Survival and demise

生旺為存，鬼墓為亡，占久出之人，若行年臨四季為亡，四孟為存。四季句金氏復注云“陷空為亡。”

A person who is alive and well is considered 'existing' when their position is in a thriving and active place. If their position is in the official ghost or storage positions, they are considered 'perished'. For those who have been away for a long time and have not returned, if their year pillar falls on the positions of Chen, Xu, Chou, or Wei (the four seasonal positions), it indicates 'perishing'. If it falls on the positions of Yin, Shen, Si, or Hai (the four young positions), it indicates 'existing'. Regarding the part about 'the four seasonal positions', Jin Zhengyin added a note: if it falls on an empty and hidden position, it also indicates 'perishing'.

上克下利先舉，下克上利後時。日被上克尊勝，辰被上克卑負。日辰皆被克，尊卑皆負，或日辰分彼此論亦然。日辰上下互克者負，互生者勝。剋日者負，有解者勝。式中反克其救者負。八專在分陰陽喜忌斷之。假如己未日己為我，未為他，己所喜者卯與六合，己所畏者寅與木神青龍，喜卯與六合者，同氣也。

The heavenly stem above controls the heavenly stem below, which is advantageous for the one who initiates first; the heavenly stem below deceives the heavenly stem above, which is advantageous for the one who acts later. If the day stem is controlled by the upper heavenly stem, it indicates that the superior side wins; if the day branch is controlled by the upper heavenly stem, it indicates that the inferior side loses. If both the day stem and day branch are controlled, then both the superior and inferior sides lose. Alternatively, if the day stem and day branch are considered as two opposing sides, the meaning remains the same. When the upper and lower heavenly stems mutually control each other, both sides lose; when they mutually generate each other, both sides win. The side that controls the day stem loses, but the one that rescues it wins. If the pattern reverses to control the rescuing heavenly stem, then it also loses. In the case of the eight specialized lessons, one should judge based on the yin and yang preferences and aversions. For example, on a Jiwei day, Ji represents me and Wei represents the opponent. Ji prefers卯 and Liu He, but fears寅 and the wood deity Qinglong. The reason for preferring卯 and Liu He is that they share the same energy and are in harmony with Ji.

幽為鬼神，明為人物。夜為幽，晝為明。死鬼死氣為幽，克我疾病臨身，為鬼神侮弄。星辰運限，陰相扼塞矣。此類生我則造物亨達，陰相資助，命分當也。旦晝為明，生氣為明，月將為明，生我則人來扶助，貴賤得情也。克我則盜賊官訟相侵也。

The term "幽" refers to ghosts and spirits, while "明" refers to human affairs. At night, it belongs to "幽," and during the day, it belongs to "明." Death spirits and death qi belong to "幽," and if they come to harm me, illness will befall me, indicating that I am being manipulated by ghosts and spirits. Even the stars and their influences are secretly obstructing me. If, however, these forces instead benefit me, it signifies a favorable transformation and secret assistance from others, which is my destined fate. In the early morning and during the day, it belongs to "明," and life qi and the month general also belong to "明." If they benefit me, people will come to help me, regardless of their status, and my wishes will be fulfilled. If they harm me, thieves and legal troubles will come to trouble me.

此下金氏又注一條云：在地盤酉戌亥子丑寅皆為夜為暗地，自卯至申皆為旦為明地，旦加夜地亦不明矣，夜加明地，亦不暗矣。重明為德，重暗為失，看事宜明宜暗詳之。

Jin Zhengyin then added: On the Earth Plate, the positions of You, Xu, Hai, Zi, Chou, and Yin all belong to night, which is dark; the positions from Mao to Shen belong to dawn, which is bright. If the spirits of day are placed on dark positions, they become unclear; if the spirits of night are placed on bright positions, they become obscure. Adding brightness to brightness is called "de," and adding darkness to darkness is called "shi." When making a judgment, one should carefully consider whether to take brightness or darkness.

旺為神，衰為鬼，天乙為神，加刑沖害是猛神惡鬼。金刑水溺，土疫木縊，火焚死者，合為親，不合為疏。鬼之地上之神為方所。如申鬼，申上見酉，為西方之類。

The powerful spirit is considered a god, while the weak one is considered a ghost; the heavenly nobleman represents the righteous spirit. If it is combined with the punishments of conflict, opposition, and harm, it becomes a fierce spirit or evil ghost. Death by metal is due to a knife wound, death by water is drowning, death by earth is an epidemic, death by wood is hanging, and death by fire is burning. Those that match the day stem are relatives, while those that do not match are strangers. To determine the direction of the ghost, look at the spirit beneath the earth plate. For example, if the ghost is in the position of Shen, and Shen falls on You, it belongs to the western direction.

假如申為鬼，七月占，旺為金神，為嶽神西鎮，五月占衰為嗽鬼。加刑害為斬死鬼。老少形狀，以意決之。假令甲申日午乘龍加辰，以午加申為支鬼，是新裝神佛之類。來自東南，午乘龍旺，佛為新裝，加辰乃火之冠帶，神為東南來。

For example, if the branch Shen is considered a ghost, if it is drawn in the seventh month, Shen metal is at its peak, which is the metal god, belonging to the western mountain deity; if drawn in the fifth month, Shen metal is already declining, which is the ghost causing coughing; if there are additional punishments or harms, it becomes a fierce ghost leading to death by beheading. As for the age, appearance, and form of the ghost, they can be inferred by reasoning. Another example is on the day Jiashen. The branch Wu rides the Azure Dragon and is placed on Chen. Considering Wu as the ghost of the day branch, it belongs to newly made deities or Buddhas, coming from the southeast direction—Wu rides the Azure Dragon and has strong energy, so it is judged as a newly made Buddha image; placed on Chen, which is the position of the crown of fire, so it is judged that this deity comes from the southeast.

假令己亥日未時寅加未，乘太陰，主西方神為祟，廟前有小樹，兼門破，廟後形勢高阜。假如戊子日伏吟，取寅為鬼，東北有廟神，兩重心願，其廟在山上，廟前後有樹木，上見青龍也。是龍寅三木森然，寅中有土為山，況戊日占是土鬼之上。

For example, on a Jihai day at the hour of Wei, Yin is placed over Wei, riding on Tai Yin, indicating that the spirit of the west is causing trouble: there is a small tree in front of the temple, and the temple gate is broken, while the land behind the temple is high and hill-like. Another example is the Hidden Chant lesson on a Wuzi day, taking Yin as the ghost, indicating that there is a temple deity in the northeast, and there are two unfulfilled wishes; the temple is built on a mountain, with trees both in front and behind it—because Yin has the Azure Dragon, which belongs to wood, and Yin itself also belongs to wood, so the wood energy is dense; Yin also contains earth, which represents a mountain; moreover, the Wu day corresponds to the earth official ghost.

