The Heart Seal Treatise: Classification of Spirits and the Outline of Divination Matters

凡斷吉凶，占從將意。大抵功曹為用，木器文書。○功曹寅也，寅乃木神，功曹乃奏書之神，故主文書。傳送加臨時行程消息。○傳送乃郵馬之象，故主信息行程。太沖盜賊及車船，從魁金銀與奴婢。辰為鬥訟兼主喪亡。○天罡主鬥爭詞訟，亦名天牢，又名天羅，主死亡。戌為欺詐或稱印綬。○河魁主欺詐，亦名地獄，又主印綬之神。

When judging fortune or misfortune, one should follow the direction of the Heavenly General and the Month General. Generally, when "Gongcao" is in action, it governs wooden objects and documents. Gongcao is寅, which belongs to the Wood deity, and Gongcao is also the deity in charge of submitting memorials, hence it governs documents. When "Chuansong" is present, it governs travel and messages. Chuansong is申, which symbolizes relay stations and horse messengers, hence it governs messages and travel. "Taichong" (卯) governs thieves and vehicles and boats, while "Conggui" (酉) governs gold and silver and servants. Chen governs disputes and lawsuits, and also governs death and loss. Chen is called Tian Gang, which governs disputes and lawsuits; it is also called Tian Luo and Tian Luo, which govern death. Xu governs deceit, or is called Yinshou. Xu is called Heqiu, which governs deceit; it is also called地狱, and is also the deity in charge of Yinshou.

登明徵召，太乙非災。勝光火怪絲棉，○午主光明怪異，又主絲棉布帛。神后陰私婦女。○子水天后之宮，主陰私不明，事干婦女。未為衣物筵賓，○小吉乃太常之宮也，主衣冠物帛、筵會賓客。正號田宅園囿。○大吉土神，主田宅園囿之事。

"Dengming" (Hai) governs summoning and recruitment. "Taiyi" (Si) governs unexpected calamities. "Shengguang" (Wu) governs fire, strange occurrences, and silk and cotton. Wu signifies brightness and strange occurrences, as well as silk and cloth. "Shenhou" (Zi) governs private matters and women. Zi belongs to water, being the palace of the Heavenly Empress, it governs private and obscure affairs, often relating to women. "Xiaoji" (Wei) governs clothing and banquets with guests. Wei is the palace of Tai Chang, governing clothing, hats, silk, and banquets with guests. Chou is precisely the one known to oversee fields, houses, gardens, and enclosures. "Daji" (Chou) is the earth god, governing matters of fields, houses, and gardens.

大吉小吉會勾陳，因田宅而爭訟。○丑未主田宅，見勾陳鬥訟之神，必因爭田宅而起訟。從魁河魁乘六合，為奴僕之逃亡，○酉主婢、戌主奴，六合為私門，乃奴僕逃亡之象。文宜青龍不戰，武欲太常無爭。○文看青龍為類神，武看太常為類神。旺相相生必吉，上下克戰則凶。

Great auspicious (Chou), minor auspicious (Wei), and Gou Chen meet, indicating disputes over property and land. Chou and Wei are associated with land and property, and encountering Gou Chen, the god of litigation, definitely indicates disputes over land and property leading to lawsuits. From Qiu (You) and He Kui (Xu) riding on Liu He, it indicates servants fleeing. You is associated with female servants, Xu with servants, and Liu He represents private matters, so together they indicate servants fleeing secretly. For matters concerning civil affairs, one should see Qinglong without being attacked or conflicting; for military affairs, one should see Tai Chang without disputes. For civil matters, Qinglong acts as the class god, which is the god representing the matter in question. For military matters, Tai Chang acts as the class god. If the class god is prosperous and strong and is generated by the day branch, it is auspicious; if there is conflict and struggle between them, it is inauspicious.

登科者祿馬扶會，○登科者祿神驛馬臨於干支之上，旺相相生主上吉。馬主前程遠大，祿乃臨官之神。不第者刑害俱並。○三刑六害並臨干支之上，刑主有缺，害主阻隔難成。投書宜虎勾無氣，○投書獻策，見上貴也，若白虎勾陳無氣，自然無阻也。捕賊欲玄武相侵。○捕賊以玄武為類神。若玄武臨克地，自然得捉也。

Those who can pass the imperial examination and achieve success are supported by the God of Official Rank and the Post-horse. The term "passing the examination" refers to the God of Official Rank and the Post-horse appearing on the day stem and day branch, and being prosperous and strong with mutual generation, which indicates the highest good fortune. The Post-horse signifies a far-reaching career, while the God of Official Rank is the deity of official position. Those who fail to pass are due to the simultaneous presence of punishments and harms. When the three punishments and six harms appear together on the day stem and day branch, punishment indicates deficiency, and harm indicates obstruction and difficulty in achieving success. When submitting documents, it is favorable if both the White Tiger and Gou Chen are weak. Submitting documents and presenting strategies is for visiting higher-ranking noblemen; if these two obstructing deities are weak and powerless, the path will naturally be unimpeded. When capturing thieves, the Black Tortoise should be subdued. The Black Tortoise is the deity associated with thieves; if the Black Tortoise is located in a position where it is subdued, it is natural to capture the thief.

若候風占雨，須看青龍白虎。○白虎主風，青龍主雨。有氣旺相有風有雨，囚死空亡風雨必微。若遷官進職，宜觀天吏天城。○寅為天吏，卯（申）為天城。若加年命相生必主變遷。動望行人，視二八卯酉之限。○占東南行人，以酉為中途，子上神為至期；若西北行人，以卯為中途，午上神為至期。迫逃亡盜，捕四六玄武之陰。○占捕盜賊看玄武之陰神上所得何神，便知其在何處，捕之必獲。

If one wishes to predict wind and rain, one should observe the Azure Dragon and White Tiger. The White Tiger governs wind, and the Azure Dragon governs rain; if both are strong and prosperous, there will be wind and rain. If they fall into captivity, death qi, or empty days, the wind and rain will be weak. If one wishes to predict promotion or advancement in official position, one should observe the Heavenly Official and Heavenly City. The寅 (Yin) is the Heavenly Official, and the卯 (Mao) or申 (Shen) is the Heavenly City; if they are placed over the person's age or birth year and are mutually generating, it indicates a change in position. To predict the return of a traveler, observe the卯 (Mao) and酉 (You) gates. For a traveler coming from the southeast, take酉 (You) as the place along the way, and the day corresponding to the god on the酉 (You) gate indicates the arrival date. For a traveler coming from the northwest, take卯 (Mao) as the place along the way, and the day corresponding to the god on the午 (Wu) gate indicates the arrival date. To hunt fugitives or thieves, observe theBlack Tortoise (Black Tortoise) at the four and six positions. The four and six positions refer to the巳 (Si) in April and the未 (Wei) in June, which correspond to the二八 (second and eighth) mentioned earlier. To catch thieves, observe the hidden spirit above theBlack Tortoise (Black Tortoise); knowing which god it is will reveal where the thief is hiding, and going to capture them will surely succeed.

失伴必詳勝光而可見，○勝光在日前則向前追必見，在日後則稍等立見矣。亡財則察玄武而可知。○失財物以玄武之陰神上見乃知方所，尋之必獲也。此皆略舉其綱要，在智者臨時而審情。

If a companion is lost, one must carefully examine the position of Shengguang (Wu) to find them. If Shengguang is before the Day Branch, one should go forward to search and will surely find them; if Shengguang is after the Day Branch, wait a while and they will be found naturally. For lost property, one should examine Xuanwu to determine its location. If one looks at the Yin spirit associated with Xuanwu, it will show the direction where the lost property is, and going there will certainly recover it. The above is only a brief summary; specific situations require wise people to examine the actual circumstances carefully.

若夫旺氣，求就官職；相氣，經營利祿；囚氣，囚繫呻吟；死氣，死亡悲哭；休氣，病疾淹延。詳在囚時日墓。○旺氣發用利求官，相氣發用利求財，囚氣發用訟則囚繫、呻吟，死氣發用病必死亡哭泣，休氣發用疾病淹纏，若日墓同之必凶。

As for the Five Phases' energies: if one has the 'prosperous energy', it is suitable to seek official positions; if one has the 'auxiliary energy', it is suitable to engage in business for profit; if one has the 'confined energy', it indicates being imprisoned and suffering; if one has the 'death energy', it indicates death and sorrow; if one has the 'rest energy', it indicates prolonged illness. The details depend on the time of the confined energy and whether the day stem is in its burial place. Prosperous energy initiating transmission is favorable for seeking official positions, auxiliary energy initiating transmission is favorable for seeking wealth, confined energy initiating transmission in a lawsuit indicates being imprisoned and suffering, death energy initiating transmission in illness indicates death and crying; rest energy initiating transmission indicates prolonged illness. If the day stem is also in its burial place, it will certainly be dangerous. (Prosperous, auxiliary, rest, confined, and death energies are the strengths and weaknesses of the Five Phases according to the four seasons: being in command is prosperous, what I generate is auxiliary, what generates me is rest, what restrains me is confined, and what I restrain is death.)

相加孟仲，萬事新鮮。季上逢之，互為故舊。○孟仲之神發用主新鮮事動，季神發用為舊事矣。歡欣在旺相之中，悲哀在死囚之處。○旺相發用皆主喜，休囚發用皆主憂。

When a god is added and placed on the four beginning (Yin, Shen, Si, Hai), all matters are new beginnings; when placed on the four middle (Zi, Wu, Mao, You), they are also new beginnings. When placed on the four seasons (Chen, Xu, Chou, Wei), they are all about revisiting old matters. Gods in the beginning and middle positions initiating transmission indicate recent events in motion; gods in the seasonal positions initiating transmission indicate the matter in question is old. Joyful responses occur in the prosperous and strong phase, while sorrowful responses occur in the dead or captive phase. The use of prosperous and strong energies indicates joy and celebration, while the use of resting and captive energies indicates worry and sorrow.

