An Annotated Guide to Great Liuren, Ming dynasty, authored by Chen Gongxian and others.

邵康節先生詩云：“一物從來有一身，一身還有一乾坤。能知萬物備於我，肯把三才別立根。天心一中分造化，人於心上起經綸。仙人亦有兩般話，道不虛行只在人。”此易斷之總綱也。季銀國先師亦以易宜活用，觀其見水流至隴頭知病人將死，騎門限問考知必委培二例，斯得易髓者也。學壬者不可不知之。

In the Song Dynasty, Master Shao Kangjie wrote a poem stating that any object is originally a complete entity in itself, and within this entity lies another heaven and earth. If one understands that the principles of all things are fully contained within one's heart, one will not regard heaven, earth, and humanity as external sources separate from the mind. The heart of heaven resides in the center and differentiates into all forms of creation; humans, on the other hand, generate their affairs and achievements through their own minds. Even the words of immortals have true and false aspects; the efficacy of a method does not come about by itself, but depends entirely on the person using it. This poem is the summary of divination using the Yi. Master Ji Yin Guo also advocated for the flexible application of Yi principles. He once saw water flowing to the end of a field and predicted the patient would die; he also saw someone sitting across the threshold to inquire about an exam and concluded that the person was being entrusted to be trained rather than taking the exam himself. These two examples could only be made by those who truly grasp the essence of Yi studies. Those who study "Liu Ren" must not be ignorant of this principle.

自序、程序、卷一 註釋心印賦、卷二 註釋指掌賦、卷三 六壬會纂占驗指南、卷四 大六壬神煞指南。

The entire book is arranged as follows: first comes the author's preface, followed by the preface written by Cheng Shi. Volume one provides line-by-line annotations on the "Heart Seal Essay," volume two offers line-by-line annotations on the "Guide to the Palm Essay," volume three is a guide to practical examples collected in the "Six壬 Compilation," and volume four focuses specifically on the system of deities and ominous signs used in "Great Six壬."

六壬之術，傳之甚古，周、漢、唐、宋迄於明季，名家輩出，而今式微矣。餘出身隴畝，世業耕讀，非今慕古，雅愛五行。庚戌季秋，以百七十元，貿得上海民國江東書局《改良大六壬全書三種》，三十年間，苦讀不綴，間為人占，而實求理自娛也，雖多有應者，亦不過好之耳。

The divination system known as "Liu Ren" has been passed down for a long time, from the Zhou Dynasty, Han Dynasty, Tang Dynasty, Song Dynasty, all the way to the end of the Ming Dynasty, with famous masters appearing in each generation. However, by today it has become greatly declined. I was born in the countryside, and my family has been engaged in farming and reading for generations, and I am not biased towards the past or the present. It is just that I have a natural fondness for the Five Phases theory. In the autumn of the Gengxu year, I spent 170 yuan to buy a copy of the "Improved Complete Liu Ren Manual in Three Volumes," published by the Jiangdong Book Bureau in the Republic of China era in Shanghai. For the next thirty years, I studied it diligently without ceasing, and occasionally used it to predict for others. In reality, it was just my personal pursuit of understanding the principles for my own entertainment; although many of the predictions came true, it was merely a personal hobby.

然觀今者納甲、星命之書，充棟汗牛，而壬學之書，屈指可數，為之可懼，故有意將所得所感，成一帙而濫芋於壬書中，以副尊壬之意，以消永日之閒。但賢如孔聖，尚且述而不作，吾輩後生，焉敢自題曰某某著耶？

However, looking at today's market, books on "Najia" six-yao and star destiny are piled up everywhere, so numerous they could crush a cart. Books on six-ren, on the other hand, are few and far between, which really causes concern. Therefore, I intend to write down my own insights and experiences into a book, pretending to be part of the six-ren literature: first, to honor my respect for six-ren, and second, to pass the long idle days. Yet, even a sage like Confucius merely organized and explained without claiming authorship. How dare we later generations inscribe our names as the authors on books?