上中下兮看，克下腰腳病死合面，克上頭面病坐死，中受克腹病死，克陽面左死，左陰面右死，克上克下，其尸不能僵。返吟，舊病死，老病中責鬼神類。墓為祟，旺是墓神，衰是墓鬼。方所亦看地上墓所加神。

One must also examine the situation in three sections: if therestrain is in the lower section, it indicates illness in the waist and legs, and death with the face downward; if therestrain is in the upper section, it indicates illness in the head and face, and death while sitting; if therestrain is in the middle section, it indicates illness in the abdomen and death. If therestrain is in a yang position, the person dies facing left; if in a yin position, facing right. If both upper and lower sections are subjected torestrain, the body cannot be straight. In a returning rhyme lesson, it indicates a recurrence of an old illness leading to death, and among old illnesses, it should be attributed to ghosts and spirits. When theTomb Spirit is causing trouble, the one with strong energy is theTomb Spirit, and the one with weak energy is the墓鬼; as for the location, it is determined by the position where theTomb Spirit is located on the Earth Plate.

干為人，支為物，靜為財，帶刃為血物，空亡為動物，人有情狀、男女、貴賤、親疏、老幼、色目，具後。

The Day Stem represents a person, and the Day Branch represents an object. What is still and unmoving signifies wealth and property. If the Yangren is present, it indicates something bloody. If it falls in Kongwang, it signifies a moving living creature. As for the condition of a person, gender, status, relationship, age, and type, they are all listed below.

子螟子息梢屠染，丑賢長者舊僧尼。寅儒道士曹祝吏，卯術沙門長子宜。魁僧牙保兇頑眾，將軍兵馬共辰推。干匠賓朋工作巳，婦人宮妣午廄兒。故舊眷屬姑姨妹，酒匠籠鷹未是之。醫道獵師作面者，市曹鋪遞並申持。金珠匠婢少陰酉，軍戌僕從戌夫兒。裝塑造樓欄廁直，更為幼子亥無疑。

The twelve Earthly Branches each govern certain categories of people: Zi governs matters related to silkworms, mulberry trees, caterpillars, and children, as well as small traders, butchers, and dyers; Chou governs virtuous elders and elderly monks and nuns; Yin governs scholars, Taoist priests, temple attendants, and officials; Mao governs mystics, monks, and eldest sons. Tall monks, brokers, guarantors, wicked people, and generals and soldiers are all governed by Chen. Skilled craftsmen, guests, and laborers are governed by Si; women, palace attendants, and deceased mothers, along with stables and children are governed by Wu. Old friends, maternal aunts, sisters, brewers, and caged eagles are governed by Wei. Physicians, Taoist priests, hunters, bakers, market vendors, and messengers are all governed by Shen. Jewelers, servants, and young women are governed by You; soldiers, attendants, husbands, and sons are governed by Xu. As for workers involved in making images, gilding, building houses, repairing fences, latrines, and also young sons, they are all governed by Hai.

物有新舊多寡器，子為水桶缽缸瓶。巾帽冠帶升斗丑，椅桌薦席並祭器。碗碟匙箸並寅留，屏枕帳籠箱門戶。船舫車輿竹器舟，笛簫琴瑟笙鼓樂。枷鈕並向卯中求，磚瓦石欄並械廳。牆壁庭院向辰搜。臼杵鍋釜筐鼎巳。櫃廚灶床皆午料，奩具盞盤酒器未。金銀銅錢向申遊，珠玉刀錢鏡問酉。

Vessels and objects differ in terms of newness, oldness, and quantity, and they are classified according to the twelve branches. Zi represents water containers such as buckets, bowls, jars, and bottles. Chou represents headgear like headscarves, caps, and crowns, as well as measuring tools like measuring cups, and also chairs, tables, mats, and ritual vessels. Bowls, plates, spoons, and chopsticks are associated with Yin. Screens, pillows, curtains, cages, boxes, doors, windows, boats, carriages, bamboo containers, and vessels, flutes, pipes, zithers, harps, flutes, and drums, along with shackles and fetters, are related to Mao. Bricks, tiles, stone railings, instruments of punishment, halls, walls, and courtyards are connected to Chen. Mortars and pestles, pots and cauldrons, baskets, and cauldrons belong to Si. Cupboards, cabinets, stoves, and beds are associated with Wu. Cosmetics boxes, plates, and wine vessels belong to Wei. Gold, silver, copper, and coins are related to Shen. Precious stones, blades, coins, and mirrors are connected to You.

鍬鋤錐劍戌宮謀，圈欄槽榨東司亥。十二支中用意收。

Tools and weapons made of metal such as shao, chu, zhou, and jian are to be sought in the 'Xu' palace, because Xu is dry earth containing hidden metal energy, making it the proper place for storing weapons and tools. Stables, enclosures, water troughs, oil presses, and 'Dongsi' which refers to outhouses and other lowly and dirty places are all under the jurisdiction of 'Hai', since Hai is associated with water, symbolizing filth, low areas, and accumulation. The symbolic meanings of the twelve earthly branches should be understood in this way, in order to fully grasp the concept of 'Lei Shen' or class deities.

