Ren Ji Fa Yu Zhong

中式，理人事也。要分彼此、體用、內外、出入、主客、尊卑，明天時、地利、內外、喜忌、虛實、聚散，知進退、動靜、始終、遲速、存亡、勝負，識幽明、人物、器物、食物、情狀、男女、貴賤、親疏、老幼、新舊、多寡，定方向、遠近、前後、左右、高下，總三十類，而天地人三才之衢備矣。

It is in accordance with the method of divination that human affairs can be properly managed. One must distinguish between self and other, form and function, inside and outside, entry and exit, host and guest, respect and hierarchy. One must understand the timing of heaven, the advantage of earth, internal and external, favorable and unfavorable, empty and full, gathering and dispersing. One must know advance and retreat, movement and stillness, beginning and end, slow and fast, existence and destruction, victory and defeat. One must discern the hidden and the manifest, people and objects, utensils, food, conditions, male and female, high and low, noble and humble, close and distant, old and young, new and old, many and few. One must also determine direction, distance, front and back, left and right, high and low. In total, there are thirty categories, and thus the great path of heaven, earth, and humanity is fully established.

日為己身，為我，為占人；三傳為他，為人，為事情。地下曰體，天上曰用，皆是我也。餘皆為彼。

The day stem represents oneself, which is "I," the person asking the question; the three transmissions represent the other party, which is someone else, the matter being inquired about. The earth plate below is called "body," and the heaven plate above is called "use," both belonging to my side. Everything else is considered "the other."

日為外，日陰亦為外；辰為內，辰陰亦為內。外自外傳，內自內傳，外則出，內則入，斯明白矣。

The day stem belongs to the external, and the hidden spirit of the day stem also belongs to the external; the day branch belongs to the internal, and the hidden spirit of the day branch also belongs to the internal. The external ones connect externally and transmit externally, while the internal ones connect internally and transmit internally. The external indicates going out, while the internal indicates coming in. Thus, the movement in and out of internal and external is clearly distinguished.

我去見人，以干為我，以支為他，他為主，我為客也。干謁，他來見我，以干為他，以支為我，他為客，我為主也。

When I visit someone else, the day stem represents me and the day branch represents the other person. The other person is the host and I am the guest. If someone comes to visit me, the day stem represents the other person and the day branch represents me. The other person is the guest and I am the host.

日尊辰卑，干加支尊就卑也。干受支克曰亂首，自取之也。克支曰殘下，有就財之義。同類曰培本，下生上曰偃蹇，洩耗虛甚。干受支生曰俯就，初歷艱難，終受逸樂。支加干，卑見尊也。支克干曰上門亂首，下犯上也。支來生干曰自在，坐享也。干生支曰求受，反竭我力。同類曰壯基。干克支曰就財物，猶贅婿也。

The day stem is considered superior, and the day branch is considered inferior. When the day stem is placed above the day branch, it is the superior yielding to the inferior. In this case, the day stem is actually weakened by the day branch, which is called "disorder at the beginning," meaning it is self-inflicted. When the day stem overcomes the day branch, it is called "cutting down below," implying taking wealth from others. When both are of the same type and harmonious, it is called "cultivating the root." When the day stem exhausts its energy to nourish the day branch (the original text says "lower nourishing upper," but according to the meaning, it refers to the stem nourishing the branch), it is called "obstruction," indicating excessive depletion and emptiness. When the day branch nourishes the day stem, it is called "bowing down," meaning initial hardship followed by eventual ease. Conversely, when the day branch is placed above the day stem, it is the inferior approaching the superior. When the day branch overcomes the day stem, it is called "disorder at the beginning from above," meaning acting against authority. When the day branch nourishes the day stem, it is called "freely enjoying," meaning receiving benefits without effort. When the day stem nourishes the day branch, it is called "seeking acceptance," meaning the stem exhausts its own energy. When both are of the same type, it is called "strengthening the foundation." When the day stem overcomes the day branch, it is called "acquiring wealth," similar to a son-in-law relying on his wife's family's property.

四時之氣也，得時者旺，將來者相，過去者休，氣克者死，克氣者囚。五行惟土旺於四季各十八日，吉凶方來過去之期，在天時也。

Heavenly timing refers to the energies of the four seasons. The energy that is currently in charge is called "Wang" (prosperous), the one about to take over is called "Xiang" (auxiliary), the one that has already passed is called "Xiu" (resting), the one that is overcome by the current energy is called "Si" (declining), and the one that overcomes the current energy is called "Qiu" (captured). Among the Five Phases, only Earth is prosperous in the months of Chen, Xu, Chou, and Wei, each month hosting the prosperous phase for eighteen days. Whether good or bad fortune is coming or has already passed depends on the heavenly timing.

天干之神，所臨地方，不臨空，不受克而得照得黨，是地利也。內外戰，將克神，神克將，將克方為外戰；方克神，神克將為內戰。

The god transformed by the day stem falls on a certain direction of the earth plate. If it does not fall into kongwang, is not attacked and harmed, and can receive support and assistance from its own kind, this is called benefiting from geographical advantage. As for the distinction between internal and external battles: when the heavenly general attacks the god it is riding on, or the god it is riding on attacks the heavenly general, or the heavenly general attacks the direction of the earth plate, these are called external battles. When the direction of the earth plate attacks the god, and the god in turn attacks the general, this is called internal battle.

