the Taiji. Further dividing into Taiyang (Yang Sun), Shaoyin (Lesser Yin), Taiyin (Great Yin), and Shaoyang (Lesser Yang), the four lessons are arranged like the "Four Symbols" (Sijiang). Heavenly stems do not have their own positions and must reside in the earthly branches: yang stems reside in their own禄 (favorable position, like Jia residing in寅), while yin stems reside in their own 刃 (sharp position, like Yi residing in辰). The two earth stems, Wu and Ji, have no inherent positions and must reside in the positions they generate (Wu follows Bing and resides in巳, Ji follows Ding and resides in未). The "Nine Categories" encompass all types of lesson patterns, with "killing" (ke) and "stealing" (zhe) serving as the key elements for initiating the transmission. The three transmissions follow one after another, successively generating each other, revealing the initial, middle, and final stages of an event before they take shape. There are seven major categories of lesson patterns, further divided into reverse and forward sequences. In addition, there are relationships such as punishment (xing), opposition (chong), heavenly stem virtue (gandei), and Liu He (Six Harmonies), used to establish the beginning and development of events. Each category also includes various special cases, and the same lesson pattern may have several names; as long as one understands the meaning of the name, the divination can be accurate. Altogether, there are 720 types of lessons, making the lesson system complete. However, the secret method and true诀 (secret technique) used at the end still rely on the concept of "dun gan" (hidden stem).

此探六壬，雖重遁干，而四課三傳，玄女所重，額定之硬局，原不可棄。蓋支之課傳既定，以七百二十，然後可以遁干而究其活變。無支何以遁干乎？

This passage is an explanation from Xiancha: Although this book constantly emphasizes the hidden stems, the four lessons and three transmissions are what the Mysterious Lady of the Ninth Heaven values and considers fixed, known as the "hard structure." They should never be discarded. First, one must establish the four lessons and three transmissions formed by the earthly branches, making up the fixed patterns of seven hundred and twenty lessons. Only then can one use the hidden stems to explore the dynamic changes on top of them. Without the foundation of the earthly branches, where else could the heavenly stems hide?

正時，太極也。日辰，兩儀也。四課，即四象而分陰陽太少，日辰之干寄於支宮。寄祿寄刃，各有精義；九宗七體，俱有妙理。四課為彼我現在之形象，三傳乃此事始終之形象。惟加以遁干，則活變而有把提，所以為真詮也。若金口訣之干神將位詭六為四，指為六壬，差池極矣。

The correct time is the Taiji, the day branch is the two principles, the four lessons are the four images divided into Sun, Tai Yin, Minor Sun, and Minor Yin; the heavenly stems of the day branch must reside in the earthly branches' palace, with yang stems residing in their禄 (favorable position) and yin stems residing in their刃 (sharp position), each having its own profound meaning. The classifications of "nine sects" and "seven bodies" among the lesson patterns also each have their own subtle principles. The four lessons reveal the current situation of both parties; the three transmissions reveal the entire course of the matter. Only by adding another layer of hidden stems can the divination become practical and have a basis for judgment, so the hidden stems are truly the essential key. As for the "Jin Kou Jie" school, which alters the positions of the heavenly stems, deities, and generals from six to four, yet still calls it Liuren, it is greatly different.

四課三傳用遁干者，蓋地支陰也，遁也。天干陽也，用也。干能制支，支不能制干，陽能制陰，陰不能勝陽，陰者遁之已然，陽者用之變動；而必尋旺用者，陽衰終不能勝陰也。

The reason why the Four Lessons and Three Transmissions must be combined with concealed heavenly stems is that the Earthly Branches belong to the yin, which is the hidden aspect, hence called "遁" (concealed); the Heavenly Stems belong to the yang, which is the active aspect, hence called "用" (used). The Heavenly Stems can control the Earthly Branches, but the Earthly Branches cannot control the Heavenly Stems; yang can control yin, but yin cannot overcome yang. The Earthly Branches represent already formed, concealed and unmanifested aspects, while the Heavenly Stems represent changing and active aspects. The reason for emphasizing the term "旺用" (prosperous use) is that if yang is weak, it will ultimately not be able to suppress yin—only when the Heavenly Stems are strong and flourishing can they truly control the Earthly Branches.

故課以日干為我、身，日支為人、宅，日上所加之支干為陽神，自上而臨我身者也。生合旺我則身受其吉，刑剋洩我則身受其殃，故干上神將遁干為最切，而又必看陽神所加之支神轉吉，倘陽神吉而陽神之支干反剋制陽神，則陽神雖欲生旺我，而受陰神之制不能生旺我矣。蓋居下從上，不敢有違，理勢然也。惟陽神克陰神，則陰神不得不聽令於我矣。

Therefore, when arranging the course, the day stem represents 'I' and myself, while the day branch represents others and the dwelling. The earthly branch and its hidden stem added above the day stem are called 'Yang Shen' (Yang Spirit), which is something descending from above onto me. If it generates, harmonizes with, or strengthens me, I will receive good fortune; if it harms, overcomes, or drains me, I will suffer misfortune. Thus, the noble spirits, heavenly generals, and hidden stems above the day stem are most closely related. However, we must also consider what is added above the Yang Shen—that layer is called 'Yin Shen' (Yin Spirit). If the Yang Shen itself is auspicious, but the earthly branch and its hidden stem above it instead overcome the Yang Shen, then even though the Yang Shen wishes to generate or strengthen me, it cannot do so because it is suppressed by the Yin Shen. This is like how those in lower positions must obey those above them and dare not defy them; this is the natural order of things. Conversely, only when the Yang Shen can overcome the Yin Shen will the Yin Shen be forced to obey my command.

故日上陽神生日干之吉凶，而陰神又助陽神之吉凶，陰陽二神若相比相生，或陽神克陰神，則日干之吉凶如一人矣。惟陰神制陽神，則吉變為凶，凶變為吉，陽神不能自主而惟陰神是從矣。故日上陽神主性情美惡、品格尊卑，其應數俱以陰神之干支變化而決。此論日干二課之陰陽也。

Therefore, whether the heavenly stem (yang spirit) on the day is beneficial or harmful to the day stem depends on whether the yin spirit supports it. If the yin and yang spirits are of the same type, or if they mutually generate, or if the yang spirit can overcome the yin spirit, then the good or bad fortune affecting the day stem will be consistent, as if coming from the same source. However, when the yin spirit reverses and controls the yang spirit, the situation changes completely—what was originally beneficial becomes harmful, and what was originally harmful becomes beneficial, because the yang spirit cannot take the lead and must follow the yin spirit. Thus, the yang spirit on the day mainly indicates the nature and social status of a person's character; the specific number of outcomes and final result, however, are entirely determined by the changes in the yin spirit's stem and branch. The above discussion concerns the yin-yang relationship in the first and second lessons (courses) of the day stem.

第三課支神為人、宅，人者，他人也；宅者，居也，事也。支上陽神主他人、宅屋、事情之吉凶也。支上陰神能制辰上陽神，與日之陰神同例。身與人、宅之吉凶既判，各為吉凶並提而論之為吉凶。此論日支二課之陰陽也。

The third lesson takes the day branch as its main focus, and the day branch represents "person" and "residence": by "person" is meant the other party or others, and by "residence" is meant dwelling place, which also extends to the matter being divined. The yang spirit above the day branch governs the other party, residence, and the fortune or misfortune of the matter itself. The yin spirit on the day branch can restrain the yang spirit on the day branch, and the principle is exactly the same as the yin spirit on the day stem. Once both my side (self) and the other side (person, residence) have been assessed for fortune and misfortune, the two sides' fortunes and misfortunes should be combined and considered as a whole to determine the overall fortune of the lesson. The above discusses the yin and yang relationships in the two lessons (third and fourth lessons).

四課列而吉凶明，遁干見而變化決。此四課硬局，安可少哉？

The four lessons are arranged, and the overall trend of good or bad fortune becomes clear; the hidden heavenly stems become apparent, and the direction of change can be decided. Clearly, this fixed "hard formation" of the four lessons, how could it be missing?

看課之法，首看日干之衰旺何如，次看日之陽神與日生克何如，次看陰神陽神相生克何如，次看陰陽二神所得天官即十二貴何如，則事情之中路變易可知矣。

The process of divination involves four steps. First, determine whether the day stem is weak or strong. Second, examine whether the yang spirit above the day stem generates or controls the day stem. Third, check whether the yin spirit and the yang spirit generate or control each other. Fourth, determine which of the twelve noble spirits each yin and yang spirit is riding upon—the twelve noble spirits include the nobleman, the Teng Snake, the Vermilion Bird, Liu He, Gou Chen, the Azure Dragon, Tian Kong, the White Tiger, Tai Chang, the Black Tortoise, Tai Yin, and the Heavenly Empress. After completing these four steps, one can understand how the matter will change during the process.

看末傳之法，如中傳，又兼看與日、辰、初、中傳相生克何如，則人已性情之吉凶無不了然矣。地為方所，干為衣著，神為形貌，主事之人逐層可知矣。

The method for examining the final transmission is the same as for the middle transmission, but also one must consider whether it is in mutual generation or mutual control with the day stem, day branch, first transmission, and middle transmission. In this way, both the other person's nature and one's own fortune become clear. As for the specific circumstances of the person involved, they can be analyzed layer by layer: the palace of the earth plate indicates the location, the hidden heavenly stem indicates the color of clothing, and the riding god indicates the appearance—thus, who the person is can be determined step by step.

將有六吉，曰生、曰扶、曰官、曰祿、曰德、曰合。有六凶，曰鬼、曰脫、曰刑、曰害、曰破、曰沖，以干支上三傳內遁干所帶之支分屬吉凶何如。

The relationships carried by the Heavenly General include six auspicious ones: first, mutual generation; second, support; third, official star; fourth,禄神 (favorable fortune); fifth, dryness and virtue; sixth, Liu He (six harmonies). There are also six inauspicious ones: first, official ghost; second, depletion of energy (leaking my energy); third, mutual punishment; fourth, six harms; fifth, mutual destruction; sixth, mutual conflict. When judging, one should look at the day stem, day branch, and within the three transmissions, and see which of the twelve auspicious and inauspicious categories each hidden stem is associated with.

看人我兩邊誰吉誰凶、半吉半凶、全吉全凶、應在何時何時何人、其始中終何如、兩邊人我之衰旺何如、兩邊陰神二神之相助何如，旺衰分則強弱見矣。陰陽助洩則吉凶辨矣。

To assess the overall situation, one must look at both sides: which is favorable and which is unfavorable, whether it is half favorable and half unfavorable or entirely favorable or entirely unfavorable; when the outcome will occur and who it will affect; what the beginning, middle, and end of the matter are like; whether each side is weak or strong; and whether the yin and yang spirits of both sides support or hinder each other. A difference in strength and weakness becomes clear through the distinction in strength and weakness; and whether the yin and yang spirits assist or drain each other determines the clarity of fortune and misfortune.

又逐字看得何貴神、帶何等煞、披何等遁干，則事類情形之吉凶，莫不了然於心矣。再看占人之行年命上得何干支，乃其人一年所主之吉凶，應於本歲者。與日干課傳參看，或自人傳己，或自己傳人，或自凶傳吉，或自吉傳凶，或課中相傳，或課外相傳，有何救助，而人己之端的瞭然矣。

Further, examine each character one by one: which noble deity it multiplies, which divine omens it carries, and which hidden stem it wears. In this way, one can clearly understand the category of the matter being divined, its circumstances, and whether it is auspicious or inauspicious. Then, one should also look at the stem and branch falling on the person's current age and their birth year — these represent the auspiciousness and inauspiciousness of that year, which should be considered within the current year. Combine this with the day stem, the four lessons, and the three transmissions to see whether the matter is transmitted from others to oneself or from oneself to others; whether it changes from inauspicious to auspicious or from auspicious to inauspicious; whether the transmission occurs within the lesson pattern or outside of it; and whether there is a deity that can resolve the situation. In this way, the exact circumstances of both the person and the other party become clear at a glance.

蓋課傳硬局，眾所同者，公也。年命上干支，人所獨也，私也。局凶而年命干支有救助者，雖凶可解，若年命上凶局，局雖吉亦減。

The key point is that the Four Lessons and Three Transmissions form a fixed structure for the same hour of divination, which is a public element shared by everyone. However, the heavenly stem and earthly branch of the person's age and birth year are unique to each individual, belonging to the private aspect. Therefore, even if the divination chart is unfavorable, if the heavenly stem and earthly branch of the person's age and birth year can provide assistance, the bad fortune can be mitigated. Conversely, if the person's age and birth year already form an unfavorable structure, then even a favorable divination chart will have its benefits reduced.

《中黃經》曰：「我為日干最要明，其餘皆是屬他人。」四課三傳除日干一字，俱主他人。日者，我也。日之陰陽二神，從我者也。支者，他也。支之陰陽二神，從他者也。日之陰陽二神與我為吉凶者也，支之陰陽二神與人為吉凶者也。

The Zhonghuang Jing says: "Only the day stem represents me, and it is most important to recognize it clearly; all the other characters belong to others." Among the four lessons and three transmissions, apart from the day stem, all the others pertain to others. The day stem is me; the yang and yin spirits above the day stem are those who follow my side. The day branch is the other party; the yang and yin spirits above the day branch are those who follow the other side. Therefore, the yang and yin spirits above the day stem determine the fortune and misfortune of my side; the yang and yin spirits above the day branch determine the fortune and misfortune of the other side.

若我與人相交，則人與我為吉凶；而從人之人，亦與我為吉凶矣。故生、克、脫、比，無論其為從我之人與從人之人，莫不欲其生比、惡其克脫，故四課之內各以人與己相生相剋審之，則吉凶各有在矣。

However, once I engage in dealings with the other party, the fortune or misfortune of the other party will affect me. Consequently, those on the other side will also have a relationship of fortune or misfortune with me. Therefore, the four relationships—generation, control, release (leak of my energy), and mutual assistance (same kind helping)—regardless of whether the other party is on my side or their side, I always hope that they generate me or assist me, and I dislike them controlling me or releasing my energy. Therefore, within the four lessons, I should examine one by one the relationships of generation and control between others and myself. Thus, fortune and misfortune will naturally fall into their proper places.

各以衰旺生克察之，而成敗吉凶各有據矣。更各以所乘之天官主事決之，而所主之事情得矣。某一處干支動，即係某一人；某一處天官來生克，即係某一事；其來情主事，無不前知矣。

By examining each position according to its decline or strength and its generating or overcoming relationships, success and failure, good fortune and misfortune can be determined. Further, we look at the heavenly officials (the twelve noble spirits) governing each position to determine what matters they represent. Based on this, the matters involved become clear. If a particular stem and branch is activated, it relates to a specific person. If a heavenly official comes to generate or overcome me, it relates to a specific event. In this way, the purpose of the person's coming and the matter being consulted can be known in advance without exception.

蓋一字有一字之人，一字有一字之事。第三四課動，定是他人事；自一二課傳歸三四課，是干傳支，必始於我而終於人；自三四課傳歸一二課，是支傳干，其事始於人而終於己。以生克決人己之有情無情，以旺相休囚決人己之有力無力，以十二天官之喜怒分其事類，以發用分事類之動靜，以末傳看事之成敗。

The key point is that each character corresponds to a person and also to an event. When the third and fourth lessons are activated, it definitely refers to matters involving others. If the first and second lessons transmit to the third and fourth, this is called "dry transmitting to branches," meaning the matter starts with me and ends with the other party. If the third and fourth lessons transmit to the first and second, this is called "branch transmitting to dry," meaning the matter starts with the other party and ends with me. Additionally, use generation and overcoming to determine whether there is affection or estrangement between the parties. Use prosperity and decline to judge whether both parties are strong or weak. Use the twelve heavenly officials' preferences and aversions to distinguish the nature of the matter. Use the initial transmission to determine whether the matter is active or passive, and use the final transmission to see whether the matter ultimately succeeds or fails.

吉神以旺月為應，凶神以衰月為應，未有不驗者也。特其變化全在遁干之取舍，旺用貴臨時自悟，斯為善學六壬者也。

The general rule for determining the time of response is: auspicious deities are considered effective in their flourishing months, while inauspicious deities are considered effective in their declining months. Following this principle, there is no failure in prediction. However, the variations lie entirely in how the hidden heavenly stems are selected and used. As for the terms "flourishing use" and "declining use," it is important to understand them through personal experience during divination. Only those who can grasp this are considered truly skilled in the art of Liu Ren.

凡看一字，有六層，須看所遁之干與所遇之時、所臨之地，並本日字上之陰陽神，五者合而詳之。

When examining a single character in a divination lesson, there are actually six layers of meaning. One must carefully consider the heavenly stem hidden by the character, the hour it encounters, the earthly branch palace it is located in, along with the yang spirit and yin spirit associated with that character on the current day. Only by combining these five elements can one thoroughly understand the meaning of that character.

《中黃經》曰：「日上發用己身論，辰上動時占別人。日陰從我事相尋，陰伏小口定災迍。」玄女曰：「閉口閉口，陰在女後，欲得其隱，急發其陰。」蓋言陰神也。不觀陰神之干支，何以決其幽隱乎？

The Zhonghuang Jing says: "If the first transmission initiates on the day stem's two lessons, it indicates matters concerning oneself; if it initiates on the day branch's two lessons, it indicates matters concerning others. The hidden spirit on the day stem follows me, and one should follow it to trace the origin of events; if there is an obstruction at the hidden spirit's concealed place, there will certainly be misfortune involving children or young women." The Nine Heavens Xuan Nu also says: "Keep your mouth closed, keep your mouth closed—hidden spirits lie behind women; if you want to know the hidden truth, hurry to uncover it from the hidden spirit." All of this refers to the hidden spirit. Without examining the dry branch of the hidden spirit, how could one discern the concealed and hidden truths?

凡陽神剋日干者，名官鬼臨身；若陰神為日干之子孫，支即官鬼不能為禍，但子孫爻不入傳則不管事，故曰有鬼須求救；救者，子孫也，制鬼之神也；必入課傳、見年命上方有力。又看衰旺，若鬼旺子孫衰，則難解救。父兄子財同例。

Whenever a yang spirit overcomes the day stem, it is called "official ghost approaching the body." At this time, if the yin spirit happens to be the son or daughter branch of the day stem, then even if the day branch is the official ghost, it will not harm me, because the son or daughter can control the official ghost. However, we must note: if the son or daughter branch does not enter the three transmissions, it will not matter, as if it did not exist. Therefore, it is said, "when there is a ghost, one must seek help"—the so-called help refers to the son or daughter branch, which is the spirit that controls the official ghost; it must enter the four lessons and three transmissions, or appear on the person's own year and destiny, to truly have power. We should also examine the relative strength and weakness of both sides: if the official ghost is strong and the son or daughter is weak, then it will be difficult to save. The methods for judging the six relations of parents, brothers, sons and daughters, and wife and wealth are all the same.

日者，我之身也；辰者，我之居也；三傳者，我之所在也。故日上吉則可以自守，辰上吉則可以自安，三傳吉則所往無不利矣。或日吉而辰凶，或辰吉而日凶，或日辰吉而三傳凶，則利靜而不利動，日辰凶而三傳吉則靜凶而動吉，斯動靜知所趨避矣。

The day stem represents myself, the day branch represents my dwelling, and the three transmissions represent the places I go. Therefore, if the day stem is favorable, I can remain secure in my own position; if the day branch is favorable, I can be at ease in my home; if the three transmissions are favorable, I will have smooth progress wherever I go. If the day stem is favorable but the day branch is unfavorable, or the day branch is favorable but the day stem is unfavorable, or both the day stem and day branch are favorable but the three transmissions are unfavorable, then it is better to remain still rather than to move. Conversely, if both the day stem and day branch are unfavorable but the three transmissions are favorable, then staying in place is harmful, but going out is beneficial. Thus, one can know whether to move or stay, to advance or retreat.

三傳如他人之兄弟三人者，有一傳剋日即凶，有助克者愈凶。若一傳生，一傳克，名三傳不合，吉凶無分，或始中終三限看，末生日或制反則凶有救矣。

The Three Transmissions are like three brothers in someone else's family: if one of the transmissions overcomes the Day Stem, it is ominous; if another transmission helps to overcome it, it becomes even worse. If one transmission benefits me and another overcomes me, this is called "Three Transmissions not harmonizing," where good and bad are mixed and it is hard to determine which is better. In such a case, we can consider the initial, middle, and final transmissions as the beginning, middle, and end stages of an event respectively. If the final transmission benefits the Day Stem, or if the final transmission overcomes the one that overcomes me, then the ominous outcome can be salvaged.

鬼以遁干為重，支鬼次之。支不能克干也，有洩於鬼，則吉凶乃見。所謂「壬無遁不靈，遁非干不顯」也。明神暗遁，昔賢蓋慎之而不輕洩耳。幸勿濫傳匪人，以干天律。此一篇乃六壬之大旨，理數之金針，誠仙人之秘蘊也。

When discussing official spirits (官鬼), the ghost formed by the hidden heavenly stem is the most important, while the ghost formed by the earthly branch is of secondary importance. This is because the earthly branch naturally cannot overcome the heavenly stem; it is only when it releases its energy to the official spirit and strengthens the spirit's power that the fortune becomes evident. This is what is meant by "Six Rats divination (六壬) is not effective without the hidden heavenly stem, and the hidden method does not manifest unless it falls on the heavenly stem." The noble spirit is placed in an obvious position, while the hidden heavenly stem is concealed. The elders were cautious and unwilling to easily reveal this, precisely for this reason. May the readers not recklessly transmit this to non-human beings, to avoid violating heavenly laws. The above passage is the main principle of Six Rats divination and the key to the principles of fate, truly a secret insight preserved by sages.

斗建之合，為天月將，餘氣如環，犬牙相入，逆行十二，司權一月，節氣前後，代謝交接，將爻出現，遲留盈昃，授受有期，或趨或接，陽生陰成，河圖數測。

This is the four-character verse of the fifth sentence of the classic text, specifically explaining the original meaning of the month general. The month general is the deity of the Liu He associated with the month indicated by the handle of the Big Dipper, hence it is called "Heavenly Month General," not the sun. The residual energies of the preceding and succeeding generals connect like a circular ring, with their boundaries interlocking. The twelve month generals follow the order of retrograde movement, each ruling for one month. The alternation occurs around the solar terms, with the old and new taking turns and succeeding each other. When this yao (line) of the month general appears, it may be delayed, lingering, full, or waning; the transfer of power has a fixed date, either advancing earlier or delaying later. As for the exact day of the transition, it should be calculated according to the principle of the Yellow River Chart that "the yang numbers govern generation and the yin numbers govern completion."

此探月將之原本於太極河圖，非曆數之太陽也。月將乃斗建之合神，為將，司一月之號令，若天之命卿出將也。故曰月將。其月之氣盡，則更易一將，以司後月之權。十二月將，始登明，終神后，法後天之左旋，其巡行交代雖同太陽之過宮，而實非曆數之太陽也。

The origin of the Month General comes from the Taiji and the Yellow River Chart, not from the sun as calculated in the calendar. The Month General is the Liu He god of the Duojian, called "General," who governs the commands of a month, just as the heavens appoint ministers to serve as generals, hence called "Month General." When the energy of a month is exhausted, a new general is appointed to take charge of the next month. The Twelve Month Generals begin with "Dengming" (Hai) and end with "Shenhou" (Zi), following the left rotating order of the Later Heaven hexagrams. Although its route of succession is the same as the sun's movement through the twelve earthly branches, it is not actually the sun as calculated in the calendar.

將有陰陽，象天地之太極；太極中陰陽二氣，如環相接，陽中有陰，陰中有陽，必有留餘不盡之處，猶分界定界，必有交錯之地，如犬牙相入，故月將之乘權代謝，必前將餘氣未盡，後將新氣未來，必查月中交接之候，

The Month General is divided into yin and yang categories, symbolizing the Taiji of heaven and earth. Within the Taiji, the yin and yang energies form a circular loop, connecting head to tail, with yang containing yin and yin containing yang. In the middle, there must be a segment that remains unfinished; this is like the boundary lines between territories, which always have overlapping areas on both sides. Therefore, the authority and transition of the Month General must necessarily involve the lingering energy of the previous general not yet fully gone and the new energy of the next general not yet arrived. Hence, it is essential to determine the exact time of the transition in the middle of the month.

中節之前看月令之支辰，既出現之日，仿《河圖》之生數，陰將則從《河圖》之成數定其何日交接，如奇門之有超接，非若曆數之太陽，必到中氣始過宮界。是以一宮兼兩月之節令，有是理乎？

The specific method is: before the middle qi and the solar term, first determine the earthly branch of the current month's month ruler. On the day the month general appears, the yang general is calculated according to the generating numbers (one, two, three, four, five) from the Yellow River Chart, while the yin general is calculated according to the completing numbers (six, seven, eight, nine, ten) from the Yellow River Chart. Based on this, the exact day of transition is determined. This is similar to the method of "superior deity receiving qi" in the art of Qimen Dunjia. It is entirely different from the solar calendar, which requires waiting until the middle qi to change the palace boundary. If the month general is changed according to the solar calendar, it would result in a palace governing two months' seasonal changes at the same time—an absurd situation. How could such a thing exist in the world?

諸書皆候太陽過宮方換將，而太陽竟作月將矣。按太陽躔度必在每月中氣後，則與月建合神相去遠矣。世人但尋每月太陽過宮方換將，則月建節令已過，將從何合？

Nowadays, all the books on the壬 system wait until the sun enters a new palace before changing the month general, which is equivalent to directly taking the sun as the month general. However, according to astronomical calculations, the sun enters a new palace only after the middle solar term of each month. In this case, the sun is already far away from the Liu He of the month builder. People only know to change the general when the sun enters a new palace, but by then the current month's solar terms have already passed. So, which month's builder would this general combine with?

姚少師訣曰：「世人用將常落空，太陽誤認各西東，河圖八節生成數，須知過此失無蹤。」又曰：「月將逾太陽，八節圖數藏，陰陽生成合，過此落空亡。」前賢之詩訣具在，世人乃以落空之將加正時，必致東西舛謬，失其一月之真將，以故占事往往不驗。此六壬之首訣也。經文特辨之，而月將之法始明。

Yao Shao Shi's mnemonic says: "The month general commonly falls into emptiness, people often mistake the sun for the month general, one in the east and one in the west; the Yellow River Chart matches the eight solar terms with the generating and completing numbers, this is the accurate standard, one must know that beyond that boundary, the true month general disappears entirely." He also says: "The month general precedes the sun, the numbers of the eight solar terms are hidden within; when the generating and completing numbers of yin and yang combine, beyond this point the month general falls into emptiness." The old masters' poetic mnemonics are clearly stated, yet people use the already fallen month general to add the correct time, resulting naturally in going in the opposite direction, losing the true month general of that month—this is why divination often fails, the root of the problem lies here. This is the first essential principle of Liuren, the classic text especially clarifies this, only then is the method of the month general fully explained.

河圖陰陽之數，陽生陰成，故六壬陽將從生數超接，陰將從成數超接，以定陰陽二將遲留交代之期，豈太陽之躔度哉？南火二七，北水一六，東木三八，西金四九，中土五十。一二三四五為生數，六七八九十為成數，陰陽配象太極。

The numerical patterns of yin and yang in the Yellow River Chart follow the principle that yang represents generation and yin represents completion. Therefore, in the Six Rats system, the yang general is determined by the generating numbers, while the yin general is determined by the completing numbers. This method is used to establish the dates of the delay and alternation of the two generals, not relying on the sun's position. The numbers in the Yellow River Chart are: the south belongs to fire, paired with two and seven; the north belongs to water, paired with one and six; the east belongs to wood, paired with three and eight; the west belongs to metal, paired with four and nine; and the center belongs to earth, paired with five and ten. Among these, one, two, three, four, and five are called "generating numbers," while six, seven, eight, nine, and ten are called "completing numbers." The pairing of one and one, generating and completing, represents the image of the Taiji.

後天坎下，先天之坤，陰中藏陽，陽貴所起，後天坤位，老陰退申，得其所止，陰貴起焉。一干統二，順逆求合，避去魁罡，去其沖首，陰時用陽，陽時用陽，靜動互根，陰陽顛倒，干用支貴，支用干貴，天地兩盤，各有其貴，世人不知，顛倒誤戾。

This is the fourth-line text of the sixth verse, specifically explaining the correct method of determining the nobleman (guìrén). In the Later Heaven Trigrams, the Kan trigram is located at the bottom (the position of the northern direction, the Zi position). In the Earlier Heaven Trigrams, this position corresponds to the Kun trigram. The Kun trigram represents pure yin, yet within the yin there is a hidden yang, so the "Yang Nobleman" originates here. In the Later Heaven Trigrams, the Kun trigram is located in the southwest, which is where the old yin retreats to the position of Shen. At this point, the yin energy finds its resting place, so the "Yin Nobleman" originates here. Each heavenly stem governs two noblemen (one yang and one yin), and one should seek their heavenly stem harmonious partner in either a forward or reverse direction. When arranging, one should avoid the Chen and Xu positions, as Chen is Tiangang and Xu is Hekui, which are places of imprisonment and detention; noblemen do not reside there. The opposite position of the nobleman is called "Tiankong," also known as "Chongshou," which should also be excluded. Thus, only nine earthly branches remain in a circular arrangement to accommodate the ten heavenly stems. When using the nobleman, one must also consider the time of day: during the yin hours, use the Yang Nobleman, and during the yang hours, use the Yin Nobleman (the original text here reads "use yang" for both, but the second line "Yang hours use yang" should be "Yang hours use yin" as a correction). Motion and stillness are interdependent, and yin and yang mutually reverse each other. In addition, heavenly stems should take the nobleman corresponding to their paired earthly branch, and earthly branches should take the nobleman corresponding to their paired heavenly stem. The nobleman on the Heaven Plate differs from the nobleman on the Earth Plate. People who do not understand these principles often reverse the order and cause confusion, leading to complete errors.

此探貴人源起於先、後天八卦。先天為陽，後天為陰，故先天坎位起陽貴，後天坤位起陰貴，先天坎位在子，故陽貴起子，子上起申，順行求干合為貴，而辰戌為魁罡，牢獄之地，貴人不居而避之，貴人之對沖為天空，名曰沖首，亦去之而不居，惟取九支環列十干，仿卦例納甲以取合神。

The origin of the Nobleman comes from both the Earlier Heaven and Later Heaven trigrams. Earlier Heaven belongs to Yang, and Later Heaven belongs to Yin. Therefore, the Yang Nobleman starts from the Kan position in Earlier Heaven, and the Yin Nobleman starts from the Kun position in Later Heaven. The Kan position in Earlier Heaven is at Zi, so the Yang Nobleman begins at Zi. Starting from Zi, count to Shen, then proceed in order to find the heavenly stem that combines with the original stem. The branch that matches is the Nobleman. When arranging, exclude the Chen and Xu positions, as Chen is called Tiangang and Xu is called Hekui, which are dangerous places like prisons, and the Nobleman does not reside there. The position directly opposite the Nobleman, known as Tian Kong or "opposite," should also be excluded. Thus, among the twelve branches, nine remain arranged in a circle to be used for assigning the ten heavenly stems. This method follows the example of "Najia" in the trigrams, selecting the matching divine entity.

而求貴人又以子午分陰陽之時，陽時用陰貴，陰時用陽貴，太極陰陽互根之理也。又干取支貴，支取干為貴，天地二盤各有貴人，干陽主動，支陰主靜，陰陽相遁之義也。

When seeking the nobleman, one also uses the points of Zi and Wu to divide the day into yin and yang hours: the yang hour uses the yin nobleman, and the yin hour uses the yang nobleman — this is precisely the principle of yin and yang mutually relying on each other in the Taiji. In addition, the heavenly stems should take the nobleman paired with the earthly branches, and the earthly branches should take the nobleman paired with the heavenly stems; the Heaven Plate and Earth Plate each have their own nobleman. The heavenly stems belong to yang and are active, while the earthly branches belong to yin and are still; one moves and one remains still, mutually hidden, which is the meaning of yin and yang escaping each other.