辰為鹽鯗魚龍物，子是葷辛鼠燕腥。丑上蟹牛龜鱉類，虎豹貓狸果木寅。卯兔驢騾狐共取，蚓蛇蟬蟮巳為真。蠶馬鹿獐雀尋午，未雁鳩鴿酒羊群。猿猴猱鵬鵝面申，雞鴨鳥雉蚱酉陳。豺犬狼獒須看戌，豬豕熊狳筵亥雲。腥本作星。

The Earthly Branch 辰 is both a water reservoir and a dragon, so salt, dried fish, fish, and creatures like dragons and snakes are all associated with 辰. The Earthly Branch 子 belongs to water and is also a rat, so meat, strong-smelling foods, and spicy items, along with rats and swallows, are all associated with 子. The Earthly Branch 丑 is a cow and also represents damp earth near water, so crabs, cows, turtles, and softshell turtles are all associated with 丑. The Earthly Branch 寅 is a tiger, so tigers, leopards, cats, and civets, along with fruit trees produced by 寅 wood, are all associated with 寅. The Earthly Branch 卯 is a rabbit, so rabbits, donkeys, mules, and foxes are all associated with 卯. The Earthly Branch 巳 is a snake, so creatures like earthworms, snakes, cicadas, and eels, which are long and winding, are all associated with 巳. The Earthly Branch 午 is a horse, so silkworms, horses, deer, and pheasants are all associated with 午. The Earthly Branch 未 is a sheep and also relates to wine, so geese, pigeons, sheep, and wine are all associated with 未. The Earthly Branch 申 is a monkey, so monkeys, apes, and other primates, along with cranes, geese, and wheat-based foods, are all associated with 申. The Earthly Branch 酉 is a rooster, so chickens, ducks, flying birds, pheasants, and grasshoppers are all associated with 酉. The Earthly Branch 戌 is a dog, so jackals, dogs, wolves, and fierce dogs are all associated with 戌. The Earthly Branch 亥 is a pig, so pigs, boars, bears, armadillos, and banquets and wine are all associated with 亥. The original book's note: The character 「腥」 is sometimes written as 「星」 in other editions.

干為外飾，將為頭首，神為體形狀，以肖類。假令戌為玄武，賊人犬形頭尖。丑牛形頭大，眼目粗糙之類。又云，寅矮美髭，卯瘦，辰長面方，巳瘦長，午斜視方長，未短小，申酉白鬚黃，亥肥丑輕小眼，亥子黑色，寅卯青，申酉白，巳午赤，未黃赤，辰黃青，丑黃白，戌黃黑。天乙細小，蛇眼小額尖，龍好髭鬚，虎頭項短，天后清疏，太陰骨細，勾陳豐肥，太常額寬，玄武丑，天空老大。

The day stem governs a person's appearance and clothing, the heavenly generals govern the head and face, and the earthly branches' deities govern the body shape and form, each compared according to their respective characteristics. For example, if the branch Wu is occupied by 'Xuanwu', Wu represents a dog, so thieves would have a face resembling a dog, with a sharp and narrow head. If the branch Chou is occupied by 'Xuanwu', Chou represents a cow, so the appearance would be like a cow, with a large head and rough eyes. The rest follow the same pattern. Another approach focuses specifically on the forms of the twelve earthly branches: Yin represents a short stature with fine mustache, Mao represents a slender and thin figure, Chen represents a long and square face, Si represents a thin and elongated body, Wu represents slanting eyes and a square, long face, Wei represents a short and small body, Shen and You represent white hair and a yellow face, Hai represents obesity, and Chou represents a light body with small eyes. Regarding complexion, Hai and Zi represent black, Yin and Mao represent green, Shen and You represent white, Si and Wu represent red, Wei represents yellow with a reddish tinge, Chen represents yellow with a green tinge, Chou represents yellow with a white tinge, and Xu represents yellow with a black tinge. Further, regarding the forms of the twelve heavenly generals: 'Tianyi' (the Nobleman) has a small and delicate body, 'Teng Snake' has small eyes and a sharp forehead, 'Qinglong' (Azure Dragon) has a beautiful mustache, 'Baihu' (White Tiger) has a large head and a short neck, 'Tianhou' (Heavenly Empress) has a refined and clear appearance, 'Taiyin' has delicate bones, 'Gouchen' has a plump and full figure, 'Taichang' has a broad forehead and face, and 'Xuanwu' has an ugly appearance. 'Tiankong' (Heavenly Void) has an old and worn appearance.

天乙莊重蛇陰冷，雀輕俊青龍文足，六合慢善，太常典雅，白虎威嚴猛鷙之類。裝飾看遁干，甲乙青衣之類。欲知帶破不完全，鬼賊相沖內去看。凡鬼上下所乘之處，若見沖剋，或上下重疊交戰，必主其人不完全。干戰主傷頭面，支戰主傷手足。若得申鬼，當建丙，即須頭面不堪見。

On temperament: "Tian Yi" (Nobleman) indicates seriousness, "Teng Snake" indicates coldness and cruelty, "Zhu Que" (Vermilion Bird) indicates agility and elegance, "Qing Long" (Azure Dragon) indicates literary talent, "Liu He" (Six Harmonies) indicates a gentle and kind nature, "Tai Chang" indicates elegance, and "Bai Hu" (White Tiger) indicates severity and ferocity. The other heavenly generals follow similar patterns. To determine clothing and adornment, look at "Dun Gan" (Hidden Stem) — that is, the heavenly stem hidden using the Six Jia method within the earthly branches. If the hidden stem is Jia or Yi (wood), its color is green, indicating the person wears green clothing; others can be similarly inferred. To determine if the person has physical defects, check where "Guan Gui" (Official Ghost) and "Zei Yao" (Thief's Trigram) clash: wherever there is a clash or conflict between the official ghost and the trigram, or where they overlap and fight, it indicates physical damage. If the conflict is on the day stem, it indicates injury to the head or face; if on the day branch, it indicates injury to the hands or feet. For example, if the trigram is Shen metal (ghost), and the hidden stem is Bing fire (Jia or Yi) that controls Shen, it indicates damage to the head or face, which is unappealing.

純陽男，純陰女，一陰二陽男，一陽二陰女。若陽神臨陽位是男，陰神臨陰位是女。更上下不比，看貴蛇朱勾青克白是陽將，後陰空合常是陰將，不消建干。純陽二句前金氏注云：小六壬反此推，一陰二句同。

The lesson pattern is entirely governed by the male if it is dominated by yang spirits, and entirely by the female if dominated by yin spirits. If there is one yin and two yang spirits, it still governs the male; if there is one yang and two yin spirits, it still governs the female. If a yang spirit is placed on a yang position, it is judged as male; if a yin spirit is placed on a yin position, it is judged as female. If the upper and lower positions are not in harmony, there is no clear decision, then one should refer to the yin and yang of the twelve heavenly generals: nobleman, Teng Snake, Vermilion Bird, Gou Chen, Azure Dragon, and White Tiger belong to yang generals (the character '克' in '青克白' is difficult to understand in context and is likely a transmission error), while Heavenly Empress, Tai Yin, Tian Kong, Liu He, and Tai Chang belong to yin generals. One can determine male or female based on the heavenly generals, without needing to calculate 'dun gan'. Jin Zhengyin noted in the margin before the two lines about 'pure yang' that the method of small six ram is opposite to this; the line about 'one yin and two yang' is also reversed in the same way.