喜者印、財、祿、德、官、救也，忌者鬼、劫、竊、梟也。又有馬、墓、刑、沖、克、害、合，又有空、陷、旺、相、死、休、囚，共二十四家緊要字眼。印能化鬼，能助我。財能生官，助鬼傷印。祿旺我，能奪財，仕人喜。德剛日用祿，柔日用官。

What is favorable are the official star, wealth hexagram,禄神, day virtue, official star, and rescuing deity; what is to be avoided are the official ghost,劫财, thief deity, and hawk deity. In addition, there are the post-horse, storage, punishment, conflict, overcoming, harm, combination, as well as emptiness, decline, strength, prosperity, death, rest, and captivity. Altogether, these make up twenty-four important terms. The official star can resolve the official ghost and support me; the wealth hexagram can generate the official star, enhance the ghostly energy, and in turn harm the official star. The禄神 makes me strong and prosperous, but it can also take away the wealth hexagram, which officials particularly favor. The day virtue takes the禄神 on a strong day and the official star on a weak day.

官能合食生印，助梟，常人畏之。救，即子，能御鬼，無鬼為竊。鬼，病訟皆畏見。劫比，皆奪財克妻。合，畏合煞來傷。竊，宜散，慮成脫。梟，式中只作印看，子平忌之。馬，主動，生我恩動，我克財物，克我官動鬼動，同類爭財。

The official star can combine with the food god, generate the official seal, and also support the hawk god. Common people are most afraid of it. The savior god is the son and grandson trigram, which can resist the official ghost; if there is no official ghost in the calculation, it becomes a thief and leakage god. The official ghost is feared in divination for illness and litigation.劫财 and 比肩 will both steal wealth and harm the wife. Liu He is most afraid of combining withInauspicious Sha, which can cause harm. The thief and leakage god is suitable for dispersing matters, but one should be careful that it may become empty in the process. The hawk god in the Six Rén system is only considered as the official seal, but in Zi Ping's fate calculation, it is avoided. TheThe Post-horse indicates movement: if the god that generates me has theThe Post-horse, it means an benefactor is moving; if the god that I overcome has theThe Post-horse, it means wealth is moving; if the god that overcomes me has theThe Post-horse, it means official or ghostly matters are arising; if the god similar to me has theThe Post-horse, it means someone is competing for wealth.

墓，主靜，主暗，主遲鈍沉抑，主昏蒙。刑，主不成，衰也，傷也，三刑互爭，自刑多傷。沖，擾爭也，仇讎也，動也。破，廢也。害，阻也，艱難也；若用六害而傳財，必自艱辛而得也。合，和也，合中有鬼，和而復起，所謂和帶怨，必有餘怨，終是和允。刃，作鬼，金刃兵，火刃災，木刃疫，土刃壓，水刃溺、吐血；又云，克必出，合必聚，沖必，刑戰鬥，害必阻，破必廢。

TheStorage represents stillness and darkness, slowness and dullness, confusion and lack of clarity.刑 indicates matters not being completed, decline and damage; three punishments indicate mutual contention, while self-punishment usually indicates self-injury.冲 signifies disturbance and conflict, leading to enmity and turmoil.破 indicates abandonment or destruction.害 indicates obstruction and difficulty; if the useful god is accompanied by six harms and the three transmissions include wealth, then the wealth will certainly be obtained through great hardship.合 signifies harmony; if harmony is accompanied by officials and ghosts, then after reconciliation old matters may resurface, meaning harmony is mixed with resentment, leaving lingering grievances, but ultimately harmony is achieved. TheYangren is treated as an official ghost: the blade of metal indicates injury from weapons, the blade of fire indicates fire accidents, the blade of wood indicates plague, the blade of earth indicates being buried or crushed, and the blade of water indicates drowning or vomiting blood. It is also said that encountering arestrain indicates departure, encountering a合 indicates gathering, encountering a冲 indicates instability, encountering a刑 indicates contention, encountering a害 indicates obstruction, and encountering a破 indicates abandonment.

喜忌上，金氏又錄一條云“神煞奧理”，今附於此。神煞之類，干有德合鬼墓，支有破空刑沖。看其生旺休囚，審其親疏關隔。德為吉慶，合主成期。鬼主傷殘。墓多蒙昧。破須傾損。害必侵爭。刑分強弱。沖則動搖。此理簡明，為式中關鍵，是乃略節，猶有諸門，次分喜忌，以稽奧理。

Above the section titled "Preferable and Forbidden," Jin Zhengyin copied another passage titled "Mysterious Principles of Divine and Malevolent Influences." Here it is appended. Regarding divine and malevolent influences, on the day stem there are virtue, conjunction, ghost, and tomb; on the day branch there are destruction, emptiness, punishment, and conflict. One should examine whether they are in a state of birth and prosperity or weakness and confinement, and determine their closeness or distance, and whether they are open or obstructed in relation to the day branch. Virtue signifies good fortune and celebration; conjunction indicates the time when matters will be completed; ghost signifies injury and disability; tomb implies confusion and dullness; destruction brings loss and damage; harm leads to encroachment, competition, and contention; punishment should be judged according to strength and weakness; and conflict indicates movement and disturbance. This principle is clear and concise, and it is a key point in the Six Rats system. The above is only a brief outline; there are many other detailed rules. The following sections will discuss the preferable and forbidden in order, to explore their deeper meanings.

虛者，旬中空亡也。在天曰寡宿，在地曰孤辰，吉凶相反。克我、刑我、劫我、沖我，皆取空；生我、旺我、救我，不許空。天上神臨地下空，曰落空，曰陷空，即同空論。此天地妙理。課傳既定，首觀虛實，以分吉凶焉。實者，不空不陷，受生同類比和是也。

the so-called "empty" refers to the empty position within the current ten-day cycle. If it falls on the Heaven Plate, it is called "Guasu"; if it falls on the Earth Plate, it is called "Guchen." The fortune of these two is exactly opposite. Any that harm me, injure me, seize me, or conflict with me would all desire it to fall into an empty position. Conversely, anything that benefits me, strengthens me, or rescues me should not fall into an empty position. When a heavenly element is located on the empty position of the Earth Plate, it is called "falling into empty" or "being trapped in empty," and it is always treated as an empty position. This is a profound principle in the heavens and earth. After the four lessons and three transmissions are arranged, the first thing to examine is whether something is real or empty, thereby distinguishing between good and bad fortune.the so-called "real" means that it is neither empty nor trapped in empty, and it can be born from something, has similar elements, and is harmonious.