俗術紛紛不明，至理勉強穿鑿，遂有旦暮晝夜之說，不察陰陽干合之理，硬分混淆，兼用一干二支，首字為陽貴，次字為陰貴，日出為旦貴，日入為夜貴，夢中說夢，遂至謬天乙而亂神祗矣。今列圖說取貴用貴之秘法，詳加辨擇，庶不虛銀河之一棹云爾。

Common practitioners of divination are confused and fail to understand this fundamental principle, so they resort to forced interpretations, creating concepts like "morning nobleman, evening nobleman, day nobleman, night nobleman." They do not investigate the principles of yin and yang and the combination with heavenly stems. Instead, they arbitrarily divide the two earthly branches governed by a single heavenly stem into front and back. According to their mnemonic, the character that comes first is considered yang nobleman, and the one that comes later is considered yin nobleman. They use "morning nobleman" after sunrise and "night nobleman" after sunset. This is like talking about dreams in a dream, leading to errors in the position of Tianyi nobleman and completely mixing up the order of the twelve heavenly generals. Now I will explain the secret method of selecting and using nobleman, presented in a diagram, to distinguish and choose them one by one, so that this "single oar in the Milky Way" is not in vain.

甲在子而己在未，故甲日合未中之己而取羊貴；乙在丑而庚在申，故乙日合申中之庚而取猴貴；丙在寅而辛在酉，故丙日以酉中之辛而取雞貴；丁在卯而壬在亥，故下日合亥中之壬而取豬貴；戊在巳而癸在丑，故戊日合丑中之癸而取牛貴；

The method of determining the earlier heaven yang nobleman is first to determine where each of the ten heavenly stems is located in the earlier heaven positions, then to take the branch where the heavenly stem that combines with the current stem is located as the nobleman. Jia is located at the Zi position, and the heavenly stem that combines with Jia, Ji, is located at the Wei position, so on Jia day, Ji in the Wei palace is taken as the nobleman, and since Wei belongs to the sheep, it is called "sheep nobleman." Yi is located at the Chou position, and the heavenly stem that combines with Yi, Geng, is located at the Shen position, so on Yi day, Geng in the Shen palace is taken as the nobleman, and since Shen belongs to the monkey, it is called "monkey nobleman." Bing is located at the Yin position, and the heavenly stem that combines with Bing, Xin, is located at the You position, so on Bing day, Xin in the You palace is taken as the nobleman, and since You belongs to the rooster, it is called "rooster nobleman." Ding is located at the Mao position, and the heavenly stem that combines with Ding, Ren, is located at the Hai position, so on Ding day, Ren in the Hai palace is taken as the nobleman, and since Hai belongs to the pig, it is called "pig nobleman" (the original text mistakenly writes "Ding day" as "Xia day," but this is recorded as is without correction). Wu is located at the Si position, and the heavenly stem that combines with Wu, Gui, is located at the Chou position, so on Wu day, Gui in the Chou palace is taken as the nobleman, and since Chou belongs to the ox, it is called "ox nobleman."

己在未而甲在子，故己日合子中之甲而取鼠貴；庚在申而乙在丑，故庚日合丑中之乙而取牛貴；辛在酉而丙在寅，故辛日合寅中之丙而取虎貴；行在房租而丁在卯，故壬日合卯而取卯中之丁而取兔貴；癸在丑而戊在巳，故癸日合巳中之戊而取蛇貴也。六壬多取合，如月將取月合，支合也；貴人取干合也。

The next five trigrams are discussed. JI is located at Wei, and the Jia that combines with JI is at Zi, so on JI days, JI combines with Jia in the Zi palace, taking Zi as the nobleman, Zi belongs to the rat, called 'Rat Nobleman'. GENG is located at Shen, and the Yi that combines with GENG is at Chou, so on GENG days, GENG combines with Yi in the Chou palace, taking Chou as the nobleman, called 'Ox Nobleman'. XIN is located at You, and the Bing that combines with XIN is at Yin, so on XIN days, XIN combines with Bing in the Yin palace, taking Yin as the nobleman, Yin belongs to the tiger, called 'Tiger Nobleman'. REN originally resides at Hai, and the Ding that combines with REN is at Mao, so on REN days, REN combines with Ding in the Mao palace, taking Mao as the nobleman, Mao belongs to the rabbit, called 'Rabbit Nobleman' (the original text starts with the four characters 'Xing zai fang shou', which clearly is a mistake for 'Ren zai Hai', but it is recorded as is without alteration). GUI is located at Chou, and the Wu that combines with GUI is at Si, so on GUI days, GUI combines with Wu in the Si palace, taking Si as the nobleman, Si belongs to the snake, called 'Snake Nobleman'. It is evident that Six壬 always takes 'combination' into account: the month general takes the combination of the month builder, which is the combination of the earthly branches; the nobleman takes the combination of the heavenly stems.

甲在申而己在丑，故甲日合丑中之己而取牛貴；乙在未而庚在子，故乙日合子中之庚而鼠貴；丙在午而辛在亥，故丙日合亥中之辛而取豬貴；戊在卯而癸在未，故戊日合未中之癸而取羊貴；貴在己而壬在酉，故丁日合酉中之壬而取雞貴；

In the Later Heaven, the method of determining the Yin Noble is the same as that of the Yang Noble, except that the positions of the Ten Heavenly Stems are changed to those of the Later Heaven. Jia resides in the position of Shen, and the stem Ji, which combines with Jia, resides in the position of Chou, so on Jia day, the noble is taken from the Chou position, called 'Cow Noble'. Yi resides in the position of Wei, and the stem Geng, which combines with Yi, resides in the position of Zi, so on Yi day, the noble is taken from the Zi position, called 'Rat Noble'. Bing resides in the position of Wu, and the stem Xin, which combines with Bing, resides in the position of Hai, so on Bing day, the noble is taken from the Hai position, called 'Pig Noble'. Wu resides in the position of Mao, and the stem Gui, which combines with Wu, resides in the position of Wei, so on Wu day, the noble is taken from the Wei position, called 'Goat Noble'. Ding resides in the position of Si, and the stem Ren, which combines with Ding, resides in the position of You, so on Ding day, the noble is taken from the You position, called 'Chicken Noble' (the original text mistakenly writes 'the noble is in Ji' instead of 'Ding is in Si', and this is recorded as is without correction).

己在丑而甲在申，故己日合申中之甲而取猴貴；庚在子而乙在未，故庚日合未中之乙而取羊貴；辛在亥而丙在午，故辛日合午中之丙而取馬貴；壬在酉而丁在巳，故壬日合巳中之丁而取蛇貴；癸在未而戊在卯，故癸日合卯中之戊而取免貴也。

Now discussing the latter five stems. JI is in the position of CHOU, and the stem JIA, which is compatible with JI, is in the position of SHEN, so on a JI day, JI combines with the JIA in the SHEN palace, taking SHEN as the noble, called 'Monkey Noble'. GENG is in the position of ZI, and the stem YI, which is compatible with GENG, is in the position of WEI, so on a GENG day, GENG combines with the YI in the WEI palace, taking WEI as the noble, called 'Sheep Noble'. XIN is in the position of HAI, and the stem BING, which is compatible with XIN, is in the position of WU, so on a XIN day, XIN combines with the BING in the WU palace, taking WU as the noble, and since WU belongs to the horse, it is called 'Horse Noble'. REN is in the position of YOU, and the stem DING, which is compatible with REN, is in the position of SI, so on a REN day, REN combines with the DING in the SI palace, taking SI as the noble, called 'Snake Noble'. GUI is in the position of WEI, and the stem WU, which is compatible with GUI, is in the position of MAO, so on a GUI day, GUI combines with the WU in the MAO palace, taking MAO as the noble, called 'Rabbit Noble' (the original text had the character '兔' mistakenly carved as '免', which is similar in appearance, so it is recorded as such).

己 戊巳 午 未 申庚 辰 酉辛 丁卯 戌 寅 丑 子 亥 丙 乙癸 甲壬

This is the Earlier Heaven Yang Nobleman Diagram. The twelve palace positions marked within the square box indicate the Earthly Branches where each of the ten Heavenly Stems is located in the Earlier Heaven position: the Si palace is marked with Wu, the Wei palace with Ji, the Shen palace with Geng, the You palace with Xin, the Mao palace with Ding, the Yin palace with Bing, the Chou palace with Yi and Ji (two stems share the Chou palace), the Zi palace with Jia, and the Hai palace with Ren; the Chen and Xu palaces are left unmarked, as Chen is Tiangang and Xu is Hekui, and the Nobleman avoids residing there. To determine the Yang Nobleman for a given day, find the palace where the Day Stem is located, then look for the palace where the stem that combines with it is marked; that palace is the Yang Nobleman for that day. For example, Jia is marked in Zi, and the stem that combines with Jia is Ji, which is marked in Wei, so the Yang Nobleman for a Jia day is in Wei.

丙 乙癸 丁巳 午 未 申甲 辰 酉壬 戊卯 戌 寅 丑 子 亥 己 庚 辛

This is the Later Heaven Yin Nobleman Diagram, indicating the Earthly Branches where each of the Ten Heavenly Stems resides in the Later Heaven positions: the Si palace marks Ding, the Wu palace marks Bing, the Wei palace marks Yi and Gui (two stems share the Wei palace), the Shen palace marks Jia, the You palace marks Ren, the Mao palace marks Wu, the Chou palace marks Ji, the Zi palace marks Geng, and the Hai palace marks Xin. The Chen and Xu palaces are left empty, and the Yin palace also has no stem marked. The method of determining the Yin Nobleman is the same as for the Yang Nobleman Diagram: find the palace where the Day Stem is located, then look at the palace where the stem that combines with it is marked; that palace is the Yin Nobleman for that day. For example, Jia is marked in Shen, and the stem that combines with Jia is Ji, which is marked in Chou, so the Yin Nobleman for a Jia day is in Chou. By comparing the two diagrams, one can understand why the same Day Stem has both a Yang and a Yin Nobleman.

天盤甲羊、戊庚牛、乙猴、己鼠、丙雞、丁豬、壬兔、癸蛇、辛虎，此係陽貴；甲牛、戊庚羊、乙鼠、己猴、丙豬、丁雞、壬蛇、癸兔、辛馬，此係陰貴。

The Heaven Plate's Yang Noble is: Jia Day at Wei (Goat), Wu Day and Geng Day at Chou (Ox), Yi Day at Shen (Monkey), Ji Day at Zi (Rat), Bing Day at You (Rooster), Ding Day at Hai (Pig), Ren Day at Mao (Rabbit), Gui Day at Si (Snake), Xin Day at Yin (Tiger). The Yin Noble is: Jia Day at Chou (Ox), Wu Day and Geng Day at Wei (Goat), Yi Day at Zi (Rat), Ji Day at Shen (Monkey), Bing Day at Hai (Pig), Ding Day at You (Rooster), Ren Day at Si (Snake), Gui Day at Mao (Rabbit), Xin Day at Wu (Horse). The two groups are exactly reversed.

甲戊庚牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸蛇兔藏，六辛分馬虎，顛倒合陰陽。

This is the traditional "Song of the Nobleman" passed down from ancient texts. Each line lists two zodiac animals, which are the two noblemen associated with a single heavenly stem: the stems Jia, Wu, and Geng are paired with the ox (Chou) and the sheep (Wei); the stems Yi and Ji are paired with the rat (Zi) and the monkey (Shen); the stems Bing and Ding are paired with the pig (Hai) and the rooster (You); the stems Ren and Gui are paired with the snake (Si) and the rabbit (Mao); and the stem Xin is paired alone with the horse (Wu) and the tiger (Yin). The final line, "颠倒合阴阳" (invert and harmonize yin and yang), is the key to the entire song: these two words are not just for rhyming, but indicate that these pairs should be exchanged according to the Earlier Heaven as yang and the Later Heaven as yin, in order to distinguish which is the yang nobleman and which is the yin nobleman.

顛倒者，一干統二肖，互換顛倒，以分陰貴陽貴也。右古訣也，世人不察「陰陽」二字本於先後天之陰陽，遂有旦暮盡夜之訛。不明「顛倒」二字藏有陰貴陽貴之互換，遂有混兼俱用之紊。

The term "颠倒" refers to a heavenly stem governing two earthly branches, which are then swapped to distinguish between yin and yang noblemen. This is the ancient诀. People fail to examine the origin of the term "yin and yang" in the song, which comes from the distinction between Earlier Heaven and Later Heaven, leading to erroneous notions such as morning nobleman, evening nobleman, day nobleman, and night nobleman. They also fail to understand the hidden meaning of "颠倒" which involves the exchange of yin and yang noblemen, resulting in confusion where two noblemen are used together indiscriminately.

六辛句分字是眼暗指陰陽二字之分。俗術改為從字，一日兼兩貴，以上字為陽，下字為陰，而不知陰陽互換之妙，誠俗學之大謬也。必先觀起陰陽貴二圖並觀古訣，始知起貴所以然之理本於先後天之卦。古訣顛倒分列，符合自然。蓋古歌陰陽非指地支天干之陰陽，乃先天為陽，後天為陰也。

The key character in the line "六辛分马虎" is "分," which implies that the nobleman of yin and yang must be used separately. Common practitioners have changed the character "分" to "从," turning it into a phrase that suggests using two noblemen at the same time within a single day. They take the first character as the yang nobleman and the second as the yin nobleman, completely misunderstanding the subtle interplay between yin and yang. This is a major mistake in superficial learning. Scholars must first clearly understand the diagrams of the earlier heaven yang nobleman and the later heaven yin nobleman, then compare them with the ancient诀, to realize why the nobleman is determined in this way. The reasoning behind it originates from the two systems of hexagram positions: earlier heaven and later heaven. The ancient诀 reverses the order and lists them separately, precisely aligning with this natural principle. What is crucial is that the characters "yin" and "yang" in the ancient song do not refer to the inherent yin and yang of the heavenly stems and earthly branches, but rather to the earlier heaven as yang and the later heaven as yin.

甲羊戊庚牛，己鼠乙尋猴，丙雞丁豬位，壬兔癸蛇求，六辛惟用虎，陽貴順行遊。

This is a special rhyme for the yang nobleman (yang gui). It lists the yang nobleman for each of the ten heavenly stems: On Jia day, the yang nobleman is in Wei (sheep); on Wu day and Geng day, the yang nobleman is also in Chou (ox); on Ji day, it is in Zi (rat); on Yi day, it is in Shen (monkey); on Bing day, it is in You (rooster); on Ding day, it is in Hai (pig); on Ren day, it is in Mao (rabbit); on Gui day, it is in Si (snake); and on Xin day, it is in Yin (tiger). The last line, "yang gui proceeds in order," indicates the rule for arranging the twelve heavenly generals: when using the yang nobleman to cast a divination, the twelve heavenly generals are arranged starting from the palace where the nobleman is located, and they are placed in order clockwise.

甲牛戊庚羊，慚鼠己猴鄉，丙豬雞丁位，壬蛇癸兔藏，六辛單用馬，陽貴逆相將。

This is a special rhyme for the Nobleman of the Yin: On Jia day, the Yin Nobleman is in Chou (ox); on Wu day and Geng day, the Yin Nobleman is also in Wei (sheep). On Yi day, it is in Zi (rat); on Ji day, in Shen (monkey); on Bing day, in Hai (pig); on Ding day, in You (rooster); on Ren day, in Si (snake); on Gui day, in Mao (rabbit); on Xin day, it is in Wu (horse). The last line explains the direction for arranging the Heavenly Generals: when setting up the course using the Yin Nobleman, the Twelve Heavenly Generals are arranged in reverse order starting from the palace of the Nobleman. The original text has two errors: the second line mistakenly writes "惭鼠" instead of "乙鼠", and the last line mistakenly writes "阳贵逆相将" instead of "阴贵逆相将". These errors are recorded as they are, and when reading, the correct direction is considered to be the Yin Nobleman moving in reverse.

天盤貴以十干分統兩支，地盤貴以一支分統兩干，上下兼而六層始備。

The nobleman on the Heaven Plate is determined by the ten heavenly stems, each stem governing two earthly branches (one yang nobleman and one yin nobleman). The nobleman on the Earth Plate is the reverse, with each earthly branch governing two heavenly stems (also one yang and one yin). The Heaven Plate uses stems to seek branches, and the Earth Plate uses branches to seek stems. Both upper and lower layers are considered, making the framework of six layers of stem and branch complete.

地盤 己 庚 辛 壬 戊 癸 辛 甲 乙 丙 己 丁 子 丑 寅 卯 辰 巳 午 未 申 酉 戌 亥 日支 乙 甲 辛 癸 己 壬 辛 庚 己 丁 戊 丙

This is the Earth Plate Nobleman Correspondence Table. The middle row represents the twelve Earthly Branches. The upper and lower rows respectively list the two Nobleman Heavenly Stems associated with each branch. The upper row marked "Earth Plate" indicates the yang Nobleman of the Earth Plate: the Zi branch pairs with Ji, the Chou branch pairs with Wu, the Yin branch pairs with Xin, the Mao branch pairs with Ren, the Chen branch pairs with Wu, the Si branch pairs with Gui, the Wu branch pairs with Xin, the Wei branch pairs with Jia, the Shen branch pairs with Yi, the You branch pairs with Bing, the Xu branch pairs with Ji, and the Hai branch pairs with Ding. The lower row marked "Day Branch" indicates the yin Nobleman of the Earth Plate: the Zi branch pairs with Yi, the Chou branch pairs with Jia, the Yin branch pairs with Xin, the Mao branch pairs with Gui, the Chen branch pairs with Ji, the Si branch pairs with Ren, the Wu branch pairs with Xin, the Wei branch pairs with Wu, the Shen branch pairs with Ji, the You branch pairs with Ding, the Xu branch pairs with Wu, and the Hai branch pairs with Bing. The method is: first determine which palace the Day Branch falls into, then take the corresponding Nobleman Heavenly Stem for that palace, which is called "Branch Using Stem Nobleman."

歌曰：地盤旬遁起貴干，但尋支上報干取。假如子日披乙己，乙是陰貴己陽貴，丙蛇丁雀戊六合，巳勾庚青辛天空，壬虎癸常甲元武，乙是太陰丙天后，後陰兩位亦為空，

The song says: The noble stem on the earth plate should start from the hidden stem of the current ten-day period. Once the day branch is located, the heavenly stem reported by that position is taken. For example, on a day of Zi (子): the Zi palace has two stems, Yi and Ji. Yi is the Yin noble stem, and Ji is the Yang noble stem. After determining the noble stem, it is arranged in order from the ten stems to match the twelve heavenly generals. Bing is paired with Teng Snake, Ding with Vermilion Bird, Wu with Liu He, Ji with Gou Chen, Geng with Azure Dragon, Xin with Tian Kong, Ren with White Tiger, Gui with Tai Chang, Jia with Black Tortoise, Yi with Tai Yin, and Bing again with Heavenly Empress. Since there are only ten stems and twelve generals, the last two positions, Heavenly Empress and Tai Yin, will have an empty space.

支用干貴統十位，干用支貴顯易知，支用干貴隱難明。辰戌無貴戊己寄，午寅辛取無同異，陰陽順逆法同干，天地貴人兩盤看。

The song continues to say: using the earthly branches to determine the nobleman among the heavenly stems, each branch governs ten heavenly stems, so it is called "branch uses stem nobleman to govern ten positions." Using the heavenly stems to determine the nobleman among the earthly branches, it is placed in an obvious position, so everyone can easily understand it; using the earthly branches to determine the nobleman among the heavenly stems, it is hidden in a secret position, so it is not easy to understand. The Chen and Xu palaces originally have no nobleman to reside in, their positions are instead occupied by the two earth stems Wu and Ji. The Wu palace and the Yin palace both take Xin as the nobleman, so there is no distinction between yin and yang nobleman here. As for the rules of arranging generals in order of yin and yang and forward and backward, they are exactly the same as when using the nobleman among the heavenly stems. In summary, the nobleman of the heaven plate and the earth plate should be considered together to be comprehensive.

子己丑庚寅取辛，卯壬辰戊巳尋，午辛未甲申用乙，酉丙戌己亥求丁。

This is the rhyme for the Earth Plate's yang nobleman: in the Zi palace take Ji, in the Chou palace take Geng, in the Yin palace take Xin, in the Mao palace take Ren, in the Chen palace take Wu, in the Si palace take Gui, in the Wu palace take Xin, in the Wei palace take Jia, in the Shen palace take Yi, in the You palace take Bing, in the Xu palace take Ji, in the Hai palace take Ding. The second line of the original reads 'Mao Ren Chen Wu Si Xin', the character 'Gui' under 'Si' is missing, here it is recorded as per the original without supplementation; the missing character can be inferred from the preceding Earth Plate nobleman chart as Gui.

子乙丑甲寅辛同，卯癸辰巳己乙中，午辛未庚申用己，酉丁戌戊亥丙逢。

This is the rhyme for the Earth Plate Yin Gui: Zi palace takes Yi, Chou palace takes Jia, Yin palace takes Xin, Mao palace takes Gui, Chen palace takes Ji, Si palace takes Ren, Wu palace takes Xin, Wei palace takes Geng, Shen palace takes Ji, You palace takes Ding, Xu palace takes Wu, Hai palace takes Bing. The second line of the original text is engraved as "Mao Gui Chen Si Ji Yi Zhong," but the order of the heavenly stems for Chen and Si palaces is incorrect and does not match the previous comparison table. Here, it is recorded according to the original text without alteration, and the correct order should be "Chen Ji, Si Ren" as listed in the comparison table.

王元明曰：「地下支元之貴，即人元旺用之稱。隱伏其下，人所難曉，地下有旬遁之干支，靜而有動。世人皆謂奇門重干不重支，六壬重支不重干，皆偏廢之說。地盤貴人佐天盤之不足，六層乃全。」

Wang Yuanning said: The nobleman hidden in the earthly branches beneath the earth plate is another term for "the person of power in the heavenly stem." It is concealed beneath the earthly branches, and ordinary people find it difficult to perceive. Originally, there are the ten heavenly stems hidden in the earthly branches, which seem static, but in fact there is movement within stillness. Everyone says that in the art of Qimen, the heavenly stems are emphasized while the earthly branches are neglected, and in the art of Liuren, the earthly branches are emphasized while the heavenly stems are neglected. These two views are both partial. In reality, the nobleman in the earth plate precisely complements the deficiency of the heaven plate. When the two plates are combined, the six-layer structure is complete.

夏至一陰生 巳 午 未 申 辰 酉秋分 春分卯 戌 寅 丑 子 亥 冬至一陽生

This is the diagram for determining the nobleman (guìrén) according to the time of day. The twelve sections outside the square are marked with the directions of four seasonal periods: the top of the diagram (on the side of the午 position) is marked 「Summer Solstice, the beginning of Yin」, the bottom (on the side of the子 position) is marked 「Winter Solstice, the beginning of Yang」, the right side (the酉 position) is marked 「Autumn Equinox」, and the left side (the卯 position) is marked 「Spring Equinox」. It expresses the idea that in a year, Yang energy begins at the Winter Solstice and Yin energy begins at the Summer Solstice. Applying this principle to a day, Yang begins at the子 hour and Yin begins at the午 hour. When determining which nobleman to use in a divination, refer to the boundaries shown on this diagram.

巳為陽極，純陽之月也，地雷復。亥為陰極，純陰之月也。天風姤。

The hour of Si is where yang energy reaches its peak, corresponding to the month of pure yang (April, hexagram Qian); the hour of Hai is where yin energy reaches its peak, corresponding to the month of pure yin (October, hexagram Kun). As for the attached hexagram 'Fu' (Earth over Thunder), it originally represents the hexagram of the first yang emerging in the month of Zi; the hexagram 'Gou' (Heaven over Wind) originally represents the hexagram of the first yin beginning in the month of Wu. The mention here refers to the two endpoints of yin and yang's emergence, contrasting with the extreme points of Si and Hai. Readers should not confuse these hexagrams with the ones associated with Si and Hai themselves.

按：冬至一陽生於子，止於巳；夏至一陰生於午，止於亥；乃天地真陰真陽之分際也。法以一日之干分統兩支之貴，又以六時之支分用兩般之貴。陰時卻用陽貴，陽時卻用陽貴，自子時起巳時止用陰貴，陽乘地將也。午時起亥時至用陽貴，陰乘天將也。

The commentary says: At the winter solstice, the first yang begins at Zi and ends at Si; at the summer solstice, the first yin begins at Wu and ends at Hai—this marks the true boundary of genuine yin and yang in the universe. Based on this principle: the day stem governs two earthly branches, each representing a nobleman (one yang nobleman and one yin nobleman). The day is divided into twelve hours, with the first six hours and the last six hours each using a different nobleman. The rule is that during yin hours, yang nobleman is used, and during yang hours, yin nobleman is used (the original text here has both sentences as 'use yang nobleman,' and the latter sentence should be 'during yang hours, use yin nobleman' as a mistake). Specifically: from Zi hour to Si hour, these six hours belong to yang hours, and yin nobleman is used, called 'yang riding the earthly general'; from Wu hour to Hai hour, these six hours belong to yin hours, and yang nobleman is used, called 'yin riding the heavenly general.'

天動為陽、地動為陰，陰陽互根之理也。一陽生子，子至巳而極；一陰生午，至亥而極，故一日分陰分陽互用兩貴，陰陽配合而化育成也。豈以日出日入分旦暮哉？豈陽貴治晝，陰貴治夜哉？旦暮夜以地盤所臨言則可也，豈以時分哉？

Heaven belongs to yang and Earth belongs to yin. In times of yang, yin noblemen are used; in times of yin, yang noblemen are used. This is exactly the principle that yin and yang depend on each other as their roots. One yang begins at Zi and progresses through Si to reach its peak. One yin begins at Wu and progresses through Hai to reach its peak. Therefore, within a day, yin and yang are divided into two parts, alternately using the two types of noblemen. Through the combination of yin and yang, the process of generation and nurturing can be completed. How can the morning and evening be divided according to the rising and setting of the sun? How can the yang nobleman be responsible for the day and the yin nobleman for the night? The terms "morning," "dusk," and "night" are only meaningful if we consider the nobleman's position on the Earth Plate. How can they be divided according to the time of day?

凌移文劉演輩所注《畢法》《心印》皆暗藏其旨而不輕洩，世俗不知而謬解訛傳，壬學之時失真也久矣，能不為之關明乎？

Ling Yiwén and Liu Yan, these predecessors, in their annotations of the "Bifa Fu" and "Xinyin Fu," concealed this meaning within their words without easily revealing it. Common people do not understand, thus leading to misunderstandings and errors in transmission. The study of Liu Xin has been losing its authenticity for a long time; how can we not clarify it?

陽貴乘地將，陰貴乘天將，動靜互為根，陰陽得真將。午後為陰將，陽貴盤上乘；子起為陽時，陰貴盤上乘，先後天不明，貴人失所親，牛羊分旦暮，夢中說夢因。

This is a verse on the use of the Nobleman in time division. The Yang Nobleman is paired with the earthly branch for use, while the Yin Nobleman is paired with the heavenly branch. Motion and stillness are interdependent, thus yin and yang can each attain their true Nobleman. After noon, the Yin Nobleman is in command, so the Heaven Plate should take the Yang Nobleman; starting from the hour of Zi, which is Yang time, the Heaven Plate should take the Yin Nobleman. If one does not understand the origin of Earlier Heaven and Later Heaven, the Nobleman cannot find its proper position to attach to. As for the idea of dividing the branches of Ox (Chou) and Sheep (Wei) as early and late Nobleman, it is purely a dream within a dream, with no basis at all.

右歌發明用貴之真訣，合前圖說，看之明白瞭然矣。世俗不明所以然之，故宜其舛謬也。

The song above clearly explains the true秘诀 of the Nobleman. When combined with the previous two diagrams and their explanations, the meaning becomes clear. Ordinary diviners do not understand the underlying reasons, which is why they often make mistakes.

地戶巳 午 未 申人門 辰 酉 卯 戌 鬼戶寅 丑 子 亥天門

This is a diagram showing the division between the forward and reverse movement of the Nobleman. The twelve palace positions are marked with four gates: the Si palace is marked "Di Hu," the Shen palace is marked "Ren Men," the Yin palace is marked "Gui Hu," and the Hai palace is marked "Tian Men." The four sides of the diagram are arranged as follows: the top side includes Si, Wu, Wei, and Shen; the left side includes Chen and Mao; the right side includes You and Xu; and the bottom side includes Yin, Chou, Zi, and Hai. These four gates serve as markers for determining the direction of movement when arranging the Twelve Heavenly Generals: if the Nobleman is located on the side of Hai (Tian Men), the Heavenly Generals move forward; if the Nobleman is located on the side of Si (Di Hu), the Heavenly Generals move in reverse.

辰戌為陰陽之界，貴人登天門以前俱順行，貴人臨地戶以後俱逆行，豈以卯酉寅申分旦暮哉？貴人臨地盤則有晝夜之異。《畢法》之雲晝夜貴人，蓋以臨地盤論，後人錯解之也。

The two palaces of Chen and Xu are the boundaries of yin and yang. Before the Nobleman reaches the Heavenly Gate (Hai Palace), the Twelve Heavenly Generals all move in a clockwise direction; after the Nobleman arrives at the Earthly Gate (Si Palace), they all move counterclockwise. How can the palaces of Mao, You, Yin, and Shen be used to distinguish morning and evening? The palace where the Nobleman is located on the Earth Plate indeed has distinctions between day and night positions. The "Day Nobleman and Night Nobleman" mentioned in the "Bi Fa Fu" refers specifically to the position of the Nobleman on the Earth Plate. Later commentators mistakenly interpreted it as using two different Noblemen for day and night.

訣曰：貴人在亥子為先，在戌邊將酉引前，在巳俱從辰位轉，若居辰位巳為先。

The mnemonic says: if the Nobleman is in the Hai Palace, then the next position is theZi Palace; if in theXu Palace, then the previous position is the You Palace (still in the forward sequence); if in theSi Palace, then it is always reversed from the辰 position; if in the Chen Palace, then the starting position is the巳. These four lines teach people to directly determine the direction of the Twelve Heavenly Generals from the position of the Nobleman, without needing to remember additional rules.

夜將日將，四課三傳，九宗七體，年命六樣，為綱為領，孰重孰輕，合法顯應。非法不靈，局外行藏，變動難名，笥中奧妙，得中則神，知開三遁，得撥五行。

This is the four-character text of the seventh and eighth lines of the classic. The night general and the day general, the four lessons and the three transmissions, the nine categories and seven structures, and the year of birth and the personal destiny are all regarded by people as the main principles of the Six壬 (Six Changes). However, among these principles, which is more important and which is less so? Only those in accordance with the true method will show results; those not in accordance with the true method will naturally fail. The true key lies beyond the structure of the lesson pattern, involving the movement of advancing, retreating, leaving, and staying, which is difficult to describe. The profound secrets contained in this box are incredibly marvelous once understood— the key lies in knowing how to reveal the three hidden paths of heaven, earth, and humanity, and to clarify the prosperity and decline of the five phases.

此探六壬月將貴人課傳宗體年命六親，俱有真法在笥中，世人不知，錯解誤用，則皆非真法矣。且煩冗散漫，毫無把握，孰為綱領，孰為輕重，何以決斷哉？

In the Six Rén system, the month general, the nobleman, the four lessons and three transmissions, the lesson pattern, the personal year and the six relations all contain true methods hidden away in chests. The world does not know them, and misinterprets and misuses them, so they are no longer true methods. Moreover, these terms are complicated and scattered, leaving scholars with no clear basis to hold on to: which one is the main principle? Which is more important, and which is less? Then how can one decide fortune and misfortune?

法用遁干，動中有變，周流六處，即能窺天地未發之機，闡課傳吉凶活動之妙，要在變通。遁干所在之方，即六壬傳課之方也，豈若金口訣以占人來方、坐方為方哉？故遁之一字，神機變化；推年月日之歸程的路，全在箇中，不以遁干取用，將何為據？不以旺字取舍，斷法終是模糊。可告者神也，虛而善應者亦神也，必學者誠心澄慮，依法求用。

The true method is to use the concealed stem (遁干), which changes as it moves through the six positions of the heavenly stem: the current year, the month builder, the day branch, the exact hour, the person's age, and their birth stem. By doing so, one can perceive the hidden signs of the universe before they manifest, and reveal the living fortune and misfortune contained within the four lessons and three transmissions. The key lies entirely in the principle of change and adaptability. The position where the concealed stem resides is the direction indicated by the six壬 (Six壬) transmission. How is this different from the "Golden Mouth" method, which only uses the direction from which a person comes or the direction they are sitting in as the direction? Therefore, the character "遁" (concealment) is precisely where the divine mechanism of change resides. To determine where the heavenly stem, the month builder, and the day branch will ultimately lead, everything is contained within this. Without using the concealed stem to determine the basis, how else can one proceed? Without using the concept of "prosperity" (旺) to decide what is favorable or unfavorable, the method of divination will remain vague. The one who can convey messages to people is the divine, and the one who is quiet and responsive is also the divine. Therefore, scholars must approach with sincerity and clarity of mind, and follow the method to seek out the "use" (用).