凡見火加水上，亡遺口舌非寧。○乃巳午火臨亥子水也。火乃朱雀，主口舌；水乃玄武，主亡遺。火入金鄉，淫逸奸邪未息。○火則騰蛇朱雀，金乃白虎太陰。淫佚奸邪皆為太陰為火所逼致也。水加土位逢財，若在火宮遷職。○水加土上受土之克則為財；水加火上克水則為官。

Whenever fire is placed over water, it indicates loss and disputes, leading to unrest. This refers to fire in the positions of巳 and 午 being placed over water in the positions of 亥 and 子. Fire corresponds to the Vermilion Bird, which governs disputes; water corresponds to the Black Tortoise, which governs loss. When fire enters the metal position, immoral and wicked affairs cannot be stopped. Here, fire refers to the two generals,Teng Snake and Vermilion Bird; metal refers to the two generals, White Tiger and Tai Yin; immoral and wicked affairs arise from Tai Yin being forced by fire. When water is placed over the earth position, it indicates gaining wealth; if placed over the fire position, it indicates a change of position. When water is placed over earth and is subdued by earth, it is considered as 'wife and wealth'; when water is placed over fire and forms a subduing relationship with fire, it is considered as 'officials and ghosts'.

木逢水則流落它鄉。○以木之少而見水之多，有木漂本之象，故曰。水遇土則人財兩散。○水加土上，水為財。而主散失者，亦水為玄武之位也。金居火上則疾病死亡。○金加火上，白虎入朱雀騰蛇之位，故主疾病死亡也。土臨木地則田宅訟起，○土加木乃勾陳受制之象，故主因田宅而興詞訟。

When wood meets water, the main trend is that the wood flows away from its original place. This is because there is little wood and much water, which creates an image of the wood being washed away by the water, thus not being stable. When water meets earth, it indicates that both people and wealth will be scattered. Water on top of earth is originally associated with wealth, but it leads to loss because water is the position of the Black Tortoise, which governs dispersal. When metal is placed on fire, it indicates illness and death. Metal on fire is equivalent to the White Tiger entering the position of the Vermilion Bird and the Serpent, hence indicating illness and death. When earth is placed on wood, it indicates disputes over property and land. Earth on wood represents the Gou Chen being restrained by wood, hence indicating disputes over property and land.

金加火位，中傳有水無妨。○若金加火為發用，而中末見水則有救矣。火入水鄉，末得鎮星復喜。○若火加水上為發用，而中末有土則不凶矣。

If gold is placed on the fire position, it is not a problem if the middle transmission has water. If gold is placed on fire and taken as the initiating transmission, and both the middle and final transmissions have water, water can control fire, thus providing relief. When fire enters the territory of water, if the final transmission has the 'Steadfast Star' (Saturn, representing the earth element of the辰, 戌, 丑, 未), it turns worry into joy. If fire is placed on water and taken as the initiating transmission, and both the middle and final transmissions have earth, earth can control water, thus avoiding calamity.

貴人順行，凶將少降禍殃。天乙逆行，吉將聊施恩惠。○天乙貴人順則凡事順，逆則凡事逆。順貴雖凶將降涸必輕；逆貴雖吉將賜福不重。連災遇惱，上下皆凶。招利求祥，始終俱吉。○三傳全無吉將吉神者災惱並見；三傳中全吉者主招財利，可求吉祥。凶神刑害，災害連綿。吉將相生，歡欣不已。○三傳中凶將更乘刑害災涸愈重；三傳中吉將更生助者喜慶愈多。

When the Nobleman moves in the correct direction, the misfortunes brought by evil generals are fewer; when the Heavenly Ethical Person moves in the opposite direction, the blessings bestowed by good generals are limited. When the Heavenly Ethical Person moves in the correct direction, all affairs proceed smoothly; when it moves in the opposite direction, all affairs become adverse. Even if an evil general is beneath a favorable Nobleman, the calamities he brings will be light; even if a good general is beneath an adverse Nobleman, the blessings he grants will be meager. If calamities and troubles follow one after another, it is because all four lessons are unfavorable; if benefits and auspiciousness are obtained throughout, it is because all three transmissions are favorable. If there are no good generals or auspicious deities in the three transmissions, calamities and troubles will arise together; if all three transmissions are favorable, it indicates the ability to attract wealth and achieve auspicious outcomes. If evil spirits are accompanied by punishment and harm, continuous misfortunes will occur; if good generals mutually generate and support each other, joy will be endless. If evil generals in the three transmissions are accompanied by punishment and harm, the calamities will be even more severe; if good generals in the three transmissions receive support and assistance, the joy will be even greater.

凶神合和，逢災不至深遠；吉將逢傷，賜福終非全美。○三傳中凶將見生合，雖凶不甚；三傳中吉將見傷，雖吉不甚。日辰有彼此之殊，神將有尊卑之異。○日干為己，支辰為他人；貴神在上尊，月將在下卑。辰來剋日諸事難成，日來克辰所謀皆遂。○支辰來剋日干乃我受人制也；日干去克支辰乃人聽命於我也。

IfInauspicious Spirit encounter harmony and concord, even if they meet misfortune, it will not be severe; if吉将 suffer damage, the blessings they bestow will not be complete. In the three transmissions, ifInauspicious General see a birth or a harmonious relationship, although they are凶, they are not extremely凶; if吉将 encounter being overcome or injured, although they are吉, they are not extremely吉. The day stem and the day branch have distinctions between self and other; the heavenly general and the month general have distinctions between respect and inferiority. The day stem represents oneself, while the day branch represents others; the noble spirits (Twelve Heavenly Generals) in the upper layer are respected, while the month general (lower layer twelve branch spirits) are inferior. If the day branch overcomes the day stem, things will be difficult to achieve; if the day stem overcomes the day branch, all endeavors will be fulfilled. If the day branch overcomes the day stem, it means I am restrained by others; if the day stem overcomes the day branch, it means others obey me.

男逢災厄須以日上推窮；女遇迍邅但向辰宮尋覓。○日干又曰天干，故看男子之災祥；支辰又曰地支，故看女子之禍福。先凶後吉終成喜慶之徵，始吉終凶終見悲哀之兆。○初傳凶末傳吉終於吉也；初傳吉末傳凶終於凶也。初刑末位災來果必無輕，末克初傳有禍須知亦小。

For a man encountering misfortune, one must investigate from the day stem; for a woman facing difficulties, one should seek within the day branch's position. The day stem is also called the heavenly stem, which belongs to yang, so it is used to determine the fortune or misfortune of a man. The day branch is also called the earthly branch, which belongs to yin, so it is used to determine the calamity or blessing of a woman. If the initial is凶 and the final is吉, the outcome will ultimately be auspicious; if the initial is吉 and the final is凶, the outcome will ultimately be inauspicious. If the initial transmission harms the final transmission, the calamity will certainly be severe. If the final transmission overcomes the initial transmission, even if there is misfortune, it will be minor.

先賢以時作先鋒，占萬事皆可以推。若乃披刑則侵欺詐偽，乘馬則搖動遷移。○時作支刑，子刑卯之類；乘馬主動搖也。沖支沖干彼己不惶寧處，同辰同日爾子蹇滯遲疑。○時沖干己不寧，時沖支彼不寧；同辰彼蹇，同日我蹇。時日相生迭為恩惠，生克其辰災祥居第。○時生日下報上，日生時上惠下；時生支宅吉，時克支宅災。

The elder regarded the time of divination as the "vanguard gate," meaning that in divining all matters, one may begin with it. If the time is afflicted by criminal energy, it indicates being robbed, deceived, or oppressed by others, and affairs will be fraudulent. If the time is accompanied by the post-horse, it suggests movement or change. When the time is in conflict with the day branch, such as Zi conflicting with Mao, it indicates instability. If the time is accompanied by the post-horse, it also suggests instability. If the time conflicts with the day stem or the day branch, both the self and the other will be disturbed. If the time is the same as the day stem or the day branch, both the self and the other will be obstructed and hesitant. When the time conflicts with the day stem, the self will be disturbed; when the time conflicts with the day branch, the other will be disturbed; when the time is the same as the day branch, the other will be obstructed; when the time is the same as the day stem, the self will be obstructed. When the time and the day mutually generate each other, it indicates mutual benefit. When the time generates or overcomes the day branch, it relates to the fortune or misfortune of the family. If the time generates the day stem, it indicates the lower supporting the higher; if the day stem generates the time, it indicates the higher benefiting the lower; if the time generates the day branch, the family is auspicious; if the time overcomes the day branch, the family faces misfortune.

所以遇子遇午若往若來，值卯值酉為門為戶。○子午天地之道路也，往來之象。更宜視以用及終傳，反可察其生及畏懼。大抵克多事繁，克少則事簡。○涉害比用主繁，元首重審事簡。克者，動也。鬼臨所畏當憂而不憂；財在鬼鄉聞喜而不喜。○因財變鬼而禍矣。

Therefore, when encountering Zi or Wu, there is a sense of movement and interaction; when encountering Mao or You, they should be considered as gateways. Zi and Wu are the great pathways in heaven and earth, so they symbolize movement and interaction. One should also observe the Initiating Transmission and the Final Transmission, and also look at what they generate and what they fear. Generally, if something is overcome more, the matter is complex; if it is overcome less, the matter is simple. The method of involved harm and the method of comparison are associated with complex matters, while the method of the original head and the method of re-examination are associated with simple matters. The term 'overcome' refers to 'movement'. When the official ghost is in the place it fears, it should be worrying, but in fact there is no need to worry; when the wife's wealth is in the territory of the official ghost, it should be a good omen, but in fact it is not a cause for joy. This is because the wealth hexagram has transformed into the ghost hexagram, which brings misfortune instead.

神將互克占及夫妻；同類來傷事因兄弟。○鬼乃夫也，鬼動事起夫；財乃妻也，財動事起妻；比肩爻動，事起同類朋友也。財遇天空兮產業須傷；鬼臨旬尾兮官災不起。○財爻空，求妻不得也。官爻空，有官非不妨也。吉神臨凶卦之中，無咎爭之道；惡煞臨吉卦之內，無歡欣之理。煞雖惡，生我則其喜終至；將雖良，克我則憂難不已。○如虎勾生我，其力尤雄；龍合克我，其凶亦至。

The Heavenly General and the Month General mutually control each other, and matters predicted often involve the husband and wife. If similar yao (lines) come to harm or control, the matter usually originates from brothers. The "Official Ghost" represents the husband; if the ghost yao moves, the matter originates from the husband. The "Wife's Wealth" represents the wife; if the wealth yao moves, the matter originates from the wife. If the "Companion" yao moves, the matter originates from peers and friends. If the wealth yao meets the Tian Kong, property will surely suffer damage. If the ghost yao is located at the end of the ten-day period or in the empty position, lawsuits and misfortunes will not arise. If the wealth yao is in an empty position, seeking a wife will be unsuccessful; if the official yao is in an empty position, even if there are legal troubles, they will not be a problem. If auspicious spirits are in an inauspicious hexagram, there is no reason to be free from blame or to resolve disputes. If evil spirits are in a favorable hexagram, there is no reason to be joyful. Although evil spirits are harmful, if they generate me, good fortune will eventually arrive. Although auspicious generals are favorable, if they control me, worries will not cease. For example, if the White Tiger or Gou Chen generate me, their assistance will be especially strong; if the Azure Dragon or Liu He control me, their misfortune will still occur.