旺氣為貴，衰氣為賤。天乙為貴，螣蛇為賤。太歲為至尊，月建為臺省之類。皆旺氣也。然而得地為貴，敗絕空亡之地為賤。經云：“貴人坐印為有祿是貴，敗絕空亡是賤。貴人坐印，甲以乙丑為貴，丑加申，是壬申為坐印，是有祿之人。”又如甲子日以辛未為貴，未加辰，見戊辰為坐印，戊助辛鬼剋日，是有祿之人來害貧賤者。如庚寅日遁丙在戌，戌臨亥，是火絕亥，鬼居亥為貧，是貧賤之人來害貴者。

When a heavenly stem is strong, it is considered noble; when weak, it is considered lowly. Among the Twelve Heavenly Generals, the "Tianyi" nobleman is the most noble, and "Teng Snake" is the most lowly. The "Tai Su" is the supreme deity, and the "Yue Jian" is like a high-ranking official, both belonging to strong energy. However, one must also consider where they fall: those that are in a favorable position are considered noble, while those that fall in a defeated, extinct, or empty position remain lowly. The classic text says: "When a nobleman sits on the official seal, it indicates a person with a fortune, hence noble; when it falls in a defeated, extinct, or empty position, it is considered lowly. So, when a nobleman sits on the official seal, for example, on a Jia day, the nobleman is Yi Chou, and Chou is placed on Shen. Shen's hidden stem is Ren Shen, and the water of Ren nourishes the wood of Jia, which is the official seal. This is called a nobleman sitting on the official seal, indicating a person with a fortune. Another example is on a Jia Zi day, where the nobleman is Xin Wei, and Wei is placed on Chen. Chen's hidden stem is Wu Chen, which also sits on the official seal. Wu earth supports Xin metal, and Xin metal is the official ghost of Jia wood, which comes to attack the day stem, indicating that a person with a fortune is coming to harm the poor and lowly. Another example is on a Geng Yin day, where the hidden stem is Bing fire on Xu, and Xu is placed on Hai. Fire is extinct in Hai, and the ghost deity residing in Hai indicates poverty, meaning that the poor and lowly are coming to harm the noble person."

親疏：合親，不合疏，日與辰自然相須，不可分為二歧，蓋日是人，辰是宅，豈有有身而無歸棲之所耶？故知三傳中，但與支合者便是我親。老少：孟為少，仲為壯，季為老。看所臨地上，又看有氣為少，無氣為老。新舊：旺為新，衰為舊，詳見六親新故中。

On the closeness of relations: those that are in harmony are close relatives, while those that are not in harmony are distant. The day stem and day branch are inherently dependent on each other and cannot be separated, because the day stem represents the person's body, and the day branch represents the dwelling. How could there be a body without a place to reside? Therefore, in the three transmissions, any that harmonize with the day branch are considered my relatives. On age: the four first branches (寅, 申, 巳, 亥) indicate youth, the four middle branches (子, 午, 卯, 酉) indicate middle age, and the four last branches (辰, 戌, 丑, 未) indicate old age; also consider the earth plate they are associated with and their vital energy—those with vitality are young, while those without vitality are old. On new and old: prosperity and strength indicate new, while decline indicates old, for detailed discussion see the section "New and Old Six Relations."

甲己子午九之類。上下得者為並，旺相為倍，休囚為減。假如乙亥日以丑為財，乘蛇，丑八蛇四，八四相併，為三百二十也。只用神將，不用地盤。

When discussing the quantity of things, the Earlier Heaven numbers are used: Jia, Ji, Zi, and Wu are all counted as nine, and the other heavenly stems and earthly branches are calculated in the same way. When two heavenly spirits are in harmony, their numbers are added together. If a spirit is prosperous and strong, its number is doubled; if it is weak and confined, its number is reduced. For example, on a Yihai day, Chou earth is considered the wealth. Chou is occupied by the Teng Snake. The number of Chou is eight, and the number of Teng Snake is four. These two numbers are combined to calculate a total of three hundred and twenty. Here, only the numbers of the Heaven Plate spirit and the occupying Heavenly General are considered, not the numbers of the Earth Plate.

方華谷云：“參之天將所因之事，可以考求。以神多寡之數有定故也。子午九，丑未八，寅申七，卯酉六，辰戌五，巳亥四，上下參合，其數可知。至如上寅而下子，七九乘之為六十三，旺相多倍，囚死減半，休當十六之本數，歲月值建而多加之。十六之數，於寅子言。后九、貴八、龍七、合六、勾五、蛇四、雀九、常八、虎七、陰六、空五、元四。”附：水、火、木、金、土；一、二、三、四、五；羽、徵、角、商、宮。

Fang Huagǔ said: "By combining the affairs governed by the Heavenly Generals, one can deduce the numbers, because the number of the divine generals is fixed. For instance, Zi and Wu are nine, Chou and Wei are eight, Yin and Shen are seven, Mao and You are six, Chen and Xu are five, and Si and Hai are four. By combining the upper and lower generals, the number can be determined. For example, if the upper general is Yin and the lower is Zi, seven and nine are multiplied to get sixty-three. If the general is in a prosperous and strong state, the number is doubled; if in captivity or death, it is halved; if in rest, the base number sixteen is taken—this sixteen is derived from adding seven and nine. If the year or month ruler is present, the original number should be added. The numbers for the twelve Heavenly Generals are: Heavenly Empress nine, Nobleman eight, Azure Dragon seven, Liu He six, Gou Chen five, Teng Snake four, Vermilion Bird nine, Tai Chang eight, White Tiger seven, Tai Yin six, Tian Kong five, and Black Tortoise four." The correspondence between the Five Phases and the Five Sounds is as follows: Water corresponds to one and the sound Yu, Fire to two and the sound Zheng, Wood to three and the sound Jue, Metal to four and the sound Shang, and Earth to five and the sound Gong.

