Da Liu Ren Zhi Nan (大六壬指南) · Volume 1

明·陳公獻、程起鸞、莊公遠

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

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

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

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

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

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

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

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

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

今上元仲夏穀旦，南州吾弟周元曙龍隨氏題於邗之甓湖社。

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

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

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

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

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

順治壬辰陽月，新安程起鸞翔雲氏，題於白下之崇德堂。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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