凶神無吉也，合干則訟休；吉神無凶也，剋日則禍起。○與日合雖朱雀之口舌亦休。更若識其通變，舉一隅而不復三矣！

TheInauspicious Spirit originally has no auspicious aspects, but once it combines with the day stem, lawsuits will cease. The吉神 originally has no inauspicious aspects, but once it overcomes the day stem, misfortunes will still occur. If theInauspicious General such asVermilion Bird, which is associated with disputes, combines with the day stem, disputes will be resolved. If one can further understand flexibility and adaptability, then pointing out one corner is sufficient, and the other three corners need not be mentioned (this is from《论语·述而》: "If one does not infer the other three corners from one, I will not teach him again").

六壬通萬變之機，大為國而小為家。日辰定動靜之位，日為人而辰為事。變即窮變，通久之變機，發動所由也。家國要從地盤分野處看。若單論家宅則惟在支上看可也。

Six Rén (a divination method) integrates all kinds of changes, and can be used for major affairs such as state matters or minor affairs such as family matters. The day stem and the day branch determine the positions of movement and stillness: the day stem represents people, and the day branch represents affairs. The term "change" mentioned here refers to the "change" in the Great Treatise of the Zhou Changes, which means "when things reach an end, they change; when they change, they become unblocked; when they are unblocked, they can last long." This change is the origin of affairs coming into motion. When divining about the state or family, one should look at the directional divisions on the Earth Plate; but if only considering a single family's dwelling, one needs only to examine the heavenly stem on the day branch.

月將加時，局圖順節，日二課而辰二課。合成四象，生主和而克發用，義法三才。日上神為太陽，日陰為少陽；辰上神為太陰，辰陰為少陰。陰陽生合、比和處吉凶之端倪不露，惟於相剋處一逗殺機而遂爾見形。蓋不殺不成其為生，而取克正所以觀五行相生之妙也。

Place the Month General above the time of day, and the Heaven Plate is formed by turning in accordance with the solar term. The Day Stem appears in two lessons, and the Day Branch also appears in two lessons, making up the four images. Mutual generation indicates harmony, while mutual control is used to initiate the transmission. This principle follows the three principles of heaven, earth, and humanity. The heavenly spirit above the Day Stem is called "Sun," and the yin spirit of the Day Stem is called "Lesser Sun." The heavenly spirit above the Day Branch is called "Tai Yin," and the yin spirit of the Day Branch is called "Lesser Yin." In places where yin and yang mutually generate, combine, or harmonize, the signs of good or bad fortune are not apparent. Only when there is mutual control does a dangerous situation emerge, revealing the course of events. Because without killing and cutting, there can be no birth and nurturing; taking control is precisely to understand the subtle nature of the Five Phases' mutual generation.

上克為元首，理順成而百事咸宜。上天下地，天克地理勢皆順，故百事宜。下賊為重審，人事逆而謀為不利。地克天是下陵乎上，故主逆。二三克賊，知一總名。神將凶而禍不單行，神將吉而福祥雙至。如二三克賊，則看克處與本於有益無益而福禍之來可決矣。

When the upper god overcomes the lower god and is taken as the initiating transmission, it is called the "Original Head Lesson," indicating that things proceed smoothly and all affairs are suitable. The upper is heaven, the lower is earth; when heaven overcomes earth, it follows the natural order and trend, hence all matters are favorable. When the lower god overcomes the upper god and is taken as the initiating transmission, it is called the "Re-examination Lesson," indicating disorder in human affairs and unfavorable outcomes in planning and actions. When earth overcomes heaven, it signifies that the lower surpasses the upper, hence indicating disorder. If there are two or three instances of overcoming, they are generally called "Knowing One" (i.e., mutual use). In such cases, if the riding god and general are凶, misfortune will not be isolated; if they are吉, blessings will come in pairs. When encountering two or three instances of overcoming, one should examine whether these overcoming positions are beneficial or harmful to the person in question, thereby determining the direction of fortune and misfortune.

用孟名曰見機，當因時以致宜；仲季號為察微，事未萌而預計。克賊重重比涉害，用辰主外災害己，用日主我禍延人。蒿矢神遙剋日，二克主兩事而合為一事；彈射日遙克神，一克主一端而分作兩端。日止一日，克有二，是兩事合來作一事。一克互觀自見，二課若見金土二煞，為有鏃有丸，能傷人也。

The method of taking the initiating transmission from the first of each season is called "seeing opportunity," and it should be adapted to the time. Taking the initiating transmission from the middle of each season and the fourth season is called "observing subtle signs," meaning one should plan ahead even before the matter begins to show. When there are multiple instances of conflict, first use the method of comparison, then the method of involvement. Taking the initiating transmission from the heavenly stem on the day branch indicates that disaster comes from outside and affects oneself. Taking the initiating transmission from the heavenly stem on the day stem indicates that the trouble originates from oneself and affects others. "The lesson of the bow and arrow" is when the upper god is distant and conflicts with the day stem at two points, indicating that two separate matters become one. "The lesson of the dart and projectile" is when the day stem is distant and conflicts with the upper god at one point, indicating that one matter splits into two. Since the day stem is only one and there are two things that conflict with it, it means two matters combine into one; when there is only one conflict, the two are naturally distinguishable. If both of these lessons contain the elements of metal and earth, which are harmful, then the arrow has its tip and the dart has its projectile, and they can truly harm people.

昴星如虎對立，視俯仰以定遠近之憂危。俯視憂近仰憂遠。殺氣至酉而盛，故將曰太陰，俯仰皆以酉位言，陰陽無克乃從至陰處討出消息來也。正君子履霜之漸多憂懼之時也。

The "Mao Star Lesson" is like a tiger facing a person directly. We need to determine whether it is looking down or up to judge whether the worry is near or far. If it looks down, the worry is immediate; if it looks up, the worry is distant. The cold and severe energy reaches its peak at the You position, so the general at You is called Tai Yin. Whether looking down or up, it is always referring to the You position. Since there is no mutual control among the four lessons' yin and yang, we have to deduce the situation from the most yin aspect. This is precisely when a gentleman sees "footing on frost" and knows that solid ice is coming, thus feeling anxious and fearful.

別責如花待時，合日辰以定人事之巧拙。課名不倘，事屬有待時象可知矣。玩別責字言尊見端於此，而成就於彼之義也。八專士女懷春，一名不修幃箔。凡陰陽施化以別，而神令干支同位，陰陽不分，主客未辨，故取象若此。丁巳辛同丑未，井欄射主深災。井欄射亦主前途憂危。伏吟任信用刑而事主反覆。謂十二神名居沖位，無可依倚，主反覆不寧也。

"The 'Different Responsibility' lesson is like a flower waiting for the right time to bloom; it requires looking at the harmonious relationship between the day stem and day branch to determine the skill or clumsiness in human affairs. Since the name of the lesson is not auspicious, the matter is one that awaits the right opportunity, and its meaning can be understood. Considering the term 'Different Responsibility,' it suggests that the initial hint appears on one side, while the outcome is on the other. The 'Exclusive Focus' lesson primarily concerns the emotions of men and women, also known as 'Unrestrained Curtains'—a metaphor for disorder in the private quarters. Normally, yin and yang should be separate in their influence, but when the stem and branch share the same position, yin and yang become indistinct, making it difficult to distinguish between the main and the guest, hence the symbolic meaning. On days of Ding, Si, and Xin, with Chou and Wei in the same position, the 'Well Shaft Shooting' lesson indicates serious calamity. 'Well Shaft Shooting' also signifies future worries and dangers. The 'Hidden Chant' lesson (called 'Self-Responsibility' on yang days and 'Self-Confidence' on yin days) uses punishment to transmit the meaning, indicating that matters will be repeated. This refers to the twelve spirits each occupying the position opposite to each other, with no support, hence the instability and repetition."

凡上克則事起男子，或屬他人；若下賊則吉由女人，或因自己。大凡克處是動機，上克動在客在陽，故為男子為他人，下賊反觀可知。將克神為外戰，災自外來。神克將為內戰，禍由內起。將謂月將，神即貴神。將克神相戰於外，神克將相戰在內。災外來是因彼而有克也。禍內起以其克加於我也。

Whenever the upper overcomes the lower, the matter originates from a man or relates to an outsider. If the lower overcomes the upper, the good fortune comes from a woman or originates from oneself. Generally, the place of mutual control indicates the origin of the matter: when the upper overcomes the lower, the action is in the position of the guest and in the yang, so it belongs to a man or an outsider. When the lower overcomes the upper, looking at it in reverse, it belongs to a woman or oneself. When the month general overcomes the heavenly general, it is called 'external warfare', and disaster comes from outside. When the heavenly general overcomes the month general, it is called 'internal warfare', and the calamity originates from within. Here, 'general' refers to the lower month general (the god of the earthly branch), and 'god' refers to the upper noble god (the twelve heavenly generals). When the general overcomes the god, it is warfare outside; when the god overcomes the general, it is warfare inside. Disaster from outside is due to being overcome by others, while calamity from within is due to being overcome by oneself.