竊謂所閱書中，以《大全》、《指南》最為壬學圭臬，而《大全》匯類總集，繁複不可驟讀；《指南》則言簡意賅，發人深省，但引而不發，未盡細故，令後學無由而致其道，餘因之簡注之，僭參己意，並引少許實例，稍著翼論之功，以求拋磚之效。壬學廁身，未得其徑，南畝農夫，言辭陋鄙，徒汙明家之目，訛漏必多，方家指正。是為序。北海張洪於庚辰年秋。

I privately believe that among the books I have read, the "Complete Liuren" and the "Liuren Guide" are the most suitable for the standard of Liuren divination: the "Complete Liuren" is a comprehensive compilation, with many detailed entries, making it impossible to read through in one go; the "Liuren Guide," on the other hand, is concise in expression yet complete in meaning, very capable of provoking deep reflection. Unfortunately, it only draws the bow but does not shoot the arrow, with insufficient details, making it difficult for later learners to enter the field. Therefore, I have made a brief commentary on it, daringly adding some of my own insights, and citing a few examples to slightly assist in explaining the points, hoping to serve as a brick to provoke jade. I have been living outside the realm of Liuren, not yet having touched its gate, and I am a farmer from the southern fields, my words crude and unpolished, which may have tainted the eyes of professionals. There are certainly many errors and omissions, and I humbly request the experts to correct them. This is my preface. Zhang Hong from Beihai wrote it in the autumn of the Gengchen year.

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

I devoted myself to the imperial examinations in my early years, and my father taught me that the eight-part essay was the best way to keep up with the times. However, if one wished to explore the mysteries between heaven and humanity and become a teacher to a ruler, one could not succeed without studying unusual books. Therefore, every time I heard some strange stories, I would happily indulge in them, and thus I read through the old doctrines of the various schools of thought. Sometimes I even neglected sleep and meals. One day, I came across a book on the "Three Systems" and learned that this discipline originated from the Mysterious Lady of the Ninth Heaven, who had taught it to the Yellow Emperor to defeat Chiyou. Among them, "Liunin" was especially complex, requiring nine years of hard study in seclusion to grasp its origins. Absorbing its essence could cultivate one's character and preserve one's body; even expelling its excess could suffice to determine enemy situations and predict the outcome of battles. Throughout thousands of years, in the Zhou dynasty there was Jiang Ziya, in Yue there was Fan Shaobo, in the Han dynasty there was Zhang Sibiao, and from the Three Kingdoms to the present, only Zhuge Kongming of Shu Han and Liu Qingtian of the Ming dynasty achieved this. Clearly, ordinary scholars who are only skilled in interpreting texts and explaining words are not capable of standing out in any era!

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

In the Jiashen year of the Chongzhen era, the commander-in-chief Shi Kefa summoned me with an urgent message carried by feathers, and I did not respond until the second time he pressed me. He placed me in the front rank of the scholars honored by the court and petitioned for my appointment as an official in the central region. I traveled through Huaiyin on my way to take office, where I met Mr. Chen Gongxian. After we verified our studies with each other, we both lamented that it was rare to find a true connoisseur of talent in the world. Mr. Chen was the son of a military family in Yangzhou. From his grandfather to his brothers, they were renowned both in literature and martial arts, with a reputation spreading throughout the country. He was naturally strong and had an extraordinary ability to study unusual techniques. He was well-versed in books such as the "Tao Gong's Military Treatise," the "Yin Fu Jing," and the doctrines of the Yellow and Black schools. He once volunteered to serve under the Grand Marshal Wang Jiuyu, and presented a memorial to discuss the issue of屯田 (military屯田, a system of military farming). He was therefore recognized and appointed, and his work was effective. However, he was suddenly obstructed by slanderous remarks, and his achievements and aspirations remained unfulfilled. Those with discernment all felt sorry for him.

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

After that, he devoted himself to the study of "Liuren" (Six Changes), continuing his efforts through the changing seasons without interruption. He also went to Yanjing to seek guidance from teachers, and his reputation became equal to that of two esteemed masters, Tu Songting and He Banhe. From then on, people came to him by carriage and hat, asking for advice on difficult matters, and he had no time for rest. His words, spoken casually, were always calm and remarkably accurate. Those who appreciated this art compiled his examples into categories, selecting over a hundred cases, and asked him to explain the general principles behind them. In addition, he provided commentaries on the "Xinyin Fu" and "Zhipang Fu," and then tested the teachings of various schools through practical divination, compiling them into a single volume called "Liuren Huizuan," which he submitted for printing to spread widely. I have also read the "Liuren Xinjing," "Bifa Fu," "Hubei Bian," and "Zhonghuang" texts, and I find this book concise yet verifiable, capable of deriving broad implications from a single point. As an introductory guide, there is no better one than this. It is truly a boat in a river of confusion and a torch for night travelers. By carefully studying it, one can grasp the principles in great detail, and the predictions will be as swift as a drumbeat. Why then should one broadly seek out the works of various schools, only to add more confusion? I have therefore written this essay to be placed at the beginning of the volume. Written on a fortunate day in the first year of the present era, by Zhou Yuanshu, a humble brother from Nanzhou, at the Bihu Society in Yangzhou.