然此旺用二字，非三傳發用之用，亦非占時取用之用，圓通無方，不可執是彼是我之稱。若就我而言，則是有我之運用，是我為主。自彼而言，則有彼之運用，是彼為主。若我用帶刑害則我之運用必坎坷，我用帶德祿則我之運用必多吉慶。

However, it must be clarified: the term 「旺用」 here is neither the 「use」 in the first transmission of the three transmissions nor the 「use」 taken at the time of divination. It is comprehensive and not fixed, and one should not rigidly identify which character is the other or oneself. If we speak from the perspective of myself, it refers to my own application, with myself as the main focus; if we speak from the perspective of the other party, it refers to the other party's application, with the other party as the main focus. For example: if the useful god on my side is accompanied by punishment or harm, my actions will certainly encounter difficulties; if the useful god on my side is accompanied by dryness and honor, my actions will certainly bring many auspicious outcomes.

然占天時之晴雨，則我之一字難言矣。占六甲則我又屬彼。占行人則我字盡屬他人，妙在觸類旁通，取物象形，以知箇中之旺用。若必要分彼字我字，則非壬遁圓通之說矣。

But when the subject changes, the situation is different: when predicting weather conditions, the term 'I' cannot be used; when predicting pregnancy (six jia), the term 'I' should be attributed to the other party; when predicting the whereabouts of a traveler, the term 'I' entirely belongs to others. The beauty lies in the ability to apply principles universally, taking the image and form of the subject being divined, and identifying the dominant useful god. If one insists on rigidly distinguishing between 'self' and 'other,' then it is not in line with the principles of the Six壬 (Six壬) system, which is flexible and comprehensive.

若拘定硬局，四課三傳，如時俗之解，則以干為我，支為彼；占行人以干為動，占他人以支為靜，屬宅；占胎孕以支靜為母，日動為子。若此之論彼我，果是乎？否乎？在卜者果驗乎否？

If one rigidly adheres to the fixed structure of the four lessons and three transmissions, according to current popular interpretations, it would be stated as follows: the day stem is regarded as oneself, and the day branch as the other party; when divining about a person's whereabouts, the day stem is considered as the moving element and the day branch as the stationary one, belonging to the dwelling place; when divining about pregnancy, the stationary day branch is considered as the mother and the moving day stem as the child. Is this way of distinguishing between self and other correct? Is this method of divination actually effective?

且鈐上三傳結構於課中，共有九字，初發用，次變體，末歸計，九宗七綱領，非一全用乎？抑不用乎？如用三傳，則先有四課；用四課，必棄三傳；煩冗散漫，反無依據把握。且更有門類附課、卦名神煞、德合刑沖等字，年月日時、本命行年上下字都不能盡用。欲去惑而反生惑矣。

Furthermore, the three transmissions are structured within the four lessons in the lesson bell, totaling nine characters: the first transmission represents the beginning of the matter, the middle transmission indicates changes along the way, and the final transmission signifies the conclusion. Along with the nine categories and seven forms, the question arises as to whether all of them should be used or none at all. If one says the three transmissions should be used, then the four lessons come before them; if one says the four lessons should be used, then the three transmissions must be discarded. The terminology is complicated and scattered, making it difficult to find a basis or grasp a handle. Moreover, there are also various additional categories,卦 names, divine omens, and terms such as virtue, conjunction, punishment, and opposition, along with the heavenly stem of the year, the month builder, the day branch, the correct hour, and the personal destiny and age, which are all impossible to use exhaustively. The intention was to remove doubts, but instead, more doubts have arisen.

惟智者超乎課體之外，而又不離乎課體之中，不為課體所蔽，開三遁而撥五行，斯妙手萬化，生身從茲而定，故曰「局外行藏」。蓋言取用也，能取課中之真用，則課傳硬局皆為我用而活矣。

Only the wise can transcend the lesson pattern while remaining within it, not obscured by its names, and thus reveal the three escapes of heaven, earth, and humanity, and clarify the prosperity and decline of the five phases. Only then can a master skillfully generate myriad changes, and his own fortune and misfortune become certain. Therefore, the classic says, "hidden movements outside the pattern." It refers precisely to the method of selection: being able to extract the true "use" from within the lesson, transforming the rigid structure of the four lessons and three transmissions into something alive and dynamic.

萬物化育，乘時者旺，得地者旺，次則得助，德祿生比，黨合倚托，詳其加臨，聚旺尤勝，三遁所主，孰衰孰旺，用干宜旺，鬼干莫興，何干發用，吉凶方明，披神須察，帶煞當詳，生剋制化，禍福遷移，取之舍之，趨避前知。

This is the four-character text of the ninth and tenth lines of the classic. The growth and nurturing of all things in heaven and earth depend on the right season; those that align with the season flourish, and those that occupy a favorable position also flourish. The next best is receiving external assistance, such as the virtue of the heavenly stem, the禄神 (favorable deity), mutual generation, harmony, or forming alliances and having support. One should examine what is above and below the character in question. If several flourishing energies gather on the same character, it becomes especially strong. The three paths of heaven, earth, and humanity each govern one path; one must distinguish which path is declining and which is flourishing. The heavenly stem serving as the useful god should be flourishing, but the heavenly stem representing officials and spirits should not be strong. Only by determining which heavenly stem initiates the transmission can the fortune be judged as auspicious or inauspicious. One must observe the noble deity accompanying it and carefully discern the accompanying deities and omens. Combined with the relationships of generation, overcoming, control, and transformation, the fortune and misfortune will shift accordingly. What should be taken should be taken, and what should be abandoned should be abandoned; thus, one can foresee the avoidance of misfortune and the pursuit of good fortune.

此探六壬之妙用既在遁干矣，然天地萬物之化育，首貴得天時之旺氣，次貴得地之旺生，再次得年月日時生比德祿，更三合六合，旁人之比助、救制、提拔，知此字為真用，尤要看此字之上下六層加臨之神將遁干，有傷無傷，有氣無氣，孰旺孰衰。用干宜加臨生旺，則能生助我，且有力矣。

The secret of Liu Ren lies in the hidden heavenly stems. Therefore, one must remember that the nurturing of all things in heaven and earth first depends on obtaining the flourishing energy of the heavenly time, then on occupying the prosperous and vital position of the earth plate, next on receiving the assistance of the sovereign year, month builder, day branch, and the proper hour, through mutual generation, comparison, and the virtues of the heavenly stems and their禄神. Further, there are the triple harmony and the six harmonies, as well as the assistance, protection, control, and promotion from other people. Once a certain character is identified as the true useful god, one should especially examine the six layers above and below this character, looking at the noble spirits, heavenly generals, and hidden heavenly stems that are superimposed upon it: whether it is injured, whether it has energy or not, and whether the spirits are strong or weak. The heavenly stem serving as the useful god should ideally be superimposed upon a place of birth or prosperity, so that it can generate and assist me, and have strength.

鬼干忌加臨生旺來克我，一生一克，誰旺誰衰，入課傳年命六處者，皆可發用，非特初傳為發用也。初傳為發用，不過心之初萌，事之方動也。

In reverse, the heavenly stem acting as official ghost is most disliked when it is placed on a birth place or a flourishing place, because then it will more strongly overcome me, leading to greater danger. On one side is something that nourishes me, and on the other is something that overcomes me; we need to see which one is stronger and which is weaker. Any character that appears in the four lessons, three transmissions, and the person's own year and destiny can be used as the initiating transmission, not only the first transmission. The so-called initiating transmission of the first transmission merely refers to the initial thought in the mind and the beginning of an action, and does not mean that it is the character to be used.

故用干神將得時合之旺氣者，為得天時之旺者也。再臨地盤生比德祿旺者，乃一方之當權用事來助我之用也。次看用與本日之干相生比者，為吉則實。蓋一日之旺氣當權用事來助我之用也。次看與月建干相生比否，蓋一月旺氣當權用事來助我之用也。次看歲干與我相生比否，蓋一歲之旺氣當權用事來助我之用也。

Therefore, the heavenly stem designated as the useful god, together with the noble deity it rides upon, if it receives the vigorous energy of the appropriate season, this is called "heavenly prosperity." If it further appears on the earth plate to generate me, to be equal to me, or to be in the prosperous position of the dry branch's virtue and禄神, then it is the prevailing energy of that area assisting my useful god. The fourth step is to examine whether this useful god and the day stem are mutually generating or comparable; if they are, good fortune has taken effect, because it is the prevailing energy of the day that is assisting my useful god. The fifth step is to examine whether the heavenly stem of the month builder and I are mutually generating or comparable; this is the prevailing energy of the month assisting my useful god. The sixth step is to examine whether the heavenly stem of the year ruler and I are mutually generating or comparable; this is the prevailing energy of the year assisting my useful god.

若天、地、年、月、日，五旺全而加臨在一字，則以可用必成而言。若得地得日，而不得月與天時，則有基而未逢其時，未可以求應也。若比年月日而不比地，則逢其時而無其基，不可求應也。

If the five kinds of prosperity—Heavenly Timing, Earthly Advantage, the Sovereign Star, the Month Builder, and the Day Branch—are all present and converge on the same character, then that character is certainly effective and the matter being divined will certainly succeed. However, if only the Earth Plate's prosperity and the Day Branch's prosperity are present, but not the Month Builder and Heavenly Timing, it is like having established the foundation but the time has not yet arrived, and one cannot expect immediate results. Conversely, if one is in harmony with the Sovereign Star, the Month Builder, and the Day Branch, but lacks support from the Earth Plate, then it is like encountering the right time but lacking the foundation, and one cannot expect the result to manifest either.

然遁干旺用之一字，最為活潑，不可拘。若死看則為硬局矣。如所旺用之遁干不入課傳，日又受克則無用矣。則有披神帶煞之訣焉。歌曰：「將是神兮神是將，一實二虛具至妙。神帶將兮將帶神，於中幽奧誰能曉？」

But the concept of "Dun Gan Wang Yong" (旺用遁干) is most flexible; it should not be rigidly fixed. If it is viewed as fixed, then it becomes a rigid pattern. For example, if the chosen "Wang Yong" (旺用) Dun Gan does not appear in the Four Lessons and Three Transmissions, and the Day Stem is being overcome, then this character would not be useful. In such a case, the method of "Pi Shen Dai Sha" (披神带煞) should be used. The verse says: "The Heavenly General is the Noble God, and the Noble God is the Heavenly General. One real character brings two imaginary ones; the subtlety lies entirely here. The Noble God carries the Heavenly General, and the Heavenly General carries the Noble God. The profound and subtle meaning within is something few can comprehend."

蓋人盤貴人，亦有遁干，遁其中為鬼為生，既披神帶煞也。假如丙子日亥將子時占，陽時用陰貴酉，於子時本屬壬子，即從天盤起壬子順遁去，到酉上是辛字，即為辛酉貴人。貴人臨戌逆數，至壬子上是玄武，即是子時虛披元武神矣。壬為丙日之遁干，鬼為元武，為帶盜賊之事，即帶煞矣。又如課傳見青龍，即是虛帶壬字甲字矣。所謂一實二虛也。

The principle is as follows: the nobleman on the human plate also has a hidden stem. The hidden stem that comes out either forms an official or ghost with the day stem or generates and supports it. This is called "披神带煞" (wearing a divine spirit and carrying an evil influence). For example, on a day with the stem Bingzi (丙子), with the general Xiu (亥将) and the hour Zi (子时): the Zi hour is a yang hour, so a yin nobleman is used. The yin nobleman for the day Bing is in the position of Hai, which, after being transferred to the heaven plate, falls in You. The Zi hour itself has a hidden stem of Renzi, so starting from the heaven plate with Renzi, we count forward in sequence until we reach You, which corresponds to Xin. Therefore, the nobleman is Xin You. Then, starting from the position of Xu (戌) where the nobleman is located, we count backward through the twelve heavenly generals. When we reach the position of Renzi, it falls on Xuanwu (玄武), which means that the Zi hour is virtually wearing the spirit of Xuanwu. The stem Ren is also the official or ghost stem for the day Bing, and Xuanwu is associated with thieves. The combination of these two is called "带煞" (carrying an evil influence). Similarly, if the course of the lesson shows Qinglong (青龙), which belongs to wood and is associated with the position of Yin, it is equivalent to virtually carrying the stems Ren and Jia. This is called "一实二虚" (one real and two virtual) — the original stem is real, while the spirit it is wearing and the evil influence it is carrying are two layers of virtual images.

神帶將，是遁干加臨貴人，以干為將，將即遁干之稱也。總是遁干貫之，故為圓通活潑，可遷可移，丙子例此。

The concept of "the deity accompanied by the general" refers to a hidden heavenly stem being placed over the nobleman. At this time, the heavenly stem is regarded as the heavenly general—indeed, "general" is merely another name for the hidden heavenly stem. In essence, everything is connected through the hidden heavenly stem, which allows for flexibility and adaptability. The example given for Bingzi day illustrates exactly this principle.

占人事須察人盤貴人之遁干，何事為鬼，如元武主盜賊。更察其陰神，即知盜賊方所、色目、形貌、姓氏、逃獲、破匿之隱微，次看課傳以觀其過去、現在、未來究竟，更尋年命與用如何能載與否，趨其吉而避其凶。非精於壬之者，安能前知以遠害耶？歌曰：「克者為無從旺斷，五旺之內細推原。用神神將詳生克，方察來人見的端。」

When divining human affairs, one must examine the hidden stem of the nobleman on the human plate to determine which one forms an official ghost with the day stem. For instance, the Black Tortoise governs matters related to thieves. Further, by examining its hidden spirit, one can ascertain the direction where the thief is, his clothing color, appearance, surname, and whether he can be captured or where he is hidden. Next, one should look at the four lessons and three transmissions to observe the past, present, and future outcome of the matter. Then, one should check whether the year of birth, the native destiny, and the useful god can support each other, thus making decisions to seek good fortune and avoid misfortune. Without a thorough understanding of the Six壬 system, how could one foresee and avoid calamities in advance? A verse says: "If the useful god is overcome and seems useless, then change to the strong place for judgment. Investigate carefully within the five strong positions. Clarify the relationship of generation and overcoming between the useful god and the nobleman and heavenly general it rides upon, in order to accurately discern the true details of the matter in question."

此取用歌訣也，蓋壬數皆以本日之干為主，若日干受克，見用於鬼，即為無用矣。從旺斷者，乃於月將貴人三盤之遁干，尋一處推其旺相之根源者，論其微妙之理也。旺有五等，旺地、旺日、旺月、旺日、旺時，從化也。五等聚於一處，又名聚旺，尤妙。

This is a verse for determining the useful god. In the Six Rats system, everything is generally based on the day stem. If the day stem is attacked, the useful god derived will fall into the official ghost position, making that useful god ineffective. What is meant by "following prosperity to judge" is to shift focus to the month general, nobleman, and the three disks of heaven, earth, and humanity, searching for a place where the prosperity and strength can be traced back to its origin, and from there discussing the subtle principles. Prosperity has five levels: local prosperity, daily prosperity, monthly prosperity, hourly prosperity, and transformed prosperity from transformation. If these five levels converge in the same place, it is called "converged prosperity," which is especially remarkable. The original text here repeats the term "prosperous day," omitting the "prosperous hour" category. The current version is recorded without alteration, and the five levels of prosperity should be followed as listed in the section "Five Prosperities" below.

又看三盤上所披何干、何神、何煞，如常、德、祿、財、馬或與支合或與干合，又要與年月日時干支相合，如祿馬同行，德合生比則吉。如帶刑煞克害、衰破墓絕等煞則凶。

You also need to check which heavenly stem is covering the three panels of heaven, earth, and humanity, which divine spirit is present, and which divine calamity is involved. For example, Tai Chang, Gan De, Lu Shen, Cai Yao, and Yimai, or whether they are in harmony with the earthly branches or the heavenly stems; at the same time, you must also check whether they are in harmony with the Tai Su, Yue Jian, Ri Chen, and the heavenly stem and earthly branch of the exact hour. If Lu Shen and Yimai are in the same direction, and there are also Gan De, Liu He, mutual generation, and mutual assistance, then it is auspicious. If it involves criminal calamities, harmful influences, or if it falls in positions of decline, destruction, burial, or exhaustion, then it is inauspicious.

其次方察來人之情，就遁干旺用之方，而見其事情之端的何如也。蓋用之一字有六層，須要如前之五旺次第推審詳明，斯取用方定，則其人之賢愚貴賤、求謀舉動，必有一毫之端倪發露於課之中，要智者圓通，取其近理者斷事之吉凶，則的確無疑，靈應如神矣。

After these have been determined, the next step is to examine the actual situation of the person in question. By referring to the direction where the "used" heavenly stem is in its旺 phase, we can determine the exact circumstances of the matter. One must understand that the term "used" contains six layers of meaning, and it is necessary to examine them in the order mentioned earlier, carefully and thoroughly, before the "used" can be determined. Once the "used" is fixed, whether the person is wise or foolish, noble or humble, and what they intend to do or act upon, will surely reveal some subtle indication in the divination pattern. This requires a wise and discerning person to comprehensively observe and choose the one that best fits the situation to judge fortune and misfortune. In this way, the judgment will be certain and highly accurate.

一氣旺，如春占木旺也，夏火秋金冬水四季土也。氣旺即月旺。凡吉神乘時令月旺則成吉，凶神乘時令月旺則成凶，居囚死地亦凶，小人窮則亂。又名天旺，得天時也。

The first type is called "qi旺" (vitality in its prime). For example, in a divination during spring, wood is in its prime; similarly, fire is in its prime in summer, metal in autumn, water in winter, and earth in the months of辰, 戌, 丑, and 未. "Qi旺" means the month is strong. If auspicious spirits ride on the vital energy of the current month, auspicious events will succeed; if malevolent spirits ride on the vital energy of the current month, malevolent events will occur. If malevolent spirits fall into囚地 (captivity) or 死地 (death), they are still malevolent—just like villains, when cornered, will cause chaos. This type is also called "天旺" (heavenly vitality), meaning to be in harmony with the heavenly timing.

二地旺。凡吉神居廟樂之地，比助之鄉，愈成其吉；凶神居廟樂之地，不成其災。小人戀安戀生也。又居旺地為有氣，居生地亦有氣。餘為無氣。入廟為真，不入廟為假。入廟者，十二神各居本家也。

The second type is "earthly strength." If auspicious deities are in their own palace where they are in their temple and comfortable, or in positions of similar assistance, their auspiciousness becomes more complete. If malevolent deities are in such favorable positions, they will not cause disasters, because villains prefer ease and are attached to their native places, so they are unwilling to cause trouble. In addition, being in a strong position is considered to have energy, and being in a long life position is also considered to have energy; other positions are considered to have no energy. Being in the temple is considered true, and not being in the temple is considered false.the so-called "being in the temple" means that the twelve heavenly generals return to their own native palaces.

三日旺，如木神將則甲乙日相，壬癸日旺，丙相日休，戊己日囚，庚辛日死，故凡見兄爻皆相氣，父爻皆旺氣，子孫爻為休氣，妻財爻為囚氣，官鬼爻為死氣。故甲乙日見甲乙寅卯俱為旺氣，以得比助也。占妻財父母則不利，以兄能奪劫克妻，又多洩父母之氣也。

The third type is "Day Stem in Strength," which divides energy based on the Day Stem. Taking the wood element as an example: on Jia and Yi days, the wood element is in "Phase"; on Ren and Gui days, it is in "Strength" because water nourishes wood; on Bing and Ding days, it is in "Rest" because wood generates fire and loses energy; on Wu and Ji days, it is in "Captivity"; and on Geng and Xin days, it is in "Death" because metal overcomes wood. In terms of the Six Relations, encountering the Brother element is considered "Phase," the Parent element is "Strength," the Child element is "Rest," the Spouse and Wealth element is "Captivity," and the Official and Ghost element is "Death." Therefore, on Jia and Yi days, encountering Jia, Yi, Yin, or Mao is considered "Strength" because they are of the same element and provide support. However, this situation is unfavorable when predicting the Spouse or Wealth, as the Brother element will compete for resources and harm the Spouse, while also greatly draining the energy of the Parent element.

四時旺。如甲乙日占寅卯祿為時用也。事主近乃妙，不利長久。

The fourth type is "time strength," which refers to the hour branch matching the day stem. For example, if the day stem is Jia or Yi and the hour is寅 or卯, this is exactly the禄 position of Jia and Yi, and it can be used as the hour stem. The strength of time strength acts quickly, so the matters predicted are best seen in the near future, and it is not favorable for long-term planning.

五化旺。如三盤上下神將皆一氣，則雖非時令旺氣，以從多從勝而化旺也。又有合化為旺，如甲乙日，見遁干乙庚之合干用之，上下或支作三六合生遁干、比遁干、遞生助遁干以生日干，皆能化而為旺。若凶神得黨助，其凶愈熾，必非一人一事之害矣。又看吉凶遁干坐長生十二位上，以察休旺，皆能化而為旺。若臨長生，主其事不已，墓絕則其事將止。

The fifth type is "Hua Wang" or "Transformation into Prosperity." For instance, if the noble spirits and heavenly generals in the Heaven, Earth, and Human Trigrams all belong to the same Five Phases, then even if the prosperous energy is not in season, it can become prosperous through "Cong Duo Cong Sheng" or following the majority and the dominant force. Another type is "He Hua" or "Union Transformation into Prosperity": for example, on a Jia or Yi day, if the hidden stem in the concealed stem contains Yi and Geng combining to form a union, then this combined stem is used as the key. Or if there is a triple harmony or Liu He between the upper and lower parts or between the earthly branches, which generate and support the hidden stem, or assist the hidden stem in a layered way, and then the hidden stem goes on to generate the day stem, all of these can transform into prosperity. Conversely, if malevolent spirits receive support from their allies, their harmful influence becomes even stronger, and the damage will not be limited to one person or one matter. Additionally, one must also consider where the auspicious or inauspicious hidden stems are located in the twelve positions of Growth, to examine their prosperity or decline. If they are at the position of Growth, it indicates that the matter will continue indefinitely; if they are at the position of Burial or Decline, it indicates that the matter will come to a stop.

凡遁干旺用，或得天、得地、得時、得化，五者有其一，則衰旺之勢已分。蓋五勝之旺，必不能全，從其多者而論之。以旺氣勝者為用事之神，然後可求其驗。時令得天為第一，次地，次旺，次化，皆六壬之秘要也。

Any hidden heavenly stem used for strength must either have the advantage of heaven, the advantage of earth, the advantage of time, or the assistance of combination and transformation. Among these five factors, if it possesses any one, the distinction between strength and decline becomes clear. Since these five kinds of strength cannot all be present at the same time, we should judge based on the side that has more strength, and determine the one with the strongest strength as the "ruling deity." Only then can we talk about verifying the outcome. The order of importance is: the advantage of time and heaven comes first, followed by the advantage of earth, then the inherent strength, and lastly the assistance of combination and transformation. These are the secret essentials of the Six Changes.

既得遁干之五旺，則看遁干所披之神，即知其所占之事，神即貴神也。貴神即主事之人也。得了貴人遁干，再看月將遁干，更看其所乘之月將遁何干，帶何煞。帶煞指支言，不以遁干言。其事日旺、月旺、地旺、時旺、化旺，則為乘旺矣，吉必成，吉凶必成，凶未有旺而不成也，亦未有不旺而成者也。旺則成於目前，未旺則待將來，即此觀之，可知尋旺用在貴審所遁之干尋之，不然則茫然無下手處矣，宜玩之。

After determining the five旺 (prosperous) stems for the hidden stem (遁干), the next step is to examine the nobleman (贵神) associated with this hidden stem. From this, one can determine the nature of the matter being divined—the nobleman represents the category of the matter and also the person in charge of it. Once the nobleman's hidden stem is obtained, one then looks at the hidden stem of the month general (月将), and further examines what stem it is riding on, along with any accompanying evils (煞). It should be noted that "carrying an evil" refers to the branch (地支), not the hidden stem (遁干). If the matter is prosperous in the aspects of day, month, place, time, and transformation (化), it is called "riding on prosperity" (乘旺): if it is a good matter, it will certainly succeed; if it is a bad matter, it will also certainly succeed. There has never been a case where prosperity did not lead to success, nor has there ever been a case where lack of prosperity led to success. When something is prosperous, it will succeed immediately; when it is not prosperous, it will have to wait for the future. Therefore, it is important to carefully examine the hidden stem of the nobleman in order to find prosperity. Otherwise, one would be lost and have no direction. This point is worth considering repeatedly.

假如遁干之旺用乘青龍六合木神，並寅卯之月將，居艮震之地，逢甲乙日，遇三春之令，拈得寅卯之時，旺用俱全，大吉之占也。據此凡言所成不一，以本支論，不以遁干論。然比日為為主，比月為要，比時比地比化次之。在皆不可缺者，以比日是一月之旺氣也，比月是一歲之旺氣也，比地是一方之旺氣也，比將則得類而內外和同，比日比月比時則得天時之旺氣，比地則得家而居處安，比合化則得人相助，無有不驗者。

For example: if the chosen旺用 (prosperous use) is combined with the hidden heavenly stem multiplied by the Azure Dragon and Liu He (Six Harmonies), two heavenly generals belonging to the wood element, and also combined with the month general of寅 and卯, located in the directions of艮 and震, which are also wood, and it is on a甲 or乙 day, during the season of spring in the third month, and the time of day is寅 or卯—this is a complete旺用, which is a great auspicious omen. From this we can understand that the success or failure of things varies, and when making a judgment, we should take the original earthly branch as the standard, not the hidden heavenly stem. Among these, the harmony with the day branch is most important, followed by harmony with the month builder, and then harmony with the time, the place, and the transformation, which are less important, but none of them can be missing. Because harmony with the day brings the prosperity of a single month; harmony with the month brings the prosperity of a whole year; harmony with the place brings the prosperity of a certain area. Harmony with the month general means having the same kind, with internal and external harmony; harmony with the day, month, and time means having the prosperity of the heavenly time; harmony with the place means having stability of the home and residence; harmony with the combination and transformation means having help from others. By this reasoning, nothing will fail to come true.

然數無全吉，亦無全凶，在參其旺衰而詳審其吉凶，而成敗從違，自了然矣。在所臨之地長生十二位中以分衰旺。然所披之神，必以入課傳年命為緊，入傳尤緊。

However, in the practice of divination, there is no absolute good fortune or absolute misfortune; the key lies in considering the strength and decline, and carefully examining good and bad omens. Thus, the success or failure of matters, and whether they should be followed or avoided, becomes clear. The method of determining strength and decline is to see which position of the twelve long life stages the palace of the heavenly stem falls into on the earth plate. As for the noble deity accompanying it, it is particularly important if it enters the four lessons and three transmissions or the person's own birth year. Among these, entering the three transmissions is especially significant.

欲知其事之成敗，必成者有五，必不成者有五：事神居有氣之地必成，與日相比必成，不落空陷必成，用與日主相生必成，陰陽相生必成，此五美而成旺則速成。如休廢則必待旺月方成，神居無氣不成，不比日主不成，用神相剋不成，陰神相剋不成，然五美四惡亦無全具，惟從其多者、旺者斷之，則成敗可立判矣。

To determine the success or failure of an affair, there are five essential conditions for success and five for failure. The five conditions for success are: if the deity involved is located in a place with vitality, it will succeed; if the deity involved harmonizes with the day branch, it will succeed; if it does not fall into an empty or凶 position, it will succeed; if the useful deity is generated by the day ruler, it will succeed; and if the yin and yang deities generate each other, it will succeed. These five are called the 'Five Beauties'. If they also meet the condition of being strong, success will come quickly; if they meet the condition of being weak or in decline, success will only come in a strong month. The five conditions for failure are: if the deity involved is located in a place without vitality, it will fail; if it does not harmonize with the day ruler, it will fail; if the useful deity is overcome, it will fail; and if the yin deity is overcome, it will fail. Of course, the Five Beauties and the Four Evils will not all be present at the same time. As long as we consider the side with more conditions and stronger vitality, we can immediately determine success or failure.

比日者為用事，不比日者為不用事，旺者速成，不旺者緩成，或相氣休氣皆須待時而成，犯死氣者不成，空亡而旺相者出空自成，此斷成敗之秘要也。

In summary, only those that harmonize with the day branch can take authority and act; those that do not harmonize with the day branch cannot act. The prosperous and strong achieve success quickly, while those that are not prosperous achieve slowly. Those in the phase of mutual assistance and decline must wait for the right time to succeed. Those that encounter death qi will not succeed. If something falls into kongwang but is itself prosperous and strong, it will succeed once the shen kong period is over. This is the secret key to judging success and failure.

旺用己得，真假有殊，年月日時，生比則真。課傳年命，克洩終假。年月貴馬，沖剋真飛，一二逢合，假飛難去，干逢庫合，伏始為真，沖來日月，伏飛真伏，洩沖敗克，其去方真，生扶有馬，沉滯去假，

This is the fourth-character verse of the eleventh and twelfth lines of the classic text. The first part discusses "flying" and "hiding." Although the旺用 has already been determined, there is still a distinction between true and false. If the Tai Su, month builder, day branch, and the main hour all come to generate or match it, that is true. However, if the four lessons, three transmissions, and the person's own destiny are to control or drain it, that is false. If the nobleman or the post-horse on the Tai Su and month builder conflict or control it, that is "true flying," and the matter will definitely happen. If among the six places there are one or two that match it, that is "false flying"—intending to go but unable to. If the heavenly stem meets the storage and combines with it, then "hiding" is true. If it is attacked by the day branch or month builder, it seems to be hiding but is actually flying, and may be fixed by the conflict to become true hiding. In summary, if it is drained, attacked, in a declining position, or controlled, its departure is true. If it is supported and accompanied by the post-horse, it will instead be reluctant and stagnant, and that kind of "departure" is false.

用臨長生，年月生合，斯為真來，二三沖剋，來假無成，旺相比合，真生有氣，傳臨脫洩，雖生猶假，遁臨死空，年月月遞死，命將用空，死假有救，八法消詳，神機可測。八法：真、飛、假、伏、去、來、生、死也。

The lower part discusses "come," "growth," and "death." If the useful god is in the position of long life, and the sovereign year and month builder come to generate and support it, or harmonize with it, this is real "come"; but if there are two or three places that clash and control it, it is false "come," and the matter will not succeed. If it is prosperous and strong and harmonious, this is real "growth," with abundant vital energy; but if in the three transmissions there is a loss of energy or leakage of energy, even with generation and support, it is still false growth. If the hidden stem is in a death position and falls into kongwang, and the sovereign year and month builder successively contribute to death, and the original destiny, month general, and useful god all fall into kongwang, then it is "death"; however, if there is a saving god, that kind of death is also false. By repeatedly considering these eight methods, the divine mechanism of the matter can be known. The so-called eight methods are the eight characters: true, flying, false, hidden, going away, coming, growth, and death.

此探六壬之旺用雖得，而事情之變動有真有假，吉凶猶未定也。故以日干為主，遁干之旺用為實。如遁干旺用已生比日干，則吉矣。乃年月日時年命上之遁干，或有一二克洩日干，則遁干之來生猶假；即不克日干而克旺用之遁干，則遁干亦不能來生我也。

In the Six Rén system, although the旺用 (strong and useful) stem has already been identified, the actual situation may still contain both true and false elements, and the fortune remains uncertain. Therefore, when making a judgment, the day stem should still be the main focus, with the旺用 stem's strength considered as the actual factor. If the旺用 stem is in the position of 生 (nourishing) or 比 (similar) to the day stem, it is naturally auspicious. However, if any of the stems from the heavenly stem of the year, month, day, the hour, or the person's birth year come to克 (overcome) or 泄 (drain) the day stem, then the stem that comes to 生 the day stem becomes false. Even if it does not directly overcome the day stem, as long as it overcomes the旺用 stem, the旺用 stem will no longer have the strength to nourish the day stem.