用在日前事情已過，用居日後事起將來。日辰發用應在今時，辰日刑沖事成恍惚。年月吉日發用，事應年月節旬。如甲課在寅則卯為後而丑為前。蓋前為已往，後為未來故也。日謂今日辰主於日，言日干發用事應在今時。凡日寄辰，辰仰於日，要合德祿比合相生乃為足貴。刑則人情不美，沖則反覆不寧，故多事恍惚也。年主一年，月主一月，節主半月，作氣字看。如立春為節，雨水為氣，節字論氣，無謂月也。

The Initiating Transmission falling before the Day Stem's Lodging Palace indicates that the matter has already occurred; if it falls after the Day Stem's Lodging Palace, the matter will happen in the future. If the Day Stem or Day Branch itself is the Initiating Transmission, the matter occurs in the present. If the Day Stem and Day Branch mutually suffer punishment and clash, the matter becomes uncertain. If the Initiating Transmission comes from the Sovereign Year, the Month Builder, or a Favorable Day, the matter will occur in that year, month, season, or ten-day period. For example, if the Jia Stem is lodged in the寅 branch, then the卯 branch is the 'after' and the丑 branch is the 'before'; because 'before' refers to the past and 'after' refers to the future. 'Day' refers to today, and the Day Branch is determined by the Day Stem, so if the Day Stem is the Initiating Transmission, the matter occurs in the present. Whenever the Day Stem resides in a branch, the branch must be supported by the stem. It is valuable if there is virtue, rank, companionship, harmony, or mutual generation; if there is mutual punishment or clash, then human relations become discordant and the matter becomes unstable and uncertain. The Sovereign Year governs a year, the Month Builder governs a month, and the season governs half a month. The term 'season' should be understood as the 'qi' of the solar term: for example, Start of Spring is the season, and Rain Water is the qi. Discussing the season is about the qi, not generally referring to a month.

此二句論克應之理，最為絕妙。方朔克應歌云：起歲年華問，逢蟾月裡尋，占旬旬裡應，值日日前辰，氣動蟾分體，候來旬折身，諸門從此起，萬類若通神。苗公云：七位克應訣，季神總用同，墓中見的實，吉凶取舍沖，陰陽分墓絕，七位應須通。又云：看發用是何季之神，如見寅卯則應在辰月辰日辰時，如見巳午則應在未月未日未時，故言與日同也。

The above two sentences explain the concept of "kè yìng" — that is, when an event will come to fruition — and it is the most refined principle. An old attributed work by Dongfang Shuo called "Kè Yìng Gē" states: if the person is affected by the Tai Suì, look for the year; if affected by the Yueling (Month Builder, referring to the moon), search within the month; if the divination falls on the beginning of a ten-day period, the event should occur within that ten-day period; if it falls on the day, the event should occur around that day. When the qi moves, calculate according to the month; when the waiting period arrives, calculate within the ten-day period. All methods of divination begin from this principle, and all things and categories will be fulfilled as if by divine power. Miao Gong said: the seven positions of kè yìng are the same in their application as the methods used by the seasonal deities; only when something enters its tomb (mù) can the exact time of fulfillment be seen; the distinction between good and bad fortune lies in the opposition (chōng); yin and yang are differentiated according to the tomb and the end (jué); the methods of the seven positions must be fully understood. He also said: to determine which seasonal deity is involved in the "fā yòng" (initiating transmission), for example, if one sees寅 and卯 (spring wood), the event should occur in the month, day, and hour of辰 (wood's tomb); if one sees巳 and午 (summer fire), the event should occur in the month, day, and hour of未 (fire's tomb); thus, the method of calculation is the same as that of the "day."

吉神旺相事皆吉，凶神旺相事必凶。旺氣求官吉，爭財相氣親，死言喪禍起，囚動見官刑，休來憂病患，五氣仔細尋。此皆以剋日論也。吉凶二神，謂三傳日干年命兼歲月建正時業方支辰上神，非搜盡此十一處也，須要視何處生我克我，還是生我者多，克我者多。助我生者多或助我克者多，生我者得地，還是克我者得地，宜詳察。

When auspicious deities are prosperous and strong, all matters will be favorable; when malevolent deities are prosperous and strong, affairs will certainly be adverse. Prosperous energy is suitable for seeking official positions, while strong energy is suitable for competing for wealth. Death Qi indicates the occurrence of funerals and misfortunes. Captive energy, once activated, leads to legal troubles, and resting energy brings worry about illness. One must carefully examine these five energies. All the above discussions are based on the relationship with the day stem. The mentioned auspicious and malevolent deities refer to the three transmissions, the day stem, the person's birth year, as well as the heavenly stem of the current year, the month builder, the exact hour, the direction of profession, and the day branch. It is not necessary to examine all these eleven aspects, but rather to determine which ones benefit me and which ones harm me, whether there are more beneficial or harmful influences, and whether the ones that benefit me are in a favorable position or the ones that harm me are in a favorable position. All these should be carefully examined.

已上九門定式，次觀附卦加臨。日臨辰而受克為亂首，主行悖逆之道。辰臨日而受克為贅婿，不能自立其身。如庚寅日寅加申，是辰臨日而日克之。夫日寄於辰，今反克辰，是自家竟無安頓處矣。

The nine gates are a fixed format. Next, we consider various additional patterns of influence. When the day stem is located in its lodgment palace and then influences the day branch, but is in turn overcome by the day branch, it is called "disordered beginning," indicating actions that are contrary and rebellious. When the day branch influences the day stem's lodgment palace but is in turn overcome by the day stem, it is called "dependent son-in-law," indicating an inability to establish independence. For example, on a Gengyin day, the寅 (Yin) influences the申 (Shen) which is the lodgment palace of Geng. This is when the day branch influences the day stem and is overcome by the day stem. The day stem originally resides in the day branch, but now turns to overcome the branch, which is like having no place to settle.

辰臨日而生日名自在，有恢宏之志。辰來生我可云安享。日臨辰而受生名俸就，有榮顯之機。我就他生一何榮顯。日臨辰而生辰名歷虛，主無稽之笑語。我去生他，他為脫氣。辰臨日而受生名歸寵，主福履之來崇。辰是我所履之境，加我之上而與我合體生辰，豈非福履之崇乎。同類相加培植和合。培植和合，言比肩之妙。日辰交生名為脫骨，主彼我舒情多實；日辰交克號曰無涉，主內外疑忌生猜。交生不認我而認人，故為脫骨，乃相信之誠也，交克反看。

The day branch approaches the day stem, which is in the lodging palace, and comes to be born of the day stem, called "Zai Zai," indicating a person with grand ambitions. When the day branch generates me, it can be considered as enjoying peace and comfort. When the day stem, in the lodging palace, approaches the day branch and is generated by the day branch, it is called "Feng Jiu," indicating an opportunity for honor and prominence. When I go to meet him and receive his generation, how glorious it is. When the day stem, in the lodging palace, approaches the day branch and instead generates the day branch, it is called "Li Xu," indicating the spreading of trivial and absurd talk. When I generate him, my side becomes depleted. When the day branch approaches the day stem and is generated by the day stem, it is called "Gui Cheng," indicating abundant blessings and prosperity. The day branch is the territory I stand on; now it comes to me and merges with me, being generated by me, is it not a sign of great fortune and prosperity? When similar deities are added together, it indicates cultivation and harmony. Cultivation and harmony refer to the wonderful support of "Bi Jian" (like-minded persons). When the day stem and day branch mutually generate each other, it is called "Tuo Gu," indicating mutual expression of feelings and many practical benefits; when the day stem and day branch mutually control each other, it is called "Wu She," indicating mutual suspicion and jealousy between inside and outside. Mutual generation is about not considering oneself but considering the other, hence called "Tuo Gu," which represents sincere mutual trust; mutual control is the opposite.

課傳皆在年月日時名天心，憂不成憂而喜中加喜。三傳不離四課名曰迴環，吉不全吉而凶不全凶。天地大化不離是在天之心了，名迴環，意不宜占訟散事。三傳所以變化四課不離殊少變動之意，故吉凶不全。

The four lessons and three transmissions all fall within the year stem, month builder, day branch, and the time of divination, which is called "Heaven's Heart Lesson." This indicates that worries cannot fully materialize and happiness is further enhanced. When the three transmissions do not go beyond the scope of the four lessons, it is called "Circular Lesson," meaning good fortune is not entirely good and misfortune is not entirely bad. The great changes in the universe do not exceed these areas, which is referred to as the heart of heaven. As for the circular lesson, it is not suitable for divination regarding lawsuits or concluding matters. The three transmissions are originally meant to transform the four lessons; now that they remain within the four lessons, it signifies very little change, hence neither good nor bad is complete.

三上克為幼度厄，腐繩維臣室之象；三下克為長度厄，越海無舟楫之形。凡長幼課看發用才官父子何如，是財則傷財，餘可例推。又看餘一課，或是上克必主上下不安爭鬥。若生日干則凶可解，上下相生凶亦稍解。四上克為無祿主孤單，得救神亦能免禍。四下賊為絕嗣主貧苦，雖吉將到底成空。救神如三傳年命有一處生干即是，若四下賊則是我所遇皆仇敵，吉將其奈我何。

Three Lessons where the upper element overpowers the lower one is called "You Du E", resembling the image of using a rotten rope to tie a heavy object, indicating imminent danger. Three Lessons where the lower element steals from the upper one is called "Chang Du E", like crossing the sea without a boat or raft. When encountering a lesson of either "You Du E" or "Chang Du E", one should examine the Initiating Transmission to see if it is the wife's wealth, official ghost, parent, or child. If it is the wealth element, it indicates loss of wealth; the rest are interpreted similarly. Then look at the remaining lesson. If it is also an upper overpowering lower situation, it indicates instability between upper and lower, leading to conflict. If it can nourish the Day Stem, the凶 (adverse) can be resolved; if upper and lower elements generate each other, the凶 is somewhat mitigated. If all four Lessons are upper overpowering lower, it is called "Wu Lu Ke", indicating loneliness; if the Saving God is present, misfortune can be avoided. If all four Lessons are lower stealing from upper, it is called "Jue Si Ke", indicating poverty; even with auspicious generals, the outcome remains empty. The Saving God refers to a place in the Three Transmissions or the person's own birth year where something nourishes the Day Stem. If all four are stealing, then one faces enemies on all sides, and even auspicious generals cannot help.