世之談壬式者，靡不自矜神哲，口吐長河，膚徵其應驗，不能無相左焉！餘潛心此術幾二十載，恆嘆其奧妙難窮。雖占斷之後，頗有奇中，每以未獲異人指點為歉。凡君子至斯，未嘗不造庭相謁，叩其所長。庚寅仲春，因訪公獻陳君於邗上。公獻縱口而談，悉本於理，及考其事，應如左券。然洵當世之管郭，後起之李袁詹歟！

In the world, those who talk about the Six壬 method all boast of their wisdom and insight, speaking fluently as a mighty river flows. Yet when tested by actual verification, their predictions often turn out to be superficial and frequently fail to match reality. I have devoted nearly twenty years to this branch of divination, often feeling its depth and complexity. Although sometimes my predictions are remarkably accurate, I always regret not having encountered a true master to guide me. Whenever I meet a gentleman who truly understands this art, I never fail to visit him and ask about his expertise. In the spring of the Gengyin year, I therefore went to Yangzhou to visit Master Chen Gongxian. He spoke casually, with every sentence grounded in principle. When we checked the predictions against the actual events, they matched perfectly, like a contract being fulfilled exactly as agreed. He is truly a modern Guan Lu and Guo Pu, a successor to Li Chunfeng and Yuan Tiangang.

因語之曰：與其藏之匱中，無寧懸之國門乎？公獻曰唯唯。爰簡占驗百餘條，與所作之分門會纂，播諸梨棗。其所增注先賢之《心印》、《指掌》二賦，易知簡能。及公遠莊君所著之《神煞圖位》，闢訛定誤，皆指南捷徑。仍因合併付梓，公諸同好，亦吉凶同患之遺意云爾。噫！斯道久湮，絕學難繼，神而明之，存乎其人矣。順治壬辰陽月，新安程起鸞翔雲氏，題於白下之崇德堂。

I then said to him: It would be better to make these insights public, like hanging books at the gate of a country, rather than locking them away in a cabinet. Gong Xian agreed repeatedly. Then they selected over a hundred divination entries, together with his compiled work, the "Fenmen Huizuan," and proceeded to print and publish them. The annotations he added to the two essays by previous scholars, the "Xinyin Fu" and "Zhipang Fu," are simple, clear, and practical. Also, the "Shensha Tupo" written by Zhuang Gongyuan, which corrects errors and settles disputes, are all shortcuts for beginners. Therefore, they were combined and printed together, making them public for fellow enthusiasts. This is in line with the intention of the "Yijing" that one shares in others' joys and sorrows. Alas! This discipline has been lost for a long time, and the rare learning is hard to continue. Whether one can grasp the meaning and apply it skillfully ultimately depends on the learner. Written in the ninth month of the year Renchen of the Shunzhi era, by Cheng Xiluanyangyun of Xin'an, at the Chongde Hall in Nanjing.

邗，揚州古稱；陽月，亥月；白下，南京舊稱。

The term "Han" in the preceding preface refers to the ancient name of Yangzhou, "Yang month" refers to the tenth lunar month, which is the亥 month, and "Bai Xia" is the old name of Nanjing.

按：《六壬大全》亦有《心印賦》，諸書常曰“經云”者，蓋出諸此賦，如“歲破加臨月破中，上下相逢財物空。”等。與此心印不同，不可相混。

The commentator notes: The Complete Liuren contains another essay called The Heart Seal Ode. The phrase "jing yun" often cited in various books mostly comes from this essay, for example, the lines "The annual breaker comes to the monthly breaker's position, upper and lower meet, and wealth and property are empty." This essay is not the same as the one annotated in this volume. Readers must not confuse them.