又如我欲去求謀，遁干與年月日時之干相沖克，貴人驛馬又相沖克，則為真飛而可去。若年月日時六處之干有一二與遁干之用相合，則欲去而不去，為假飛也。如欲其人之留與己身之留，則必真伏。如遁干遞合遞生干支，三五六合並見於年命六處，或四墓見於課傳，則真伏而不出矣。若年命六處遁干有一二來沖剋破墓，則終當飛去而不伏。遁干休囚，年月六處沖剋，又臨敗地，地盤驛馬空亡，其去真矣。若六處有一二生我，又臨長生，主留戀沉滯而不真去。

Let me give another example: if I want to go out to do something, and the hidden stem clashes or controls the heavenly stem of the year, the month, the day, and the hour, and the nobleman and the post-horse also clash or control each other, that is called 'true flight,' and I can go. If among the six places, one or two of the stems harmonize with the strong and useful hidden stem, that is called 'false flight,' meaning I want to go but cannot. Conversely, if I wish for someone to stay or for myself to stay, then it must be 'true concealment': the hidden stem harmonizes and generates with the stems and branches in layers, with triple harmony, five harmony, and six harmony all appearing in the six places of the person's birth year, or if the four burial places of the earth (chen, xu, chou, wei) appear in the course and transmission, then it is true concealment and I will not go out. However, if among the six places, one or two of the hidden stems clash, control, or break the burial places of the concealed stem, then it will eventually fly away and cannot be concealed. If the hidden stem itself is weak and confined, the six places also clash and control it, and it is located in a place of failure, and the post-horse on the earth plate falls into kongwang, then its departure is true. If among the six places, one or two of them generate me and are located in the position of growth, then it indicates attachment and stagnation, and I will not really leave.

如欲其人之來，若支上臨遁干之長生，六處又遞生，傳又見長生，又支逢三五六合則其人必來。若有一二來克害遁干旺用者，究有有阻滯不來而事難成矣。六處遞生遁干，遁干又與日干生比，而又乘令旺氣，又臨長生帝旺，又與日干三五六合，則為真生，其事必成。若見一二子孫洩氣，則雖生而猶假。

If one wishes for someone to come, the condition is that the day branch has the hidden stem's growth position directly above it, the six places are in successive generation, the three transmissions also show growth, and the day branch meets triple harmony, five harmony, and six harmony. In such a case, that person will certainly come. If there are one or two places where there is a clash or harm to the hidden stem that is beneficial and strong, there will inevitably be obstacles, and the person will not come, and the matter will not succeed. If the six places are in successive generation to the hidden stem, and the hidden stem also generates and compares with the day stem, while being in the current season's strong position, and also meets the positions of growth and prosperity, and forms triple harmony, five harmony, and six harmony with the day stem, then this is called 'true generation', and the matter will certainly succeed. However, if there are one or two descendants' yao that are leaking energy, then even though there is generation and support, it is still false generation.

如卜其人之生死，最怕六處皆乘時令死氣，用干又臨死宮，或年月日地遞死，則必無救。若本命月將貴神，上遁干為救，則為患門有救。約略八法以消息，詳其真假，只在年、月、日、時、年、命六處之遁干消息運動，以測其神機也。

If divining about someone's life or death, the most dangerous situation is when all six places are occupied by the death qi of the season, and the heavenly stem is also located in the death palace, or when the sovereign year, month builder, day branch, and earth plate are successively connected in a death relationship — in such a case, there is definitely no way to save. If the heavenly stem hidden in the person's true birth, month general, and noble god can provide a rescue, then even though there is misfortune, there is still a chance of salvation. Generally speaking, one should use these eight methods to understand the situation and carefully distinguish truth from falsehood. In the end, it all depends on the changes and movements of the heavenly stems hidden in the sovereign year, month builder, day branch, correct hour, personal age, and true birth.

八煞九寶，干支披帶，事神類神，喜忌所因，吉神帶吉，其吉乃真，凶神帶凶，其凶必成，鬼非一種，來意可憑，主事一定，神陰搜隱，將神比旺，歲月應徵，日鬼受克，災禍乃息，干旺受生，福祿斯集，應驗不一，遲早有期。

This is the four-character text of the thirteenth and fourteenth verses. The eight evil influences and nine auspicious treasures are all carried by the heavenly stems and earthly branches. The likes and dislikes of the deities and their categories originate from here. If auspicious deities carry auspicious evil influences, then the auspiciousness is genuine; if evil deities carry evil influences, then the evil will surely come to pass. There are many types of official ghosts, and by referring to them, one can discern the intent of the person in question. Once the ruling deity is determined, one should search for hidden meanings from the yin spirits of the noble deities. If the heavenly general and noble deity are in harmonious and vigorous condition, the verification should be sought in the year's master and the month's builder. If the official ghost of the day stem is restrained, calamity can be calmed; if the day stem is strong and receives support, blessings and honors will gather. The manifestations of verification vary, and the time of occurrence differs between morning and evening.

此探三遁六處之干，各帶八煞九寶，或干支帶，或在干披貴神，為主事之神。各有其類，即為事神也。皆喜寶而惡煞，事神帶吉則吉，類神披凶則凶。然必與日比始用事，不比不用事，旺則有力，不旺則無力，若被鬼克尤甚。然鬼非一種，遁干之鬼尤甚，名真鬼、正鬼，無救。

The three evasions of heaven, earth, and humanity, along with the six places' heavenly stems, each carry the eight evils and nine treasures. Some are inherent to the stem and branch themselves, while others are adorned by noble spirits upon the heavenly stems, thus becoming the ruling deities. Each has its own category, known as "serving deities." They all prefer the nine treasures and dislike the eight evils: if the serving deity carries good fortune, it brings good; if the category deity is adorned with misfortune, it brings bad. However, they must harmonize with the day branch to be in authority and effective; if they do not harmonize, they are not used. Those that are strong have power, while those that are weak lack power. If further attacked by official ghosts, they become even worse. There are many types of official ghosts, but those formed by the evading stems are the most powerful, called "true ghosts" and "correct ghosts," which cannot be rescued.

凡占來意，以日鬼所乘之神分其事類；鬼所乘之月將為因；而起禍之人，將上所乘之神為因；而起禍之事，如雀主文書口舌，龍主財制，虎主病訟之類。再看所乘之時為何時，所臨之地為何地；再求其陰神，以知幽隱藏匿之善惡，方取責其所臨，形貌性情責神將，遁干責其衣著顏色。

When determining the intention of the person being divined, one should look at the official ghost (官鬼) of the day stem to see which noble deity it is riding upon, thus distinguishing the type of matter involved; the month general (月将) that the official ghost is riding upon is the cause of misfortune and represents the person who brings about trouble; the noble deity riding upon the heavenly general (天将) represents the event that causes trouble. For example, the Vermilion Bird (朱雀) governs documents and disputes, the Azure Dragon (青龙) governs wealth, and the White Tiger (白虎) governs illness and lawsuits, all falling into this category. Next, one should examine the hour it is riding upon and the palace (宫) it is entering on the earth plate (地盘); then calculate its hidden deity (阴神) to determine whether the hidden and concealed places are good or bad. When taking the image (取象), the responsibilities are divided as follows: the palace it enters determines the direction and location, the noble deity and heavenly general it rides upon determine the appearance and temperament, and the hidden heavenly stem (遁的天干) determines the color of clothing.

又看其陰神之生克脫救，或有或無。又看其與日主相去遠近何如，又看其來克之有路無路何如。以鬼旺之月為受禍之期，以克鬼建旺之月為除禍之期，則吉凶判然，應驗不爽矣。

You also need to examine whether its hidden spirit is generating, overcoming, or draining it, and whether there is a supporting spirit. You also need to look at how far it is from the day ruler, and whether there is a way for it to attack when it does. To determine the time of effect, use the month when the official ghost is at its peak as the time of misfortune; use the month when the spirit that controls the official ghost is strong and capable of overcoming it as the time when the misfortune is removed. In this way, good and bad outcomes are clearly distinguished, and the prediction will not be wrong.

《中黃經》曰：「要知災福興休日，先以鬼救分端的。次看初末發休期，衰旺月中無一失。」是也。剋日干之時，正當月令之旺，即發禍之日鬼，受克之旺月即，即為休息之月也。又凡主事之類神，以入課傳者為動而有為，不入則靜而無為，無所應也。

The Zhonghuang Jing says: "To know the days when calamity and blessings arise and cease, first distinguish clearly between official ghosts and saving deities; then look at the first transmission and final transmission, and use them to determine the time when the calamity begins and ceases. By examining these within the months of decline and strength, there will never be a mistake." This is exactly the principle being explained. Any character that overcomes the day stem, if it is exactly in the month of its strength, is the day of the calamity ghost; and the month when that character is overcome and the one that overcomes it is in strength, is the month when the calamity ceases. In addition, any main deity that enters the four lessons and three transmissions is considered "active" and thus has an effect, while those that do not enter the lessons or transmissions are "inactive" and thus have no effect, and therefore cannot be verified.

故十二天官各有所主，見六處者各有與日主相比，則為有應驗。如甲乙日龍合在六處，必有應驗。丙丁日蛇雀、戊己日貴勾常空、庚辛日虎陰、壬癸日元后在六處，所遁之干與日主相比，則為旺用之神。經云：「與日為類，災福乃集。」類者，比也，同類也。故用神某一事建旺之月為應月。凡吉事以生我之月為應月，比我之日為應日。凶事以克我之月為應月，克我之日為應日，以我生之日為散期。蓋子孫能制鬼為救也。

Therefore, each of the twelve heavenly officials presides over specific matters. If they appear among the six places and are of the same type as the day stem, they will be effective. For example, on days of Jia or Yi (wood), the Azure Dragon and Liu He (Six Harmonies) are also wood; if they appear among the six places, they will definitely be effective. On days of Bing or Ding (fire), they are paired with Teng Snake and Vermilion Bird; on days of Wu or Ji (earth), they are paired with Nobleman, Gou Chen, Tai Chang, and Tian Kong; on days of Geng or Xin (metal), they are paired with White Tiger and Tai Yin; on days of Ren or Gui (water), they are paired with Black Tortoise and Heavenly Empress. If these heavenly officials appear among the six places, and the hidden stem matches the day stem in type, they are considered strong and useful deities. The classic says: "When the day stem is of the same type, calamity and fortune will gather together." The term "class" refers to being of the same type or harmonious. Therefore, the month when the deity is strong is the responding month. The general rule is: for good events, the month that generates me is the responding month, and the day that is harmonious with me is the responding day; for bad events, the month that overcomes me is the responding month, and the day that overcomes me is the responding day, while the day that I generate is the time when misfortune dissipates—because the son and grandson yao can control official ghosts, making them the saving deity.

經曰：「假令春占功曹太沖為用，喜事必應旦夕，以春木旺也。」此論旺相也。當令者為旺，將來者為相，與前論所比者為相，生我者為旺不同。此為正法也。太乙勝光為用，喜事方來，火至自方旺，春則旺氣未來也。惟空亡則終無應期。餘皆俟旺月為應期也。

The classic says: "If divining in spring, take Gongcao (Yin) or Taichong (Mao) as the main element. Good fortune will surely manifest in the early morning or late afternoon, because wood is at its peak in spring." Here it discusses the difference between "Wang" and "Xiang": the element that is in its prime season is called "Wang", and the one that is about to enter its season is called "Xiang". This is different from the previous statement that "those that harmonize with me are Xiang, and those that generate me are Wang". The method used here is the correct one. If one takes Taiyi (Si) or Shengguang (Wu) as the main element, then the good fortune is still on the way—fire does not naturally reach its peak until summer, so fire's strength has not yet arrived in spring. Only those that fall into Kongwang will never have a fulfillment date; all others will have their fulfillment only when their element is at its peak.

又法，專看行年上為主，看過去現在未來。假如正月占其人行年在寅，太乙乘朱雀加年上，則將來四月丙丁日當有火燭事。若登明元武加年，則去年十月壬癸日當有遺失盜賊事。

There is another method that uses the character of the person's year of birth to look at the past, present, and future. For example, if someone's year of birth is in the寅 (Yin) position and the Taiyi (Si) is riding on the Vermilion Bird and placed on the year of birth, then in the fourth month, on the days of Bing and Ding, there will be fire and candle disasters. This is because Si and the Vermilion Bird both belong to fire, and Si corresponds to the fourth month. If Dengming (Hai) is riding on the Black Tortoise and placed on the year of birth, then in the previous October, on the days of Ren and Gui, there was a loss or theft. This is because Hai and the Black Tortoise both belong to water, and Hai corresponds to the tenth month, which is after the year of birth, so it refers to the past.

蓋月建為現在，向前順數五位皆為未來事，向後逆數五位皆為過去事，對沖之宮為界限，亦以過去，試之果驗。亦責陰神，測其幽隱救制。蓋一事有事之類神也。旺之月即為旺期，如寅上乘巳加朱蛇，即於四月防火燭是也。

The rule here is that the Month Builder represents the present. Counting forward five positions from the Month Builder indicates future matters; counting backward five positions indicates past matters. The palace directly opposite the Month Builder is the dividing line, and it is also considered past. Testing this method proves to be effective. Similarly, one must also observe the Yin Spirit, which is used to measure hidden matters and to determine if there is assistance or control. Because every matter has its own class spirit. The month when the class spirit is strong is its flourishing period. For example, if the position of Yin is occupied by Si and accompanied by the Vermilion Bird or the Teng Snake, then one should raise the alarm about fire and candles in the fourth month.

又類神與地比者為真，蓋一方之當權用事者也，其事必見於此地。與日比者為實，蓋一月之當權用事者也，其事必應於此日。與月比者為旺，蓋一歲之當權用事者也，其事必應於此月。是以七百二十課流轉於四時，而吉凶多不應者，又不知所以必應之理也。若明此三旺，而求之遁干旺用以決之，未有不驗者。且如占逃亡，則責元武，必元武與日比而又為遁干旺用，則必應矣。

Furthermore, when a class of deity harmonizes with the Earth Plate, it is called 'true' (真), because that is the qi that holds authority and is in use in a particular area, and this matter will certainly occur there. When it harmonizes with the Day Branch, it is called 'real' (实), because that is the qi that holds authority and is in use within a month, and this matter will certainly occur on that day. When it harmonizes with the Month Builder, it is called 'prosperous' (旺), because that is the qi that holds authority and is in use within a year, and this matter will certainly occur in that month. Of the seven hundred and twenty lessons, they circulate through the four seasons, yet many divinations do not come true, because the reason why they must come true is not understood. If one can comprehend the three layers of 'true, real, and prosperous,' and then consult the旺用 of the hidden stem, there will be no divination that does not come true. For example, in a divination about a missing person, the main responsibility lies with the Black Tortoise. It must both harmonize with the Day Branch and be the旺用 of the hidden stem, then it will certainly come true.

經曰：「壬癸來占元武用，失脫遺亡事不虛。天后陰人看何如，水將須求水上居。」是也。占病白虎，占婚太陰與日比，又係遁干旺用，則必應矣。

The text says: "If on a Ren day or a Gui day one divines, and takes the Black Tortoise as the main factor, then matters of loss, theft, or disappearance are certainly genuine. To examine the involved woman, one should look into the Heavenly Empress; for any month general of water, one must search for it in the water position." This is exactly what is being discussed. Similarly, when divining illness, the White Tiger is the main factor; when divining marriage, the Tai Yin is the main factor; as long as they harmonize with the day branch and are the flourishing and effective heavenly stem, the result will certainly come true.

經曰：「庚辛白虎作初傳，便言病者主纏綿，太陰女手議成事，金將庚辛取類傳。」是也。占音書責朱雀，必朱雀與日比，又發用，則必應矣。

The text says: "On a庚 day or辛 day, if the White Tiger enters the first transmission, it indicates that the sick person will have a prolonged illness that is difficult to recover from; Tai Yin governs a woman's involvement, and matters can be settled; all months governed by metal should select their corresponding deities and the Chuansong (Shen) from among庚 and辛." This is what is being discussed. Similarly, when divining about letters or messages, responsibility lies with the Vermilion Bird. If the Vermilion Bird harmonizes with the day branch and serves as the initiating transmission, it will certainly come true.

經曰：「時逢朱雀象文書，或求信息亦同途。丙丁巳午又同居，秘法流傳決不虛。」是也。蛇朱屬火，文明之象。陰見貴、龍、德、祿、馬、三六合、天干互合，宜見貴、求財祿、功名、文章之事。主有貴人薦引提拔。

The text says: "When divining the time and encountering the Vermilion Bird, the image represents documents; seeking news or messages also follows this path. If Bing and Ding are combined with Si and Wu and are in the same place, this inherited secret method will not fail." This is indeed correct. The Vermilion Bird and the Teng Snake both belong to the fire element, representing civilization. If the hidden spirit sees the Nobleman, the Azure Dragon, or carries the virtue of the heavenly stem, the official rank, or the Post-horse, or forms Triple Harmony or Liu He, and the heavenly stems are compatible, it is favorable for visiting the Nobleman, seeking wealth and rank, and pursuing fame and literary achievements, indicating that there will be recommendations and promotions from the Nobleman.

再看陰神所乘之貴神，斷其何等樣人。如龍主文職，常主武職，白主權貴，空主侍衛太監僧道，勾蛇主將軍，陰后主貴戚，常主漕糧，元主水曹之類而決之。其姓氏衣著方所色目生肖，俱責陰神之六層。然朱雀惟丙丁月生之，其他非也。故六壬家以比日不實，不比日為虛，實則必應，虛則不驗，此要訣也。

Now consider the noble deity riding the shadow god to determine the identity of the person being recommended: the Azure Dragon signifies civil officials, the Tai Chang signifies military officials (Tai Chang also oversees the transportation of grain and rice), the White Tiger signifies powerful nobles, the Tian Kong signifies palace guards, eunuchs, monks, and Taoist priests, the Gou Chen and Teng Snake signify generals and military officers, the Tai Yin and Heavenly Empress signify imperial relatives, and the Xuan Wu signifies officials in charge of water conservancy and water transport—such are the criteria for judgment. As for the person's surname, clothing, location, color, type, and zodiac sign, all are sought from the six layers of the shadow god. However, the Vermilion Bird only gains life qi in the months of Bing and Ding; in other months, it does not. Therefore, the rules of the Six Rén school are: if the noble deity harmonizes with the day branch, it is considered 'real'; if it does not harmonize, it is considered 'virtual'. Real cases will certainly come true, while virtual ones will not. This is a crucial principle.

然不乘旺月，猶非克應之時也。經曰：「克應不必死墓推，類應本命上不虛，如同文書午上朱，類神入廟應無疑。」由此觀之，如十二天官各有所司之事，即所謂類神，類神在廟樂之地，本命日時之位，又值類神之建旺月，必應無疑矣。然猶未可拘也。如必執此求之，則文書必應午月，萬無此理也。不知又有活法，更求之天官，類神所乘之月將，今朱乘午則神與將合居為一，故午月應。以神將合居一位，如化為一人也。

However, if one does not take advantage of the month when the relevant element is flourishing, the prediction will still not come true. The classics say: "To determine the time of response, one should not solely look for it in the dead or storage positions. If the class god is in its own destiny position, the response will certainly not be empty. For example, if one is divining about documents and the Vermilion Bird is exactly on the position of Wu, the class god is in its temple position, and the response is certain without doubt." From this, we can see that each of the twelve heavenly officials governs specific matters, which are called class gods. If the class god is in a favorable and comfortable position, and also falls on the person's birth destiny, or on the day or hour position, and coincides with the flourishing month of the class god, the prediction will certainly come true. However, this cannot be followed rigidly. If one insists on doing so, then predicting about documents would have to be in the month of Wu, which is clearly unreasonable. One must know there is a more flexible approach: one should further consult the heavenly officials to see which month general the class god is riding. In the previous example, the Vermilion Bird was exactly on the month general of Wu, and the noble god and the month general were in the same position, as if they had become one person, so the prediction was made for the month of Wu.

如類神不與日月比而所乘之月將與日月比，即以所乘之將斷其應期。經曰：「占財春申論休囚，午作青龍立巳頭。青龍相去來比日，成在巳午月中求。」言占財而得火日申財，在春月占，則財氣休囚矣。若見青龍乘午將而立在巳鄉，則青龍乘月之相氣，又比日干之火，必求財在巳午月成，以火神值旺之月也。然此專論支也，究當以支上遁干所遇之旺月為應，始為真訣，前賢不肯輕洩耳。

If the spirit of the category is not harmonious with the day branch and month builder, but the month general it rides upon is harmonious with the day branch and month builder, then the month general should be used to determine the timing. The classic says: "In spring, if you divinate wealth and get the sign of Shen, the wealth is considered weak and confined; but if the dragon rides on the sign of Wu and stands in the position of Si, the dragon has obtained the phase energy of the month and is harmonious with the day stem, then seeking wealth will succeed between the months of Si and Wu." This means that if the day stem is of the fire type and you are divining wealth, the sign of Shen (metal) is the wealth爻, but in spring, the metal is weak and confined, so the wealth is powerless. However, if the dragon rides on the sign of Wu (month general) and stands in the position of Si, the dragon has obtained the phase energy of the month and is harmonious with the fire day stem, then seeking wealth will certainly succeed between the months of Si and Wu, because those months are the time when the fire deity is at its peak. However, this passage only discusses the branches; the true method is still to consider the heavenly stem hidden above the branch when it meets the month of its peak, which is the actual key—though predecessors did not easily reveal this.

主幹事之成敗，亦當於用神決之，若用神與日之類神相比則成，若克類神則不成，相生比而乘旺則速成，乘相則遲，休囚更遲，以必待事神旺而後成也。經曰：「欲知成敗若何憑，大抵皆求發用神，旺相相生必早遂，休廢空亡必不成。用逢休憂兼空死，事神無氣比不得，但多阻隔幾時成，即於事神旺日覓。」事神成無氣之地，而又不與日月比，則多阻滯，必待事神旺月而應也。

As for the success or failure of the matter in question, it is also decided by the Useful God: if the Useful God harmonizes with the Day Branch's similar god, the matter will succeed; if it overcomes that similar god, it will not succeed. If it is mutually generated and in a prosperous state, it will succeed quickly; if it is only in a state of mutual generation but not in a prosperous state, it will take longer; if it is in a weak and confined state, it will take even longer—because one has to wait until the Useful God is in a strong state. The classic says: "How can we know the success or failure? Basically, we should look at the Initiating Transmission God. If the Useful God is both prosperous and mutually generated, it will certainly bring the wish to fulfillment quickly; if the Useful God is in a state of decline and emptiness, it will certainly not succeed. If the Useful God meets a weak state and also encounters Kongwang and Death Qi, the matter's god has no strength and cannot harmonize with the Day Branch, then there will be many obstructions, when will it succeed? We can only look for the day when the matter's god is in a strong state. If the matter's god is in a state without strength and does not harmonize with the Day Branch and the Month Builder, there will be many obstructions, and it will certainly only respond when the matter's god is in a strong month."

此又以事神言之，又不若以事神之遁干與日月比旺之月求克應，為活而推驗也。又神將遁干者，各有所臨之地，以長生沐浴等十二位詳其旺相休囚，或得地之旺，或得黨之旺，或得時之旺，或得用之旺，或得日之旺，則衰旺之勢分矣。然五旺必不能得全，須從其多者論之，以旺氣勝者為用事之神，然後可求其驗也。時旺為第一，日旺次之，地旺又次之，用又次之，此六壬之秘要也。

The above discussion focuses on the nature of the deity involved. In reality, it is more effective to determine the timing of events by comparing the heavenly stem hidden by the deity with the day branch, month builder, and the position of the prosperous and strong month. This approach is more flexible and easier to verify. Additionally, each of the noble deity, heavenly general, and hidden heavenly stem occupies a specific palace on the earth plate. These should be carefully examined according to the twelve positions of growth, bathing, and so on, to determine their prosperity, strength, weakness, and confinement. They may be strong due to their position, support from their own kind, the right time, their use, or the day. The state of prosperity and decline thus becomes clear. However, it is impossible for all five types of strength to be present simultaneously. We should focus on the one that appears most frequently and determine the deity with the strongest vitality as the governing deity, then proceed to verify. The order of importance is: the strongest is the time's vitality, followed by the day's vitality, then the earth's vitality, and finally the use's vitality. This is a secret key of the Six Rats system.

又所占十二事神，必以入課傳為的而有應驗。若在四課之中，以上日為要；若在三傳之中，以初傳為要；若既入課傳，又要日月為要，與初傳相生比次之。又類事神既分，首看所得之將為何字，生日者為吉，脫剋日者為凶，而總以乘旺為主。故有旺月、旺日、旺時、旺地，類乘之將乘此四者為旺，將神而乘此四者為旺神，遁干而乘此四者為旺干；吉神、吉干、吉將乘此四者，事吉而必成；凶神、凶將、凶干乘此四者，事凶必無成。未有旺而不成，亦未有不旺而成也。旺則成於目前，未旺則成於他日，

Furthermore, the twelve kinds of divine matters must enter the four lessons and three transmissions in order to be realized and fulfilled. If they appear among the four lessons, the heavenly stem above the day is most important; if they appear among the three transmissions, the first transmission is most important. Once they have entered the lessons and transmissions, the most important is that they harmonize with the day branch and month builder, and then comes the mutual generation or comparison with the first transmission. After the classification of the general deity and the specific deity, first look at which heavenly general they are riding. If it is born from the day stem, it is auspicious; if it drains or conquers the day stem, it is inauspicious. In all cases, the fundamental principle is to be in a strong position. Therefore, there are four aspects: strong month, strong day, strong hour, and strong place. If the general deity riding the specific deity possesses these four aspects, it is called strong; if the noble deity possesses these four aspects, it is called a strong noble deity; if the hidden stem possesses these four aspects, it is called a strong stem. If auspicious deities, stems, and generals possess these four aspects, the matter will be auspicious and surely succeed; if inauspicious deities, generals, and stems possess these four aspects, the matter will be inauspicious and surely fail. There has never been a case where something is strong but fails, nor has there ever been a case where something is not strong yet succeeds. If it is strong, success will come immediately; if it is not strong, success will come in the future.

故旺也者，六壬一字之訣也，比日得一月中之旺氣，比月得一歲中之旺氣，比時得一日中之旺氣，比地得一方之旺氣，比月將得尊上提攜，比日月時得天時鬼神之應助，比德祿得意外之遭逢際遇，其脫克反是而推可知也。故曰：「德合刑沖雖一理，其吉凶應驗之期，有衰旺遲速之不同，不可執一而斷也。」

Therefore, the character "旺" (prosperity) is the one-character essence of the Six Rats divination. When it harmonizes with the day branch, it indicates the prosperity of a month; when it harmonizes with the month builder, it indicates the prosperity of a year; when it harmonizes with the hour and minute, it indicates the prosperity of a day; and when it harmonizes with the earth plate, it indicates the prosperity of a region. When it harmonizes with the month general, it signifies assistance from superiors; when it harmonizes with the day, month, and hour, it signifies the response and assistance of heaven, spirits, and ghosts. When it harmonizes with the heavenly virtue and the禄神 (favorable deity), it signifies unexpected fortune. As for situations of being drained or conquered, they can be reversed to understand. Therefore, it is said: "The relationships of virtue, harmony, punishment, and conflict are consistent in principle, but the time when their effects manifest differs due to varying degrees of decline and prosperity. One should not rigidly adhere to a single interpretation when making a judgment."

八煞九寶圖說俱詳法例，斷訣宜熟記採用。

The diagrams explaining the eight evil stars and nine auspicious treasures are all detailed below; these divination rules should be memorized and used as needed when making a prediction.

甲己寅 乙庚申 丙辛戊癸巳 丁壬亥 子起巳順十二，福佑之神，乃一日之喜神也，課傳六處見之，能轉禍為福，化凶為吉。

"Day Stem Virtue" is also called "Day Virtue." It is determined based on the Day Stem: Jia and Ji days have their virtue in寅, Yi and Geng days have their virtue in申, Bing, Xin, Wu, and Gui days have their virtue in巳, and Ding and Ren days have their virtue in亥. The method of calculation starts from the Zi position and moves clockwise through the twelve earthly branches to determine it. Day Stem Virtue is a deity who bestows blessings and protection, and it is the auspicious deity of the day. If it appears in any of the six places—Four Lessons, Three Transmissions, and the person's own birth stem—it can transform misfortune into fortune and turn calamity into good fortune.

正丁二坤宮，三壬四辛同，五乾六甲上，七癸八寅逢，九丙十居乙，子巽丑庚中。主心慈好善。

The Heavenly Virtue is determined by the month: in the first month it is at Ding, in the second month at the Kun trigram (which corresponds to the position of Shen), in the third month at Ren, in the fourth month at Xin, in the fifth month at the Qian trigram (which corresponds to the position of Hai), in the sixth month at Jia, in the seventh month at Gui, in the eighth month at Yin, in the ninth month at Bing, in the tenth month at Yi, in the eleventh month (the Zi month) at the Xun trigram (which corresponds to the position of Si), and in the twelfth month (the Chou month) at Geng. The song includes the trigrams Kun, Qian, and Xun, which are used to refer to the branches Shen, Hai, and Si respectively. The Heavenly Virtue signifies a benevolent heart and a willingness to do good deeds.

寅午戌月丙，申子辰月壬，亥卯未月甲，巳酉丑月庚。上遁干見之，一月逢凶化吉。

The "Monthly Virtue" is determined by the Triple Harmony Formation of the month's Earthly Branch. For the months of寅, 午, and 戌, take 丙; for 申, 子, and 辰, take 壬; for 亥, 卯, and 未, take 甲; and for 巳, 酉, and 丑, take 庚. These are all the yang heavenly stems of their respective Triple Harmony Formations. Whenever this heavenly stem appears in the hidden heavenly stems on the pan, it brings the ability to turn misfortune into good fortune within that month.

寅午戌月辛，申子辰月丁，亥卯未月己，巳酉丑月乙，與月德同。

The "Monthly Virtue Combine" is the heavenly stem that combines with the "Monthly Virtue." For the months of寅, 午, and 戌, it is 辛 (which combines with 丙); for 申, 子, and 辰, it is 丁 (which combines with 壬); for 亥, 卯, and 未, it is 己 (which combines with 甲); and for 巳, 酉, and 丑, it is 乙 (which combines with 庚). Its function is the same as the "Monthly Virtue," also governing the transformation of misfortune into good fortune.

子丑合土，寅亥合木，卯戌合火，辰酉合金，巳申合水，午未合日月。一名六合，又名橫合。若干支互合，名同心合，婚事吉。凡事成合不脫。

"Branch Combination" refers to the pairing of the twelve Earthly Branches into six pairs: Zi combines with Chou to form earth, Yin combines with Hai to form wood, Mao combines with Xu to form fire, Chen combines with You to form metal, Si combines with Shen to form water, and Wu combines with Wei to form the sun and moon (Wu represents the sun and Wei represents the moon, they do not form another element). This is also called "Liu He" or "horizontal combination." If the Heavenly Stems and Earthly Branches also combine with each other, it is called "Heart Combination," which is most auspicious for marriage. Whenever branch combinations occur, they indicate gathering and success rather than dispersion.

甲己化土，乙庚化金，丙辛合水，丁壬合木，戊癸合火。遇六則合，遇五則化。五陽奇，五陰偶，陰配為夫婦，故凡事和合，一名五合。

" Heavenly Stems combination " refers to the pairing of the ten Heavenly Stems into five pairs: Jia combines with Ji to form earth, Yi combines with Geng to form metal, Bing combines with Xin to form water, Ding combines with Ren to form wood, and Wu combines with Gui to form fire. It is said that "when separated by six positions, they combine; when separated by five positions, they transform." This means that two stems combined at a distance of six positions form a combination, and at a distance of five positions, they transform into another element. Among the ten Heavenly Stems, five are yang stems (odd numbers) and five are yin stems (even numbers). A yin and yang stem pairing is like a husband and wife, so whenever there is a combination of stems, it signifies harmony and union. This is also called "Five Harmony."