日辰見辰戌又發用為斬關，陽逃亡而陰主伏匿。辰戌動神，中傳更遇寅字為天梁，主萬里飛騰，故陽日為逃亡。陰日為伏匿，總無蹤跡可尋也。凡傳遇寅卯未午乘貴陰合為天地獨通，出行吉。貴人臨卯酉分前後為勵德，庶人吝而君子亨通。視干支陰神，如立貴人前是小人恃勢當強。如陽神立貴人後是君子謙沖當進。此勵德之卦。蓋日陰辰陰為卑，不合妄居於前。日陽辰陽為尊，不合退居於後也。

If the day stem and day branch show Chen or Xu, and these are also initiating transmissions, it is called "Zhang Guan Ke." On a yang day, the ruler is absent; on a yin day, the ruler is hidden. Chen and Xu are active deities, and if the middle transmission meets Yin (which is "Tian Liang"), it indicates great movement, so on a yang day it is interpreted as absence; on a yin day, it is interpreted as concealment, meaning the ruler's whereabouts are difficult to find. If among the three transmissions there are Yin, Mao, Wei, or Wu, and these are accompanied by the nobleman, Tai Yin, or Liu He, it is called "Tian Di Du Tong," indicating a very auspicious journey. If the nobleman is located at Mao or You, and the lesson pattern is either before or after the nobleman, it is called "Li De Ke." Common people who receive this are hindered and find it difficult to proceed, but gentlemen who receive it find it smooth and favorable. Observing the yin deity of the day stem and day branch: if the yin deity is located before the nobleman, it indicates small people relying on power and acting aggressively; if the yang deity is located after the nobleman, it indicates a gentleman being humble and retreating, yet should take initiative—this is the meaning of Li De Ke. This is because the yin deity of the day and Chen's yin deity are in low positions and should not be placed ahead recklessly; the yang deity of the day and Chen's yang deity are in high positions and should not retreat to the back.

天乙在卯酉立私門，名微服而名懷異志。天乙來臨主八門，日辰陰陽俱後，遇此即是為微服象，惟利陰私。貴後存謂居貴人後，卯酉為日月之門，陰私之象，惟利安居不利有為。夫婦若年神交相剋，作蕪淫主琴瑟不調。夫婦年若相剋，日神更與日辰互克乃乖戾之象。用卯為龍戰，用酉為虎斗，主恩改而憂疑不定。凡卯日發用，行年又在卯名龍戰卦，虎斗仿此。蓋卯日陽氣南出，陰氣北入；入酉日陽氣北入，陰氣南出，主刑殺。陽主德生，相戰於門，故名。主事疑惑，反覆不定。

The Heavenly Stem Jia and the Earthly Branch Yin are associated with the concept of "private gate" and are called "disguised attire" or "carrying secret intentions." When the Nobleman (Tianyi) arrives, it governs the eight gates. If the Yin spirits of the Day Stem and Day Branch both fall behind the Nobleman, this forms the "disguised attire" pattern, which is favorable only for secret actions. "Nobleman behind" refers to the Lesson Pattern being located behind the Nobleman. The卯 and酉 branches are the gates of the sun and moon's rising and setting, which naturally represent private and hidden matters, suitable only for quiet residence and not for active endeavors. If the spirits of the years of the husband and wife mutually control each other, it forms the "chaotic union" pattern, indicating discord between husband and wife. If the years of the husband and wife mutually control each other, and the spirits on the day also mutually control the Day Branch, it forms a discordant pattern. Taking the卯 as the initiating transmission is called "dragon battle," and taking the酉 as the initiating transmission is called "tiger struggle," indicating changes in affection and uncertainty. If the initiating transmission on the卯 day is also on the卯, and the person's year is also on the卯, it is called the "dragon battle" pattern; the "tiger struggle" pattern follows the same logic. Because on the卯 day, yang energy rises from the south and yin energy enters from the north; on the酉 day, yang energy enters from the north and yin energy rises from the south, indicating punishment and killing. Yang represents virtue and life, and the two energies fighting at the gates lead to this name, indicating matters of doubt and uncertainty.

六合為佚女，天后為狡童，主厭翳而男女有淫。卯為六合私門也，酉為太陰私戶也。凡卯酉作傳而前天后後見六合為陰往求陽，非佚女而何？前見六合後見天后為陽往求陰，非狡童而何？三傳四孟名曰玄胎，非懷孕則有移舊更新之意。四孟五行生地故曰胎；玄，水色黑，言方胎於中，男女未分，不可見也，主事有根蒂，日漸長進之意；如入胎於母腹，鑄成五官之象，所以說移舊。

Liu He should be regarded as "Yilnv" (a wanton woman), and Heavenly Empress as "Jiaotong" (a reckless youth), indicating that matters are obscured and there is licentiousness between men and women. The hour of Mao is the private door of Liu He, and the hour of You is the private door of Tai Yin. Whenever the hours of Mao and You enter the Three Transmissions, and Heavenly Empress appears before, with Liu He appearing after, it signifies that Yin is seeking Yang, so how can it not be Yilnv? If Liu He appears before and Heavenly Empress after, it signifies that Yang is seeking Yin, so how can it not be Jiaotong? If all three transmissions are the four Meng hours (Yin, Shen, Si, Hai), it is called "Xuaitai Ke," which does not merely mean pregnancy but also implies renewal and transformation. The four Meng hours are the places of growth for the Five Phases, hence called "Tai" (womb); "Xuan" refers to the black color of water, meaning that the matter is in the process of being conceived, with male and female not yet distinguishable and not yet visible, indicating that the matter has already taken root and is gradually developing. It is like the conception in the mother's womb, slowly forming the images of the five senses, hence it is said to be a transformation of the old into the new.

三傳四仲謂之三交，加日辰則主隱匿罪人之名。凡仲日四仲相加一交，有克發用二交，課傳又見陰合丁交卦也。子午卯酉所藏乃乙丁己辛癸五陰干，陰為刑偏陰為陽，故太公立課將五陰干移於四季，正謂此也。蓋四仲當陰干之旺，如乙祿到卯，丁巳祿居午，則極氣盛矣。而五陽干生於四孟者，以四仲為沐浴敗地，是仲位刑旺而德衰也。若課傳年命全逢乎此，諸事不吉，故武侯云：德氣在內，刑氣在外，之此不可出兵。

Three transmissions are all four central branches (Zi, Wu, Mao, You), called "Three Intersections Lesson"; if they also fall on the day stem and day branch, it indicates a hidden criminal in the family. Whenever a central branch combines with another central branch, it forms one intersection. If there is a conflict and the initiating transmission is involved, it forms two intersections. If the lesson and transmissions also contain Tai Yin, Liu He, and Ding Shen, it forms three intersections. The central branches Zi, Wu, Mao, and You conceal the five yin stems: Yi, Ding, Ji, Xin, and Gui. Yin represents punishment, and in places where yin is predominant, yang becomes more apparent. Therefore, Jiang Taigong moved the five yin stems to the four seasonal branches when establishing the lesson, explaining exactly this principle. The central branches are the strong positions for yin stems, such as Yi's strength at Mao, Ding and Ji's strength at Wu. Yin energy is at its peak. However, the five yang stems are born in the four initial branches, and the central branches are considered the place where yang stems are bathed and decline. This shows that the central position is where punishment energy is strong and virtue energy is weak. If the lesson, transmissions, and the person's birth year all coincide with the central branches, all affairs will be unfavorable. Therefore, Zhuge Liang said: virtue energy is internal, punishment energy is external; encountering this pattern is not suitable for military action.

四仲亦名二煩，主殺傷而更遭刑訟。凡太陽加仲，斗繫丑未為天煩；太陰加仲，斗繫丑未為地煩。是天地大小吉之氣俱為天罡所傷，而太陽加仲是德為刑也。月宿加仲刑氣大旺，故主殺傷獄訟之象。如斗罡繫丑未名杜傳，德在內刑在外，凡占利靜不利動。

The Four Middle (四仲) are also known as "Two Troubles" (二烦), and they indicate violence and the possibility of legal disputes. If the Sun (月将) is placed on the Four Middle and the Star and the Heavenly Gang are located on Chou or Wei, it is called "Heavenly Trouble" (天烦); if the Tai Yin is placed on the Four Middle and the Star and the Heavenly Gang are located on Chou or Wei, it is called "Earthly Trouble" (地烦). This is when the Tianyi and Da Ji (丑) and Xiao Ji (未) energies are harmed by the Heavenly Gang (辰). When the Sun is placed on the Four Middle, it transforms the virtue energy into punishment energy. When the Moon's position is on the Four Middle, the punishment energy becomes strong, thus indicating violence and legal disputes. If the Star and the Heavenly Gang are located on Chou or Wei, it is called "Du Zhuan." In this case, virtue energy is inside and punishment energy is outside, so all divinations favor stillness and are unfavorable for movement.

四季名為遊子，乘天馬而將欲遠行。四土是游行之地，天馬是游行之象，故名。於課不止遠行，凡事主游移不定，蹤跡無憑。用天馬而中卯末子名為高蓋，主公卿爵位。正月午為天馬，卯天車，子華蓋，蓋利見大人之象。

The three transmissions are all seasonal earth branches (Chen, Xu, Chou, and Wei), called "Woyi lesson"; if it is also accompanied by the Heavenly Horse, it indicates a journey away from home. The four earthly branches represent wandering places, and the Heavenly Horse symbolizes movement, hence the name. This lesson not only indicates traveling afar, but also signifies instability and uncertain traces in all matters. When the Heavenly Horse initiates the transmission, with the middle transmission being Mao and the final transmission being Zi, it is called "Gao Gai lesson," indicating noble rank and titles. In the first month, Wu is the Heavenly Horse, Mao is the Heavenly Cart, and Zi is Huagai; the presence of Huagai is favorable for meeting important officials.

卯發用而中戌末巳號曰斫輪，為印綬俱全。卯加庚辛木就金雕，中傳戌，又是辛之寄宮，末傳巳火煉辛金而金又斷卯木成器，且戌中辛金得巳火，又為鑄印，而戌又為印綬，所以說印綬俱全，爵祿崇高之旬象。

The trigram卯 initiates the transmission, with the middle transmission being戌 and the final transmission being巳, which is called the "Chopping Wheel" pattern. This indicates a complete presence of the official seal and its supporting elements. The trigram卯 is placed above庚 and辛, meaning the wood is subjected to the metal for shaping and carving; the middle transmission戌 is the lodging palace of辛 metal. The final transmission巳 fire can temper the辛 metal, while the metal can also cut through the卯 wood to shape it into a finished object. Moreover, the辛 metal hidden in戌 receives the fire from巳, which is exactly the process of "casting an official seal," and the戌 itself also represents the official seal. Therefore, the presence of both the official seal and its support indicates a high-ranking official position in the cycle of ten days.

若逢真破，得罪於帝王之象；害氣交加，遠涉有江湖之患。凡刑沖破壞皆謂之破，於仕宦則為得罪，於賈人則為江湖之患，為盤車故也。

If the "Pò" (Break) actually occurs, it indicates being in trouble with the emperor; if the six harmful influences converge, traveling far may bring dangers on the rivers and lakes. All cases of punishment, collision, break, and destruction are collectively called "Pò." If it falls on someone in official position, it signifies being punished by the emperor; if it falls on a merchant, it indicates dangers on the rivers and lakes, because "Pò" signifies obstacles and accidents involving vehicles.