亥子為江湖，寅卯為山林，丑田，未井，午市，巳窯，申為囤場，戌為營寨，辰為衙庭，酉為城郭。宅舍：子為房，丑壁，寅過路，卯酉門，辰積壤，巳廚，午堂，未園圃井，申過路長道，戌浴堂，亥廁水溝。又上下相加取之，假如丑加亥為橋，未加亥為井，亥加定為樓臺之類。

On the location:亥 and 子 represent rivers and lakes, 寅 and 卯 represent mountains and forests, 丑 represents fields, 未 represents wells, 午 represents bustling markets, 巳 represents kilns and stoves, 申 represents warehouses, 戌 represents military camps, 辰 represents government offices. Further, regarding the parts within a house: 子 represents the bedroom, 丑 represents walls, 寅 represents corridors, 卯 and 酉 represent doors, 辰 represents accumulated soil, 巳 represents the kitchen, 午 represents the main hall, 未 represents gardens and wells, 申 represents long passageways, 戌 represents bathrooms, 亥 represents toilets and ditches. One can also combine the Heaven Plate and Earth Plate to derive meanings. For example, 丑 added to 亥 represents a bridge, 未 added to 亥 represents a well. If 亥 is added to another branch, it represents towers or buildings (the original text says 「亥加定」, but 「定」 is not a branch, so there may be an error in transmission).

以用神為方，中傳為去處，末為所止之處。又逃者初出門外，剛責中，柔責末，為止處。假如壬剛午日，中傳卯，主賊人門前有大路，兩邊垂柳成陰。丑加子金氏旁註云：未加中，住前有大坑，有橋真入門前路。如戊剛申日卯酉上，主門前有大驛路金氏“卯”旁註“末”，“酉”旁註“中”，巳日平頭殺，是僧家。

Divination for tracing the traces and reasons of thieves and runaways: use the 'Useful God' to determine the direction, the 'Middle Transmission' to determine where they are going, and the 'Final Transmission' to determine where they are staying. When a runaway first leaves home, on a yang day the 'Middle Transmission' is responsible, and on a yin day the 'Final Transmission' is responsible, indicating where they will take shelter. For example, on a Renwu day, which is a yang day, if the 'Middle Transmission' is卯 (Mao), which represents wood and roadside willows, it indicates that there is a wide road in front of the thief's house, with willows on both sides. If丑 (Chou) is added to子 (Zi) (Jin Zhengyin note: alternatively written as 'Wei added to Zhong'), it indicates that there is a big pit in front of the residence, with a bridge facing the road in front of the door. Another example is on a Wushen day, which is a yang day, if卯 (Mao) and酉 (You) are above it (Jin Zhengyin note: 'Mao' is marked as 'Final Transmission' and 'You' is marked as 'Middle Transmission'), it indicates that there is an official road and post road in front of the door. On a巳 (Si) day, which is 'Ping Tou Sha', it indicates that the person is from a Buddhist family.

乙柔日看天罡加處，主賊家住有竹木藤蔓，草木纏繞之處。用貴人並三傳俱在日辰前，主占人住前巖。金日納音遙寅日艮為山，若三傳日辰亥子水，前有池塘，如壬癸申酉日主溪澗眾源，隨水勢直下。戌亥相加，在蹊岸灘磧之隱所。寅卯木居日辰前，地名前山前塢，亦名東村。加南南村，加西西村，加北北村之所。

On a Yi day, which is a flexible day, one should look at the position of Tiangang (Chen) to determine the location of thieves, who live in areas with bamboo, trees, vines, and dense vegetation. If the Useful God, Nobleman, and Three Transmissions all fall before the Day Branch, it indicates that the person involved lives in an area with rocks in front. On a day with the Nayin sound element of metal, the remote position of寅 (Yin) is taken, and since寅 is the Gen hexagram (mountain), it also indicates a mountain in front. If the Three Transmissions and Day Branch meet亥 (Hai) or子 (Zi) water, it suggests a pond in front of the door. On days of壬 (Ren) or癸 (Gui) and申 (Shen) or酉 (You), there are many streams and rivers converging, flowing continuously downward. If戌 (Xu) and亥 (Hai) are combined, it indicates a hidden location by a narrow path, near a sandy beach or rocky shore. If寅 (Yin) or卯 (Mao) wood is before the Day Branch, the place is called Front Mountain or Front Valley, also known as East Village. If it is added to the south, it is South Village; if to the west, it is West Village; if to the north, it is North Village.

用日辰三傳俱貴人後，其賊家地名後塢，對見丑為田，後郭後山；見寅卯為後塢，見申午為後路，亥子為後塘，申酉為後坑，後塘後源。若庚子辛丑納音土，贓物藏於土窖；若甲子乙丑納音金，甲午乙未金，皆滋磧砂石土。若潤下水，必折東。三日後，自西轉東。凡辰戌丑未四墓，主墳窖穴寶。

If the useful god, the day branch, and the three transmissions all fall after the nobleman, then the thief's place name will have the character "hou" (after), such as "houwu" (after village). Comparing this, if the branch is "chou" (ox), it indicates "tian" (field), "houtuo" (after village), "houshan" (after mountain); if the branch is "yin" (tiger) or "mao" (rabbit), it indicates "houtuo"; if the branch is "shen" (monkey) or "wu" (horse), it indicates "houlu" (after path); if the branch is "hai" (pig) or "zi" (rat), it indicates "houtang" (after pond). If the nayin sound element is "gengzi" or "xinchou" which belong to earth, the stolen goods are hidden in an earth cellar. If the nayin sound element is "jiazi" or "yichou" which belong to metal, or "jiawu" or "yiwei" which belong to metal, the stolen goods are hidden in sandy and stony areas. If the nayin sound element is "runxia" (moistening and descending) water, the stolen goods will definitely head east, and after three days, they will turn from west to east. All branches of the four grave earths (chen, xu, chou, wei) indicate places for burial, cellars, and caves where treasures are hidden.

又子為溪，亥為陂，戌為灘，只如戌酉申三傳占外婦，走西北角，近谷邊。戊己日為陂頭，壬癸日為古溪，癸日丑為流竇；若舊太歲為古塘古溪，新太歲為新塘新溪之所。

The child represents a small stream,亥 represents a pond,戌 represents a riverbank. For example, if the three transmissions are戌,酉,申, and the divination is about a woman encountered outside, it indicates she is heading towards the northwest corner, near the edge of a valley. On戊 or己 days, the main focus is at the head of the pond; on壬 or癸 days, it is at an old stream. On癸 day, encountering丑 indicates the mouth of a flowing stream. If it meets the old master, it refers to an old pond or old stream; if it meets the new master, it refers to a new pond or new stream.