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

To enter the door of "Liu Ren" divination, one must first understand "ri chen," which refers to the heavenly stem and earthly branch of the day of divination. The Liu Ren lesson is based on the day and its branch: the heavenly stem is above and considered superior, hence called "ri" (day); the earthly branch is below and considered inferior, hence called "chen" (hour). Among the earthly branches, Hai, Zi, and Chou correspond to the north, Yin, Mao, and Chen correspond to the east, Si, Wu, and Wei correspond to the south, and Shen, You, and Xu correspond to the west. These twelve branches are fixed and are called the "earth plate." The ten heavenly stems are divided as follows: Jia and Yi belong to the east (wood), Bing and Ding to the south (fire), Wu and Ji to the center (earth), Geng and Xin to the west (metal), and Ren and Gui to the north (water). When setting up the lesson, the heavenly stems are assigned to the earthly branches according to the following rules: Jia resides in Yin, Yi in Chen, Bing and Wu in Si, Ding and Ji in Wu, Geng in Shen, Xin in Xu, Ren in Hai, and Gui in Chou. The heavenly stems are not assigned to their own "lu shen" (favorable position) but to the "lu shen" of their own direction. This is because the central position is too exalted and they dare not occupy it. Therefore, the yang stems reside in the palace of their own "lu shen," while the yin stems reside in the palace before the "lu shen" of their own direction.

此“入”字切著《大全》“入手法”之“入”字，蓋言起課以干支各二課以成四課也。又，日辰為兩儀，斷課先觀日辰上下之乘臨，以見事態之表現。又，來意多應於日上及發用，嘗有一人己巳日來，進門不言所事，餘以丑將加辰時，寅木自支上遙克發用乘朱雀，斷有橫禍發於家中，果驗。此亦占來意之良方也。

The commentator notes: the character "入" in the text refers precisely to the "入手法" in The Complete Liuren, indicating that when casting a divination, one should arrange two lessons based on the day stem and day branch, forming the "Four Lessons." Furthermore, the day and the hour are equivalent to the two principles of yin and yang. To interpret the divination, one must first examine what deities or generals are riding on the day and hour, and which palace they are in, in order to understand the external manifestation of the matter. Moreover, the intention of the person seeking divination is mostly reflected in the deity on the day stem and the "initiating transmission," which is the first transmission. Once, a person came on the day of Jisi, but did not immediately state his question. I used the month general Chou added to the hour of Chen to cast the lesson. I saw that the wood of Yin was remotely overcoming the day stem from the day branch, forming the initiating transmission, and was riding on the Vermilion Bird. I thus predicted that an unexpected misfortune had occurred in his family, which indeed came true. This is also a good method for determining the intention of the person seeking divination.

以月將加占時之上。月將，即日宿太陽也。正月雨水後日躔娵訾之次入亥宮，乃登明將也；二月春分後日躔降婁之次入戌宮，乃河魁將也；三月穀雨後日躔大梁之次入酉宮，乃從魁將也；四月小滿後日躔實沈之次入申宮，乃傳送將也；五月夏至後日躔鶉首之次入未宮，乃小吉將也；六月大暑後日躔鶉火之次入午宮，乃勝光將也；

The first step in casting a divination is to add the "Month General" of the current month to the time of day when the question was asked. The "Month General" refers to the position of the sun in the star mansion at that time, which changes with the middle solar term. After the rainwater solar term in the first month, the sun moves into the Ju Zi section, entering the Hai palace, and the Month General for that month is called "Dengming"; after the spring equinox in the second month, the sun moves into the Jiang Lou section, entering the Xu palace, and the Month General is called "Hekui"; after the grain rain solar term in the third month, the sun moves into the Da Liang section, entering the You palace, and the Month General is called "Congkui"; after the small full solar term in the fourth month, the sun moves into the Shi Shen section, entering the Shen palace, and the Month General is called "Chuansong"; after the summer solstice in the fifth month, the sun moves into the Chun Shou section, entering the Wei palace, and the Month General is called "Xiaoji"; after the great heat solar term in the sixth month, the sun moves into the Chun Huo section, entering the Wu palace, and the Month General is called "Shengguang."

七月處暑後日躔鶉尾之次入巳宮，乃太乙將也；八月秋分後日躔壽星之次入辰宮，乃天罡將也；九月霜降後日躔大火之次入卯宮，乃太沖將也；十月小雪後日躔析木之次入寅宮，乃功曹將也；十一月冬至後日躔星紀之次入丑宮，乃大吉將也；十二月大寒後日躔玄枵之次入子宮，乃神后將也。

Continuing the count: After the start of the seventh month, the sun reaches the next segment of Ch鹑尾 and enters the Si palace, with the month general called 'Taiyi'; after the autumn equinox in the eighth month, the sun reaches the next segment of Shouxing and enters the Chen palace, with the month general called 'Tiangang'; after the start of the ninth month, the sun reaches the next segment of Daofire and enters the Mao palace, with the month general called 'Taichong'; after the start of the tenth month, the sun reaches the next segment of Ximi and enters the Yin palace, with the month general called 'Gongcao'; after the winter solstice in the eleventh month, the sun reaches the next segment of Xingji and enters the Chou palace, with the month general called 'Daji'; after the major cold in the twelfth month, the sun reaches the next segment of Xuanxiao and enters the Zi palace, with the month general called 'Shenhou'. This shows that the movement of the month general is opposite to the direction of the month builder, precisely at the position where the sun appears to move.