時逢太歲作貴人兼發用而乘月將，名時泰有賜寶升官之象。日時月建會青龍而用歲氣作初傳，名富貴主利見大人之徵。天乙發用，又日辰月建名青龍，歲支作天乙是為用歲氣，言一時而諸吉臻合也。

The time of divination coincides with the Tai Su, which also acts as the Nobleman, and the Initiating Transmission is accompanied by the Month General, called "Time of Prosperity," indicating signs of receiving treasures and promotion in rank. The Day Branch, the time of divination, and the Month Builder converge with the Azure Dragon, and the initial Transmission is taken from the Tai Su's stem, called "Prosperous Wealth," indicating favorable omens for meeting important officials. When the Heavenly Stem Tian Yi is used as the Initiating Transmission, and the Day Branch and Month Builder are also Azure Dragon, with the Tai Su's branch exactly matching Tian Yi, this is referred to as "Using the Tai Su's Qi"—meaning all auspicious signs converge at the same time.

四離前一日為天寇，利居家而不利遠行。四絕前一日為天禍，事體絕而又復重興。分至前一日為四離，已非遠行吉象，那堪月宿極陰，玄武陰私重加故主遇盜賊。四立前一日為四絕，乃陰陽交接之日那堪立絕互交，是乘權卸肩而兩不得力，所以事休絕而復興。

The day before the four "Lì" days is called "Tiankou," which is favorable for staying at home but not for traveling far. The day before the four "Jue" days is called "Tianhuo," meaning that after things have come to an end, they will once again revive. The day before the two "Fen" days (Spring Equinox and Autumn Equinox) and the two "Zhi" days (Summer Solstice and Winter Solstice) is called "Sì Lì." Originally, these days are not auspicious for long journeys, and since the moon's position is extremely yin, the yin and secretive energy of the Black Tortoise further intensifies, leading to the possibility of encountering thieves on the road. The day before the four "Li" days (Beginning of Spring, Beginning of Summer, Beginning of Autumn, Beginning of Winter) is called "Sì Jue." These are days when yin and yang transition; when the "Li" and "Jue" coincide, it signifies that one force is in full power while the other is just stepping down, leaving neither able to exert influence effectively. Thus, things may cease but will later revive again.

四時前孤後寡，或遇空苦楚無依，閉口旬尾，如乘玄發用病危不失。如寅卯日當春之時則巳為孤丑為寡，若無別吉象，則為孤寡課。閉口有二格，如玄武加天地盤，六甲合此成兩般；病逢閉口則不進飲食，訟逢閉口則枉屈難伸。

Each season has its own Guchen in front and Guasu behind. If it also meets the Xun Kong, then there will be great suffering with no support. If the "Bikou" falls at the end of the ten-day period and is combined with the Black Tortoise as the initiating transmission, then the divination about illness will definitely be dangerous, without exception. For example, on the day of Yin or Mao, which is in spring, then Si is Guchen and Chou is Guasu. If there are no other auspicious signs, it becomes the Guchen and Guasu lesson. Bikou has two patterns. If the Black Tortoise is placed on top of the Heaven Plate and Earth Plate, then with each of the six甲 periods, it forms two different patterns. If illness is divined and Bikou appears, it indicates the person will not eat; if litigation is divined and Bikou appears, it indicates the person will be unable to clear their injustice.

時剋日而用又助之名曰天網，有死喪之危。用死因而斗加日本名曰天獄，主囚繫之災。時用剋日為天網，如春占甲干用土金死囚神而有辰復加日本亥，則木之根本受傷，運用不旺，囚繫可知。

When the time of divination is in conflict with the day stem, and the initiating transmission also supports it, it is called "Heavenly Net," indicating danger of death or loss. If the initiating transmission falls in the Death Qi position, and the "Dǒu" (Heavenly Gang) is added to the original position of the day stem, it is called "Heavenly Prison," indicating disaster of imprisonment. When both the time of divination and the initiating transmission conflict with the day stem, it is called "Heavenly Net." For example, if the divination is done in spring and the day stem is Jia (wood), and the initiating transmission takes the elements of earth or metal, which are the dead or imprisoned elements, and the "Chén" (the Heavenly Gang position) is also added to the original position of the day stem (the亥 position, where Jia wood is born), then the root of the wood is injured, its strength is weak, and the result of being imprisoned is inevitable.

上下旺相為三光，始終迪吉。神將順布為三陽，作事皆成。用旺相一光，吉神臨用二光，日辰旺相當令三光；用旺相一陽，日在天乙前二陽，貴順布三陽，忌克破刑沖害。

When both the upper and lower elements are prosperous and strong, it is called "San Guang Ke," which is entirely favorable from beginning to end. When the order of the divine generals is arranged, it is called "San Yang Ke," and all affairs can be accomplished. The first light is when the initiating transmission is prosperous and strong, the second light is when a favorable deity is present at the initiating transmission, and the third light is when the day branch is prosperous and strong and in its proper season. The first yang is when the initiating transmission is prosperous and strong, the second yang is when the day stem is positioned before Tianyi Guiren, and the third yang is when the nobleman is arranged in a favorable sequence. Both types of lessons are to be avoided if there are conflicts, destruction, punishments, opposition, or harm.

傳見六儀病將瘥而獄囚出，三奇發用疑惑解而喜氣生。旬首發用為六儀，子戌旬奇在丑，申午旬奇在子，辰寅旬中奇在亥，丑為玉堂，雞鳴於丑而日精備；子為明堂，鶴鳴於子而月精備；亥為絳宮，斗轉於亥而星精倘。

In the Three Transmissions, encountering the Six Instruments indicates that the patient will recover and the imprisoned person will be released. When the Three Marvels are used, doubts will be resolved and joy will arise suddenly. The first day of the ten-day period initiates with the Six Instruments. The positions of the Three Marvels are as follows: in the Jiazi and Jiaxu decades, the Marvel is in Chou; in the Jiashen and Jiawu decades, the Marvel is in Zi; in the Jiachen and Jiayin decades, the Marvel is in Hai. Chou is the Jade Hall, and the chicken crows at Chou time, completing the day's vital energy; Zi is the Bright Hall, and the crane cries at Zi time, completing the month's vital energy; Hai is the Red Palace, and the Big Dipper turns at Hai position, completing the star's vital energy.

用起天魁為伏殃有殺傷之厄，傳虎死神為魄化有死喪之憂。用乘喪魄健者衰而病者死，傳起飛魂家有咎而人有災。天魁在酉逆，因仲非河魁也。死神正巳順十二，是虎乘死神加日主死，加辰主喪，有吉可解。喪魄正未逆四季，飛魂正亥逆十二。

The initiating transmission starts from "Heavenly Chief" and is called "Hidden Harm," indicating a danger of injury or harm; in the three transmissions, the White Tiger rides upon "Death Deity," called "Soul Transformation," indicating worry of death or loss. If the initiating transmission rides upon "Soul Departure," even strong people will decline, and the sick will die; if the three transmissions start from "Flying Soul," there will be misfortune in the family and disaster upon the person. The Heavenly Chief starts from酉 and moves backward, calculated according to the four cardinal points, not the usual River Chief at戌. The Death Deity starts from巳 in the first month and moves forward through the twelve branches each month; when the White Tiger rides upon the Death Deity and is added to the day stem, it indicates the death of the person, and when added to the day branch, it indicates family mourning. If there is a favorable deity, it can resolve the issue. The Soul Departure starts from未 in the first month and moves backward through the four seasonal branches; the Flying Soul starts from亥 in the first month and moves backward through the twelve branches each month.

卦曰始終視神將玩克戰以方知，課名新故用剛柔察死生以方見。始終要兼旺相休凶，細細推尋，然亦就三傳說，三傳原該本事始終，或始克終生，或始生終克，或始生終墓，或始墓終生，皆始終之義。視神將者，神將以生我為吉，不生則雖吉亦減力。凡陽干發用得陰為故，得陽為新；陰干發用得陽為故，得陰為新。陽生主事之方生而艾也，陰主死事之已去而不乘權也。死生即得令不得令義。

The lesson pattern discusses "beginning and end," which requires examining the gods and generals, and considering the relationships of overcoming and conflict to understand it. The lesson name distinguishes between "new" and "old," which depends on whether the day is a strong day or a weak day, and examining whether the element is dead or alive to discern it.the so-called beginning and end refers to considering the states of strength, prosperity, decline, and captivity, and carefully analyzing them; however, this is still based on the three transmissions—since the three transmissions inherently cover the beginning and end of an event: either the first transmission overcomes and the final transmission generates, or the first transmission generates and the final transmission overcomes, or the first transmission generates but the final transmission enters captivity, or the first transmission enters captivity but the final transmission generates, all of which fall under the meaning of beginning and end.the so-called examining the gods and generals means that a god or general that generates me is auspicious; if it does not generate me, even if it is a favorable general, its power is reduced. On a yang day, if the initiating transmission uses a yin branch, it is called "old"; if it uses a yang branch, it is called "new." On a yin day, if the initiating transmission uses a yang branch, it is called "old"; if it uses a yin branch, it is called "new." Yang represents birth, meaning the matter is just beginning and flourishing; yin represents death, meaning the matter has already passed and is no longer in power. Here, death and birth refer to being in command or not being in command.

八迍立見憂危將至，五福必主福祿駢臻。八迍五福不是定然八件五件，八是陰數，一切惡神凶將克賊日兼帶刑害者，是陰慘至極，故名。五乃天之中數，極陽明之象，如傳逢生旺貴人日德，即有凶亦解救矣。

Meeting "Eight Obstacles" indicates that immediate worries and dangers are approaching; meeting "Five Blessings" certainly signifies that blessings and honors will come in pairs. "Eight Obstacles" and "Five Blessings" do not necessarily require eight or five specific items: "Eight" is a yin number, referring to any situation where evil spirits and凶 stars come to afflict the day stem, combined with punishments and harms, reaching the extreme of阴 darkness, hence called "Eight Obstacles." "Five" is a heavenly number, representing the most yang and bright appearance; if the three transmissions encounter life qi, vigorous qi, noblemen, and day virtue, then even if there are dangers, they can be resolved.