按：漠州司馬葆光論曰：“世人但泥旬中之空，不思旬中之實。”所謂實者，乃本旬中支干也。丁為玉女，得之者生，失之者死；能變化飛騰，通靈不老，故逃亡得之，萬里遠遁；盜賊得之，隱匿難獲；婚姻得之，聚散成奸；病訟得之，幽暗難伸。大抵利暗不利明。

According to the remarks of Baoguang, the Magistrate of Mozhou, people only focus on the kongwang in their own ten-day period, but do not consider the "real" within the same ten-day period. The "real" refers to the heavenly stems and earthly branches in the ten-day period. The deity Ding is called "Yunü". It brings fortune when it is born and misfortune when it is lost. It can change and move freely, and is spiritually enlightened and immortal. Therefore, when using it for divination about fleeing, the person will flee thousands of miles; when using it for divination about thieves, the thief will hide and be difficult to capture; when using it for divination about marriage, there will be private relationships between parting and meeting; when using it for divination about illness and lawsuits, the matter will be obscure and difficult to resolve. In general, the deity Ding is favorable in secret places but not in open places.

此數條旁金氏注云：若辛未日之戌干，壬申日亥干，不論空，天上又見戌亥為空也。如伏吟、虎視、彈射，空不凶。而太歲、月將、日干、本命、行年則不論空也。然亦終不滿意。若用神空者，憂喜皆無，小事遇之，過旬可干。久事則終不為利。中傳空名折腰，末傳空無結果。三傳皆空，占事皆無。若有一不空，即此為斷。

Jin Zhengyin added: For instance, on Xinwei day, the戌 is not considered Kongwang, and on Renshen day, the亥 is also not considered Kongwang, but if the Heaven Plate also shows戌 or亥, they are still regarded as Kongwang. Similarly, for lesson patterns such as Fu Yin, Hu Shi, and Tan She, encountering Kongwang is not considered凶. As for Tai Su, Yue Jiang, Ri Gan, Ben Ming, and Xing Nian, Kongwang is not considered at all. However, he was never fully satisfied with these views. If the Useful God falls into Kongwang, neither worry nor joy can be discussed: for minor matters, one can still make efforts after this ten-day period; for long-term matters, it is ultimately unfavorable. If the Middle Transmission falls into Kongwang, it is called 'Zhe Yao'; if the Final Transmission falls into Kongwang, it is called 'Wu Jie Gu'. If all three transmissions are empty, nothing can be obtained from the divination; if one of them is not empty, then that one is used for the judgment.

又云：丁主動，蛇馬逃，虎常作憂，陰后女人走，天空奴婢走，玄賊遠去，雀遠音至，勾陳兵遠音動，龍飛萬里，六合子孫遠行，乙為陽精，丙為月精，陰陽以生，乙丙所至，妖邪伏匿，凶惡藏消，斯不行之神矣。故婚姻成合，家宅安寧，逃亡脫，盜賊傾，大抵利明不利暗，利正不利邪。

It is also said that the spirit of Ding is active; when it rides the Teng Snake and the Post-horse, it indicates someone is fleeing; when it rides the White Tiger and the Tai Chang, it indicates worry and trouble; when it rides the Tai Yin and the Heavenly Empress, it indicates women leaving home; when it rides the Tian Kong, it indicates servants or attendants fleeing; when it rides the Black Tortoise, it indicates thieves fleeing far away; when it rides the Vermilion Bird, it indicates news arriving from afar; when it rides the Gou Chen, it indicates military actions and news from distant places; when it rides the Azure Dragon, it indicates a journey of thousands of miles; when it rides the Liu He, it indicates descendants traveling far away. The spirit of Yi is the yang essence, and the spirit of Bing is the moon essence; yin and yang are thus generated. Where Yi and Bing go, hidden evils hide and malevolent forces dissipate, making it a god capable of preventing evil spirits from acting. Therefore, they mainly indicate successful marriages, household peace, the resolution of escape cases, and the exposure of thieves. Overall, they are favorable for open matters rather than hidden ones, and favorable for the righteous path rather than the wrong one.

壬者，天一生水，地六成之，水為五行之始，位乎乾坤，為八卦之始，故易以乾為首，式以壬為名也。壬者，萬物之祖，動之根也。故求壬以觀其動，乃來情之源，人心之萌矣。甲者，數之始，冠萬物以為尊，故占之者，必革故鼎新，重謀別用也。癸者，數之終，效天地以為靜，故可以隱遁，人亦伏藏，萬物之基也。戊者陰伏隱遁之漸，故利逃亡遠行。己者，為一陰之首，宜靜。庚辛，肅殺之氣，不宜動，動見死傷，惟占盜賊可獲。

The heavenly stem Ren: Heaven produces water at the beginning, and Earth completes it at the sixth, so water is the beginning of the Five Phases. It is located between Heaven and Earth, and is the beginning of the Eight Trigrams. Therefore, the Zhou Changes begins with the Qian trigram. This pattern is named Ren. Ren is the ancestor of all things and the root of movement, so by examining Ren, one can see the direction of events, which is the source of the initial intention and the beginning of human thought. The heavenly stem Jia is the beginning of numbers, occupying the position of the first among all things and being the most esteemed. Therefore, if Jia is encountered in a divination, it indicates a complete change, renewal, and the need to start anew. The heavenly stem Gui is the end of numbers, following the pattern of Heaven and Earth and governing stillness. Therefore, it is suitable for withdrawal and seclusion, and people also tend to hide. It is the foundation of all things. The heavenly stem Wu is the beginning of the concealment of yin energy, so it is favorable for fleeing and traveling. The heavenly stem Ji is the beginning of yin, and is suitable for stillness rather than movement. The heavenly stems Geng and Xin represent the cutting and killing energy, which is not suitable for action. Once action is taken, there will be death and injury. However, when divining about thieves, movement can lead to capture.