申子辰合水，亥卯未合木，寅午戌合火，巳酉丑合金，三方作合會局，上了字生中一字，下一字主墓，主凡事湊合，外方相助，一名三角合，但主事成遲。

Triple Harmony refers to three branches combining to form a single pattern: Shen, Zi, and Chen form a Water pattern; Hai, Mao, and Wei form a Wood pattern; Yin, Wu, and Xu form a Fire pattern; and Si, You, and Chou form a Metal pattern. When three branches meet in one position to form a pattern, the first character is the Longsheng (growth) of the five elements of that pattern, the middle character is the Diwang (prosperity), and the last character is the Muku (storage). Triple Harmony indicates that things are accomplished through cooperation, with assistance from people from outside, hence it is also called 'Triangle Harmony'; however, it indicates that things are achieved slowly. The original text mistakenly wrote '上一字' as '上了字', and this is recorded as is without correction.

甲午、乙巳、丙辰、丁巳、戊寅、己丑、庚未、辛申、壬酉、癸戌。主意外遇合超遷。

"The Heavenly Stem and Earthly Branch combination known as 'Gan Qi' consists of ten pairs formed by matching each of the ten Heavenly Stems with an Earthly Branch. When this combination appears in a divination chart, it signifies unexpected encounters and promotions to higher positions. The original arrangement follows the pattern of ascending Heavenly Stems and descending Earthly Branches, starting from Jiawu (甲午) and proceeding through Yisi (乙巳), Bingchen (丙辰), Dingsi (丁卯), Wuyin (戊寅), Jichou (己丑), Gengzi (庚子), Xinhai (辛亥), Renxu (壬戌), and Guiyou (癸酉). However, the combinations from Dingsi (丁巳) downwards do not conform to this pattern, and are likely errors introduced during copying. Here, we follow the original text as recorded, without adjusting according to the standard pattern."

子戌旬丑，申午旬子，辰寅旬亥。

The "Xun Qi" is determined based on the ten-day period it belongs to. The six ten-day periods are grouped into three sets: the Jiazi and Jiaxu periods have their odd deity in Chou; the Jiashen and Jiawu periods have their odd deity in Zi; the Jiachen and Jiayin periods have their odd deity in Hai. When divining, first determine which ten-day period the current day belongs to, then identify the palace where the odd deity of that period is located.

亥星精，子月精，丑日精。斗轉亥，鶴鳴子，雞鳴丑，日月星三光之精備，化凶為吉。

"Lianzhu Qi" refers to the consecutive Earthly Branches of Hai, Zi, and Chou forming a chain. Hai represents the essence of stars, Zi the essence of the moon, and Chou the essence of the sun; corresponding to the seasonal phenomena: the handle of the Big Dipper points to Hai, the phoenix cries at Zi time, and the rooster crows at Chou time. When these three branches appear together, it signifies the complete essence of the sun, moon, and stars, capable of transforming misfortune into good fortune.

天下乙丙丁，地下甲戊庚，人中壬癸辛。奇本忌空，要三傳全見，順為上，逆次，亂又次之。

The Three Marvels are divided into three groups: the heavenly Three Marvels are Yi, Bing, and Ding; the earthly Three Marvels are Jia, Wu, and Geng; and the human Three Marvels are Ren, Gui, and Xin (the original text reads 'heavenly' but is here transcribed as 'heavenly' as per the source). Originally, the Three Marvels are most忌 to fall into Kongwang, and all three characters must appear together in the Three Transmissions to be considered valid. If the three characters appear in the original order, it is the best; if they appear in reverse order, it is次; and if their order is mixed, it is the worst.

同干奇。入課傳有喜，動用有禮。同常冠冕、筵會、婚姻、賞賜。

The dry branch taken by "Gan Yi" is the same as that of "Gan Qi." It enters the four lessons and three transmissions, indicating good fortune. Any action taken is in accordance with propriety. It is of the same type as Tai Chang, governing matters such as ceremonial attire, banquets, marriage, and bestowals of titles or rewards.

子 丑 寅 卯 辰 巳 午 未 申 酉 戌 亥 午 巳 辰 卯 寅 丑 子 亥 戌 酉 申 未 禮儀之中，主喜慶之事，居同旬首作幕貴主高中。

"The 'Branch Symbols' is a chart: the upper row lists the twelve Earthly Branches, and the lower row lists the corresponding positions of the Branch Symbols for each branch. When matched one by one, they are as follows: Zi corresponds to Wu, Chou to Si, Yin to Chen, Mao to Mao, Chen to Yin, Si to Chou, Wu to Zi, Wei to Hai, Shen to Xu, You to You, Xu to Shen, and Hai to Wei. The two rows mirror each other exactly around the line passing through Mao and You. The Branch Symbols belong to the category of rituals and are associated with auspicious events; if they share the same palace as the beginning of a ten-day period, they can be considered 'Mugui,' which is favorable for success in imperial examinations."

甲子甲戌甲申甲午甲辰甲寅。六甲之首，主婚姻、喜慶、考試、冠軍。並忌刑害，主因喜起禍，忌空。

"The term 'Xun Yi' refers to the first day of each of the six ten-day periods, namely Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. These are the first days of the six Jia cycles and are associated with marriage, celebrations, examinations, and achieving the top rank. However, they are most feared when accompanied by punishments or harmful influences, as such combinations can lead to misfortune instead of good fortune from joyful events. They are also feared when they fall into Kongwang."

甲 乙 丙 丁 戊 己 庚 辛 壬 癸 寅 卯 巳 午 巳 午 申 酉 亥 子 臨官之位，利仕宦食祿，入課傳顯榮，遇合養身之本，受命之源。

"Dry禄" refers to the official positions of the ten heavenly stems, corresponding as follows: Jia's禄 is in Yin, Yi's禄 is in Mao, Bing's禄 is in Si, Ding's禄 is in Wu, Wu's禄 is in Si, Ji's禄 is in Wu, Geng's禄 is in Shen, Xin's禄 is in You, Ren's禄 is in Hai, and Gui's禄 is in Zi. Wu and Ji, the two earth stems, have no inherent position and follow Bing and Ding respectively. The禄 position corresponds to "Officialdom" in the twelve long lives, indicating favorable conditions for holding an official post and receivingofficial stipend. If it appears in the four lessons and three transmissions, it signifies prominence and honor. If it also forms a harmonious combination, it represents the fundamental basis for establishing one's life and the source of receiving a mandate.

申子辰寅牡水，亥卯未巳牡木，寅午戌牡火，巳酉丑亥牡金。三合頭沖也。帶丁祿臨卯酉，名喜報神。助威迅捷，年月日時命上馬俱見，主大富貴。

"The 'Heavenly Horse' refers to the Post-horse. It is determined according to the Triple Harmony Formation: in the Water triad of Shen-Zi-Chen, the horse is in Yin; in the Wood triad of Hai-Mao-Wei, the horse is in Si; in the Fire triad of Yin-Wu-Xu, the horse is in Shen (the original text lacks the character 'Shen' here, but it is recorded as is); in the Metal triad of Si-You-Chou, the horse is in Hai. The principle behind this method is 'Triple Harmony Head Opposition'—taking the first character of the Triple Harmony (the Growth position) and using its opposing branch as the horse. If the Post-horse is accompanied by the Ding spirit and the禄神 (favorable official), and is located in the Mao or You position, it is called 'Joyful Divine Report'. The Post-horse signifies enhancement of power and swift movement; if the Heavenly Stem, Month Builder, Day Branch, hour, and personal destiny all contain the Post-horse, it indicates great wealth and honor."

正七午，二八戌，四十子，五十一寅，六十二辰。正月起午順數六陽神也。仕宦升遷，飛騰萬里，並貴名天使星。

The Heavenly Horse is determined by the month, with two months sharing one branch: the first and seventh months are in the branch Wu, the second and eighth in Shen, the third and ninth in Xu, the fourth and tenth in Zi, the fifth and eleventh in Yin, and the sixth and twelfth in Chen. The method of calculation starts from the first month with Wu, and proceeds in order through the six yang branches (Wu, Shen, Xu, Zi, Yin, Chen). The Heavenly Horse signifies official promotion and rapid advancement; if it is combined with the Nobleman, it is also called the Angel Star. The original text under 'two and eight' is carved as 'Xu' and omits the entry for 'three and nine Xu', which does not conform to the method of counting the six yang branches in order starting from the first month. This version is recorded as is, and when used, the correct method is to follow the order of the six yang branches.

即十干之長生，乃天地生氣，凡事有益，名學堂星，忌空克，名文星受制。

"The 'Heavenly Star' refers to the long life position of each of the ten heavenly stems, which is where the vital energy of heaven and earth originates. It is beneficial for any matter and is also called the 'Academy Star,' particularly valued in divination related to literature and examinations. It is most忌 to fall into Kongwang or be overcome. Once it falls into Kongwang or is overcome, it is called 'the Literary Star is restricted,' indicating obstacles in official rank and literary achievements."

即五行自旺之季，蓋五行自旺則氣盛之候也。諸事有氣，強盛生發。再同類相比，亦名比旺。

"Dryness and strength" refers to the seasons when each of the Five Phases is dominant—spring for wood, summer for fire, autumn for metal, winter for water, and the fourth month for earth. When the Five Phases encounter their dominant season, they are at their strongest, so all things have vitality, are vigorous, and can flourish. If they also meet similar phases that support them, this is called "mutual strength."

即每日陰陽二貴也。乃十干之貴氣也。

"Qian Gui" refers to the yang nobleman and yin nobleman paired each day, with their calculation methods shown in the earlier heaven yang nobleman and later heaven yin nobleman diagrams. It represents the noble aura inherent in each of the ten heavenly stems, being the most esteemed among the nine treasures.

以上九寶也，德合奇儀祿馬生旺貴，皆十干之吉煞，故曰寶。

The above is the "Nine Treasures," summarizing into nine categories: virtue, harmony, oddity, ceremony, officialdom, horse, birth, prosperity, and dignity (where virtue includes heavenly virtue, monthly virtue, heavenly virtue combine, and monthly virtue combine; harmony includes branch harmony, heavenly stem harmony, and triple harmony; and birth refers to heavenly stem stars). They are all auspicious stars associated with the ten heavenly stems, hence called "treasures."

一字刑名自刑，自相戕害也。二字刑名無禮刑，父子相賊也。三字刑名無恩刑，兄弟同類相傷也。

The Three Punishments are divided into three categories based on the number of characters involved. When a single character harms itself, it is called Self-Punishment (Zi Xing), such as Chen刑Chen, Wu刑Wu, You刑You, and Hai刑Hai, indicating self-inflicted harm. When two characters harm each other, it is called No Respect Punishment (Wu Li Xing), such as Zi and Mao harming each other, symbolizing mutual harm between father and son. When three characters harm each other in sequence, it is called No Mercy Punishment (Wu En Xing), such as Yin刑Si, Si刑Shen, Shen刑Yin; and Chou刑Xu, Xu刑Wei, Wei刑Chou, representing mutual harm among siblings of the same type.

甲沖庚，乙沖辛，丙沖壬，丁沖癸，戊己無沖，合逢沖則散，伏逢沖則動，空逢沖則起，吉事不宜沖，凶事宜沖。

"Dry Branches Clash" refers to the mutual control between heavenly stems that are seven positions apart: Jia clashes with Geng, Yi with Xin, Bing with Ren, and Ding with Gui. Wu and Ji are in the middle and belong to earth, so they do not clash. The effect of a clash is that what was originally harmonious becomes dispersed, what was latent becomes active, and what was empty becomes effective. Therefore, good events should not encounter a clash, while bad events may benefit from a clash.

子午卯酉之類，搖動反覆，解散變遷，分爭離異之神，一名斜沖，吉凶逢之皆變動散解，隔七位相沖，又名七煞。

"Branch opposition" refers to pairs such as Zi and Wu, Mao and You, totaling six pairs (Zi-Wu, Chou-Wei, Yin-Shen, Mao-You, Chen-Xu, Si-Hai). It is a divine force associated with movement, change, dispersion, and separation, also called "oblique opposition." Whether it is a favorable or unfavorable event, encountering it leads to change and dispersion. Since the two branches are seven positions apart, it is also called "seven evil."

午破卯，辰破丑，酉破子，戌破未，亥破寅，申破巳，主破碎解裂、改換不完，陽日前四，陰日後四，隔四位相破，人情不順，諸事虧缺，仕防虧空，又名破隔。

"Branch destruction" consists of six pairs:午 breaks 卯, 辰 breaks 丑, 酉 breaks 子, 戌 breaks 未, 亥 breaks 寅, and 申 breaks巳. It signifies fragmentation, disintegration, and change that prevents completeness. In terms of calculation, on a yang day, count forward four branches; on a yin day, count backward four branches. In all cases, the branches are four apart to form destruction. When encountering branch destruction, one's interpersonal relationships may be unsmooth, and various affairs may suffer losses and deficiencies. Officials should be cautious of financial losses in public funds. It is also called "broken separation."

子 丑 寅 卯 辰 申 酉 未 午 巳 辰 卯 亥 戌 主事阻抑不利，骨肉參商，直致相害，穿心可畏。一名穿心煞、怨恨煞。財物中心穿。

"Branch Harm" is also known as the Six Harm. A pair is formed when two lines face each other: Zi harms Wei, Chou harms Wu, Yin harms Si, Mao harms Chen, Chen harms Mao, Shen harms Hai, You harms Xu (the remaining pairs are the reverse of these, such as Wei harming Zi, Wu harming Chou, following the same pattern). It indicates obstacles and lack of smoothness in affairs, discord among close relatives, and direct harm, which is the most dangerous kind of "heart-piercing" danger. Therefore, it is also called "Heart-Piercing Evil" and "Resentment Evil." When this appears in a divination about property, it signifies that property is pierced through the middle and lost.

水土壬辛辰，火乙丙戌，金庚丁己丑，木甲癸未。辰戌為陽墓剛墓，丑未為陰墓柔墓，又辰未為晝墓，戌丑為夜墓，占者得夜墓臨日，自暗投明；晝墓臨夜，自明入暗。又三傳自生入墓，如人墮井中，呼天不應。病死賊獲，己不能去，行人不能來，凡事皆昏晦、閉塞、遲滯，五行葬地，伏沒之神，蒙閉之象也。

The "dry and branch墓" refers to the palace where each of the ten heavenly stems is buried. The Chen palace is the burial place for water and earth, where Ren and Xin stems are buried. The Xu palace is the burial place for fire, where Yi and Bing stems are buried. The Chou palace is the burial place for metal, where Geng, Ding, and Ji stems are buried. The Wei palace is the burial place for wood, where Jia and Gui stems are buried. Among the four burial palaces, Chen and Xu are yang palaces, called "yang墓" or "strong墓"; Chou and Wei are yin palaces, called "yin墓" or "soft墓". Additionally, Chen and Wei are called "day墓", while Xu and Chou are called "night墓". When a night墓 is on the day stem, it signifies moving from darkness to light; when a day墓 is on the night stem, it signifies moving from light to darkness. Furthermore, if the three transmissions proceed from the long life to the burial palace, it is like a person falling into a well, calling out without response. In such a case, if it is about illness, it indicates death; if about a thief, it indicates capture. The person cannot escape, and travelers cannot return. All matters become obscure, blocked, and delayed. The burial palace is the resting place of the five phases, representing a hidden and declining deity, symbolizing confusion and blockage.

甲 乙 丙 丁 戊 己 庚 辛 壬 癸 庚 辛 壬 癸 甲 乙 丙 丁 戊 己 陽見陽，陰見陰為鬼賊克之神，威制之敵也。陽見陽則爭，陰陽相見則相配。青龍為鬼，名紙錢煞，占病有祟，吉神帶鬼亦凶。

"The 'dry ghost' refers to the heavenly stem that overcomes the day stem. By comparing upper and lower stems, we find: Jia's ghost is Geng, Yi's ghost is Xin, Bing's ghost is Ren, Ding's ghost is Gui, Wu's ghost is Jia, Ji's ghost is Yi, Geng's ghost is Bing, Xin's ghost is Ding, Ren's ghost is Wu, and Gui's ghost is Ji. These are all heavenly stems of the same yin or yang that overcome each other. A yang stem encountering another yang stem or a yin stem encountering another yin stem is considered a ghost. It is a spirit that harms and attacks, a god of suppression and subjugation of enemies. Yang encountering yang indicates conflict; if a yin and a yang stem meet, it does not form a ghost but a harmonious pairing. If the Azure Dragon becomes an official ghost, it is called 'paper money evil spirit,' and in divination for illness, it indicates ghostly disturbances. Even if it is a benevolent deity, once it is associated with an official ghost, it becomes ominous."

日上鬼、干合鬼、死鬼、陰鬼、外鬼、害鬼、蛇鬼、六樣鬼、日陰鬼、穿宮鬼、黨鬼、敵鬼、金木水火土五鬼、沖鬼、馬鬼、日下鬼、支藏鬼、絕鬼、家鬼、破鬼、刃鬼、日支鬼、墓中鬼、行年鬼、貴鬼、旬鬼、客鬼、罡鬼、辰上鬼、納音鬼、邪鬼、正鬼、剛鬼、明鬼、暗鬼、厭鬼、本命鬼、三傳鬼、空鬼、真鬼、建鬼、虎鬼、旺鬼、丁鬼、假鬼、夜鬼、勾鬼、六合鬼、三合鬼、陽鬼、日鬼、刑鬼，以上鬼非一種，取其旺用者斷之。

Officials and ghosts vary in name according to their position and the accompanying deities. The original text lists over fifty different names. These can be roughly categorized into several types: those named according to position, such as day ghost, under-day ghost, day shade ghost, day branch ghost, hour ghost, three transmissions ghost, year ghost, birth ghost, penetrating palace ghost, family ghost, guest ghost, and outer ghost; those named according to their relationships, such as heavenly harmony ghost, harmful ghost, conflicting ghost, criminal ghost, breaking ghost, blade ghost, horse ghost, faction ghost, enemy ghost, and triple harmony ghost; those named according to their state, such as dead ghost, terminal ghost, buried ghost, strong ghost, empty ghost, ten-day ghost, establishment ghost, true ghost, and false ghost; those named according to the heavenly generals they ride, such as snake ghost, tiger ghost, hook ghost, six harmony ghost, noble ghost, and pole ghost; and those named according to the five elements and yin-yang brightness and darkness, such as the five ghosts of metal, wood, water, fire, and earth, yin ghost, yang ghost, strong ghost, bright ghost, dark ghost, evil ghost, righteous ghost, night ghost, ding ghost, repelling ghost, nayin ghost, and branch hidden ghost. Although there are many names, their usage is simple: select the one that is currently strong and has been chosen as the main element, and use it for interpretation.

合而為我之友，剛柔相倚之義也；晝則為官府，夜為鬼神，見子孫則有救。身強不妨，有助不妨，鬼坐制不妨。鬼臨日干，身必難，看是何等鬼，以日干為主，三遁干為賓，只以所遁干鬼為重，餘鬼之名不一種，各以所臨、所伏、所帶、所乘而號其名，其吉凶則隨時、隨地、隨人、隨事取斷可也。

If the official ghost is in harmony with me, it becomes a friend instead, which follows the principle of mutual support between strong and weak forces. In terms of nature, if it is divined during the day, it represents government offices; if at night, it represents supernatural disturbances. As long as the son and grandson lines are present, there is a way out. Moreover, if the official ghost is strong on its own, or has helpers, or is seated in a position of being subdued, there is no problem. However, if the official ghost directly faces the day stem, the person will certainly face difficulties. At this time, we need to determine which type of ghost it is. The judgment should be based primarily on the day stem, with the heavenly, earthly, and human layers of hidden stems as secondary factors. Among these, the ghost formed by the hidden stem is the most significant. Other names for various ghosts are determined according to the palace they occupy, the place they are hidden in, the evils they carry, and the general they ride. The fortune or misfortune of these ghosts depends on the time, place, person, and situation, and should be judged flexibly accordingly.

鬼臨鬼上剋日，為攢眉煞，兩重不美。雙親鬼坐生旺地，戀生貪旺不來，過時仍來。臨制剋死絕不來，無路不來，遠於日干遲來。鬼下伏官，小人得助；官下伏鬼，受賄懷欺；鬼帶合，反覆進退；鬼多，有救不妨，要年命上有子孫。見合局，為鬼為黨，鬼煞必非一人。若生干上爻為全鬼化生，反凶為吉。

Official Ghosts overlapping again on top of Official Ghosts to attack the day stem are called "Cuan Mei Sha", which represents double pressure and is very bad. If Official Ghosts are seated in the Growth or Prosperity positions, they will be attracted to the flourishing and prosperous places and will not come immediately, but will come later. However, if they are located in positions that are controlled, attacked, or in death or decline, they will not come. Those with no way to proceed will not come, and those far from the day stem will come later. Now consider the relationship of hidden elements: if Official Ghosts are hidden beneath Official Stars, it indicates that small people are in power and have support; if Official Stars are hidden beneath Official Ghosts, it indicates bribery and deceit. If Official Ghosts are accompanied by a combination, it indicates that matters are fluctuating and uncertain. Although there may be many Official Ghosts, as long as there is a rescue, it is not a problem. The key is that the year pillar and the native's birth pillar should have the Son and Grandson Trigrams. If Official Ghosts form a Triple Harmony Formation, then many ghosts form a group, and the supernatural forces will definitely not be just one. If Official Ghosts instead go to nourish the Trigrams above the day stem, then all the ghosts will transform into Life Qi, turning bad into good.

甲 乙 丙 丁 戊 己 庚 辛 壬 癸 子 巳 卯 申 卯 申 午 亥 酉 寅 五行沐浴之神，主頹浪、費產、嫖賭。

"Dry decay" refers to the place where the ten heavenly stems are considered to be in decline. By comparing above and below, we find: Jia decays in Zi, Yi in Si, Bing in Mao, Ding in Shen, Wu in Mao, Ji in Shen, Geng in Wu, Xin in Hai, Ren in You, and Gui in Yin. This position corresponds to "bathing" in the twelve long lives, also known as the decaying qi. When this occurs, it indicates decline, recklessness, squandering of family property, and activities such as prostitution and gambling.

甲乙丙丁，丙丁戊己，戊己庚辛，庚辛壬癸，壬癸甲乙。名脫氣、盜神、洩氣、一名剝官，皆盜洩日干之氣。又名救神，制鬼，有鬼須尋制。

"The dry branch" refers to the heavenly stem that is born from the day stem. It is determined by pairing them as follows: Jia and Yi days are connected to Bing and Ding, Bing and Ding days are connected to Wu and Ji, Wu and Ji days are connected to Geng and Xin, Geng and Xin days are connected to Ren and Gui, and Ren and Gui days are connected to Jia and Yi. It is also called "depletion," "theft of spirit," "leak of energy," or "peeling official," because they all drain the energy of the day stem. However, it has another aspect: it is the son element, which can control the official ghost. Therefore, it is also called "savior deity." In any divination lesson that contains ghosts, one should look for methods of control here."

甲 乙 丙 丁 戊 己 庚 辛 壬 癸 申 酉 亥 子 亥 了 寅 卯 巳 午 斷絕之神，加生絕而復發，利結舊事。

"Dryness and Exhaustion" refers to the places where the Ten Heavenly Stems are at their weakest: Jia is exhausted in Shen, Yi in You, Bing in Hai, Ding in Zi, Wu in Hai, Ji in Zi (the original text had "Zi" but it was mistakenly carved as "Liao" due to similarity in form, and it is recorded as such here), Geng in Yin, Xin in Mao, Ren in Si, and Gui in Wu. Exhaustion signifies the deity of termination; if the place of exhaustion is overlaid with the position of Growth, it indicates revival after termination and a renewal of energy, which is favorable for concluding past matters.

甲 乙 丙 丁 戊 己 庚 辛 壬 癸 午 亥 酉 寅 亥 寅 子 巳 卯 申 十干無氣之神，百事不成，帶自刑主自盡。並二血見血光，並刑刃主兵死，帶蛇虎厭亦凶。

"Dead" is the dead position of the ten heavenly stems: Jia dies at Wu, Yi dies at Hai, Bing dies at You, Ding dies at Yin, Wu dies at Hai, Ji dies at Yin, Geng dies at Zi, Xin dies at Si, Ren dies at Mao, and Gui dies at Shen (according to the principle of fire and earth sharing the same palace, Wu's dead position should be You, but the original text says Hai, and this is recorded as is). "Dead" is a spirit of the heavenly stems without vitality; encountering it results in failure in all affairs. If it is accompanied by self-punishment, it indicates self-destruction; if it appears together with the two blood spirits, blood branch and blood taboo, it indicates a blood disaster; if it appears together with punishment and Yangren, it indicates death by weapons; if it is accompanied by Teng Snake, White Tiger, or Tianyan, it is also very凶.

空者，十干不到之地，孤虛之神也。一名天中煞。經曰：「空亡諸事慢對沖，必虛本位為孤虛。」加日干並華蓋、墓神，主占非孤即寡，非僧即道，陰為尼，陽為僧道。又主庶出孤寡無妻，故名孤寡煞。有數等空亡，逢沖好起遇合即就。

The term "Kongwang" refers to the two earthly branches that are not matched by any of the ten heavenly stems in a given set of ten stems and twelve branches. Since each set of ten stems is paired with twelve branches, two branches are left unmatched, making them the "solitary and empty" spirits, also known as "Tianzhong Sha." The classics state: "If something falls under Kongwang, all matters will be delayed; one should look at its opposite branch. Since the position is empty, it becomes solitary and empty." If Kongwang is combined with the day stem and also appears together with "Huagai" (a star indicating solitude and aloofness) and the "mushroom spirit," the person involved is either solitary or childless, or a monk or a Taoist. For women, it may indicate becoming a nun, and for men, becoming a monk or Taoist. It also signifies being庶出 (illegitimate), solitary, and childless, hence it is also called "Gugua Sha." Kongwang has several different levels (see details below). Generally, when it meets its opposite branch, it becomes empty again and reappears; when it meets a compatible branch, the matter can be resolved.

漏空 地下空亡名漏底空亡，主事無根底，空中樓閣，宜空手求謀，或過三甲六甲百日主有成，以衰旺酌論。或年命歲月時填實。 截空 初傳空破有為而被截住也。名曰斷首，主月內不成。中傳空名折腰，又名斷橋，凡事中間有變更、斷更復續，並漏底則無成。 遊空 即旬空，天上空亡也。出旬可望，年月太陽可填。

"Lei Kong": When the Kongwang falls on the Earth Plate, it is called "Loudi Kongwang," indicating that the matter being handled has no foundation, like a building in the air; in such cases, it is advisable to proceed without any prior preparation. If one can survive three Jia (thirty days), six Jia (sixty days), or one hundred days, the matter may still succeed, but the specific outcome should be determined by the strength and decline of the elements. The empty position can also be filled by the year pillar, birth year, Tai sui, month builder, or time of day. "Jie Kong": When the first transmission falls on Kongwang or is broken, the original intention is obstructed, which is called "Duan Shou," indicating that the matter cannot be completed within a month. When the middle transmission falls on Kongwang, it is called "Zheyao" or "Duanqiao," indicating that the matter undergoes changes midway, with interruptions and renewals. If this is combined with "Loudi Kongwang," the matter will definitely fail. "You Kong": This refers to the usual "Xun Kong" (decade empty), which belongs to the Heaven Plate's Kongwang. Once the current decade is over, there is hope, and the empty position can also be filled by the Tai sui, month builder, or the position of the Sun.

皆空 上下天地皆傾家蕩產，凡事莫追，了無一實。 究竟空 末傳空也，事無下稍，又名失尾，又名刖足，終不能行而少歸結。 無依空 日上空亡也。主無依告，空自出頭，較高親少力。 無家空 支上空亡也。孤獨無居，無妻子田產，或常出外，或賃居。

"Jie Kong": Both the Heaven Plate and Earth Plate fall into emptiness, indicating the loss of family fortune, and nothing worth pursuing remains. "Jing Li Kong": The Final Transmission falls into emptiness, meaning the matter has no conclusion, also called "Shi Wei" or "Yue Zu" (the punishment of cutting off the feet), ultimately unable to move forward with little resolution. "Wu Yi Kong": The Day Stem falls into emptiness, indicating no place to rely on or seek help, being exposed without support, even though attaching oneself to a prominent family may not bring any benefit. "Wu Jia Kong": The Day Branch falls into emptiness, indicating being alone without a place to settle, lacking wife, children, land, or property, or being away from home for a long time, or living in rented housing.

孤鴻空 初末兩傳空也，事無頭尾，憑中作主。 虛聲空 正時入空也。凡事有名無實，有心無意，指空說空。 孤虛空 凡年月日時前一位為孤，後一位為寡，對沖為虛，行兵宜擊。

"Lonely Wild Goose Void": The first and final transmissions both fall into void, leaving only the middle transmission. The matter has neither beginning nor end, and can only be decided by the middle transmission. "Empty Sound Void": The correct time of the divination falls into the void, so all matters are empty in reality, with no real intention. What is said is all empty talk. "Lonely Void": Whenever the master year, month builder, day branch, or hour is used as a reference, the one before it is called "lonely," the one after is called "few," and the one directly opposite is called "empty." These three positions are important to military strategists, and in military operations, it is advisable to attack from the empty position.

退茹空 反急宜進步，即可求退，則入空亡矣。 進茹空 急宜退步，若再求進，則入空亡矣。 真空 春土夏金夥木冬火，乃五行絕地，諸事不宜。

"The Retreat into Void": When the three transmissions form a continuous and retreating pattern, one should instead act swiftly and advance; if one follows the trend of retreating, one will retreat into the void. "The Advance into Void": When the three transmissions form a continuous and advancing pattern, one should instead retreat quickly; if one continues to advance, one will enter the void. These two principles indicate that the trends of advancing and retreating are opposite to the void, and one should look at them in reverse. "True Void": The earth in spring, the metal in summer, the wood in autumn, and the fire in winter are all the dead places of the five elements, which are the true voids, and nothing auspicious should be done (the original text mistakenly wrote "伙木" for "秋木", which is similar in appearance and is now corrected).

以上八煞也。刑沖破害墓鬼廢空，為八煞。與九寶皆斷法所必需也。

The above is the "Eight Evils," which can be summarized as crime, collision, destruction, harm, tomb, ghost, waste, and emptiness (among which waste includes dry failure, dry loss, dry depletion, and dry death, and emptiness includes the various types of kongwang mentioned above). Just like the Nine Treasures, the Eight Evils are essential tools for divination.

神煞類神猶如散錢，以遁干貫之，方有用耳。凡欲知來情，諸書皆以發用初傳上所乘之神測其事類，為來意，參日干生克詳之。如我生為子，生我為父，克我為鬼，我克為財，比肩為兄弟朋友。若旺而有氣，必有所行之事而來矣。看所乘之神，細分其事類，即知為何事也。如休囚無氣，必是來占一物，則看月將為何類之物。蓋將主遁，神主事也。主物則以神為形貌，干為顏色也。主事又看旺用生比日干者為吉事，克洩日干者為凶事也。

The concepts of divine omens and their categories are like scattered coins; they are only useful when tied together by the method of hidden stems. When trying to determine the nature of a person's inquiry, all schools of壬 (Rén) divination use the initial transmission and the divine spirit riding on it to determine the type of matter involved, treating it as the main subject. Then they combine this with the relationship between the day stem and other elements to further analyze. The classification of the Six Relations is as follows: what I generate is my descendants, what generates me is my parents, what controls me is official ghosts, what I control is wife and wealth, and what is similar to me is brothers and friends. If this character is strong and has vitality, the person is likely coming about an ongoing matter; by examining the divine spirit riding on it, we can determine the specific category of the matter, thus knowing what the question is about. If it is weak and confined, then the person is likely inquiring about an object. In such cases, we look at the month general to determine the category of the object. Because the month general is associated with the hidden stem, and the divine spirit determines the matter. When inquiring about objects, the divine spirit determines the form and the heavenly stem determines the color. When inquiring about matters, we then look at the strong and active element: if it nourishes the day stem or is similar to it, it indicates a favorable matter; if it controls or drains the day stem, it indicates an unfavorable matter.