若順相加之卦傳列巳申亥寅，春玄胎者生意已萌於中，夏勵陽者機關略見於外，秋占四牡驅馳不息，冬占全福行止亨通。凡三傳順加，以巳上加申起，四孟是五行長生之地，順加則水木金各就所生，是四生之神復各居長生之位也。如春令寅木乘權，勾萌甲坼，生意正蒙，乃生生之始也，曰胎。四孟至於夏則生氣日長日盛，曰勵陽者，謂陽氣盛中伏衰，君子當勉勵勿縱，猶退藏意。秋時生氣漸微，殺氣漸盛，且言申位何為傳送，天地之化至七月是生殺之轉關，是送往迎來之會也。蓋巳為海角，巳酉丑三合為寬大坤為馬，即四牡即傳送也。申加巳行寬大之地，正驅馳不息意。至於冬萬物歸根，四生各歸生處，是全福而無害，行止有不亨快乎？

If the divination is calculated by adding in sequence, and the three transmissions are arranged as巳, 申, 亥, 寅: in spring it is called "Xuanyai" (womb), indicating the vital energy is beginning to stir within; in summer it is called "Liyang" (encouraging yang), showing the mechanism is slightly revealed externally; in autumn it is called "Simo" (four stallions), indicating continuous movement; in winter it is called "Quanfu" (full blessing), meaning both movement and stillness are smooth. Whenever the three transmissions are added in sequence, the calculation starts with巳 on 申. The four beginning months are the places of birth for the five phases. Adding in sequence allows water, wood, and metal to return to their places of birth, meaning the four birth deities return to their birth positions. For example, in spring, the wood of寅 is dominant, with grass sprouting in a curved manner and seed shells splitting open, indicating the beginning of life, which is the start of generation, hence called "womb." In summer, the vital energy grows stronger day by day; called "Liyang" because in the height of yang energy, the decline is already hidden, and the gentleman should encourage himself and not be indulgent, implying retreat. In autumn, the vital energy gradually weakens while killing energy increases; as for why 申 is called "Chuansong" (transmission), it is because the transformation of heaven and earth in July is the turning point between life and death, a meeting of departure and arrival.巳 is the sea corner, and the triple harmony of巳, 酉, and 丑 forms a broad structure. The坤 hexagram symbolizes a horse, hence "Simo" refers to transmission. When 申 is placed on巳, moving through a broad area, it signifies continuous running. As for winter, all things return to their roots, and the four birth deities return to their birth places, which is when blessings are complete and unimpeded, so movement or stillness is both smooth, how could there not be ease?

四仲相加子午卯酉，春占關隔若羝羊之觸藩，夏占觀瀾似游魚之吞餌，秋占四季，日逢望弦晦朔名曰三光不仁，冬占匿陽，時遇日月辰戌號為四門俱閉。四仲乃四敗之地，以卯加子算，四仲相加在卯為陰不備，以日出於卯離太陰也，在酉為陽不備，以日入於酉離太陽也。在子一陽初復，陽氣不壯，在午一陰始生，陰氣不壯。玩課體名義，重陰互換知無一吉占矣。春曰觸藩言為陰所縛，進退不得自如。觀瀾意同，蓋午生於寅，敗於卯，前見辰是水庫，乃觀瀾而不敢進意。弦月漸進，望月已滿，晦月既盡，朔月初生，重陰相加，又逢弦望晦朔，更加四仲天官如六合太陰，陰總是陰翳之象，故曰三光不仁。日月卯酉也，四仲相加更卯酉上見辰戌總是陰陽閉寒意。又子乃一陽初生，今加於酉方，向閉塞之路，那見生機，故云匿陽。

The four cardinal directions of the middle (four Zhong) are the positions of the four failures in the Five Phases. Adding the four Zhong directions of Zi, Wei, Mao, and You: in spring, it is called "Guan Ge" (obstruction), like a male sheep's horn hanging on a fence, unable to advance or retreat; in summer, it is called "Guan Lan" (observing the waves), like a fish about to take a bait; in autumn, if the four seasons' deities meet with the waxing, full, waning, and new moon phases, it is called "San Guang Bu Ren" (three lights without compassion); in winter, it is called "Ni Yang" (concealing yang), and if the time of divination coincides with the gates of the sun and moon (Mao and You) and the hours of Chen and Xu, it is called "Si Men Ju Bi" (all four gates closed). The four Zhong are the four failure points of the Five Phases. Starting from Mao added to Zi: when the four Zhong are added, at Mao it is called "Yin Bu Bei" (incomplete yin), because the sun rises from Mao and leaves Tai Yin; at You it is called "Yang Bu Bei" (incomplete yang), because the sun enters You and leaves the sun; at Zi it is called "Yi Yang Chu Fu" (the first return of yang), as yang energy is still weak; at Wu it is called "Yi Yin Shi Sheng" (the first birth of yin), as yin energy is also weak. Considering the meaning of the lesson pattern, when heavy yin exchanges, nothing is auspicious. In spring, called "Chu Fan" (touching the fence), it refers to being bound by yin energy, unable to advance or retreat; the meaning of "Guan Lan" is similar—Wu is the birthplace of yang, and Mao is the place of decline, with Chen, another water reservoir, appearing ahead, which is like observing the waves by the water but not daring to move forward. The waxing moon gradually fills, the full moon is complete, the waning moon is about to end, and the new moon is just beginning; when heavy yin is added, meeting with the waxing, full, waning, and new moon phases, and combined with the four Zhong heavenly officials such as Liu He and Tai Yin, yin is added upon yin, forming a gloomy image, hence called "San Guang Bu Ren"—the three lights (sun, moon, and stars) all lose their grace. The sun and moon are represented by Mao and You; when the four Zhong are added, Mao and You are combined with Chen and Xu, which indicates a blockage of yin and yang. Moreover, Zi is the first birth of yang, but now added to You, leading to a path of closure, where can one see vitality? Hence it is called "Ni Yang" (concealing yang).

四季相傳丑辰未戌，春稼穡而生長以時，夏遊子而漂流不定，秋地角據一隅而忘天下，冬五墓舍朝市而守丘墟。稼穡者，以辰加丑起算為順，土生萬物故在春為稼穡，且辰加於丑，土氣乍開，生生之思初動。又土盛於夏，乘巳午之生，有千里之勢，故曰遊子。至秋則土氣漸衰，生物之功滅去矣，曰據一隅而忘天下，便與夏之通達不同，四土皆庫獨以冬為墓者，休囚故也。

The deities of the four seasons, Chou, Chen, Wei, and Xu, pass on their influence in succession. In spring, the term used is "Jia Se" (cultivating and harvesting), which signifies timely growth; in summer, it is "You Zi" (wandering child), indicating instability and drifting; in autumn, it is "Di Jiao" (corner of the earth), meaning occupying a small area and forgetting the world; and in winter, it is "Wu Mu" (Five Tombs), indicating abandoning the city and remaining alone in a desolate place. The term "Jia Se" starts with Chen added to Chou and proceeds in order. Earth can nurture all things, so in spring it is called "Jia Se." Moreover, when Chen is placed on Chou, the earth energy is just beginning to move, and the initial signs of growth appear. Earth is strong in summer, supported by the fire of Si and Wu, giving a momentum of traveling thousands of miles, hence called "You Zi." In autumn, the earth energy gradually declines, and its nurturing function has diminished, so it is said to occupy a small area and forget the world, differing greatly from the openness of summer. The four earths are originally all repositories, but in winter they are called "Mu" (tombs) because the earth is in a state of weakness and confinement.

若逆相加，勢情為悖，三傳亥申巳寅，六合一名六害。春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含義而無中生有，冬待慶而暗事將明。逆相加謂以亥上加申起算，六合六害在加處見寅盛於春巳毓矣。又值亥生則毓之太過，故曰亢毓，且亥加於寅為休氣用事，故云始勤終怠。寅加於巳，木火通明，是為洪鈞，巳加於申，正火旺於夏，亨嘉之會，謂之中正權衡，固宜申金制約為義。巳加申是金生於巳，含章之意，故曰無中生有。申加於亥，天乙生水，得申金之光相湧相生是為將明，從此而春而夏而秋，生長萬物之慶皆為有待。

If the sequence is reversed, the situation becomes contradictory: the three transmissions are arranged as亥, 申, 巳, 寅, and this pattern is called "Liu He," also known as "Liu Hai." In spring divination, it is called "Kang Yu," indicating a beginning of vigorous activity and a later slackness; in summer divination, it is called "Hong Jun," showing a state of upholding righteousness and impartial judgment; in autumn divination, it is called "Hán Yì," indicating the emergence of something from nothing; in winter divination, it is called "Dai Qing," indicating that hidden matters will soon become evident. The term "reverse addition" refers to starting with亥 added to申. The patterns of Liu He and Liu Hai appear in the positions where the addition occurs. In spring, 寅 is most vigorous, already well-developed, and with亥 water coming to nourish it, it becomes overdeveloped, hence called "Kang Yu." Moreover, when亥 is added to寅, it is a time of rest, hence the beginning is diligent and the end is slack. When寅 is added to巳, wood and fire are in harmony, hence "Hong Jun." When巳 is added to申, fire is at its peak in summer, a time of prosperity and favorable meetings, called "upholding righteousness and impartial judgment," which by nature should be restrained by申 metal. The addition of巳 to申 is when metal is born in巳, implying the emergence of something from nothing, hence called "Hán Yì." When申 is added to亥, heaven generates water, and with the brilliance of申 metal, it is a mutual generation, hence the emergence of clarity. From this through spring, summer, and autumn, the joy of nurturing all things still awaits realization.

四仲逆傳子酉午卯，春占井陷如鳥投籠，夏占正煩若牛受刃，秋失友既散離而復合，冬出漸名陰極而陽生。四仲以酉加子起算，則皆相逆，為五行死地，如金庫於丑，則酉死於子，餘可類推，投籠正表其象。正煩或作二煩以日宿月宿加四仲分曰受刃則生氣盡矣，金土殺酉加於子為洩殺氣，氣既衰故為失友。酉未為離隔之神，加於一陽初生之地，為陰靜而陽復，故居離而復合之象。

Four Middle Directions in reverse transmission, with the three transmissions arranged as Zi, You, Wu, Mao: in spring, it is called "Well Collapse," like a bird flying into a cage; in summer, it is called "True Distress," like an ox being cut by a blade; in autumn, it is called "Losing a Friend," first separating then reuniting; in winter, it is called "Gradual Departure," indicating the extreme yin giving way to yang. The four middle directions start with You added to Zi and proceed in reverse, all falling into the dead positions of the Five Phases. For example, the repository of metal is in Chou, so You dies in Zi, and the rest can be similarly inferred. "Flying into a cage" clearly represents this image. "True Distress" is sometimes written as "Double Distress," determined by the daily and monthly stars added to the four middle directions. Saying "suffering a blade" means the life qi has been exhausted. The killing qi of metal and earth, when You is placed on Zi, dissipates the killing qi; since the qi has declined, it is called "Losing a Friend." You and Wei are separated spirits, placed on the beginning of yang, indicating yin stillness and yang returning, hence the image of first separating then reuniting.