《中黃經》云：莫執東方木旺春，夏火秋金冬季水，專以初建復建，干多者為聚，少者為散。初建者，日干五子元遁之也。復建者，時干五子元遁之也。且以建干多寡，逐情而變，不執本支五行也。如巳午本火，上下癸壬，或臨水鄉，便從水論之。如丁亥春夏從火，秋冬從水。若臨火鄉，便從火論。若臨水方，還從水論。以多為勝耳。此中黃變化之妙也。須看上下，分先後、聚散、主客。又分建破鬼救，試驗實妙，錄告來茲。

The Zhonghuang Jing says: Do not be overly attached to the idea that in spring, wood is strong in the east, summer belongs to fire, autumn to metal, and winter and the four seasons to water and earth. Instead, focus solely on the "initial establishment" and "re-establishment." The same heavenly stem appearing frequently is called "congregation," and if it appears infrequently, it is called "dispersion." The "initial establishment" is determined by the day stem using the Wu Zi Yuan Dun method. The "re-establishment" is determined by the hour stem using the same method. According to the number of these established stems, adjust according to the situation, without being bound by the original branch's five phases. For example, although Si and Wu are originally associated with fire, if the upper and lower stems deduced by the Wu Zi Yuan Dun method are Ji or Ren, or if they are located in a water area, they should be considered as water. For instance, Dinghai is considered fire in spring and summer, and water in autumn and winter. If it is located in a fire area, it is considered fire; if it is located in a water area, it is considered water. Always follow the dominant direction. This is the subtle aspect of the Zhonghuang Jing's transformation. It is also necessary to consider the distinction between upper and lower, distinguishing between order and disorder, congregation and dispersion, host and guest, and further categorizing them into establishment, destruction, ghost, and salvation. This method is highly effective in practical application, so it is recorded here for future generations to know.

一占丁酉日亥將己酉時，三傳酉亥丑，天將貴陰常，來意盜賊殺人，後獲賊，是一婦人引奸，與一行者殺死一僧一僕於舟中，沉水內，其婦與僧通，猶妻也。經酉為少女，是因妻起事。亥為鬼為賊，為孤獨之人，未敢定論是賊傷人。由初建觀之，先尋今日建鬼，是癸卯，乘天空，是行人，亦是舟人。辛亥，辛為今日妻，亥卯相合，是妻與行人謀殺。又以復建觀之，酉得癸臨丁，酉為妻，癸為鬼，是妻來害己也。此婦是癸酉生，亦可怪。雖係獄，遭世變而漏網。

Once divination was performed on Dingyou day, Hai general, Jiyou hour, with three transmissions of You, Hai, and Chou. The heavenly generals in sequence were Nobleman, Tai Yin, and Tai Chang. The question concerned a robbery and murder. Later the murderer was caught: it turned out to be a woman who was involved in an affair, and she killed a monk and a servant with a traveling man on a boat, then threw the bodies into the water. The woman had an affair with the monk, making her effectively his wife. According to the principles, You represents a young woman, indicating the matter began with the wife; Hai represents officials and thieves, and also signifies a solitary person. However, based on these alone, it was not certain that the thief was the one who committed the murder. Looking at the initial construction: first, we find the ghost of today, which is Guimao, riding Tian Kong, which indicates the traveling man, or someone on the boat. There is also Xinhai, where Xin is today's wife star, and Hai combines with Mao, showing the wife and the traveling man conspired to commit the murder. Looking at the repeated construction: You receives癸 and is under Ding, with You representing the wife and癸 representing the ghost, which means the wife harms herself. The woman in question was born in the year Guiyou, which is quite remarkable. Although she was imprisoned, she eventually escaped due to the chaos of the times.

一占丁巳年庚寅日，戌將加甲申時，三傳辰午申，天將合青虎，來意失盜鈔三百張。先鋒門是內鈔，又是馬；值事門是白虎，為驚變。中傳鬼作龍，財物寅。然午為旬空，未敢以盜賊言。雖元武乘戌，是庚之印，亦未言賊也。以初建言之，為丙戌，丙為庚之鬼，以復建言之，得甲戌，是復建生初建，鬼太旺矣，況乘元武，是盜失。

Another divination was made on the day of Gengyin in the year Dingsi, with the hour of Jia Shen and the month general of Xu. The three transmissions were Chen, Wu, and Shen. The heavenly generals in sequence were Liu He, Azure Dragon, and White Tiger. The matter was about the theft of three hundred bills. The gate of the vanguard (the gate of the hour) indicated the money within the household and was also associated with the post-horse. The gate of the matter (the month general combined with the hour) was White Tiger, indicating fear and unexpected events. The official ghost in the middle transmission was riding Azure Dragon, and the property was located on the position of Yin. However, Wu was empty in the ten-day cycle, so it was not yet certain that the theft was committed by a thief; although Black Tortoise was riding on Xu, which was the official seal of Geng metal, it was still not clear that it was a thief. Looking at the initial establishment, it was Bing Xu, where Bing was the official ghost of Geng; looking at the repeated establishment, it was Jia Xu, which was the repeated establishment that generated the initial one, indicating a strong ghostly influence. Moreover, it was riding Black Tortoise, so it was concluded that the theft was indeed committed by a thief.