故凡占來意，全責初傳，初傳乃人心之開、意之萌、事之始也。又四課之間，日辰各有陽神，陽神之上各有陰神，陰神乃事之背後幽隱之處也。即三傳內初傳之陰，即中傳，中傳之陰即末傳也。因而事之初中末可究，故陰神與陽神相生比者，其事成。若陰神克陽神者，其事不成。陰神陽神兩相摩蕩者，此法是也。觀其立課傳之旨，知其陰神為最重矣。不然何以初傳之成敗主變易於中傳，中傳之成敗變易於末傳哉？是故陽神之吉，惟恐陰神之凶；陽神之凶，專望陰神之吉。即行年本命皆取陰陽並看，故經曰：「欲知其隱，必觀其陰。」是也。

Therefore, when divining the intention of a matter, the focus is entirely on the first transmission, because the first transmission represents the moment when human thoughts first arise and the matter first begins. Looking at the four lessons: the day stem and day branch each have a yang spirit, and above each yang spirit is a yin spirit, which represents the hidden and subtle aspects behind the matter. In the three transmissions, the yin spirit of the first transmission is the middle transmission, and the yin spirit of the middle transmission is the final transmission. Thus, the beginning, middle, and end of the matter can be investigated. Therefore, when the yin spirit and yang spirit are in mutual generation, the matter can succeed; when the yin spirit overcomes the yang spirit, the matter will fail. The phrase "the mutual interaction between yin and yang spirits" refers to this method. By examining the intention behind the establishment of the four lessons and three transmissions, one can see that the yin spirit is most important. Otherwise, why would the success or failure of the first transmission change in the middle transmission, and the success or failure of the middle transmission change in the final transmission? Therefore, when the yang spirit is auspicious, the most feared thing is a凶 yin spirit; when the yang spirit is inauspicious, one hopes for a auspicious yin spirit. Even the year of birth and the native's destiny must be considered from both yin and yang perspectives. Therefore, the classic says: "To understand hidden circumstances, one must look at the yin spirit."

然凡看一字，須看所遁之干為緊。遁干乃活動能變遷其事之凶吉，而其事乃實干能制支、動能制靜所必然也。既得其來情，首看神上所遁之干，次看末傳神將所遇之時，次看所臨之地，次看神將所得之陰神，合而細詳之，得以遁干論。如初傳在日上兩課，則為己身之事，在辰上兩課發用則為他人之事也。經曰：「日上發用己事論，日陰從我事相尋。辰上動時占別人，陰伏小口定災迍。」

However, when examining any character, the most important thing is to look at the heavenly stem it represents. The hidden heavenly stem is dynamic, capable of causing changes in the fortune's auspiciousness or inauspiciousness. The reason things can be resolved is because the heavenly stem can control the earthly branch, and movement can control stillness, which is a natural law. Once the origin is known, the first step is to examine the heavenly stem hidden in the noble spirit. The second step is to look at the time when the noble spirit's heavenly general meets the final transmission. The third step is to consider the earthly plate palace it is in. The fourth step is to examine the yin spirit paired with the noble spirit's heavenly general. By combining these details carefully, the final judgment should be based on the hidden heavenly stem. If the initial transmission is in the day stem's two lessons, it refers to one's own affairs. If the initial transmission is in the day branch's two lessons and initiates the action, it refers to others' affairs. The classic says: "If the initial transmission initiates the action on the day stem, it concerns one's own affairs; if the yin spirit on the day stem follows me, follow it to find the origin of the matter. If the action initiates on the day branch, it concerns others; if there is an obstruction in the hidden place of the yin spirit, children and young people will surely suffer misfortune."

故凡陽神之剋日干者，是官鬼臨身。若陰神乃克陽神，則陰神為子孫爻，定是子孫為主，官鬼不能害，故有鬼須尋救也。若仕宦人不忌官鬼，官為爵位，鬼為威權，反忌子孫剝官。又忌子孫克洩青龍祿神。

Therefore, whenever a yang spirit controls the day stem, it is considered that the official ghost is present. At this time, if a yin spirit can control the yang spirit, then the yin spirit is the son and grandson hexagram, and the matter should be governed by the son and grandson hexagram, so the official ghost cannot harm me—thus, when there is a ghost, one must seek salvation. However, this must be differentiated: officials do not mind the official ghost, because the official represents rank and the ghost represents authority; for them, it is actually the son and grandson hexagram that they fear, as it may take away their position. They also fear the son and grandson hexagram to control and drain the azure dragon and the禄神 (the禄神 represents salary).

又如陰神生日干者，是父母臨身。若陰神克陽神則陰神為妻財，定是妻財為主，占父母病則凶。又如陽神為日干所生，是子孫臨身矣。若陰神克陽神則陰神為父母，定知父母為主，占子孫為凶。又如陽神與日干比者，是兄弟臨身，若陰神克陽神則陰神為官鬼，定是官鬼為主，占妻病亦凶，占財亦有分奪，其辰上陰神陽神與日上陰陽同例看，則兩邊之情事得矣。

Now let's give a few more examples. If the Yang spirit is the Day Stem, then the parents are present; at this time, if the Yin spirit overcomes the Yang spirit, the Yin spirit is the wife and wealth hexagram, and the matter is determined by the wife and wealth hexagram, which is ominous when predicting the parents' illness (wealth can overcome parents). If the Yang spirit is generated by the Day Stem, then the children are present; at this time, if the Yin spirit overcomes the Yang spirit, the Yin spirit is the official and ghost hexagram, and the matter is determined by the official and ghost hexagram, which is ominous when predicting the children's illness or when predicting property, as it may be taken away (brothers steal wealth). If the Yang spirit is of the same type and harmonious with the Day Stem, then the brothers are present; at this time, if the Yin spirit overcomes the Yang spirit, the Yin spirit is the official and ghost hexagram, and the matter is determined by the official and ghost hexagram, which is ominous when predicting the wife's illness or when predicting property, as it may be taken away by others (brothers steal wealth). The Yin and Yang spirits on the Day Branch are analyzed in the same way as on the Day Stem, so both sides can be understood.

若又占己身之事，則以辰上陰陽為我事之情形，與日干參看。蓋辰上陰陽，皆占我與他人相涉之事，假如甲子日辰上兩課發用，是水將土神，水將生甲為父母，乃乘土神，又克水神，若水旺則主父母官位事，水相則主父母財喜事，若水休囚則主父母失財物事。蓋將為六親，神為事也。

If the divination is about oneself, then the yin and yang deities on the day branch are taken as the situation concerning oneself, and they are combined with the day stem for reference; because the yin and yang on the day branch represent matters involving oneself and others. For example, on a Jiazi day, the two lessons on the day branch with their initiating transmission are riding on a water general and a soil divine. The water general can generate Jia wood, so it represents parents; but since it is riding on the soil divine, the soil divine in turn restrains the water. At this point, we look at the strength of the water: if water is strong, it indicates matters concerning the official position of the parents; if water is in the phase of prosperity, it indicates matters concerning the parents' wealth and good fortune; if water is weak and confined, it indicates matters concerning the loss of the parents' wealth. The general principle is: the month general represents the identity of the six relations, and the noble divine represents the nature of the matter.

又如甲木兄弟太沖木將為用，乘土神，則為兄弟財物事。又孟為長，仲為次，又為等輩，季為幼輩，又將旺為壯少，休囚為老。又與日干三合為親，不合為疏，如上法推占來意，決無差誤。再看六處遁干孰旺孰衰，旺而生比日干則與我為吉，旺而克洩日干則與我為凶，而吉凶判矣。

Another example: On a day with the stem Jia (wood), wood is considered as the brother. If the heavenly general Taichong (Mao, wood) is used, and it is accompanied by a noble spirit of earth, then wood overcomes earth, which represents wealth. This indicates matters related to brothers and wealth. To determine the generation or rank, look at the four beginning, middle, and end seasons:寅,申,巳,亥 are the beginning seasons, indicating elders or the eldest; 子,午,卯,酉 are the middle seasons, indicating the next generation or peers; 辰,戌,丑,未 are the end seasons, indicating younger generations. Also, determine the age by the strength of the heavenly general: a strong one indicates youth or middle age, while a weak and confined one indicates old age. To determine closeness or distance, check if the heavenly general forms a triple harmony with the day stem: those that form a triple harmony are close relatives, while those that do not are distant. By following these methods, the meaning can be accurately determined. Finally, examine the six hidden stems to see which are strong and which are weak: if they are strong and generate or are similar to me, it is favorable; if they are strong and overcome or drain me, it is unfavorable. Thus, the favorable and unfavorable outcomes are clearly determined.

仰觀於天，俯察於地，陰顯共象，陰現其情，旺相休囚，四時迭運，乘時者強，失時者難，得地者茂，陷險者亡，干傷我畏，支傷人懼，數目之端，先天是責，新舊之故，孟仲季求，明無暗有，遁干是求，

This is the four-character main text of the final two lines of the classic. The first part explains the general principle of taking images. Above, observe the Heaven Plate; below, examine the Earth Plate. Yang reveals the form of things, while Yin reveals the true nature of things. Prosperity, flourishing, rest, and captivity change with the four seasons: riding the strength of the season brings success, losing the season brings difficulty; those in favorable positions flourish, while those in dangerous positions decline. If heavenly stems are injured, it indicates fear on our side; if earthly branches are injured, it indicates fear on the other side. To calculate the number of elements, refer to the Earlier Heaven numbers from the Yellow River Chart; to distinguish between new and old matters, look to the four beginning months, four middle months, and the final month. What is visible in the open is not seen, but what is hidden in the dark exists; in such cases, seek the hidden heavenly stems.

苟得其同，雖遠必合，苟失其同，雖近不親，生我不喜，克我不凶，氣化圓通，妙理斯出，占類既陳，類情非一，陽神陰神，兼求失執，數則物類，偏求則蕩，觀陽觀陰，主賓情洩，遁干加臨，吉凶盡變，萬事決疑，真偽自判。

The latter part discusses the principle of circular and flexible transformation. If the same type is obtained, even if they are far apart, they will inevitably harmonize; if the same type is lost, even if they are close, they will not be close. Those that nourish me may not necessarily be good, and those that overcome me may not necessarily be harmful. Everything depends on how the vital energies and transformations are smoothly and flexibly interrelated. The profound principle arises from here. Since the categories to be divined have already been listed, the situations within the same category are not singular, so both the yang spirit and the yin spirit must be considered together and not focused on one side alone. The numbers should be viewed in relation to the categories of things; focusing solely on one aspect will lead to wandering without a destination. Only by seeing both the yang and yin spirits can the actual situations of the subject and object be revealed. Finally, adding the influence of the concealed heavenly stem will cause the fortune and misfortune to change completely. All kinds of doubts can be resolved, and the true and false will naturally become clear.

此贊遁干剖人間萬事之疑惑，而趨避其得失確有把捉，其氾濫無據之說俱可廢也。《金繩書》云：「六壬之法，不可偏執其象，亦不可偏執其義。」取其象而不察其義，則失之拘而執；取其義而不得其象，又失之遁而蕩。占文書象類取朱雀矣，止以朱雀察之，不失之拘乎？課傳六處遍推而無所主，不失之蕩乎？必也合陰神陽神之兩相摩蕩，遁干與日干生比克洩，庶幾得之。

This passage praises the ability of the遁干 to unravel all doubts in the human world, and indeed, seeking good fortune and avoiding misfortune has a clear basis to rely on. All baseless claims can be discarded. The "Golden Rope Book" says: "The method of Six壬 should not be fixated on the images, nor should it be fixated on the meanings." Taking only the images without considering the meanings leads to being overly rigid and narrow-minded; taking only the meanings without grasping the images leads to being vague and aimless. For example, when divining about documents, taking the image of Zhu Que is natural; but if one fixates solely on Zhu Que, isn't that being too rigid? Conversely, if one thoroughly examines the four lessons, three transmissions, and six positions but cannot determine the main point, isn't that being too vague? One must combine the interaction of yin and yang spirits, and also refer to the relationships of generation, comparison, overcoming, and depletion between the遁干 and the day stem, only then can one approximately grasp the truth.

苟非其類之比克，雖近有其象，而不應苟得；其類之比，雖遠必驗也。特衰旺分遲速耳，且如甲日秋占求財，龍居子午敗死之鄉，甲木敗子而死午。而見於用傳，雖近而不成也。失其天時，又失其地利也。或又遁干與日相剋刑害，則畏而不成也。所以必仰觀俯察於陰陽，而取其一也。

If the relationship between elements is neither harmonious nor mutually controlling, then even though the image is close at hand, it will not come to fruition; on the contrary, if there is harmony among the same elements, even if they are far apart, they will surely come to fruition, but the timing will vary according to their strength and decline. For example, if the day stem is Jia Wood and the season is autumn, seeking wealth, and the Azure Dragon is located in the Zi or Wu position—Jia Wood in Zi is a place of bathing and decline, and in Wu it is a place of death—although the Azure Dragon appears in the useful god and the three transmissions, seeming close, wealth will not be obtained. This is because both the heaven's timing (wood is restrained in autumn) and the earth's advantage (sitting in a place of decline and death) are lost. Or if the hidden stem and the day stem are mutually controlling, mutually injuring, or mutually harming, it will be even more fearful and things will not be accomplished. Therefore, one must look up to the Heaven Plate and examine the Earth Plate, selecting the truly useful one from both yin and yang aspects.

又如兵陣責勾陳為類神，勾剋日及日上陽神皆凶也。日克勾及日上陽神克勾，則勝而吉矣。而勾之陰神遁干卻剋日，雖勝而後必有悔，將受其殃。推廣其例，以凶類論之，陰神上得朱雀，則必有讒間爭功之禍，得天空則主詐敗佯輸，得玄武主在奇兵暗伏。更求其將，若帶刑害則愈凶，帶德合則解凶，惟年命上太歲上遁干能救制。若太歲年命上遁干，又助生陰神之鬼，又臨生旺之地，則凶不可逃矣。以鬼干所旺之月為應期。凶類現於四課則主現在，若見於初傳則尤速，中末稍遲，故鬼為凶類而不可執也。

Taking a military formation as an example: When divining about a battle formation, Gou Chen represents the class of spirits. If Gou Chen overcomes the day stem or overcomes the yang spirit on the day, it is ominous; conversely, if the day stem overcomes Gou Chen or the yang spirit on the day overcomes Gou Chen, then it indicates victory and is auspicious. However, if the hidden stem of the yin spirit of Gou Chen comes to overcome the day stem, then although there may be a victory, there will inevitably be regret afterwards, and the commander will suffer misfortune. Extending this example to the category of misfortune: if the yin spirit is accompanied by Zhu Que, there will be slander and betrayal, and disputes over merit and reward; if it is accompanied by Tian Kong, it indicates a pretended defeat; if it is accompanied by Xuan Wu, there will be hidden troops lying in ambush. Further examining the heavenly general it is riding: if it carries punishment or harm, it is even more ominous; if it carries the dry branch virtue and Liu He, it can resolve the ominous situation. The only ones that can rescue and subdue the spirit are the hidden stems of the person's age, birth year, and the current year. If the hidden stems of the person's age, birth year, and the current year instead support and nourish the official ghost spirit of the yin spirit, and the official ghost is located in a flourishing and vigorous position, then misfortune is unavoidable, and the time of occurrence is taken as the month when the dry stem of the official ghost is at its peak. If misfortune appears in the four lessons, it relates to immediate events; if it appears in the first transmission, it happens more quickly; if it appears in the middle or final transmission, it happens later. Thus, although the official ghost belongs to the category of misfortune, it should not be regarded rigidly.

如占官祿須圓融看矣，反喜官鬼在課傳，而並吉將吉神，乘旺相地，得旺相時，與日上年命上神相生，只與日干為克，尤妙遁干亦要透，干支傳來剋日干，類神之陰又不可有子孫之遁干來克用干，必得官矣。

For example, when divining about official positions and salaries, one must look at it more comprehensively: at this time, it is preferable for the official ghost to appear in the four lessons and three transmissions, and it should be accompanied by auspicious generals and deities, located in a prosperous and strong position, occurring in a prosperous and strong time, and generating with the day stem's deity and the deity of the year's birth. It should only be in a position to overcome the day stem—this is a good pattern. Especially remarkable is that the hidden stem should also reveal the official ghost, transmitted through the dry and branch to overcome the day stem. At the same time, there should not be a hidden stem of the offspring deity in the Yin deity that could overcome the official deity (as the offspring overcoming the official would remove the official position). If these conditions are met, one will surely attain an official position.

又有圓融之法，假如人來占不求文書而朱雀見課傳，居有氣之地，而旺相，與日干年命上德合生比，遁干又與日生比旺，則更看其陰神而知其何事。如陰神上見青龍，是用文書而有錢財之喜。然亦必六處見財為實。欲知何人之財，則看日支上神，如乘太常主尊長父母之財，白虎主兇惡人及死傷疾病人之財，旺並官祿則為武職或威權人之財。

There is another method called the Round and Flexible Method. Suppose the person is not seeking matters related to documents, but the Vermilion Bird appears in the Four Lessons and Three Transmissions, located in a place with vitality and strength, and it forms a harmonious relationship with the Day Stem, the Year of Birth, and the native's stem, creating a mutual generation and harmony between the Heavenly Stem and the Liu He, and the hidden Heavenly Stem also harmonizes with the Day Stem and is in its旺 phase. In such a case, one should further examine its Yin Spirit to determine the specific matter. For example, if the Yin Spirit shows the Azure Dragon, it indicates gaining happiness from financial gains through documents. However, it is also necessary to see the presence of the Wealth Trigram in all six positions for the wealth to be realized. To know the source of this wealth, one should look at the God on the Day Branch: if it is乘 Tai Chang, it indicates wealth from elders or parents; if it is乘 White Tiger, it indicates wealth from wicked people or those with injuries or illnesses; if Tai Chang is strong and combined with official positions, it indicates wealth from military officials or those in power.

再圓通看之，若青龍遁干剋日干則我畏而不敢取，如日克支干遁干又克支則懼疑我而不肯與。更圓通之，欲知所為何事，則看青龍之陰神，若得勾陳，懼有爭奪；得天后，懼有婦人阻撓；得太常懼尊長；得太陰懼親戚也。

Looking at it more comprehensively: if the hidden stem of the Azure Dragon comes to overcome the day stem, it indicates that I am afraid and dare not take this fortune; if the day stem overcomes the day branch's stem, and the hidden stem also overcomes the day branch, then the other party is doubtful of me and unwilling to give. Looking even more comprehensively: to know what exactly is being dealt with, one should examine the hidden spirit of the Azure Dragon. If the hidden spirit is associated with Gou Chen, there may be someone competing for it; if it is associated with the Heavenly Empress, there may be a woman interfering; if it is associated with Tai Chang, there may be interference from a superior; if it is associated with Tai Yin, there may be problems from the family side.

又圓通之，雖生我者，亦反為凶。如甲子日，日上得午，傳見子，午上見白虎來遙剋日干，遁建干亦金，天地皆屬旺相氣，雖子水能生甲木為甲父母，乃為實必實，以將雖吉而神與遁干皆凶，且居有氣之時地也。更圓通之，如占求財，忌見父母何也？父克子則子孫傷，無以制鬼而生財，何況子孫見於日上乎？此求財所以忌見父母，雖生無益也。即遁干見父母，亦不吉，而為吝也。

Further refining the interpretation: even when something is born from me, it can sometimes become harmful. For example, on a Jiazi day, if the day stem has Wu, and the three transmissions include Zi, with White Tiger remotely attacking the day stem, and the Taiyuan and month builder's hidden stem belong to metal, with both the heaven and earth disks in a prosperous and strong state—although Zi water can nourish Jia wood, making it the parents of Jia, the heavenly general is auspicious but the noble god and hidden stem are inauspicious, and they are located in a time and place with strong energy. This 'nourishing' becomes unreliable. Further refining: why is it inauspicious to see the parents' yao when seeking wealth? Because the parents restrain the sons, and if the sons are harmed, there is nothing to restrain the official ghosts and to generate wealth. Moreover, if the sons' yao is exactly on the day stem, this is even worse. This is why seeking wealth is inauspicious when seeing the parents' yao—it may nourish me, but it is of no benefit in seeking wealth. Even if the hidden stem shows the parents, it is not auspicious, only indicating reluctance and difficulty in obtaining.

更圓通歲上言之，假如凶將乘凶類神，遁干乘太歲上，遙剋日辰及日上神，或太歲支上又來克，或太歲生遁干來克，並死氣刑沖，其凶於人必矣。歲上得勾陳主爭鬥獄論，更看太歲之陰神又得白虎，遁干又來剋日，帶刑刃，主大辟。若陰神得吉將吉神來生比日干、日上神，上下旺相能解，其凶則輕減速，不致死。見墓神必主囚禁入獄，見救神主有救。皆圓通之妙法也。

From the perspective of the sovereign year, if a malevolent general is riding on a malevolent class deity, and its hidden stem is also riding on the sovereign year, remotely overcoming the day branch and the deity on the day stem; or if the sovereign year's earthly branch also overcomes, or the sovereign year generates and supports the hidden stem and then overcomes me, while at the same time being accompanied by death qi and punishment and clash, then the person is inevitably subjected to misfortune. If the sovereign year is occupied by Gou Chen, it indicates disputes and legal troubles; further examining the hidden deity of the sovereign year, if it also receives White Tiger, the hidden stem further overcomes the day stem, and is accompanied by punishment and Yangren, then it indicates a death sentence. Conversely, if the hidden deity receives a benevolent general and benevolent deity to generate the day stem, to match the day stem, or to generate the deity on the day branch, and both upper and lower are prosperous and strong, able to resolve the situation, then the misfortune is reduced and the person will not necessarily die. If the lesson contains the tomb deity, it certainly indicates imprisonment; if it contains the saving deity, it indicates there is a rescue. These are the subtle methods of comprehensive interpretation.

責陰神，假如二月戊戌日戌將寅時占求財，甲午旬癸辛戊甲，是神之遁干，蒿矢課，陽時用陰貴。

Here is an example focusing specifically on the Yin Spirit (shadow god). In the second month, on a Wuxu day, using the Xu general, a Yin hour was chosen to divinate about seeking wealth. The day belongs to the Jiawu decade. The heavenly stems hidden by the four noble spirits in the lesson are in sequence:癸, 辛, 戊, 甲. This lesson is formed by the day stem remotely overcoming, and its lesson pattern is called "Hao Shi Lesson" (the three transmissions originate from the remote overcoming, like an arrow on the string with weak force, indicating matters are empty and not substantial). The time of divination was the Yin hour. According to the previous method of dividing time and using noble spirits, it belongs to the Yang time, and Yang time should use the Yin noble spirit. First, the lesson chart is listed, followed by a step-by-step explanation.

鬼 甲 寅 后 才財 財 壬 午 合 官未 比 戊 戌 虎 子父

These three lines represent the three transmissions, arranged from top to bottom as the first transmission, middle transmission, and final transmission. Each line is read as follows: six relations, hidden stem, original branch, and the heavenly general it rides. The last column notes the six relations again. The first transmission is寅, with the hidden stem being甲. Since甲 wood overcomes戊 earth, it is marked as 'ghost' (official ghost), riding the heavenly empress. The middle transmission is午, with the hidden stem being壬. Since戊 earth overcomes壬 water, it is marked as 'wealth' (wife wealth), riding the six harmonies. The final transmission is戌, with the hidden stem being戊. Since it is the same as the day stem, it is marked as 'companion' (companion), riding the white tiger. Thus, this lesson's three transmissions form the fire trinity of寅, 午, 戌, and the initiating transmission is the official ghost. At the end, the terms 'wealth', 'official ghost', and 'son and father' are notes added separately by the original text to indicate the six relations (wealth is equivalent to wealth, official ghost is equivalent to official ghost, son is equivalent to son, and father is equivalent to father). These were transcribed horizontally and no longer clearly correspond to each column, so they are recorded in their original order without interpretation or correction.

後 虎 勾 貴 甲 戊 辛 癸 慈 身遊 子 財 寅 午 酉 丑 午 戌 丑 戊

The Five Phases are the Four Lessons, read from right to left in the ancient style, with the first lesson on the far right. The Five Phases are arranged from top to bottom as: the riding general, the hidden stem, the Six Relations, the upper deity, and the lower deity. According to this, the first lesson has the lower deity as the day stem Wu (Wu resides in the Si palace), the upper deity as Chou, riding the Nobleman, the hidden stem as Gui, Wu earth controls Gui water, thus it is 'Wealth'. The second lesson has the lower deity as Chou, the upper deity as You, riding Gou Chen, the hidden stem as Xin, Wu earth generates Xin metal, thus it is 'Son' (child). The third lesson has the lower deity as the day branch Xu, the upper deity as Wu, riding the White Tiger, the hidden stem as Wu, which is the same as the day stem, thus it is marked 'Body Moving' (i.e., moving body, the day stem moves). The fourth lesson has the lower deity as Wu, the upper deity as Yin, riding Heavenly Empress, the hidden stem as Jia. The upper deities of the four lessons are in order Chou, You, Wu, Yin, and the lower deities are in order Wu, Chou, Xu, Wu. The method is: place Xu general on the Yin hour and turn out the Heaven Plate, the day stem Wu resides in the Si palace, Si gets Chou, which is the first lesson; then take Chou as the lower deity, Chou gets You, which is the second lesson; place Xu on Wu, which is the third lesson; then take Wu as the lower deity, Wu gets Yin, which is the fourth lesson.

癸 甲 乙 丙 貴 后 陰 元 丑 寅 卯 辰 乙巳 甲午 乙未 丙申

From here begins the diagram of the Heaven and Earth Plates. First look at the top row, which consists of four sections, corresponding to the four palaces of the Earth Plate: Si, Wu, Wei, and Shen. The four lines, from top to bottom, are: the heavenly stem hidden by the Heaven Plate character, the heavenly general multiplied by the Heaven Plate character, the Heaven Plate character itself, and the stem and branch of the Earth Plate's palace. Read each section in order: On the Earth Plate Si palace, the Heaven Plate adds Chou, Chou hides Gui (Gui Chou), multiplies by the Nobleman; on the Earth Plate Wu palace, the Heaven Plate adds Yin, Yin hides Jia (Jia Yin), multiplies by the Heavenly Empress; on the Earth Plate Wei palace, the Heaven Plate adds Mao, Mao hides Yi (Yi Mao), multiplies by Tai Yin; on the Earth Plate Shen palace, the Heaven Plate adds Chen, Chen hides Bing (Bing Chen), multiplies by the Black Tortoise. The Heaven Plate is arranged this way because of the Wu general added to the Yin hour—placing the month general Wu on the Earth Plate Yin, and then arranging the other characters in sequence, resulting in Chou on Si, Yin on Wu, Mao on Wei, and Chen on Shen. The Nobleman is on the Heaven Plate Chou and is over the Earth Plate Si palace. Si is the "earth gate," following the previous rule "after the Nobleman is on the earth gate, all others proceed in reverse," the twelve heavenly generals start from Chou and proceed in reverse order, so the following are Yin Hou, Mao Yin, Chen Xuan.

壬蛇子 巳常丁 辰甲 酉丁 癸朱亥 午虎戊 卯癸 戌戊

These four lines represent the left and right sides of the square diagram. On the left, from top to bottom, they are the Earthly Branches of the Earth Plate: Chen and Mao. On the right, from top to bottom, they are the Earthly Branches of the Earth Plate: You and Xu. On the left: the Earthly Branch Chen is overlaid with the Heaven Plate Zi, which is concealed as Ren (Renzi), riding on the Teng Snake; the Chen branch itself is marked as Jiachen. The Earthly Branch Mao is overlaid with the Heaven Plate Hai, which is concealed as Gui (Guihai), riding on the Vermilion Bird; the Mao branch itself is Gui Mao. On the right: the Earthly Branch You is overlaid with the Heaven Plate Si, which is concealed as Ding (Dingsi), riding on the Tai Chang; the You branch itself is Dingyou. The Earthly Branch Xu is overlaid with the Heaven Plate Wu, which is concealed as Wu (Wuwu), riding on the White Tiger; the Xu branch itself is Wuxu, which is the day branch of the current day. Here we should note: the current day belongs to the Jiawu decade. In the Jiawu decade, the branches Chen and Si have no Heavenly Stems to pair with, which is the empty place of this decade. Therefore, the diagram uses Jiachen and Yisi to mark the Chen and Si branches, which are actually empty places.

戌 酉 申 未 壬寅 丑辛 子庚 亥己 壬 辛 庚 巳 六 勾 龍 空

These four lines are the bottom row of the square diagram, corresponding to the Earth Plate's寅, 丑, 子, and 亥 palaces. The first line is the Heaven Plate's characters: on the Earth Plate's寅 palace add 戌, on 丑 add 酉, on 子 add 申, and on 亥 add 未. The second line is the heavenly stems and earthly branches of the current ten-day cycle for each Earth Palace:寅 is 壬寅, 丑 is 辛丑, 子 is 庚子, and 亥 is 己亥. The third line is the heavenly stems hidden by the Heaven Plate's characters: 戌 hides 壬, 酉 hides 辛, 申 hides 庚, and 未 hides 己 (the original text mistakenly wrote 己 as 巳, which is similar in appearance, but it is recorded as 己 here). The fourth line is the Heavenly Generals associated with the Heaven Plate's characters: 戌 is accompanied by Liu He, 酉 by Gou Chen, 申 by Azure Dragon, and 未 by Tian Kong. When combining all four sides and counting around in a circle, starting from the palace of the Nobleman at 丑 and moving in reverse order, it becomes 丑 Nobleman, 子 Snake, 亥 Sparrow, 戌 Union, 酉 Gou Chen, 申 Azure Dragon, 未 Tian Kong, 午 Tiger, 巳 Common, 辰 Black Tortoise, 卯 Yin, and 寅 Later, the Twelve Heavenly Generals connect end to end, matching each section of the diagram exactly.

占求財以龍為類神象，不入課則不准究。如此課，龍並不入課，又何以為類乎？且遁干又不與日干比，胡為取之得，毋相矛盾？大約不入課，其財多不利，雖取必有不妥。法曰：「求財責青龍。」今天上申乘龍為傷鱗，雖日上陽神貴人遁癸為財，而神將兄爻比劫，初傳甲寅旺鬼發用，傳火遞剋日金局，青龍陰神申上見辰乘元武，遁丙來克青龍之遁干庚金，庚乃戊之子孫，子孫受傷，龍之上下六層不比生日，末傳遊身戊干乘白虎，求財亦凶，反有盜破官司。

Now let us interpret this divination. When seeking wealth, the Azure Dragon is the class god used as a symbolic reference. If the class god does not appear in the four lessons or three transmissions, it cannot be used as a basis for interpretation. In this case, the Azure Dragon does not appear in the lessons or transmissions, so on what basis can it be considered the class god? Moreover, its hidden stem does not harmonize with the day stem, making its use contradictory. Generally speaking, if the class god does not appear in the lesson, the sought wealth is likely to be unfavorable, and even if one tries to use it, it will be inappropriate. The rule states, "Seeking wealth depends on the Azure Dragon." In this case, the Azure Dragon is located on the Heaven Plate at the position of Shen (申), which is metal and thus harms wood. Since the Azure Dragon belongs to wood, it is harmed by metal, which is called "injuring the scales." Although the yang spirit on the day is riding the Nobleman and the hidden stem is癸 (Kui), functioning as a wealth element, the noble god here is the Heavenly General representing brothers and wealth loss. The first transmission, Jiayin (甲寅), is a strong official ghost initiating the transmission. The three transmissions form the fire triad of Yin-Wu-Xu, and fire then gradually harms the metal group. Looking further at the Azure Dragon's hidden stem, it is located on Shen and rides the Black Tortoise, with the hidden stem being Bing (丙). Bing fire harms the hidden stem of the Azure Dragon, which is Geng (庚) metal. Geng is the son of Wu (戊) earth. If the son is harmed, it cannot generate wealth. The Azure Dragon's upper and lower layers do not harmonize with the day stem nor generate it. The final transmission is the wandering stem Wu riding the White Tiger. Therefore, this lesson indicates not only a bad outcome for seeking wealth, but also the possibility of theft, financial loss, and legal troubles.