卯為竹木，寅為大林，卯為木為井，加土為車，加未為園林，加辰為山崗林木，加丑為墳林，加戌為溪塘，加丑為田野，加亥為草澤，卯加戌，舊屋接新，加申欲動，加子加酉崩廢屋下。子加卯，望東北方有人修屋及門戶，卯加午，婦人家藏，卯乘元武加申上，逃者必在西南方城市中藏。

The trigram Mao represents bamboo and trees; Yin represents large forests. Mao also represents a well. When Mao is placed on top of earth, it signifies a cart. When combined with Wei, it indicates a garden. When combined with Chen, it represents a mountain ridge with trees. When combined with Chou, it signifies a graveyard with trees. When combined with Xu, it indicates a stream or pond. When combined with Chou again, it represents fields. When combined with Hai, it signifies marshy land. When Mao is combined with Xu, it indicates an old house being extended with a new one. When combined with Shen, it suggests a planned move. When combined with Zi or You, it indicates hiding beneath a collapsed and abandoned house. When Zi is combined with Mao, it suggests looking towards the northeast and seeing someone building a house and its entrance. When Mao is combined with Wu, it indicates hiding within a woman's home. When Mao is combined with Xuanwu and placed on Shen, it indicates that a fugitive is hiding in a city in the southwest.

破者，損也。亥破寅，納音水日，為破塘破溪。納音土日，為破山崩石之名。午破卯，火日破屋，水日溪，辰破丑，主破田荒墳之所。諺云“破者，廢也。”酉破子，崩摧山石之所，水日灘磧古潭，丑破田，辰古冢，戌廢窯，未夏天井。納音即甲子乙丑金，丙寅丁卯火是也。

The term "pò" means destruction. When亥 (Hai) breaks寅 (Yin), if the day's nayin sound element belongs to water, it indicates broken ponds and broken streams; if it belongs to earth, it indicates broken mountains and landslides. When午 (Wu) breaks卯 (Mao), if the day's nayin sound element belongs to fire, it indicates destroyed houses; if it belongs to water, it indicates streams. When辰 (Chen) breaks丑 (Chou), it indicates ruined fields and old graves. A common saying goes: "pò means abandonment." When酉 (You) breaks子 (Zi), it indicates places where mountains and rocks collapse; if the day's nayin sound element belongs to water, it indicates sandy beaches, gravel, and ancient ponds. Seeing丑 (Chou) indicates ruined fields; seeing辰 (Chen) indicates old graves; seeing戌 (Xu) indicates abandoned kilns; seeing未 (Wei) indicates corridors, eaves, and courtyard areas. The nayin sound element referred to here means that for days likeJiazi (Jiazi) andYichou (Yichou), the nayin sound element belongs to metal; for days likeBingyin (Bingyin) andDingmao (Dingmao), the nayin sound element belongs to fire.

刑者，險崩屈曲荒廢也。如寅刑巳，若元臨寅，主賊在破山中藏，此論甲乙日也。若金日巳申，為山石。戊日主疊土處，藏崩陷之所。申刑寅日山險壞，林木之下，藏樵夫小徑，屈曲之中。丑刑戌，古墳丘冢之中，戌刑未，舊荒廢園圃，或有古井藏匿。

the so-called "crime" refers to dangerous, broken, winding, and abandoned terrains. For example, the刑 between寅 and巳, if the Black Tortoise is present on寅, it indicates thieves hiding in broken mountains, which applies to days of Jia and Yi. If the day's Nayin sound element is metal and there is巳 or申, the hiding place is among rocks and stones. On Wu days, the hiding place is in layers of soil, concealed in collapsed and sunken areas. On days of刑 between申 and寅, the mountains are steep and ruined, with hiding places under trees, along paths used by woodcutters, and in winding areas. On days of刑 between丑 and戌, the hiding place is within ancient tombs and mounds. On days of刑 between戌 and未, the hiding place is in abandoned old gardens, or near old wells that can be used for concealment.

沖者，橫也。亥子為橫塘橫溪，丑寅為橫山，丑未為橫田橫丘之名。辰戌為橫崗橫隴；寅申為橫石橫崗；返吟為遠，水日寅申沖為西溪西園，丑長田未南田，加亥加巳新田拗地，彎曲之所。未加丑古田，或加辰古槨。

The term "chong" refers to "crossing" or "horizontal." When亥 and子 conflict, it indicates places like cross ponds or cross streams. When丑 and寅 conflict, it indicates cross mountains. When丑 and未 conflict, it indicates cross fields or cross hills. When辰 and戌 conflict, it indicates cross ridges or cross ridges. Whenever "fan yin" is encountered, it suggests long distances. If the current day's nayin is water and寅 and申 conflict, it indicates places like western streams or western gardens. Seeing丑 indicates long fields, seeing未 indicates fields to the south. Adding亥 or巳 indicates newly cultivated fields or low and winding land. If未 is added to丑, it indicates ancient fields; if added to辰, it indicates ancient coffins.

害者，直也，為長也。申亥為直源長塘。酉戌為直崗直隴。子未為直溪直塘，長溪長畔。丑午為長橋直坑。六合者，雙也。卯戌為雙峰，子丑為雙溪雙塘雙橋，寅亥為雙林雙塘雙墳，辰酉以新合舊，新冢溪澗之所。巳申為雙路，雙破損屋宅，新墳之所；午未為雙池，園亭，臺閣所藏。

The so-called "six harms" refer to the meanings of "straight" and "length." The harm between Shen and Hai indicates straight water sources and long ponds. The harm between You and Xu refers to straight ridges and straight hills. The harm between Zi and Wei refers to straight streams, straight ponds, long streams, and long banks. The harm between Chou and Wu refers to long bridges and straight pits. The so-called "six harmonies" refer to the meaning of "double." The harmony between Mao and Xu refers to double peaks. The harmony between Zi and Chou refers to double streams, double ponds, and double bridges. The harmony between Yin and Hai refers to double forests, double ponds, and double graves. The harmony between Chen and You is a new combining with the old, referring to new graves and places by streams. The harmony between Si and Shen refers to double roads, two damaged houses, and places of new graves. The harmony between Wu and Wei refers to double pools, gardens, pavilions, and places where terraces are hidden.

三合者，三也，參差不齊也。寅午戌地名三峰，岩石穴竇中；亥卯未園林野基，居東；納音水日為三湖九江之所。申子辰為三溪三塘，始自西南，三日後定東也。巳酉丑為三坑三峰三隴之下。

The concept of "Triple Harmony" refers to the number "three" and signifies something uneven or irregular. The combination of寅, 午, and 戌 forms a fire triple harmony, and places named "Sanfeng" (Three Peaks) indicate locations within rocky caves. The combination of亥, 卯, and 未 forms a wood triple harmony, associated with gardens and old foundations in the eastern direction; if the day'sNayin sound element element is water, it suggests areas like three lakes and nine rivers, typical of water towns. The combination of申, 子, and 辰 forms a water triple harmony, associated with three streams and three ponds, initially heading southwest but settling eastward after three days. The combination of巳, 酉, and 丑 forms a metal triple harmony, associated with locations beneath three pits, three peaks, and three ridges.