若以戌為僕，太陽在戌，又是貴者。日為白日賊也。戌與寅三合，是同類之人，否則屋主之親。自西南而來，藏於南方，而居於西北，相去甚遠。戌至戌，相隔一辰，再玄戌申，純陰為男，臨孟為少，申至戌二位，主二人。後獲一半以下，終是位來生干，中末空，盜者利纏。經以辰上見者為所失之物，今寅上見辰，辰乃月建，月建為貴物，此鈔乃世之所貴者。發用助日，我為有氣矣。由是觀之，生中有鬼，財中有克，皆在建干變化也。

If the戌 is considered as a servant, the sun is exactly on戌, indicating someone of status; if this divination is done during the day, it suggests theft during the day.戌 and寅 are in the Triple Harmony Formation, showing they are from the same group, otherwise they would be relatives of the house owner. The thief comes from the southwest, the stolen goods are hidden in the south, but the person lives in the northwest, which is quite far away. From戌 to戌, there is a distance of one hour; when we also consider the戌 and申 that the Black Tortoise is riding, the pure yin branch indicates a man, and its position in the beginning indicates youth. From申 to戌, there are two positions, indicating two people. Later, only half of the stolen goods were recovered, because the middle transmission and final transmission are empty, and the thief still benefited. According to the principles, what is seen on the day branch is the lost item; now, on寅 we see辰, and辰 is the month builder, which represents valuable things, and these bills are exactly what people value. The god of the initiating transmission supports the day stem, indicating that our side still has strength. Thus, in the mutual generation, there is a ghost; in the wealth爻, there is arestrain, all of which are revealed in the changes of the heavenly stem.

此凝神子郭璞所以妙出人表也。若取來情，當以聚散鬼救論。若斷休咎，只用干為主，三傳生克正時論，不必用變求奇也。古人云“求奇反不奇。”

This is precisely where Ning Shenzi and Guo Pu surpassed others. If one wishes to infer the intentions of the person coming, it should be discussed according to the gathering and dispersing and the ghostly rescue; but if one is merely determining fortune and misfortune, then it is still based on the day stem, combined with the generation and overcoming of the three transmissions and the correct time, without the need to deliberately use flexible methods to seek the unusual. The ancients said: seeking the unusual in a single way will ultimately fail to be unusual.

傳進為進，傳退為退。進空宜退，退空宜進，觀其傳，吉則進，凶則退。

The Three Transmissions, when they proceed in sequence, are called "progress," and when they retreat in sequence, they are called "retreat." If progress encounters an empty position, it is actually favorable to retreat and hold back; if retreat encounters an empty position, it is actually favorable to advance. In summary, when looking at the Three Transmissions: if they are auspicious, one should advance; if they are ominous, one should retreat.

日辰主靜，三傳主動。日辰有生意，而三傳有凶神，宜靜。日辰有凶煞，而三傳有扶助，宜動。泛言日神有動靜，以少別白；不然，則剛專日上，柔專辰上，天上日行道路也。相生宜動，克陷宜靜。道者，地方也。斬關、丁神、二馬、遊子則動，稼穡、墓、合則靜也。

The day stem and day branch are static, while the three transmissions are dynamic. If the day stem and day branch have a generative meaning, but the three transmissions contain malevolent spirits, it is better to remain still. If the day stem and day branch contain malevolent influences, but the three transmissions offer support, it is better to be active. Generally speaking, the spirits above the day have both movement and stillness, but this distinction is too crude. When analyzing in detail, on a yang day, focus on the spirit above the day stem; on a yin day, focus on the spirit above the day branch. The heavenly plate spirits move above, just like people walking on a road. When there is mutual generation, it is suitable for movement; when being restrained or trapped, it is suitable for stillness. The "path" refers to the direction of the earth plate. If the lesson contains cutting off the gate, the divine spirit, heavenly horse, post-horse, or wandering child, it indicates movement. If it contains the harvest and sowing lesson, the tomb spirit, or Liu He, it indicates stillness.

初傳事之初，中傳事之中，末傳事之末。專與日干分生克。然而有正有變。將神生克為正論，初建復建為變法。又經云：吉凶隨神而變，將之吉凶隨類而遷。此正論中玄關也。假如初鬼、中印、末財，便是先阻、中助、末得，大略如此，更宜在六親變化之中細觀之。將五要參透，則天時、地利、人、物、貴賤、虛實、遲速可見矣。此端最妙，每事要分三段。始中末如何，大體既定，變化在人。

The first transmission represents the beginning of an affair, the middle transmission represents the middle stage, and the final transmission represents the conclusion. All three should be examined in relation to the day stem to determine whether they generate or overcome it. However, there are both established methods and variable methods: using the generation and overcoming between the spirit and the heavenly general is the established method, while using the initial establishment and the re-establishment is the variable method. The classic says: "Good fortune and misfortune change with the spirit, and the good or bad fortune of the heavenly general changes according to the category"—this is the subtle key within the established doctrine. For example, if the first transmission is official ghost, the middle transmission is official seal, and the final transmission is wealth爻, then it means initially encountering obstacles, receiving assistance in the middle, and gaining something at the end, roughly like this. One should also carefully examine the changes among the six relations. By thoroughly understanding the "five essentials," one can discern the time, place, people, things, status, reality, and speed. This passage is particularly profound: every matter should be divided into three parts to examine how each stage is, and once the general trend is determined, all changes depend on the flexible application by people.