逆傳四季丑戌未辰，春占越庫，散財不以其道；夏曰轉魁，委任不得其人；秋殺墓勢將興而將起，冬伏陰機漸收而漸藏。四季以辰加未起算，春季辰土受未中乙木之克，是發越庫財已散矣，曰不以其道者，順則合，道逆則不以其道也。戌為天魁，中藏辛金，夏季未土木庫加戌，而為戌中辛金所克，又戌為火庫洩木之氣，是木轉魁上為委託非人也。戌火庫丑金庫，火加金則殺金，陰象原伏而不動，遇火煉之交有發越之勢。丑金庫，辰水庫，丑加辰則金水相涵象重陰，又子見母，故曰收藏。

In the reverse transmission of the four seasons, the three transmissions are arranged as Chou, Xu, Wei, and Chen. In spring, it is called "Yue Ku," indicating the dispersal of wealth and not following the proper path. In summer, it is called "Zhuan Kuai," indicating entrusting matters to inappropriate people. In autumn, it is called "Sha Mu," indicating the rise of momentum. In winter, it is called "Fu Yin," indicating the gradual concealment of affairs. The four seasons are calculated starting with Chen added to Wei. In spring, the earth (Chen) is overcome by the hidden Yi wood in Wei, indicating the dispersal of wealth from the treasury. It is said "not in the proper way" because proceeding in the correct order follows the proper path, but reversing the order does not. Xu is the Tian Kuai, containing Xin metal; in summer, Wei earth is the wood treasury, placed on Xu, which is overcome by Xin metal in Xu, and since Xu is the fire treasury, it also releases the wood's energy, thus the wood moves to the Kuai position, resulting in entrusting to inappropriate people. Xu is the fire treasury, and Chou is the metal treasury; fire added to metal kills metal. The Yin aspect is originally hidden and inactive, but when met with fire, it becomes active and vigorous. Chou is the metal treasury, and Chen is the water treasury; Chou added to Chen results in metal and water blending, symbolizing heavy Yin; it is also like a child meeting its mother, hence called collection. The four names of reverse transmission in the four seasons all begin by examining the mutual generation and overcoming between the heavenly stems and earthly branches hidden in the two earth treasuries, then matching with the current season, to determine the outcomes of dispersal, transfer, rising, and concealment.

若順相合理勢自然，申子辰為潤下以和順為義，寅午戌為炎上以發達為名，亥卯未為曲直當舉直錯枉，巳酉丑為從革宜革故鼎新，三傳稼穡田土稽留。子為水，申為生地，辰水庫，自申而子而辰理勢自然，有不和順者乎？甲乙日為生氣。炎上順其次序，自然烈焰彌天，與和順同解。更得驛馬為倚權，利奏對也。凡木之生死曲與直，舉直錯枉，正去徇向直意。金有革故之義，才言革故自有鼎新之勢。凡占得四土，雖當作稼穡，須玩順逆玩四時，上文備矣。

If the triple harmony is matched in order, the situation and circumstances will naturally follow: Shen Zi Chen (Monkey, Rat, Dragon) belong to 'Run Xia' (flowing down), meaning harmony and smoothness; Yin Wu Xu (Rabbit, Snake, Dog) belong to 'Yan Shang' (rising upwards), meaning prosperity; Hai Mao Wei (Horse, Ox, Sheep) belong to 'Qu Zhi' (curved and straight), which should use the upright and discard the crooked; Si You Chou (Snake, Rooster, Ox) belong to 'Cong Ge' (transformation), which is suitable for renewing old things. If the three transmissions form 'Jia Se' (cultivation and harvest), it indicates delays in matters concerning land and fields. Zi belongs to water, Shen is the place where water is born, and Chen is the water reservoir; from Shen to Zi to Chen, the situation and circumstances naturally follow, how could they not be harmonious? On days of Jia and Yi, there is more vitality. 'Yan Shang' follows in order, naturally leading to a great fire, which is interpreted the same way as harmony. If it is further supported by the post-horse, it is favorable for presenting matters to the sovereign. For all matters concerning wood, life and death depend on whether they are curved or straight; the phrase 'Ji Zhi Cuo Wang' comes from the 'Analects of Confucius · Wei Zheng', meaning to remove partiality and move towards uprightness. Metal has the meaning of removing old things, which is one interpretation of transformation, naturally leading to a new beginning. Whenever the four earths are involved, although they should be considered as cultivation and harvest, one must still consider the direction of the flow and the four seasons, which has already been explained thoroughly above.

子辰申為出奇自新改過，午戌寅為間魁舍室從庭，卯未亥為合從彼我咎懷其忿，酉丑巳為獻刃遠近俱被其傷，辰申子為呈斗玩陰陽於天象，戌寅午為頂墓會消息於方與，丑酉巳為藏金因事而韜，未亥卯為從吉待時而動。若逆三合事主乖違，辰子申為特順貴勿躐等，戌午寅為就燥行合中庸，未卯亥為正陽遵發生之意，丑酉巳為法罡防肅殺之威，四土逆行尚宜守正。水局逆行言勿躐等者，欲其以順正也。火不順則燥，故正以中庸。玩遵之一字，言當依本生生之理而無毗乎陽也。罡殺氣，金逆而殺氣愈盛，故肅殺宜防。土能生金，若逆生恐猶未出於正，故特用戒之。

The Triple Harmony combinations can start from different points, each with its own name: Zi, Chen, and Shen are called "Chu Qi," indicating self-renewal and reform; Wu, Xu, and Yin are called "Jian Kuai," indicating abandoning inner chambers for outer courts; Mao, Wei, and Hai are called "He Cong," indicating mutual resentment; You, Chou, and Si are called "Xian Ren," indicating harm to people near and far; Chen, Shen, and Zi are called "Cheng Dou," indicating contemplation of yin and yang in heavenly phenomena; Xu, Yin, and Wu are called "Ding Mu," indicating convergence of information in directions; Chou, You, and Si are called "Cang Jin," indicating concealment and cultivation; Wei, Hai, and Mao are called "Cong Ji," indicating waiting for the right time before acting. If the Triple Harmony is reversed, things tend to go awry: Chen, Zi, and Shen are called "Te Shun," emphasizing the importance of not rushing ahead; Xu, Wu, and Yin are called "Jiu Zao," advising moderation in actions; Wei, Mao, and Hai are called "Zheng Yang," suggesting following the principle of growth; Chou, You, and Si are called "Fa Gang," warning against the harsh power of the罡. For the four earth elements in reverse, it is still advisable to hold fast to the right path. When water is reversed and said to "not rush ahead," it is a wish for smoothness as the norm. When fire is not in order, it becomes dry and hot, so moderation is used to correct it. The word "zun" (follow) suggests that one should follow the natural principle of generation, without leaning too much toward yang. The Gang represents killing energy; when metal is reversed, the killing energy becomes stronger, so one should be cautious of the harsh power. Earth generates metal; if the generation is reversed, it may not yet be on the right path, so it is specially warned against.

子申辰為仰玄，守凝寒之困；午寅戌為正義，顯朱夏之形，卯亥未為先春，未萌先動非時過；酉巳丑為操會，已過受時豈失宜，申辰子為間斗，聚秀氣於懷中；寅戌午為華明，彰精光於天表，亥未卯為轉輪，因顛蹶而自反，巳丑酉為反射，懷殺伐以酬恩。天罡加四仲為關隔，人事睽遲；登明脫日辰為萃如，事情和美。卯酉日月門也，子午為日月之門，辰戌為網羅之煞，辰加四仲為門被阻隔，人事何由通快？子午為關，卯酉為隔，既為日出而作，日沒而息之門戶，子午既為陰死陽生陽死陰生之地，則人事一動一靜，能離此門戶乎？今被網羅煞阻隔，人事豈得亨快？亥為乾位，加日辰是統天之德聚於日辰也，天德昭臨人情自然和美矣。

There are also several other terms: Zi, Shen, and Chen are called 「Yangxuan」, indicating being confined in cold and stillness; Wu, Yin, and Xu are called 「Zhengyi」, indicating the appearance of the flourishing summer; Mao, Hai, and Wei are called 「Xianchun」, indicating movement before things have begun, which may be out of season; You, Si, and Chou are called 「Caohui」, indicating the ability to still benefit even after the opportunity has passed, so it is not inappropriate; Shen, Chen, and Zi are called 「Jiandou」, indicating gathering of refined energy within; Yin, Xu, and Wu are called 「Huaming」, indicating the radiance shining clearly in the sky; Hai, Wei, and Mao are called 「Zhuannüe」, indicating falling and then turning back to self-reflection; Si, Chou, and You are called 「Shefang」, indicating a heart full of aggression but used for repaying kindness. When Tian Gang (Chen) is added to the four central days, it is called 「Gangu」, indicating human affairs being discordant and delayed; when Dengming (Hai) departs from the day branch, it is called 「Ciru」, indicating things being harmonious. Mao and You are the gates of the sun and moon rising and setting, and Zi and Wu are also the gates of the sun and moon; Chen and Xu are the evil stars of the heavenly net and earthly trap. When Chen is added to the four central days, it is like the gate being blocked, so how can human affairs be smooth? Zi and Wu are gates, Mao and You are barriers. Since they are the gates for rising and setting of the sun and moon, and Zi and Wu are also the places where yin dies and yang is born, and yang dies and yin is born, how can human activities of movement and stillness be separated from these two gates? Now, with the evil stars of the heavenly net and earthly trap blocking the way, how can human affairs still be smooth and prosperous? Hai is the position of Qian Trigram, when it is added to the day branch, it is the gathering of the virtue of heaven into the day branch; when Heavenly Virtue shines clearly, human feelings naturally become harmonious.