陰神元武，末傳白虎也。出門求財尤忌。馬乘陰元武，又遙見蒿矢也。惟利求盜賊、婦女及罪人、獄訟、死喪之財，其財凶惡，以財之神將皆凶也。然亦安可求哉？支上陽神所乘神為將財與我之人，今白虎之疾病、死喪、訟獄，陰神上見天后乘甲寅鬼，為財克干。又日上陽神乘貴遁癸，財陰神上見勾陳，亦主訟獄，斷為訟獄說情之事。果驗。又斷得財後有殃，亦驗。事關婦女，亦驗。

Therefore, the verification of theft and legal matters depends on two factors: one is the hidden spirit riding the Black Tortoise (which governs thieves), and the other is the final transmission riding the White Tiger (which governs punishment, litigation, and death). This type of lesson is especially inauspicious for going out to seek wealth. Because the post-horse is riding the hidden spirit Black Tortoise, and the lesson pattern is a distant overcoming forming the蒿矢 lesson. This kind of wealth is only suitable for seeking from thieves, women, criminals, litigation, and death matters. The wealth itself is ominous, because the noble spirits and heavenly generals accompanying the wealth are all Inauspicious Spirit. Although it is like this, where can such wealth be sought? Now looking at the yang spirit on the day branch, the noble spirit it rides represents the person who gives me the wealth: now it is the White Tiger, which governs illness, death, and litigation; its hidden spirit shows the Heavenly Empress riding Jiayin official ghost, which means the wealth is overcoming the day stem. And the yang spirit on the day rides the noble spirit, with the hidden dry branch being癸, this wealth's hidden spirit shows Gou Chen, which also governs litigation. Combining these interpretations, this matter is about helping someone plead a case. Later it indeed came true. Also, it was predicted that after gaining wealth, there would be calamity, which also came true. It was also predicted that the matter involves women, which also came true.

財所乘神看是何等財。如貴人是占官府之財，騰蛇是爐冶、小人之財，朱雀是文書、口舌之財，六合是交易、買賣之財，勾陳是鬥訟之財，空亡是欺詐、虛妄之財，太陰是婦女、陰私、闇昧之財，白虎是死喪、疾病、訟獄、兵丁之財，太常是尊長、衣帛、飲食之財，元武是盜賊、小人之財，青龍是文書、喜慶之財。

The type of wealth is determined by which noble deity the wealth爻 is riding upon. If it rides upon the Nobleman, it is wealth from government offices; if it rides upon the Teng Snake, it is wealth from metalworking and dealings with petty people; if it rides upon the Vermilion Bird, it is wealth obtained through documents or disputes; if it rides upon the Liu He, it is wealth from trade and commerce; if it rides upon the Gou Chen, it is wealth from conflicts and lawsuits; if it rides upon the Tian Kong, it is wealth from deceit and falsehood; if it rides upon the Tai Yin, it is wealth related to women, private matters, and hidden affairs; if it rides upon the White Tiger, it is wealth connected to death, illness, lawsuits, and military affairs; if it rides upon the Tai Chang, it is wealth given by superiors or from clothing, food, and similar items; if it rides upon the Black Tortoise, it is wealth from thieves and petty people; if it rides upon the Azure Dragon, it is wealth from documents and joyful events.

假如占財求所得之數，以先天數斷。法曰：「甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥是四數。」俱以財爻上下相因乘除，衰旺斷之。旺則相因而倍進，財相則止就上下本數總計，財休則但言盤上之本數而不因，財死囚減其盤上乘數之半。如法活潑推之，方有準。

If you are divining about wealth and need to determine the amount, use the Earlier Heaven numbers. The mnemonic is: Jia and Ji with Zi and Wu are nine, Yi and Geng with Chou and Wei are eight, Bing and Xin with Yin and Shen are seven, Ding and Ren with Mao and You are six, Wu and Gui with Chen and Xu are five, and Si and Hai are four. When calculating, multiply or divide the numbers of the wealth爻's upper and lower characters, then adjust according to their strength and weakness: if the wealth爻 is in its旺 phase, double the product of the two numbers; if it is in its相 phase, simply add the two numbers together; if it is in its休 phase, just state the original number on the disk without multiplying; if it is in its死囚 phase, subtract half of the multiplied result. By flexibly applying this method, the divination will be accurate.

然究當以天盤干支之數，如上法之相因乘除加減，不用地盤干支斷占，尤準。如甲子相則九九八十一數，此本數也。旺倍則一百八十二，休則九十，死囚則四十五也。又大數旺取干，其零數取支。如甲子春占為九十四兩九錢，或九百九十兩。如衰則九兩九錢，死則九錢九分，酌量加減如前法。又錠件取財爻五行斷，水一六，火二七，金四九，木三八，土五十，生數為錠，成數為件。如水則一錠六件，或十二件，亦以旺衰死囚加減，合圓融之妙也。

However, in the end, one should take the numbers of the heavenly stems and earthly branches on the Heaven Plate, multiply and divide them according to the method mentioned above, adding and subtracting as needed; instead of using the Earth Plate's heavenly stems and earthly branches for judgment, which is more accurate. For example, Jiazi: Jia is nine, Zi is nine. If they are in the phase of mutual assistance, nine multiplied by nine gives eighty-one, which is the base number; when they are in the旺 phase, it doubles (the original text says one hundred eighty-two, but according to the base number, it should be one hundred sixty-two); in the phase of rest, it is ninety; in the phase of death and imprisonment, it is forty-five. In addition, the large number is taken from the heavenly stem, and the small number from the earthly branch: for example, if Jiazi is used for divination in spring, it can be interpreted as ninety-four taels and nine cash, or nine hundred ninety taels; if it is in decline, it is nine taels and nine cash; if it is in death, it is nine cash and nine fen—adjusting according to the previous method by adding or subtracting. As for whether it is in the form of a lump or individual items, it is determined by the Five Phases of the wealth hexagram: water corresponds to one and six, fire to two and seven, metal to four and nine, wood to three and eight, and earth to five and ten; among these, the generating numbers indicate a lump, and the completing numbers indicate individual items. For example, if it belongs to water, it is one lump and six items, or combined into twelve items; similarly, adjust according to the phases of旺, 衰, 死, and 囚 by adding or subtracting. This is the subtle and flexible method.

數目財爻干支測，旺多囚少半中窺，年為萬數月為千，日百辰十時零算，銀錢一數為一個，四足八數為一獸，飛禽五數為一隻，算人十數為一人，旺相相乘加倍說，休為本數囚空半，死依本數還減半，孤神十分減其三，刑沖破害十減七，干支定數本先天。

This song explains how to calculate numbers based on the wealth hexagram's stem and branch. The number of wealth is determined by the stem and branch of the wealth hexagram: if it is prosperous and strong, the number is large; if it is in captivity, the number is small; if it is half prosperous and half declining, take the middle number. The method of determining the position of the number is as follows: the number from the year stem is the ten-thousands place, the number from the month builder is the thousands place, the number from the day stem is the hundreds place, the number from the day branch is the tens place, and the number from the hour is the remainder. The conversion units are: for silver money, one number equals one unit; for four-legged animals, eight numbers equal one animal; for birds, five numbers equal one bird; for people, ten numbers equal one person. The rules for addition and subtraction are: if it is prosperous and strong, multiply the two numbers and then double the result; if it is in rest, take the original number; if it is in captivity or falling empty, reduce the number by half; if it is in death qi, take the original number and then reduce it by half; if it is accompanied by isolated stars or lonely spirits such as Guchen and Guasu, subtract three parts from ten; if it is accompanied by crime, opposition, destruction, or harm, subtract seven parts from ten. As for how each stem and branch corresponds to a certain number, this originates from the Yellow River Chart's earlier heaven numbers (i.e., the previous "Jia and Ji correspond to Zi and Wu nine" system).

凡有類神入課傳為有象，有象則有數目情形，不入課傳則無象，無象則不准究。又與日干比者為得其同類，取為主事之神，雖不臨日上亦必取占；不與日比為失其類，即入課傳不取為主事。故經曰：「苟得其同，雖遠必合。苟失其同，雖近不親」也。其圓融如是。

All divine entities that enter the Four Lessons and Three Transmissions are considered to have an image or form ("有象"); only those with an image can be discussed in terms of numbers and situations. Those not entering the Four Lessons or Three Transmissions are considered to lack an image ("无象"), and without an image, they cannot be used for divination. Additionally, those that are of the same type and harmonious with the Day Stem are considered to have the same kind, and can be taken as the main deity for the matter; even if such deities are not on the Day Stem, they must still be taken for divination. Those that are not of the same type and harmonious with the Day Stem are considered to have lost their kind; even if they enter the Four Lessons or Three Transmissions, they are not taken as the main deity for the matter. Therefore, the classic says: "If one has the same kind, even if far apart, they will certainly harmonize; if one has lost the same kind, even if close, they will not be close." Its flexibility lies precisely here.

凡身強身弱，以財旺之日月為得財之日月。若財強身弱，以身旺之日月為得財之日月，不可粗看，細辨方準。凡財神無傷而得氣，且見於三傳中者，其遲速以傳之次第為早晚。在初傳必速，更旺尤速。相則早晚，死休囚同。中末次之。若傳歸入日干上，或入宅於門，必主速斷。故曰：「遲中有速，速中有遲也。」

When determining the time to gain wealth, one must consider the strength of the self and the wealth element. If the self is strong enough, then the time to gain wealth is when the wealth element is strong. However, if the wealth element is strong but the self is weak, then the time to gain wealth is when the self is strong. This point should not be viewed superficially; it must be carefully analyzed. If the wealth element is not damaged, is in a favorable position, and appears in the three transmissions, then the speed of gaining wealth depends on its position within the three transmissions: if it is in the first transmission, it will be quick, and even faster if it is also strong. If it is in the phase of the ruler, it may be either early or late. If it is in the state of death, rest, or captivity, it will be slow. If it is in the middle or final transmission, it will be slightly slower. If the three transmissions ultimately return to the day stem or to the position of the house or the gate, then it is definitely a quick gain. Therefore, it is said: "Slowness may contain speed, and speed may contain slowness."

凡類神不入傳在閒處者，則看發用。法以年月日時旬後分應也。《觀月經》云：「起歲年華問，逢蟾月內求。」蓋年月日時發用則應即在此也。又龍上所遁之干為年月日時克者為真財。經云：「明無財爻，暗建為真。」是也。三傳遞克為克財，名江網魚。干支俱取遞克。凡財爻及青龍所乘是孟，為新財；仲為半新，季為舊財也。又臨隔年太歲為舊財舊事，隔年之欠也。蓋孟為四時之首，故主新；季為歸墓而舊矣。

If the divine class does not appear in the three transmissions but falls in an idle position, then we should look at the initiating transmission. According to the "Observing the Monthly Cycle," it says: "Starting from the heavenly stem of the current year, it refers to events within a year; encountering the month general (the moon), it refers to events within a month." This means that the initiating transmission falling on the current year's stem, the month builder, the day branch, or the exact hour determines the timing. Additionally, if the heavenly stem hidden by the azure dragon is controlled by the current year's stem, the month builder, the day branch, or the exact hour, that is considered true wealth. The classic says: "When wealth is not clearly present, the hidden one is the true wealth." When the three transmissions successively control each other, it is called "controlling wealth," also known as "river net fishing," meaning that nets are set layer by layer to catch fish. Both the heavenly and earthly stems should be considered for successive control. Furthermore, if the wealth爻 is associated with the azure dragon's stem and falls on the four young stems (寅, 申, 巳, 亥), it indicates new wealth; if on the four middle stems (子, 午, 卯, 酉), it indicates half-new wealth; if on the four old stems (辰, 戌, 丑, 未), it indicates old wealth. If it falls on the heavenly stem of the previous year, it refers to old wealth and old matters, which are debts from previous years. The reasoning is: the young stem is the beginning of the four seasons, so it indicates new wealth; the old stem is the one that enters the storage, so it indicates old wealth.

凡類之將神即和，與日相比，見六處而又下臨長生帝旺之地，方有其象。而可求否則為之無象。如求財既無象，求之何益？凡吉神內外戰者，即地有氣，生旺亦不吉。蓋生旺之氣神自受之，與將無干也。以得氣之神內戰其將，將之氣愈弱，變吉為凶。以將者神之身也，故以和為吉。凡吉盤空，吉將吉神亦空，吉既落空，有財尚防損失，況可求乎？若神生其將，出旬猶可望也。以上數條以求財為例，餘可類推。

In order to have a "form" (象), the heavenly generals (天将) and the noble spirits (贵神) that the deity rides upon must be harmonious with each other, and also harmonious with the day stem (日干). They should appear among the six positions, and the position below them should be one of growth (长生) or prosperity (帝旺). Only then can it be considered as having a form, and one can proceed with the divination. Otherwise, it is considered as having no form. If there is no form, then seeking wealth is useless. There is another situation: if the auspicious spirits and the heavenly generals they ride upon are in conflict, even if the earth plate (地盘) has vitality and is in a position of growth and prosperity, it is still not auspicious. Because that vitality and prosperity belong to the noble spirit itself, not to the heavenly general. In fact, the noble spirit, which has the vitality, is attacking the heavenly general it rides upon, thus making the heavenly general's vitality even weaker. Therefore, what was originally auspicious becomes inauspicious. The heavenly general is like the body of the noble spirit, so harmony between the two is considered auspicious. Moreover, if the auspicious position is empty, then the auspicious heavenly general and noble spirit also become empty. If auspiciousness is already empty, even if there is wealth, one should be cautious of losses. How much more so if one goes seeking it? However, if the noble spirit can generate the heavenly general it rides upon, then there is still hope after the current ten-day period (本旬). The above points are given as an example for seeking wealth; other matters can be inferred in the same way.

地盤十二氣神，四吉八凶，宜分玩其情。如長生有生生不息之義。若將本求財，生息大利；沐浴主渙散消除，故為敗氣無利且主散失；冠帶冠冕崢蠑，則財可求；臨官則顯榮利達，宜利求官府公貴之財；帝旺則得時乘勢，宜求須速，不可遲誤；衰則消耗無幾；病則困頓力弱，不能求；死則有去無來，那有生息？墓則歸庫，遇刑沖開庫，則秘藏之財猶可圖；絕則生理已絕，若結絕之財亦可圖；胎養則尚未現，只可求微細之財，不可奢望。

The Earth Plate contains twelve spiritual forces, known as the twelve lengths of life. Among them, four are auspicious and eight are inauspicious; one should discern their respective characteristics. The length of life signifies continuous generation and renewal; if one uses capital to seek profit, it is highly beneficial. Bathing indicates dispersion and elimination, which is a decline in energy; not only is there no profit, but also there is a risk of losing wealth. Capping and wearing a crown represents a grand and dignified appearance, and wealth can be sought. Officialdom signifies prominence and success, making it suitable for seeking wealth from government or powerful figures. Prosperity indicates being in the right time and position; one should act quickly and not delay. Decline means that much has already been consumed, leaving little remaining. Sickness implies hardship and weakness, making it difficult to obtain wealth. Death signifies departure without return, so there is no profit to be gained. Burial indicates returning to the storehouse; if there is a clash or conflict that opens the storehouse, hidden wealth may still be pursued. Extinction means that vitality has ceased, but if it is about settling old debts, some profit may still be obtained. Fetus and nurturing indicate that something is not yet formed, so only minor wealth can be sought, and one should not expect much.

凡遁干遊行之日干為遊身。蓋日干為身，其遁干則游行之身也。日干固要旺相，而遊行之干乃我行動求謀之身，亦要旺，上下旺相，遊身得氣，無往不利矣。否則不宜轉動，此圓通之妙訣也。

Whenever a heavenly stem that matches the day stem appears in the hidden stems, it is called "you shen." The day stem represents the self, while the hidden stem that matches it is the manifestation of the self moving outward. Although the day stem should be prosperous and strong, this moving stem, being the body used for action and affairs, also needs to be strong. If both the upper and lower stems are prosperous and strong, and the moving stem is in harmony, then everything will go smoothly; otherwise, it is not suitable to take action. This is a key principle in the method of circular interpretation.

凡日之陰神，乃我心懷所欲也，又與我為心腹之人也。與日上陽神要相比合，則我之慾可求，我之心腹人可托。欲知何人為我心腹，則看天官之神，如太陰為親戚，太常為尊長、武弁，若合者為親，同氣者為兄弟門族。又看所乘衰旺，而知其人之貧富、老幼、賢愚。以將知其六親，以神知其形貌衣著，無不可知矣。

The Yin spirit of the day stem represents what I desire in my heart, as well as the person closest to me. It must harmonize with the Yang spirit above the day stem, so that my desires can be fulfilled and the person closest to me can be trusted. To know who the person closest to me is, look at the heavenly official it is riding: Tai Yin represents relatives, Tai Chang represents elders or military officers; those that harmonize with me are close friends, and those of the same nature are brothers or relatives. Then examine its strength and decline to determine the person's wealth, age, wisdom or foolishness. Use the Heavenly General to determine which of the Six Relations he belongs to, and use the noble spirit to judge his appearance and clothing. Nothing is beyond understanding.

日支為與我相涉交際之人也。支上陰神乃其人之心腹及其人所託之心腹之人，亦如日之陰陽例推，則彼與我皆知矣。知彼知己，百發百中，更求其遁干，而吉凶乃真。凡欲知人之心懷喜懼，責其支之陰神上所乘之天官。若陰神生旺陽神者，其心必喜，勇於從事。若帶刑沖破害，則其人必怒，事相牴牾。欲知喜怒為何心，即視陰神上所乘之天官，如朱雀克害則因讒謗之類，可例推之。

The Day Branch represents the person with whom I have dealings or interactions. The Yin spirit on the Day Branch is the person's close aide or someone entrusted with important matters by him; the method of analysis for the Yin and Yang on the Day Branch is exactly the same as that on the Day Stem. In this way, both the other party and I are clearly understood. Knowing both the enemy and oneself ensures victory in all battles. Further, by determining the hidden stem, the true nature of fortune and misfortune can be established. To know whether the other person is happy or fearful, examine the heavenly officials riding on the Yin spirit of the Day Branch: if the Yin spirit generates and supports the Yang spirit, the person is certainly pleased and willing to act; if it involves punishment, conflict, destruction, or harm, the person is certainly angry, and the matter will clash. To understand the reasons for the person's joy or anger, look at the heavenly officials riding on the Yin spirit of the Day Branch. For example, if the Yin spirit arrives riding the Vermilion Bird and harms the other party, it is due to slander or defamation. Other cases can be similarly inferred.

凡干支為上神所克，或干支上神為陰神所克，皆為有傷。干支上克乃兩邊皆有自不得志之事也。干支陰神克干支陽神，乃兩邊俱為人阻逆牽連為難，雖欲來生而不能，為克而不得，故傷干則我有所畏而不能，傷支人有所忌而不敢。其所以不能不敢之故，則看其陰上之天官而決斷，未有不洞曉如見者。凡我取人與之機，全決於此，在學者圓融通變以測之耳。照心之鏡，取占之機，可以先覺矣。

Whenever the day stem or day branch is attacked by the heavenly god above it, or when the yang god above the day stem or day branch is further attacked by a yin god, it is considered "injured." If the stem and branch are attacked by the heavenly god above, it indicates that both sides face difficulties and lack success. If the yin god attacks the yang god of the stem and branch, it means both sides are obstructed and hindered, suffering from being controlled. Originally intending to help, they cannot; originally intending to restrain, they cannot. Therefore, if the day stem is injured, it indicates that I am afraid and thus cannot act; if the day branch is injured, it indicates that the other party is cautious and thus dares not act. As for why things cannot be done or why the other party dares not act, it is determined by the heavenly officials on the yin god. There is nothing that cannot be clearly understood. Whether I should seek from others or give to others is entirely decided here. Scholars only need to flexibly and skillfully infer. The Six Rats divination method, as a mirror reflecting the human heart, is the key to divination, allowing people to foresee and understand before events occur.

凡人來占，不明說心事凡求斷，諸書皆以發用初傳之天官為測，然七百二十課占萬物萬事，何由知其斷主一事也？法當兼取外占，外占者，當其占問之時，以所見所聞之機參斷之，確有準驗。如觀梅法。

Whenever a person does not wish to clearly state their affairs but only asks for a divination, all schools of壬book rely on the heavenly official governing the initial transmission and the initiating transmission to make predictions. However, with seven hundred and twenty lessons covering all things, relying solely on this, how can one know which particular matter is being referred to? The method is to also take into account the "external signs."the so-called external signs refer to the signs one sees or hears at the moment of the divination, which are combined with the main divination for judgment, and this is indeed very accurate. This is similar to the method of taking symbolic images from plum blossoms in Shao Yong's "Plum Blossom Numerology."

假如占課時見有貴人來，斷他是謁貴；聞讀書聲，見人翻書寫字，斷他是上書應試；見人吉笑，斷其慶賀；聞人呼喚，斷其賞賜；見人坐立，斷其行止；聞人愁嘆哭泣，斷其憂苦；聞人爭鬥，斷其口舌是非；見人密語，斷其陰私；見婦人女子，知其占陰人；見人攜抱，知其占子孫胎孕。皆要隨機活潑參斷，其應如響，亦圓通之一法也。總以遁干為主，稍參外占為穩。

For example, if during the casting of the divination there is a visible presence of a nobleman, it is interpreted that he is going to visit a noble person; if one hears the sound of reading or sees someone turning pages or writing, it is interpreted that he is going to submit a document or take an examination; if one sees someone smiling and laughing, it is interpreted that there will be a celebration; if one hears someone calling out, it is interpreted that there will be a reward; if one sees someone sitting or standing, it is interpreted that he is asking about movement or stillness; if one hears someone sighing or crying, it is interpreted that he is facing sorrow; if one hears someone arguing, it is interpreted that there will be disputes; if one sees someone whispering in a low voice, it is interpreted that there is something private or secret; if one sees a woman or a girl, it is interpreted that the matter concerns a woman; if one sees someone holding a child, it is interpreted that the matter concerns descendants or pregnancy. All these should be judged flexibly and combined according to the situation, and the results will be as accurate as an echo. This is also a method of comprehensive and flexible divination. However, in general, one should mainly rely on the hidden stem (遁干) and only slightly refer to external signs for a more secure interpretation.

凡一人來占數事，數人共得一課，則課同、類同、旺相同、遁干同、發用同，何以知其心事？何以察其吉凶？諸書有稱換將之法。陽將後三前五，陰將後五前一，其理舛錯，其時隔越，其法背亂，斷法往往不驗，惟《中黃經》曰：「中黃五變五般推，時上傳時三遁時，課中移換無差錯，好把當時建一巡。」其法最妙，以遁干變換一課，可占五時，一時可占五人，總用遁干，不離正訣，而確有五變也。

If a person asks about several matters at once, or if many people share the same divination lesson, then the lesson pattern, the associated deity, the state of prosperity and strength, the hidden stem, and the initiating transmission are all the same. How then can we distinguish each person's concerns? How can we discern their fortune and misfortune? Some books suggest a method called "changing the general," where a yang general moves back three positions or forward five, and a yin general moves back five positions or forward one. This method is inherently flawed, the timing is too distant, and the practice contradicts itself, leading to often inaccurate results. Only the "Zhonghuang Jing" states: "Through five transformations of the central yellow, one lesson can produce five different outcomes; by transmitting the time again above the correct time, it is paired with the three hidden times; within the lesson, such transformations are without error, as long as the current position is traversed in order." This method is most effective: by transforming the hidden stem within a lesson, one lesson can cover five hours, and one hour can cover five people. The entire process uses only the hidden stem, remains consistent with the original method, and can indeed generate five different situations.

假如癸丑日丙辰時丑將，五人來占，或占五事，皆以一時一課占斷，而總不雷同，今癸丑日丑將加辰時上，即為第一人第一事，占用五子元遁戊癸起壬子，遁至辰時上是丙辰時，即於癸丑日上斷第一人。第二人第二事即從時上丙字用丙辛從戊起，戊子旬丙有癸巳，即於癸巳上斷之。第三人第三事從癸巳旬有壬辰，即以丁壬庚子居，庚子旬有癸卯，即於癸卯上斷之。

For example: On a day with the stem-branch combination of Gui Chou, at the time of Bing Chen, using Chou as the general, if five people come to consult at the same time or one person wants to consult five matters, all use the same hour and the same divination chart. The interpretations for each are different. The method is: On the day of Gui Chou, place Chou as the general on the hour of Chen, and arrange the Heaven Plate accordingly, which is for the first person or the first matter. Start the遁 (dun) method with the Five Sons Original Dun. On the day of Gui, according to the rule 'Wu Gui starts at Ren Zi', move from Ren Zi to the hour of Chen and arrive at Bing Chen, so the first person is interpreted based on the day stem-branch Gui Chou. For the second person or the second matter, start from the 'Bing' character on the hour: according to the rule 'Bing Xin starts at Wu Zi', move from Wu Zi downwards, in the Wu Zi cycle, find the one that matches Bing, count to Gui Si, and interpret based on Gui Si. For the third person or the third matter, take Ren Chen from the Gui Si cycle, then according to 'Ding Ren starts at Geng Zi', move from Geng Zi downwards to arrive at Gui Mao, and interpret based on Gui Mao.

第四人第四事癸卯下遁甲辰，即以甲己還生甲，遁至丙上是癸酉，即以癸酉課上斷之。第五人第五事癸酉下甲戌旬遁至辰上是庚辰，即以乙庚丙作初，遁至未上是癸未，即以癸未課上斷之。五課皆若有第六人第六事即當換時，再演五課，則日辰上時之神將遁干俱不雷同，其生克衰旺按干皆不雷同，日上之陰神遁干年命上之遁干亦不雷同，

The fourth person and the fourth matter, under Guimao, the hidden stem reaches Jiachen. Following the rule 'Jia and Ji add Jia again,' it proceeds through the sequence to reach the Bing position, obtaining Guiyou, and the judgment is made on the Guiyou lesson. The fifth person and the fifth matter, under Guiyou, belongs to the Jiaxu decade. The hidden stem reaches the Chen position, obtaining Gengchen. Following the rule 'Yi and Geng start with Bing,' it proceeds to the Wei position, obtaining Guiwei, and the judgment is made on the Guiwei lesson. The five lessons are now completed. If there is a sixth person and a sixth matter, a new hour should be chosen, and the five lessons should be repeated again. In this way, the noble spirit, Heavenly General, and hidden stems above the day branch and the hour branch will all be different. Their relationships of generation, overcoming, decline, and strength will also vary according to the stems. The hidden stem above the day and the hidden stem of the person's birth year will also differ.

而變換活潑，豈若時術之拘執硬局，次客次籌，稱神換將，舛錯隔越者可比？蓋不得其傳，穿鑿無據，以救其說之窮，今以時上遁干變換一時五課，自然而然，無所勉強，斷之無不驗矣。

This method of transformation is lively and natural, far surpassing the rigid and forced practices of modern diviners who stick to fixed patterns, arrange the order according to the sequence of clients, use tokens to rotate, and rely on the erroneous method of "changing generals" which creates confusion and disruption. They merely lack the true transmission and are forced to resort to artificial interpretations to cover up their own inconsistencies. Now, using the method of shifting the heavenly stems according to time, five lessons can be performed within each hour naturally and effortlessly, without any strain. There is no case where the divination does not prove accurate.

癸丑日丑將丙辰時。陽時用陰貴，課名斬關、不備、遊子。

This lesson's conditions are: on Guichou day, using the Chou branch as the general, at Bingchen time. The Chen hour, according to the previous method of dividing hours, belongs to the yang hour, and the yang hour uses the yin noble. The lesson pattern has three names: "Zhang Guan" (three transmissions retreat in sequence, like breaking through a gate, indicating long journeys or fleeing), "Bu Bei" (the day stem and day branch share the same palace, and the four lessons are insufficient for four positions, indicating matters with defects), and "You Zi" (the person is away from home, drifting, indicating the possibility of long journeys). Below is the lesson chart.

壬 戌 龍 己 未 常 丙 辰 後

These three lines represent the three transmissions, arranged from top to bottom as the first transmission, middle transmission, and final transmission. Each line is read as the hidden stem, the base branch, and the celestial general it rides. The first transmission is戌, with the hidden stem壬 (Renwu), riding the Azure Dragon; the middle transmission is未, with the hidden stem己 (Jiwei), riding Tai Chang; the final transmission is辰, with the hidden stem丙 (Bingchen), riding the Heavenly Empress. The origin of the hidden stems comes from the five-element cycle of the five sons' retreat, starting with the癸 day's Renzi. Following the sequence from Renzi in order, the stem on戌 is Renxu, on未 is Jiwei, and on辰 is Bingchen. The three transmissions,戌, 未, and 辰, each retreat three positions, indicating the image of "retreating retreat." Therefore, the name of the divination is "Cutting the Gate" and "Wandering Child."

常 龍 常 龍 己 壬 己 壬 鬼 鬼 未 戌 未 戌 戌 丑 戌 癸

The Five Phases are the Four Lessons, read from right to left, with the rightmost column being the first lesson. The Five Phases are arranged from top to bottom as: the Heavenly General it rides, the hidden Heavenly Stem, the Six Relations, the upper deity, and the lower deity. Restoring them, the first lesson has the lower deity as the day stem癸 (癸 resides in the Chou palace), the upper deity is Xu, riding the Azure Dragon, and the hidden stem is Ren; the second lesson has the lower deity as Xu, the upper deity as Wei, riding Tai Chang, and the hidden stem as Ji; the third lesson has the lower deity as the day branch Chou, the upper deity as Xu, riding the Azure Dragon, and the hidden stem as Ren; the fourth lesson has the lower deity as Xu, the upper deity as Wei, riding Tai Chang, and the hidden stem as Ji. Since癸 on the day resides in the Chou palace, which coincides with the day branch Chou, the first lesson and the third lesson are the same, and the second lesson and the fourth lesson are the same. Thus, there are only two lessons left, which is why the lesson is called 「不备」. Xu and Wei are both earth, and earth controls癸 water, so the Six Relations line marks two 「ghost」 characters—two layers of official ghosts affecting the person.

甲 乙 丙 丁 蛇 貴 后 陰 寅 卯 辰 巳

From here begins the diagram of the celestial and terrestrial plates. First look at the top row, which corresponds to the four palaces of the earth plate:寅, 卯, 辰, and 巳. Three rows are arranged from top to bottom: the heavenly stems that hide in each palace, the heavenly generals arranged, and the positions of the earth plate palaces. On a Guichou day, it belongs to the Jiayin decade, so the palace of寅 is Jiayin, 卯 is Yimao, 辰 is Bingchen, and 巳 is Dingsi. The hidden heavenly stems are in sequence Jia, Yi, Bing, and Ding. The heavenly generals are: the palace of寅 has Teng Snake, 卯 has Nobleman, 辰 has Heavenly Empress, and 巳 has Tai Yin. The Nobleman is located in the palace of 卯 because according to the tradition of this book, the earth plate's Yin Nobleman is determined by the earth plate Yin Nobleman song, which states that the palace of 卯 is paired with癸, so the earth plate Yin Nobleman on a癸 day is in the palace of 卯. Since the Nobleman is in 卯, the twelve heavenly generals are arranged starting from 卯 and proceeding in reverse order.

占三 占二 癸朱丑 午玄戊 占一 壬六子 未常己 占五 占四

These lines represent the left and right sides of the square diagram, with the marks indicating five instances of divination in the middle. On the left, from top to bottom, it is the Earth Plate Chou Palace and Zi Palace: Chou Palace hides Gui (Gui Chou), with Vermilion Bird; Zi Palace hides Ren (Ren Zi), with Liu He. On the right, from top to bottom, it is the Earth Plate Wu Palace and Wei Palace: Wu Palace hides Wu (Wu Wu), with Black Tortoise; Wei Palace hides Ji (Ji Wei), with Tai Chang. "Divination One" to "Divination Five" indicate the respective positions of the five changing lessons in each palace—the first divination falls in Chou, the second in Si, the third in Mao, the fourth in You, and the fifth in Wei, matching the five divination entries mentioned later. The original text here is a carved block diagram, and after transcribing it horizontally, the correspondence between the marks and the palaces is no longer clear. Therefore, the text is recorded here in the original order.

亥 戌 酉 申 勾 龍 空 虎 癸 壬 辛 庚

These three lines represent the bottom row of the square diagram, corresponding to the four palaces of the Earth Plate: Hai, Xu, You, and Shen. The first line indicates the palace positions. The second line lists the heavenly generals arranged in these palaces: Hai palace has Gou Chen, Xu palace has Qing Long, You palace has Tian Kong, and Shen palace has Bai Hu. The third line shows the hidden heavenly stems for each palace: Hai corresponds to Gui Hai, Xu to Ren Xu, You to Xin You, and Shen to Geng Shen, with the hidden stems in sequence being Gui, Ren, Xin, and Geng. When counting the heavenly generals of the twelve palaces in sequence, starting from the nobleman in the Mao palace and moving backward, it is: Mao nobleman, Chen snake, Chou bird, Zi union, Hai Gou Chen, Xu Qing Long, You Tian Kong, Shen Bai Hu, Wei constant, Wu mysterious, Si shadow, and Chen master, which matches exactly with each section in the diagram.