發用者，事之始，用太歲歲中事，用月建月中事，用日辰日內事，用旬旬內應，用候候內應，分五段也。假如初一日冬至，初五日為初候，初十為中候，十五為末候，皆應在候內也。用墓事緩、病死、物在、人歸。用馬，支用、官擾。用劫，害阻。用印，求旺。用妻，問利。用洩，子孫事。用同類，兄弟朋友事。凡占謀為動作，視見馬，以臨處為方，無馬以用神加處為方，吉凶以神將言之也。

The initiating transmission refers to the beginning of an event. If the heavenly stem of the year is used as the initiating transmission, it indicates events within the year; if the month builder is used, it indicates events within the month; if the day branch is used, it indicates events within the day; if the first day of a ten-day period is used, it indicates events within that ten-day period; if a seasonal division is used, it indicates events within that seasonal division—thus dividing into five segments. For example, if the winter solstice falls on the first day of the month, the fifth day is the first seasonal division, the tenth day is the middle seasonal division, and the fifteenth day is the last seasonal division, all of which should be considered within that seasonal division. The useful god is the tomb god, indicating delayed matters, the person being sick or dead, objects remaining in their original place, or a person returning from a journey. If the useful god is the post-horse, it indicates running about and being busy, or disturbances from official matters. If the useful god is a robbery or calamity, it indicates suffering harm or obstacles. If the useful god is the seal or official, it indicates that what is sought will be prosperous. If the useful god is the wife or wealth, it indicates seeking profit or gain. If the useful god is a leaking or dispersing god, it indicates matters concerning descendants. If the useful god is of the same type as the day stem, it indicates matters concerning brothers or friends. When predicting actions or endeavors, if the lesson contains the post-horse, then the direction is determined by the position where the post-horse is located. If there is no post-horse, then the direction is determined by the position where the useful god is added. As for fortune or misfortune, it is determined by the god that is riding upon it.

發端門，初傳也。如正月占事，用起功曹，為當月。大吉為過去；太沖為將來也。

The so-called starting gate refers to the first transmission. For example, when divining matters in the first month, the initiating transmission starts from Gongcao (寅), which is the deity of the current month and indicates matters happening within this month. If the initiating transmission is Daji (丑), which belongs to the previous month, it indicates past events. If the initiating transmission is Taichong (卯), which belongs to the next month, it indicates future events.

中傳也。初凶中吉，則移凶易吉矣。

The Shift and Transformation Gate refers to the Middle Transmission. If the First Transmission is凶 and the Middle Transmission is吉, the凶 is transformed into吉, hence it is called Shift and Transformation.

末傳也。如四月申日占事，而用申酉，末傳見午，即主五月內無事。

The gate of returning and calculating refers to the Final Transmission. For example, if an event is divined on a day of the metal dog (申) in the fourth month, the Initiating Transmission is the metal dog and the rooster (申, 酉). The Final Transmission reaches the horse (午), which belongs to the fifth month. This indicates that the matter will conclude and be peaceful during the fifth month.

柔日伏吟、涉害、天乙逆治、用在日辰之後，主事遲也。斬關、占時發用、天乙順治、用在日辰之前，主事速也。冬占申酉入傳，天罡在日辰後，是過去事。寅卯入傳，天罡在日辰前，是未來事。第三四課為用，向去事。用二八門，主事速。陰日伏吟、關格、斗罡加卯酉、傳歲月，久遠事。日上發用，應在旬內。辰上發用，應在一月。得歲不出歲，得月不出月。得日不出日，得時不出時，得候不出候。

The divination lessons of soft days with hidden chant, involved harm, nobleman moving backward in arrangement, and the initiating transmission god falling after the day branch all indicate that matters come slowly. The cutting gate lesson, when the initiating transmission is based on time, nobleman moving forward in arrangement, and the initiating transmission god falling before the day branch, all indicate that matters come quickly. In winter, if the transmission includes Shen and You and the Tiangang (Chen) is after the day branch, it refers to something that has already passed; if the transmission includes Yin and Mao and the Tiangang is before the day branch, it refers to something that is yet to come. Taking the initiating transmission from the third and fourth lessons indicates matters going outward. If the useful god falls in the positions of the two gates of Mao and You, matters come quickly. For soft days, hidden chant lessons, gate structure lessons, the Tiangang approaching Mao and You, and the three transmissions including the great years and the month builder, all indicate long-term matters. If the god initiating transmission is on the day stem, the response will occur within a ten-day period; if it is on the day branch, the response will occur within a month. Generally, if the response is related to the great year, it will occur within the year; if related to the month builder, within the month; if related to the day, within the day; if related to the time, within the time; if related to the season, within the season.

又歲在初，為當年事；在末，為久遠事；在中兮，方來過去。傳順年淺，傳逆年深。又如六月以前，是去年事；六月以後，是來年事。得者非特歲、月、日、辰、時上，作用而已。凡用在歲月日辰時上，皆是也。占歲內，如用傳送加巳，主四月內應；下克上多應在七月；上克下從地下巳神斷。

In addition, if the Tai Su is in the first transmission, it indicates matters of the current year; if it is in the final transmission, it indicates matters from a distant time; if it is in the middle transmission, it may refer to either the future or the past. When the three transmissions proceed in order, the corresponding years and months are closer; when they proceed in reverse, the corresponding years and months are further away. For example, if a divination is made before June, it usually relates to last year's events; if made after June, it usually relates to next year's events. The term 'getting' does not necessarily mean that the initiating transmission is exactly on the Tai Su, month builder, day stem, day branch, or the time of divination; any useful god falling on these five elements is considered as well. When divining about events within a single year, for instance, if the useful god's transmission (Shen) is placed on Si, it indicates an event occurring within April; if it is a lower element overcoming a higher one, it usually happens in July; if it is a higher element overcoming a lower one, then the judgment is based on the Si element on the earth plate.

旺衰新舊，決機定謀。假令子水九月甲子日戌時卯將，取比為用，天乙暮冶小吉，為貴加寅，以卯為前，發用神后，六旬之首。又得龍吉將，末見河魁加巳為鑄印，乘六合，三傳始終吉卦，故主遷官加印之喜，至當年十一月內應恩澤之應。此下克上，應得歲不出歲也。

By observing the strength and weakness of the new and old energies, one can decide the appropriate course of action and set strategies. For example, if water in the hour of Zi is used on the ninth month, on the day of Jiazi, at the hour of Xu, with the trigram of Mao as the starting element, the initiating transmission is taken from the element that harmonizes with the day stem. The night nobleman is located at Xiaoji (Wei), and the nobleman is placed on寅. With卯 as the preceding position, the initiating transmission is behind it, exactly at the beginning of the sixty cycles. It also receives the auspicious general Qinglong, and the final transmission is Hekui (Xu) placed on巳, forming the image of "casting a seal" and accompanied by Liuhe. All three transmissions throughout are auspicious, thus indicating the joy of promotion and receiving an official seal, which will be verified by the grace of the year by November of that year. This lesson is an instance of subordinating the superior, conforming to the example of "gaining from the year's ruler without exceeding the year."