知一伏吟近，返吟遠。又遠近用關梁，春寅卯辰以後丑為關，前巳為梁，即如元武加巳上，為五里內之數午未上。夏巳午未以辰為關，申為梁；秋申酉戌以未為關，亥為梁；冬亥子丑以戌為關，寅為梁。關內為近數，關外為遠數。關內十里以下，樑上五里以下，過關外又增，數有遠近推之。

All lesson patterns such as "Zhi Yi" and "Fu Yin" indicate near events, while "Fan Yin" indicates distant ones. Additionally, "Guan" and "Liang" can be used to determine near or far: in spring, the three branches Yin, Mao, and Chen are in season, with the previous branch Chou as Guan and the next branch Si as Liang. For example, if "Xuan Wu" is placed on Si, it indicates a distance of five li or less; if placed on Wu or Wei, the distance is calculated accordingly. In summer, the three branches Si, Wu, and Wei are in season, with the previous branch Chen as Guan and the next branch Shen as Liang. In autumn, the three branches Shen, You, and Xu are in season, with the previous branch Wei as Guan and the next branch Hai as Liang. In winter, the three branches Hai, Zi, and Chou are in season, with the previous branch Xu as Guan and the next branch Yin as Liang. If a branch falls within Guan, it indicates a near distance; if it falls outside Guan, it indicates a far distance. Distances within Guan are less than ten li, and distances within Liang are less than five li. Beyond Guan, the distance increases progressively according to the near or far calculation.

三合主三日百里外；六合，主五里、五十里。木三里、三十里。樑上近數，土主五里，木三里，金四里，火二里，水一里。

Any formation of Triple Harmony indicates a distance of three days and beyond a hundred miles; any formation of Liu He indicates a distance of five or fifty miles; those belonging to wood indicate three or thirty miles. If it falls on a beam, the near distance is used: those belonging to earth indicate five miles, those belonging to wood indicate three miles, those belonging to metal indicate four miles, those belonging to fire indicate two miles, and those belonging to water indicate one mile.

關外遠，潤下三百里，炎上、曲直、稼穡、從革二百五十里，遊子遠去千里。天罡為陽關，三傳過辰上，主去遠。河魁為陰關，三傳過戌上，主遠去。遠道可上下相加，如戌加申，戌五申七五七三十五里，三百五十里遠。若旺相倍而增之。用神囚死，因而減數。三傳日辰見六丁及馬、太陰、太乙、神后主逃者遠，不可追也。

Once the person has passed the gate, the distance is considered far. For the Nayin sound element belonging to 'Runxia' water, the distance is three hundred li. For 'Yan Shang' fire, 'Qu Zhi' wood, 'Jia Se' earth, and 'Cong Ge' metal, the distance is two hundred and fifty li. If the 'You Zi' evil spirit is present, the distance is a thousand li. The 'Tiangang' Chen is the Yang Gate; if the three transmissions pass through the Chen position, the distance is far. The 'Hekui' Xu is the Yin Gate; if the three transmissions pass through the Xu position, the distance is also far. For long distances, add the numbers of the upper and lower deities and multiply them. For example, if Xu is placed on Shen, Xu's number is five and Shen's number is seven, five times seven is thirty-five, which equals thirty-five li. Adding one more position makes it three hundred and fifty li. If the deity is prosperous and strong, the distance doubles. If the useful god is in a state of imprisonment or death, subtract the number accordingly. If the three transmissions and the day branch encounter the Six Ding deity, the post-horse, Tai Yin, Tai Yi, and Shenhou, it indicates that the person who has fled has gone far and cannot be caught.

支前為前，支後為後。陰為前初傳也，再傳為後。假如天罡為墳，地盤上辰，上見酉，為前，酉為門戶，上見朱雀，前門有符篆。再傳酉，上見寅為後，上乘白虎，後有石虎或廟宇之類。

The position before the day branch is considered "front," and the position after the day branch is considered "back." In terms of the three transmissions, the first transmission arising from the hidden spirit is considered front, and the second transmission is considered back. For example, if "Tiangang" (Chen) is the master of the grave, and the earth plate's position of Chen has the酉 (You), this is front. Since You governs the gate, if You is accompanied by "Vermilion Bird," it indicates that there is a talisman on the gate of the grave. If another transmission comes to You, and You has the寅 (Yin), this is back. If Yin is accompanied by "White Tiger," it indicates there is a stone tiger or a temple or similar structure behind the grave.

日上發用為高，辰上發用為下。假如占訟，在高為吊，在低為縛。占失物，用在日上，物在高處；用在辰上，物在低處。“高下”之前，原本失抄一節：左右 子作宅，丑為左鄰，亥為右鄰，午為對鄰。看其上所見之神，與日干上神，比和為順，刑戰為不睦。假如左右上下之神，自克其下，彼家凶衰。若白虎死氣則死喪，朱雀則口舌，元武則盜失之類也。

Calculations based on the day stem are considered higher, while those based on the day branch are considered lower. For example, in divination regarding legal disputes, if the matter is in a higher position, it indicates being lifted up, while if it is in a lower position, it indicates being bound. In divination regarding lost items, if the useful god is on the day stem, the item is in a high place; if the useful god is on the day branch, the item is in a low place. The original text omitted the section on 'left and right' before the section on 'high and low'. The text on 'left and right' reads: take the rat as one's own residence, the ox as the left neighbor, the pig as the right neighbor, and the horse as the opposite neighbor. Observe the gods seen by these positions and compare them with the gods on the day stem: if they are like and harmonious, it indicates harmony between the two households. If there is mutual conflict and struggle, it indicates discord between the two households. If the gods of the left and right and above are themselves attacking the earth plate below, it indicates misfortune and decline for that household. If the upper god is 'White Tiger' and it coincides with death qi, it indicates death in the household; if it is 'Vermilion Bird', it indicates disputes and conflicts; if it is 'Black Tortoise', it indicates theft and loss. The rest can be interpreted in a similar manner.