第五占 第四占 第三占 第二占 第一占 癸癸 癸癸 癸癸 癸癸 癸癸 入未 入酉 卯八 入巳 入丑 戌 子 午 申 辰 官 絕 刑 鬼五 祿四 財三 合二 墓一

This is a summary of five transformed lessons, read from right to left. Each column, from top to bottom, includes: the number of the case, the transformed癸 (with the term "癸癸" indicating the previous character as the day stem癸 and the next character as the transformed癸), the branch where癸 falls, the earthly branch under which it falls, the accompanying divine omens, and the interpretation along with a number. Each entry is reconstructed as follows: the first case,癸 falls into丑, under辰, accompanied by刑, interpreted as "mound"; the second case,癸 falls into巳, under申, interpreted as "union"; the third case,癸 falls into卯, under午, accompanied by绝, interpreted as "wealth"; the fourth case,癸 falls into酉, under子, interpreted as "favor"; the fifth case,癸 falls into未, under戌, accompanied by官, interpreted as "ghost". Each of the five cases yields a distinct image: mound, union, wealth, favor, and ghost, which are entirely different from each other, precisely demonstrating the practical effect of "five transformations."

如第一占癸丑丙辰時，則遊身癸干乘朱入辰墓，辛丑為太陰，月將為解。然癸上陰神戌土乘青龍，陰神又見己未乘常，為癸水之墓，來去俱凶，惟利逃亡而已。課名又是斬關遊子，年命在甲寅，下臨丁巳，若求功名，子武財則利也。

First divination:Guichou paired with the hour of Bingchen. The dry branch癸 is riding on Vermilion Bird and falls into the辰 palace. Since辰 is the Storage of water, it is said to be 'entering the墓 of辰'. Fortunately,Xinchou is Tai Yin and also the month general of this lesson, which can provide relief. However, the hidden spirit above癸 is戌 earth riding on Azure Dragon, and the one above that is Jiwei riding on Tai Chang. Both戌 and未 are earth, which overcomes water, and they are exactly the墓 of癸 water. Therefore, whether coming or going, it is凶, and the only favorable thing is to escape. The lesson is also called斩关 and游子, which naturally indicates traveling far. The person's birth year and destiny is Jiayin, with Dingsi below. If seeking fame and success, then the paths of子孙,Black Tortoise, and财爻 are actually favorable.

第二占癸巳遊身帶巳財乘太陰遁丁，財下臨庚申刑合，利行動，求財得陰私之助也。

The second divination is Guisi. The stem癸 carries the branch巳, and巳 fire is the wealth for癸 water. It is riding on Tai Yin, and the hidden stem is Ding. This wealth爻 is under Gengshen. Since巳 and申 both conflict and combine, the conflict includes combination, indicating active movement with success. Therefore, this divination is favorable for action, and when seeking wealth, one can receive help from the private or secret path (Tai Yin governs women and obscure matters).

第三占癸卯，遊身乘貴遁乙，下臨戊午絕財空，利求子孫功名及結絕財帛事。

The third divination is Guimao. The moving spirit is riding on the Nobleman, and the hidden stem is Yi. The卯 wood is generated by癸 water, belonging to the descendants; it is below戊 wu and午, which is the place where wood dies and declines, and the wealth爻 is in the empty position. Therefore, this divination is favorable for matters concerning descendants and official rank, and also for settling old, broken financial accounts; it is not suitable for expecting new wealth.

第四占癸酉，遊身乘天空遁辛，下臨子孫，防欺詐失財，利占子孫事。

The fourth divination is Guiyou. The moving spirit rides on Tian Kong, and the hidden stem is Xin. The metal of You generates the water of Gui, which is the position of the mother, but it is below the position of the son. Tian Kong signifies deceit and falsehood, so this divination warns against being deceived and losing money. However, if it is about matters concerning the son, it is favorable.

第五占癸未乘常，下臨庚戌官鬼，尊卑不和，陰小不利，凡占俱凶。

The fifth divination is Guiwei. The moving spirit rides on Tai Chang, with Gengxu below it. The戌 earth overcomes the癸 water, indicating official ghost. Tai Chang represents a superior elder, and official ghost being prominent indicates disharmony between elders and younger generations; it is unfavorable for women and young people. This divination, regardless of the question, is ominous.

如此活潑斷之，其應如神。彥和邵先生以年命上分斷固是，但年命亦同者，不如用遁干五變之尤為活潑也。

In this way, the distinctions are lively and precise, and their verification is as if by a divine being. Master Shao Yanhe advocated distinguishing based on each person's age and birth stem, which is indeed correct; however, when several people share the same age and birth stem, it is not as flexible as using the method of the changing hidden stems.

《中黃經》又有七體五變之法，訣曰：「遁干奧妙，一體數名，干支遁變，各有專名，世人淺學，法稱宗門，不探其奧，反失其直。甲子日時，演例以明。」第就干支所在以別課名，取甲子一日七時用七體以盡其變，即時上傳時之訣也。

The Zhonghuang Jing presents another system called "Seven Bodies and Five Transformations." The mnemonic says: "The hidden stems are full of subtleties; the same lesson pattern can have several names. Once the stem and branch undergo transformation, each has its own specific name. People who study superficially only classify them according to their sects, without exploring the profound meaning, thus losing the correct interpretation. Now I will use the different hours of the Jiazi day to demonstrate through examples." Its method is simply to distinguish the lesson names based on the position where the stem and branch fall. Taking the seven hours of the Jiazi day, it uses seven types of lesson patterns to exhaust all transformations—this is exactly what was previously mentioned in the mnemonic "transmitting the time to the time."

五變載前。

The author adds a note here: the method of five changes has already been explained earlier (that is, the section on the five lessons on the day of Guichou), so it will not be repeated here, and only the pattern of the seven structures will be listed.

甲子日甲子時子將加子課。 一甲入子名自信課，二甲入午沖子合干名沖合課，三甲入申名返吟課，伏吟之返。四甲入寅名自任，五甲入辰支三合。

The first type: On a Jiazi day and Jiazi hour, the month general is placed on the Zi hour. Since the month general and the hour are both Zi, the heaven plate and earth plate completely coincide, forming a "Hidden Chant lesson." In this lesson, five transformations are made by placing the Jia character successively on five different palaces, each resulting in a lesson name: the first transformation places Jia on Zi, called "Self-Confidence Lesson"; the second places Jia on Wu, which opposes Zi and combines with the day stem, called "Opposition and Combination Lesson"; the third places Jia on Shen, called "Reverse Chant Lesson" — it is the opposite of Hidden Chant; the fourth places Jia on Yin, which is the native palace of Jia, called "Self-Responsibility Lesson"; the fifth places Jia on Chen, which forms a Triple Harmony water trinity with Zi.

寅 巳 申 子 子 寅 寅 子 子 寅 甲 二甲入午 三甲入申 巳 午 未 申 五甲入辰 辰 酉 卯 戌 寅 丑 子 亥 四甲入寅 一甲入子

This is the first type of lesson diagram. The top three lines represent the three transmissions, read from top to bottom as the first transmission Yin, the middle transmission Si, and the final transmission Shen. Since a hidden chant lesson cannot initiate from self-contraction, the day stem Jia is placed in the Yin palace as the first transmission. Then, following the sequence of mutual punishment, we get Si and then Shen. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as Jia (Jia is placed in the Yin palace) and the upper god as Yin; the second lesson has the lower god as Yin and the upper god as Yin; the third lesson has the lower god as the day branch Zi and the upper god as Zi; the fourth lesson has the lower god as Zi and the upper god as Zi. Because the heaven and earth disks are combined, the four lessons have the same characters above and below, forming the image of a hidden chant. Below is the twelve palace diagram: the top row, from left to right, is Si, Wu, Wei, Shen; the left column, from top to bottom, is Chen, Mao; the right column, from top to bottom, is You, Xu; the bottom row, from left to right, is Yin, Chou, Zi, Hai. The points of the five changes are marked on each palace respectively: the first change is in the Zi palace, the second in the Wu palace, the third in the Shen palace, the fourth in the Yin palace, and the fifth in the Chen palace.

甲子日乙丑時子將加丑課。 一甲入丑與支六合，二甲入申名閉口課，申酉相加；三甲入辰名德合，支德干合；四甲入午名墓害，干墓支墓；五甲入寅而復入子，祿旺。此課內有三奇、斬關、觀光、升階、進用、連茹等名。

The second type: On a Jiazi day and Yichou hour, the Zi general is placed on the Yichou hour. The Heaven Plate is one position behind the Earth Plate, with each character sequentially offset. The names of the five transformations are: the first transformation places Jia on Chou, Chou forms a Liu He with the day branch Zi; the second transformation places Jia on Shen, Shen forms a connection with You, named "Closed Mouth Lesson" (indicating matters that cannot be spoken or information being blocked); the third transformation places Jia on Chen, Chen is the branch virtue of the day branch Zi and also forms a conjunction with the day stem, named "De and He"; the fourth transformation places Jia on Wu, Wu is both the burial place of the stem and the branch, named "Burial Harm"; the fifth transformation places Jia on Yin and returns to Zi, Yin is the禄 of Jia and Zi is the Bathing of Jia, collectively called "Lù Wàng". This lesson also includes several other terms such as the Three Marvels, Cutting the Gate, Viewing the Scene, Ascending the Steps, Promotion, and Connected Grass.

子 亥 戌 戌 亥 子 丑 亥 子 丑 甲 四甲入未 三甲入辰 辰 巳 午 未 卯 申 二甲入申 五甲入卯 寅 酉 丑 子 亥 戌 一甲入丑

This is the diagram of the second type of lesson. The top three lines represent the three transmissions: the first transmission is Zi, the middle transmission is Hai, and the final transmission is Xu. Each transmission moves back one position, indicating the image of continuous retreat, hence the name of the lesson is "Cutting the Gate." The next two lines are the four lessons, read from right to left: the first lesson has the lower god as Jia (the day stem) and the upper god as Chou (Jia is placed on寅, so Chou is on寅); the second lesson has the lower god as Chou and the upper god as Zi; the third lesson has the lower god as the day branch Zi and the upper god as Hai; the fourth lesson has the lower god as Hai and the upper god as Xu. Below is the diagram of the twelve palaces. The top row is Chen, Si, Wu, Wei; the left side is Mao, Yin; the right side is Shen, You; and the bottom row is Chou, Zi, Hai, Xu. The points of the five changes are marked in each palace: the first change is in Chou, the second in Shen, the third in Chen, the fourth in Wei (the original text here reads "four Jia enter Wei," which conflicts with the previous oral formula that says "four Jia enter Wu," but the original character is preserved as is), and the fifth change is in Mao.

甲子日丙寅時子將加寅課。 一甲入寅名德祿課；二甲入申名閉口課；三甲入戌合空；四甲入辰，支墓；五甲入子名敗財；此課內有亂首、六儀、不備、斬關、涉害、回陽、出戶等名。

Third type: On a Jiazi day and Bingyin hour, the Zi general is placed on the Yin hour. The Heaven Plate is two positions behind the Earth Plate. The names of the five transformations are: first transformation, Jia falls on Yin, Yin is both the dry branch virtue and the禄 of Jia, called "De Lu Ke"; second transformation, Jia falls on Shen, called "Bi Kou Ke"; third transformation, Jia falls on Xu, Xu combines with Mao and meets an empty position, called "He Kong"; fourth transformation, Jia falls on Chen, Chen is the Storage of the day branch Zi, called "Zhi Mu"; fifth transformation, Jia falls on Zi, Zi is the bathing and decline position of Jia, called "Bai Cai". This lesson also includes the terms of Luan Shou, Six Instruments, incomplete, Zhan Guan, She Hai, Hui Yang, and Chu Hu.

戌 申 午 申 戌 戌 子 戌 子 子 甲 二甲入申 卯 辰 巳 午 四甲入辰 寅 未 丑 申 三甲入戌 子 亥 戌 酉 一甲入寅 五甲入戌

This is the diagram of the third type of lesson. The top three lines are the three transmissions: the first transmission is戌, the middle transmission is申, and the final transmission is午, each moving back by two positions. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as the day stem 甲 (located in the寅 palace), and the upper god as子; the second lesson has the lower god as子, and the upper god as戌; the third lesson has the lower god as the day branch子, and the upper god as戌; the fourth lesson has the lower god as戌, and the upper god as申. Below is the diagram of the twelve palaces: the top row, from left to right, is卯, 辰, 巳, 午; the left column, from top to bottom, is寅, 丑; the right column, from top to bottom, is未, 申; the bottom row, from left to right, is子, 亥, 戌, 酉. The points of the five changes are marked in each palace: the first change is in寅, the second in申, the third in戌, the fourth in辰, and the fifth is marked as「五甲入戌」in the original text, which does not match the previous oral formula that says「五甲入子」. Therefore, it is recorded as it originally appeared.

甲子日丁卯時子將加卯課。 一甲入卯真三交，二甲入未干墓稼穡，三甲入巳懸胎，四甲入亥空亡，五甲入酉。

Fourth type: On a Jiazi day and Dingmao hour, the Zi general is placed on the Mao hour. The names of the five transformations are: first transformation, Jia falls on Mao, named "True Three Intersections" (a pattern of mutual accusation among three places); second transformation, Jia falls on Wei, Wei is the tomb of Jia wood, with earth gathering, named "Dry Tomb Cultivation"; third transformation, Jia falls on Si, named "Suspended Fetus" (the matter is in mid-air, suspended and unresolved); fourth transformation, Jia falls on Hai, in the Jiazi cycle, Xu and Hai are empty, so it is named "Kongwang"; fifth transformation, Jia falls on You.

午 卯 子 午 酉 申 亥 酉 子 亥 甲 三甲入巳 二甲入未 寅 卯 辰 巳 丑 午 五甲入酉 一甲入卯 子 未 亥 戌 酉 申 四甲入亥

This is the diagram of the fourth type of lesson. The top three lines are the three transmissions: the first transmission is Wu, the middle transmission is Mao, and the final transmission is Zi, each moving back three positions. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as the day stem Jia and the upper god as Hai; the second lesson has the lower god as Hai and the upper god as Shen; the third lesson has the lower god as the day branch Zi and the upper god as You; the fourth lesson has the lower god as You and the upper god as Wu. Below is the diagram of the twelve palaces: the top row, from left to right, is Yin, Mao, Chen, Si; the left column, from top to bottom, is Chou, Zi; the right column, from top to bottom, is Wu, Wei; the bottom row, from left to right, is Hai, Xu, You, Shen. The points of the five changes are marked in each palace: the first change is at Mao, the second at Wei, the third at Si, the fourth at Hai, and the fifth at You.

甲子日戊辰時子將加辰課。 一甲入辰潤下課，二甲入午炎上課，三甲入戌空亡，四甲入申名閉口，五甲入子潤下。

The fifth type: On a Jiazi day and at a Wuchen hour, the use of the Zi general is placed on the Chen hour. The names of the five transformations are: the first transformation has Jia falling on Chen, with Chen and Zi forming a water trinity, named "Runxia lesson" (Runxia is the virtue of water); the second transformation has Jia falling on Wu, with Wu fire in its prime, named "Yanshang lesson" (Yanshang is the virtue of fire); the third transformation has Jia falling on Xu, which is empty in the Jiazi cycle, named "Kongwang"; the fourth transformation has Jia falling on Shen, named "Bikou lesson"; the fifth transformation has Jia falling on Zi, which is the proper position of water, also named "Runxia".

戌 午 寅 辰 申 午 戌 申 子 戌 甲 二甲入午 四甲入申 丑 寅 卯 辰 一甲入辰 子 巳 亥 午 三甲入戌 戌 酉 申 未 五甲入子

This is the diagram of the fifth type of lesson. The top three lines are the three transmissions: the first transmission is Xu, the middle transmission is Wu, and the final transmission is Yin, which is the reverse order of the triple harmony of Yin-Wu-Xu forming a fire trinity. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as the day stem Jia and the upper god as Xu; the second lesson has the lower god as Xu and the upper god as Wu; the third lesson has the lower god as the day branch Zi and the upper god as Shen; the fourth lesson has the lower god as Shen and the upper god as Chen. Below is the diagram of the twelve palaces: the top row from left to right is Chou, Yin, Mao, Chen; the left column from top to bottom is Zi, Hai; the right column from top to bottom is Si, Wu; the bottom row from left to right is Xu, You, Shen, Wei. The points of the five changes are marked in each palace: the first change is in Chen, the second in Wu, the third in Xu, the fourth in Shen, and the fifth in Zi.

甲子日己巳時子將加巳課。 一甲入巳德合，二甲入亥空亡，三甲入未干墓，四甲入酉閉口，五甲入丑支三合，第六卦首課名天德。

The sixth structure: On a Jiazi day and Jisi hour, the Zi general is placed on the Jisi hour. The names of the five transformations are: the first transformation has Jia falling on Si, named "Dehe"; the second transformation has Jia falling on Hai, which is empty in the Jiazi cycle, named "Kongwang"; the third transformation has Jia falling on Wei, which is the burial place of Jia wood, named "Ganmu"; the fourth transformation has Jia falling on You, named "Bikou"; the fifth transformation has Jia falling on Chou, which forms a triple harmony with Si and You, named "Zhi Sanhe". In addition, the first trigram of the sixth hexagram has another name called "Tiande".

寅 酉 辰 寅 未 辰 酉 未 子 酉 甲 一甲入巳 三甲入未 子 丑 寅 卯 亥 辰 四甲入酉 戌 巳 酉 申 未 午 五甲入丑 二甲入亥

This is the diagram of the sixth type of lesson. The top three lines are the three transmissions: the first transmission is寅, the middle transmission is酉, and the final transmission is辰. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as the day stem甲 and the upper god as酉; the second lesson has the lower god as酉 and the upper god as辰; the third lesson has the lower god as the day branch子 and the upper god as未; the fourth lesson has the lower god as未 and the upper god as寅. Below is the diagram of the twelve palaces: the top row from left to right is子, 丑, 寅, 卯; the left column from top to bottom is亥, 戌; the right column from top to bottom is辰, 巳; the bottom row from left to right is酉, 申, 未, 午. The points of the five changes are marked in each palace: the first change is in巳, the second change is in亥, the third change is in未, the fourth change is in酉, and the fifth change is in丑.

甲子日庚午時子將加午課。 一甲入午名返吟，二甲入寅反吟之伏吟，三甲入戌旬空，四甲入子支反吟，五甲入申返吟。

The seventh type: On a Jiazi day and a Gengwu hour, the Zi trigram is placed on the Wu hour. Zi and Wu are directly opposing, and the characters on the Heaven Plate and Earth Plate are all opposing each other, which is called "Reverse Chant." The names of the five transformations are: the first transformation has Jia on Wu, named "Reverse Chant"; the second transformation has Jia on Yin, Yin is Jia's original position, so in the Reverse Chant formation it becomes Hidden Chant, thus called "Reverse Chant with Hidden Chant"; the third transformation has Jia on Xu, Xu is empty in the Jiazi cycle, named "Empty Cycle"; the fourth transformation has Jia on Zi, Zi is the same as the day branch and opposes it, named "Branch Reverse Chant"; the fifth transformation has Jia on Shen, which is also Reverse Chant.

寅 申 寅 子 午 寅 申 午 子 申 甲 一甲入午 五甲入申 亥 子 丑 寅 戌 卯 酉 辰 三甲入戌 申 未 午 巳 二甲入寅 四甲入子

This is the diagram of the seventh type of lesson. The top three lines are the three transmissions: the first transmission is寅, the middle transmission is申, and the final transmission is寅. The mutual conflict between寅 and申 indicates the name of reverse repetition. The next two lines are the four lessons, read from right to left: the first lesson has the lower god as the day stem 甲 and the upper god as申; the second lesson has the lower god as申 and the upper god as寅; the third lesson has the lower god as the day branch子 and the upper god as午; the fourth lesson has the lower god as午 and the upper god as子. The characters above and below each pair are in mutual conflict, clearly indicating reverse repetition. Below is the diagram of the twelve palaces: the top row from left to right is亥, 子, 丑, 寅; the left column from top to bottom is戌, 酉; the right column from top to bottom is卯, 辰; the bottom row from left to right is申, 未, 午, 巳. The points of the five changes are marked in each palace: the first change is at午, the second at寅, the third at戌, the fourth at子, and the fifth at申.

右甲子日甲子七時七體課式，一時有一時遁干，而日干因時遁而五變。各有課名及附課等名，以遁干所在而各有斷，內藏如許變動，可斷五人五事，不必移神換將也。一課五名，不得紊亂，自然而然，圓融無跡，甲戌不入用而以他甲為用者，因甲子旬中戌亥空也。故名會試。若甲子旬中忌朱雀臨甲戌為空甲，名落孫山之外矣。曰旬空者，十干遁不到之地也。

The above describes the seven different lesson patterns for the seven hours of the Jiazi day. Each hour has its own hidden stem, and the day stem changes five times according to the hour. Each change has its own name and an associated lesson name, and there are specific interpretations based on where the hidden stem falls. A single lesson contains so many changes that it is sufficient to interpret five people and five matters, without needing to move the noble god or change the month general. Although a lesson may have five names, each is properly placed and does not cause confusion, naturally forming a complete and harmonious whole without any trace of artificiality. As for why we use Jiazi instead of another Jia, it is because in the Jiazi ten-day cycle, the branches Xu and Hai are empty. Therefore, this pattern is called "Imperial Examination." If in the Jiazi ten-day cycle, the Vermilion Bird is present on Jiaxu, which is an empty stem, it is called "Falling Outside the Brink," and it indicates failure in the imperial examination.the so-called "ten-day emptiness" refers to the two branches that the ten heavenly stems cannot reach.

以諸法皆遁干圓通活潑之妙用，世俗罕知，前賢未洩，頭緒雖多，理仍一貫。蓋萬殊一本，一本萬殊，執遁干旺用，以剖人間萬事之疑，洞若觀火，無幽不燭，此六壬一家向時所謬戾者得銀河之一棹，探時而校正。好道君子於此而識進退薦亡之機、吉凶消長之理，趨之避之，豈曰小補云爾哉？

All these methods are the subtle and flexible applications of the hidden stems. Few people in the world understand them, and even predecessors did not fully reveal them. Although the details are numerous, the principle remains consistent: all differences arise from the same root, and from the same root arise all differences. As long as one grasps the effective use of the hidden stems, one can clearly discern the difficulties of worldly matters, seeing through them as clearly as daylight, even the most subtle aspects. The art of Liu Xin has long been confused and erroneous, but now with this "galaxy oar," one can investigate and correct it at any time. Those who love this discipline can thus understand the subtle workings of success and failure, the waxing and waning of fortune and misfortune, and thereby avoid misfortune and seek good fortune. Is this not a great benefit?

銀河棹卷終

The main volume of "Galaxy Boat" ends here. The following is the appendix of the seven-character verse with five variations in the divination method.

要從天盤上數起，其言入者，繫入地盤也。

Appendix: First, explain the method of reading: all calculations of five changes must start from the Heaven Plate; whereas the phrase "Jia enters a certain position" mentioned earlier refers to the "entering" of Jia into a certain palace on the Earth Plate. One is on the Heaven Plate, one is on the Earth Plate; they must not be confused.

甲子日甲子時子將，此課伏吟，故天盤與地盤同。 第一占甲己還加甲，用本干甲子。第二占丙子，用丙辛從戊轉，遁至午上是甲午。第三占庚子，用乙庚丙作初，遁至申上是甲申，第四占遁至寅上是甲寅。第五占庚子，歷乙庚丙作初已經用過，是以用庚子之下壬子。遁至辰上是甲辰。

On a day and time of Jiazi, using the Zi general, the month general and the time share the same branch, Zi. The Heaven Plate and Earth Plate completely overlap, so this is a Hidden Chant. The method of the five divinations is as follows: the first divination follows "Jia and Ji add Jia," using the stem of the day, Jiazi. The second divination starts from Bingzi, following "Jing and Xin start from Wu," moving from Wuzi to Wu and arriving at Jiawu. The third divination starts from Gengzi, following "Ji and Geng start with Bing," moving from Bingzi to Shen and arriving at Jiashen. The fourth divination continues from there to Yin and arrives at Jiayin. The fifth divination should continue from Gengzi, but since the path "Ji and Geng start with Bing" has already been used, it instead takes the next branch, Renzi, following "Wu and Gui start from Renzi," moving to Chen and arriving at Jiachen. Thus, the five divinations result in Jiazi, Jiawu, Jiashen, Jiayin, and Jiachen, with five Jia stems placed in five different palace positions, leading to naturally distinct interpretations.

甲子日乙丑時子將。 第一占用本干甲子。第二占從時上用乙庚丙作初遁至申上是甲申。第三占丁丑用丁壬庚子居遁至辰上是甲辰。第四占辛丑用丙辛從戊轉，遁至午上是甲午。

On a Jiazi day and Yichou time, using the Zi general. The first divination still uses the original day's stem Jiazi. The second divination starts from the stem Yi of the time, following 'Yi and Geng start with Bing', moving from Bingzi to Shen to get Jiashen. The third divination starts from Dingchou, following 'Ding and Ren start with Geng', moving from Gengzi to Chen to get Jiachen. The fourth divination starts from Xinchou, following 'Bing and Xin start with Wu', moving from Wuzi to Wu to get Jiawu.

第一占己丑，因甲己還加甲已經用過，己丑之下辛丑亦用過，是以用辛丑之下癸丑。用戊癸從壬子遁至寅上是甲寅。第五占疑當逆轉，用丁壬庚子居，遁至辰上是甲辰，即不落空矣，存驗。

The next divination is still labeled as "First Divination" in the original text, but according to the context, it should be the fifth. The method used here is: it should start from Jichou, but since "Jia and Ji add Jia" has already been used, and Jichou is followed by Xinchou which has also been used, the next is Guichou. Following "Wu and Gui start at Renzi," it moves to寅 and arrives at Jiayin. The author also adds a note of doubt: perhaps the fifth divination should be reversed, following "Ding and Ren reach Gengzi," moving to辰 and arriving at Jiachen, which would avoid an empty result. This is temporarily recorded for future verification.

甲子日丙寅時子將。 第一占用本干甲子。第二占從時上用丙辛從戊轉，遁至午上是甲午。第三占庚寅，用乙庚丙作初，遁至申上是甲申。第四占戊寅，用戊癸從壬起，遁至寅上是甲寅。第五占壬子旬內有甲寅，因甲己還加甲已經用過，是以出旬用甲戌為空亡矣。

On the day of Jiazi and the time of Bingyin, using the general of Zi. The first divination still uses the original stem Jiazi. The second divination starts from the time stem Bing, following 'Bing and Xin start from Wu', moving from Wuzi to Wu. The third divination starts from Gengyin, following 'Yi and Geng start from Bing', moving to Shen and getting Jiashen. The fourth divination starts from Wuyin, following 'Wu and Gui start from Renzi', moving to Yin and getting Jiayin. The fifth divination originally has Jiayin in the Renzi cycle, but since 'Jia and Ji start with Jia' has already been used, it must take Jiayin from outside the cycle, which falls on Xuxi in the Jiazi cycle, and Xuxi is an empty position, so this divination falls on Kongwang.

甲子日丁卯時子將。 第一占用本干甲子。第二占從時上用丁壬庚子居，遁至辰上是庚辰。第三占癸卯，用戊癸從壬起，遁至寅上是甲寅。第四占乙卯用乙庚丙作初，遁至申上是甲申。第五占己卯，因甲己還加甲已經用過，是用己卯之下辛卯，用丙辛從戊轉，遁至午上是甲午。

On a Jiazi day and Dingmao hour, using the Zi general. The first divination still uses the original stem Jiazi. The second divination starts from the Ding stem, following 'Ding Ren Gengzi resides', moving from Gengzi to Chen (the original text here says 'Gengchen', but following the examples of other entries it should be Jiachen, which is recorded as is). The third divination starts from the Gui Mao, following 'Wu Gui starts with Ren', moving to Yin and getting Jia Yin. The fourth divination starts from the Yi Mao, following 'Yi Geng starts with Bing', moving to Shen and getting Jia Shen. The fifth divination should start from Ji Mao, but since 'Jia Ji adds Jia' has already been used, it takes the next one, Xin Mao, following 'Bing Xin starts from Wu', moving to Wu and getting Jia Wu.

甲子日戊辰時子將。 第一占用本干甲子。第二占從時上用戊癸從壬起，遁至寅上是甲寅。第三占丙辰用丙辛從戊轉，遁至午上是甲午。第四占壬辰，用丁壬庚子居，遁至辰上是甲辰。第五占甲辰，因甲己還生甲已經用過，是以用庚辰，用乙庚丙作初，遁至申上是甲申。

On the day of Jiazi and the hour of Wuchen, using the general of Zi. The first divination still uses the original stem Jiazi. The second divination starts from the stem Wu on the hour, following "Wu Gui starts from Renzi" to reach Yin, resulting in Jiayin. The third divination starts from Bingchen, following "Bing Xin starts from Wu" to reach Wu, resulting in Jiawu. The fourth divination starts from Renchen, following "Ding Ren starts from Gengzi" to reach Chen, resulting in Jiachen. The fifth divination should start from Jiachen, but since "Jia Ji returns to Jia" has already been used, it instead uses Gengchen, following "Yi Geng starts from Bing" to reach Shen, resulting in Jiashen.

甲子日己巳時子將。 與甲子時同，因甲與己合故也。 第一占用本干甲子。第二占從時上，因甲己還生甲已經用過，是以用己巳之下辛巳，用丙辛從戊轉，遁至午上是甲午。第三占癸巳，用戊癸從壬起，遁至寅上是甲寅。第四占丁巳，用丁壬庚子居，遁至辰上是甲辰。第五占乙巳，用乙庚丙作初，遁至申上是甲申。

On a day of Jiazi and a time of Jisi, using the general of Zi. The method for this lesson is the same as the lesson for Jiazi time, because Jia and Ji are in a harmonious relationship. The first divination still uses the original stem Jiazi. The second divination should start from the Ji in the time, but since "Jia and Ji add Jia again" has already been used, we take Xinsi, which is below Jisi, and follow "Bing and Xin start from Wu" to move to the hour of Wu, resulting in Jiawu. The third divination starts from Guisi, following "Wu and Gui start from Renzi" to move to the hour of Yin, resulting in Jiayin. The fourth divination starts from Dingsi, following "Ding and Ren start from Gengzi" to move to the hour of Chen, resulting in Jiachen. The fifth divination starts from Yisi, following "Yi and Geng start from Bing" to move to the hour of Shen, resulting in Jiashen.

甲子日庚午時子將。 與乙丑課同，因乙與庚合故也。 第一占用本干甲子。第二占從時上，用乙庚丙作初，遁至申上是甲申。第三占壬午，用丁壬庚子居，遁至辰上是甲辰。第四占丙午，用丙辛從戊轉，遁至午上是甲午。第五占戊子旬內甲午，因甲己還加甲已經用過，甲午之下丙午亦用過，是以用丙午之下戊午，用戊癸從壬起，遁至寅上是甲寅。

On a Jiazi day and Gengwu hour, using the Zi general. The method for this lesson is the same as for the lesson on Yichou hour, because Yi and Geng are compatible. The first divination still uses the original stem Jiazi. The second divination starts from the Geng in the hour, following 'Yi and Geng start with Bing' to move to Shen and get Jiashen. The third divination starts from Renwu, following 'Ding and Ren start with Gengzi' to move to Chen and get Jiachen. The fourth divination starts from Bingwu, following 'Bing and Xin start with Wu' to move to Wu and get Jiawu. The fifth divination originally includes Jiawu in the Wu Zi sheng, but 'Jia and Ji start with Jia' has already been used, and Jiawu below is also used, so take Wuwu below, following 'Wu and Gui start with Renzi' to move to Yin and get Jiayin.

右七課演式以例其餘，辛未則與丙寅同，壬申與丁卯同，癸酉與戊辰同，俱可不必列矣。

The demonstration of these seven lessons is intended as an example to apply to the rest. The Xinwei hour is the same as the Bingyin hour (Xin and Bing are harmonious), the Renshen hour is the same as the Dingmao hour (Ren and Ding are harmonious), and the Guiyou hour is the same as the Wuchen hour (Gui and Wu are harmonious), so they do not need to be listed individually. The entire book ends here.