假令十一月丁卯日卯時，登明為天乙加丑，順理涉害，大吉加卯為用，得朱雀凶將，君子為理文字，小人為財而訟，婦人占者為文書口舌之事。主事艱難延遲，所作稽留。十二月內應，此亦下克上，應得歲不出歲也。

For example, on the Dingmao day of the eleventh month at the Mao hour, using Dengming (Hai) as the Month General, the Nobleman is placed on Chou, and the sequence proceeds in order to form an involved harm lesson. Daji (Chou) is placed on Mao and initiates the transmission, riding on the Vermilion Bird, a malevolent general. A gentleman who divines this will encounter matters related to official documents; a commoner will face legal disputes over money; a woman will experience issues concerning written documents and verbal disputes. In summary, this indicates that affairs will be difficult and delayed, with matters remaining stagnant until the twelfth month. This is also a case of subordinating the superior, consistent with the principle that "what is gained from the Tai Su does not manifest within the same year."

假令辰年三月甲子日巳時，從魁加巳，名元首。天罡為用，將玄武，乃天乙立酉逆治，占盜賊者，近水打捕漁獵之人。當敗。其人伏在水澤處，不出月敗矣。一上克下為始入，主事急，故月內敗。天罡屬土，克玄武水也。水至三月墓矣。此得月不出月也。

For example, on the day of Jiazi in the third month of the year of Chen, at the hour of Si, Congkui (You) is placed on Si. The name of the divination is "Yuan Shou." Tiangang (Chen) is the useful god, and the heavenly general it rides is Xuanwu. This indicates that the nobleman is positioned at You and the generals are arranged in reverse order. When divining about thieves, this thief is likely someone involved in fishing, hunting, or retrieving items from water. He is certain to be discovered; he is hiding in a marshy area and will be exposed before the end of this month. In the divination, there is only one instance where the upper element overcomes the lower one, which is considered "Shi Ru" (beginning to enter), indicating an urgent matter, so the thief will be caught within the month. Tiangang belongs to earth, which can overcome Xuanwu, which belongs to water. Water enters its storage place in the third month. This is an example of "those who receive the month builder will not be revealed within this month."

兵革疾病，假令辰年三月丙寅日未時酉將重審，天罡為用，得白虎凶將，天慚立酉上，主憂事在月內驚惶也。主關梁隔絕，兵革盜賊，謂虎漸入陰氣，主格鬥傷。又云，卯辰巳等須防賊，兵家只此是三刑。

Now let us discuss divination concerning military conflicts and diseases. For example, on the day of Bingyin in the third month of the Year of the Serpent, at the hour of Wei, using the general of You, one gets the lesson of repeated review. Tiangang (Chen) is the useful god, and the general it rides is the White Tiger, aInauspicious General. The nobleman is located on You (the original text says 'tian can' which should be 'tian yi'). This indicates that the matter of concern will cause alarm and occur within this month: there will be blockage of passes and bridges, military disaster and bandits. Because the White Tiger gradually enters the region of Yin energy, it indicates fighting and injury. It is also said that the positions of Mao, Chen, and Si should be guarded against bandits. For those engaged in military affairs, these three positions are only regarded as the Three Punishments.

又云：天罡是煞神，立於日辰上，用神囚死，斗繫日本為天獄，在家憂恐，及病厄死喪等事。是國家憂兵革。今天乙立二八門，主驚怖動搖。天罡太歲入宅，又是囚死為用，始入門，主事急，合應月內。又天罡為月建故也。病禍憂驚月內見。

It is also said that the Tiangang is a malevolent spirit. If it stands upon the day stem and day branch, and the useful god falls in a state of imprisonment or death, the Tiangang binds the day stem's position to form a 'Heavenly Prison'. In a household, this brings worries, fear, and calamities such as illness or death; in a state, it brings military worries. Now, the nobleman is positioned at the卯 and酉 gate positions, indicating fear and instability. The Tiangang also brings the old age into the dwelling position, and with the imprisoned or dead energy initiating the transmission, it signifies an urgent matter, which should manifest within this month—especially since the Tiangang itself is the month builder of this month. Therefore, diseases, calamities, and worries will be resolved within the month.

假令巳年正月己丑日午時亥將，知一卦。太乙發用，將白虎，乘死神為用主之。經云：“虎乘死神，上下逼日辰，名魄化。”虎在陽為男，在陰為女，下克上為內戰，故家有陰人病喪事，文字勾連，驚恐，口舌光怪，不成破碎。論吉凶方來已去之期、發用所主也。凡占事據下所占，是何神將為用，以其神將所屬年月日及以神為之情。五行飛化所主之事理決之。

For example, in the year of Si, first month, day of Jichou, at the hour of Wu, using the general Hai, a divination lesson is formed. Taiyi (Si) initiates the transmission, and the riding god is the White Tiger, which also rides the Death Deity as the useful god and governs the matter. The classic states: when the White Tiger rides the Death Deity, it presses upon the day stem and day branch from above and below, which is called "魄化" (spiritual transformation). The White Tiger falling on a yang position governs a man, and on a yin position governs a woman. When the lower overcomes the upper, it indicates internal conflict, so it signifies illness or death within the family, along with legal matters, fear, disputes, strange occurrences, and incomplete affairs. Whether the event is future or past is determined by the initiating god. In all divinations, one must refer to the subject of the divination, identify which god and general serve as the useful god, and then consider the god's and general's associated year, month, and day, along with their inherent nature, combined with the principles of the Five Phases and the transformations of the gods to make a judgment.