式中名義多異名同實，故表出之。兄弟、比肩、劫財、奪財、羊刃，又曰比劫、奪刃。父母：印綬、印梟、本、日本、長生。妻、財。官鬼、克賊。子孫、救神、盜氣、又曰子、竊、耗、脫、散。

In the Six壬 system, terms often have different names but refer to the same concept, so they are listed here for reference. Those of the same type as the day stem are called "brothers," also known as "similar stems," "robber wealth," "seized wealth," and "Yangren," and are commonly abbreviated as "similar stems" or "seized edges." Those that generate me are called "parents," also known as "imperial seal," "imperial枭," "origin," "Japanese origin," and "growth." Those I overcome are called "spouse," also known as "wealth." Those that overcome me are called "official ghosts," also known as "overcoming" or "thief." Those I generate are called "sons and daughters," also known as "rescue deity" and "stealing qi," and are commonly abbreviated as "sons," "theft," "consumption," "loss," and "dispersion."

日干、我、身、人。辰、支、他、彼、宅、地方、道行、下。將、天乙、天將、天官、貴人、上、外。神、月將、神后等也。天盤、天上、內、中。臨、加、覆、留、落、踏、陷、入。戰、傷。

Under the term "Day Stem," it is also called I, self, or person. Under the term "Day Branch," it is also called branch, other, him, place, domain, way, and below. Under the term "General," it is also called Heavenly Ethereal, Heavenly General, Heavenly Official, Nobleman, above, and outside. Under the term "God," it is also called Month General, Shenhou, and so on. Under the term "Heavenly Plate," it is also called Heaven Above, inside, and middle. To indicate a relationship of being overlaid, there are several terms: approach, add, cover, stay, fall, step on, sink, and enter. To indicate mutual control or conflict, there are two terms: battle and injure.

乘、為、作、得、建、被、持、帶、扶、助。伏、住。葉、賊、制、入、受、爭。氣、天時。來、遠近皆可。俱同。傳、傳歸、傳入、傳終、傳內、傳外、傳進、傳出回、傳旺、傳墓、傳生、傳絕。中末，兼地盤者。彼此、彼各、彼己、彼我、互遞、互相、遞相、支干上下，凡對言者，人宅雙為法等。停、均。

It is said that terms expressing carrying, serving as, obtaining, include: "sheng" (to ride), "wei" (to be), "zuo" (to make), "de" (to obtain), "jian" (to build), "bei" (to be subjected to), "chi" (to hold), "dai" (to carry), "fu" (to support), and "zhu" (to assist). Terms expressing concealment and stillness include: "fu" (to hide) and "zhu" (to stay). Terms expressing mutual coordination, mutual infringement, and mutual control include: "ye" (which means "cooperation"), "zhe" (to steal or infringe), "zhi" (to control), "ru" (to enter), "shou" (to receive), and "zheng" (to contend). Terms expressing the waxing and waning of seasonal energies are called "qi" (energy), also called "tian shi" (heavenly time). The term "lai" (to come) is used to express coming and going; it can be used for both near and far, and its usage is consistent. The terms for "san chuan" (three transmissions) include: "chuan" (transmission), "chuan gui" (transmission returning), "chuan ru" (transmission entering), "chuan zhong" (transmission ending), "chuan nei" (internal transmission), "chuan wai" (external transmission), "chuan jin" (transmission advancing), "chuan chu" (transmission exiting), "chuan wang" (transmission of prosperity), "chuan mu" (transmission of burial), "chuan sheng" (transmission of generation), and "chuan jue" (transmission of extinction). When referring to "zhong" (middle) and "mo" (end), the Earth Plate is included in the calculation. All terms that are used in pairs include: "bi ci" (each other), "bi ge" (each respective), "bi ji" (each self), "bi wo" (each other), "hu di" (mutual exchange), "xiang xiang" (mutual), "di xiang" (reciprocal), and "zhi gan shang xia" (upper and lower of branch and stem). When laws are established by comparing both the person and the dwelling, they all fall into this category. Terms expressing balance and impartiality include: "ting" (balance) and "jun" (equity).

右中式心法一通，皆恆有得於心者，與人談壬，未嘗出此。蓋自黃帝作式，曰太一壬遁，以人謀參之天，中式。蓋專理人事者也。夫心者，身之主，神明之舍也。法者，則也，效也。神而明之，可則可效。雖天一君，式中之尊，法天則地，開造化門，不有發斷，孰知其神？

The above passage from "The Chinese Heart Method" is all that I, Zhu Heng, have gained in my heart over the years. In my lifetime, when I have discussed the Six壬 (Liuren) with others, I have never gone beyond this scope. Since the Yellow Emperor created the style disk, there are three styles known as "Taiyi," "Liuren," and "Dun Jia." All of them use human affairs to verify the heavenly way. Among these, the Liuren style specializes in handling matters of the human world. The term "heart" refers to the master of the body, the dwelling place of the divine spirit; the term "method" refers to a standard, a model to be followed. If one can divine the way, then this method can both serve as a standard and be a model to follow. Although "Tianyi Nobleman" is the supreme deity in the style disk, capable of emulating heaven and earth and opening the gate of creation, if it is not used to make predictions and judgments, who could know its profound mystery?

達觀天一發微，維一為道，萬化之基，甲拆癸歸，亥子滋，莫不有數，觀數有原，巡入式門，端推五行，妙在生生，曰親曰疏，有喜有畏。述六親變化，惟權在中，量彼輕重，分明知識，定為五要權衡，名殊義同，總由中式法，以告來昆。洪武十年五月十日朱恆謹志。

Looking at it broadly, the initiating transmission of the Nobleman of Heaven (天一贵人) reveals the most subtle principles: this single 'one' represents the Dao, the fundamental basis for the transformation of all things. Jia governs the sprouting of grass and trees, Gui governs the concealment and measurement of the end, Zi and Hai govern the generation of water vapor, and none of them lacks a fixed number; observing these numbers also has an original source. Following the order to enter the gate of the formula disk, properly deducing the Five Phases, its subtlety lies in the continuous generation and renewal. Thus, there are close and distant relations, some pleasant and some ominous. I explain the changes of the Six Relations, with the key being a 'balance'—measuring the weight of each, distinguishing understanding clearly, thus composing the essay 'Five Essential Balances'. As for expressions with different names but the same meaning, they all ultimately return to the method of 'Middle Style', and I have written them down to inform future fellow practitioners. Recorded by Zhu Heng on the tenth day of the fifth lunar month in the tenth year of Hongwu.