若發用得吉神將，在三傳旺相，就其始末，則占人求望必遂矣。若發用神將是官鬼，吉而有氣，又與日辰三六合，必有和合，遷官轉職，加祿權位之意。若發用得凶神惡將，在旺相氣剋日干，又是月破之辰，主有官追驚恐，災禍牽連，及遠行責罰之事。方來已去之期，應在月日之中。

If the initiating transmission receives auspicious deities and favorable generals, and all three transmissions are in a prosperous and strong state, then the seeker's wishes and aspirations will certainly be fulfilled. If the initiating deity is an official ghost that is auspicious and strong, and it forms a triple harmony or a six harmony with the day stem and day branch, then there will be harmonious events, implying promotion, transfer of position, increased salary, and advancement in rank. If the initiating transmission receives malevolent deities and evil generals, which are strong and come to afflict the day stem, and it is precisely the month breaker, then there will be fear of official pursuit, involvement in calamities, and punishment for distant travel. Whether these events have occurred or will occur in the future, their timing is indicated by the month and the day.

假令正月占事，得功曹為用，吉凶應在月內。若得卯辰為方來，應二三月。若得傳送為用，吉凶應五月內。若涉害占事，主勾連艱難，不能見終，占病難解，占人來遲，孕難產，事不成。經云“見其機，察其微”，日辰中，有兩比不比，始入、涉害者以此，占事遲留難解以此，故云深者主遲留患難。經曰：“四課交克名曰單疑，為事難遂，遂亦遲，若入用將，得月建之辰，與吉將並，又在旺相之氣，事雖遲延猶為小喜。發用是凶神將，更歷涉害等門，必主身憂，囚繫獄訟之事。”

For example, if in the first lunar month one divines an event and the Gongcao (Yin) is the initiating transmission, the fortune or misfortune will occur within the same month. If the transmission is based on the卯 (Mao) or辰 (Chen), then the event will happen in the following months, specifically the second or third month. If the transmission is based on the申 (Shen), the fortune or misfortune will occur within the fifth month. If the divination results in an involved harm lesson, it indicates that the matter is entangled and difficult, with no clear conclusion: if divining illness, it suggests the illness is hard to recover from; if divining people coming, it suggests they will arrive late; if divining pregnancy, it suggests difficult childbirth; if divining matters, they are likely to fail. The classic text says, "See the opportunity, observe the subtle signs," referring to the situation where the day stem and day branch have two elements that compare but cannot compare with each other. This is the origin of the initial lesson and the involved harm lesson, and the difficulty in divining matters also comes from this. Therefore, the deeper the involved harm, the more delays and troubles there will be. The classic text also says: when the four lessons mutually control each other, it is called "single doubt," and the matter is difficult to accomplish; even if it is accomplished, it will be slow. If the initiating transmission is aInauspicious Spirit (malevolent deity) or恶将 (evil general), and it goes through the involved harm gate, it will certainly bring trouble to oneself, possibly even leading to imprisonment or litigation.

凡課得發用之神是遙克為用，主虛聲。如蒿矢射人，人終不傷，見吉凶本自他意，自無所害。雖有其聲，所事難難。若神遙剋日，事在外來；日遙克神，事從內起。經云“官居不入，常初獨立。”其憂執，其用日不用辰，望人不見。

In any divination lesson where a remote overcoming god is used as the initiating transmission, it indicates a false display of strength. It is like using an arrow made of reeds to shoot at someone, which ultimately does no real harm. The apparent good or bad fortune comes from others' intentions and does not actually affect oneself. Although there is such a display of power, the matter is difficult to accomplish. If the Heaven Plate god remotely overcomes the Day Stem, the matter comes from outside; if the Day Stem remotely overcomes the Heaven Plate god, the matter originates from within. The classic says, "The official does not enter, often standing alone at the beginning," which precisely describes this type of lesson, showing signs of worry, doubt, and stubbornness. When interpreting this lesson, one should focus on the Day Stem rather than the Day Branch, and when predicting about others, one will not see them clearly.

若得昴星俯仰視，事多指引，真非本意，春夏多是遠行不利，恐遇身災。若用神更得凶將，身憂獄繫，官追整理，文字不明，闇昧之事。若伏視又是秋冬氣，內事，主闇昧屈厄，無以伸雪。柔日伏匿在家，憂怖驚恐，被人勾連，對理交加，度關梁災厄事。凡仰伏視為用，剛日動行，稽留關梁，男子遠行，恐路死。柔日伏藏，不欲見人，更以神將所主，消息決之。

If the divination shows the昴 star lesson with the upward gaze (Tiger's gaze turning the蓬) and the downward gaze (Winter snake covering the eyes), it indicates that matters are mostly guided by others, not from one's own true intention. If this occurs in spring or summer, it often suggests that long journeys are unfavorable, and there is a risk of personal misfortune. If the useful god is accompanied by a凶将, there is worry of imprisonment, being pursued by authorities, and confusion in official documents, all involving obscure and unclear matters. If the downward gaze lesson occurs during autumn or winter, it relates to internal affairs, indicating hidden suffering and injustice, with no way to clear one's name. On a柔日, the person remains hidden at home, experiencing anxiety and fear, being implicated in disputes with others, and facing disasters such as crossing bridges or passing through gates. For all cases involving upward or downward gaze lessons as the initiating transmission: on a刚日, the person actively travels but gets stuck at checkpoints or bridges, and men traveling far may fear death on the way; on a柔日, the person hides at home and avoids people. Additionally, one should refer to the specific gods and generals accompanying the lesson for further judgment.