每以此值月之將而加來人所占之正時上順布十二宮辰，即天盤也。假令正月雨水後日躔娵訾乃亥將登明也，如午時則用亥加午，子加未，順行十二辰是也。占時以正時最佳，次報時，報數之法不可從。

Each time a divination is cast, the Month General of the current month is added to the exact hour when the person comes for consultation. Then, following the order of the twelve earthly branches, the twelve divinatory spirits are arranged in sequence across the twelve palace positions. This layer of rotating twelve spirits is called the Heaven Plate. For example, if the person consults during the午 (noon) hour in the first lunar month after the rainwater solar term, and the Month General is亥 (Hai) named Dengming, then the Hai is placed on the Earthly Branch午 (Wu), and Zi is placed on Wei, continuing in sequence through the twelve branches. Note: It is best to use the actual exact hour when the person arrives, and only secondarily use the hour the person reports. The practice of letting someone casually report a number to determine the hour is not reliable.

視陰陽為四課之分。天干陽也，干上得者曰日，干上陽神為第一課，乃陽中之陽也；地支陰也，支上得者曰辰，支上陽神為第三課，乃陰中之陽也；干上陰神為第二課，乃陽中之陰也；支上陰神為第四課，乃陰中之陰也。夫月將加時則無極而太極也；加時而有天盤動而生陽，地盤靜而生陰，乃太極生兩儀也。至於干支分而四課布，非兩儀生四象乎！故曰：一陰一陽之謂道，陰陽不測之謂神。陽主外而陰主內，陽主顯而陰主晦，不可不知。凡占日陰克干，支陰克支者，以內賊及思慮自傷斷之，必無差池。

The distinction of the Four Lessons should be considered according to yin and yang. Heavenly Stems belong to yang, and those obtained on the stems are called "Day Stems." The yang spirit riding on the Day Stem is the first lesson, representing yang within yang. Earthly Branches belong to yin, and those obtained on the branches are called "Chens." The yang spirit riding on the Day Branch is the third lesson, representing yin within yang. Taking another layer of yin spirit on the first lesson gives the second lesson, representing yang within yin. Taking another layer of yin spirit on the third lesson gives the fourth lesson, representing yin within yin. In terms of numbers, before the month general is added to the time, it is the state of wuji (formless). Once the time is added, it becomes taiji (the ultimate reality). After adding the time, the Heaven Plate is formed, and movement gives rise to yang. The Earth Plate remains still, and stillness gives rise to yin. This is the generation of the two principles from taiji. When the stems and branches are separated and the four lessons are arranged, it is exactly the generation of the four images from the two principles. Therefore, the Great Treatise of the Book of Changes says, "One yin and one yang is called the Way; the indescribable nature of yin and yang is called the divine." Commentators note that one must also understand that yang governs the external and yin governs the internal, yang represents the manifest, and yin represents the hidden. If in divination the second lesson's yin spirit overcomes the Day Stem or the fourth lesson's yin spirit overcomes the Day Branch, it should be interpreted as internal harm or self-inflicted injury due to excessive thinking. This interpretation will certainly be accurate.

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

To determine the "Three Transmissions," first examine "Zei Ke" (theft and overcoming): the lesson that has both "zei" and "ke" is taken as the first transmission, which is the starting point of the initiating transmission. The middle and final transmissions are then formed in sequence from the first. After the four lessons are arranged, the numbers of yin and yang are complete, and the principles of the eight trigrams are already contained within. At this point, to determine the three transmissions as the initiating transmission, examine each lesson to see if the lower god overcomes the upper god; if there is a lesson where the lower god overcomes the upper god, it is called "zei," and even if there are one or two other lessons where the upper god overcomes the lower god, they are disregarded, and this "zei" is taken as the initiating transmission, and the lesson is called "Chong Shen" (re-examination). If among the four lessons there is no case of lower overcoming upper, but only one lesson where the upper god overcomes the lower god, then it is taken as the initiating transmission, and the lesson is called "Yuan Shou" (the head). "Chong Shen" means a thorough re-examination and detailed investigation; "Yuan Shou" means there is no lower thief, and it stands out as the first among all things. Both cases take the obtained initiating transmission as the first transmission, then look at the first transmission's position on the earth plate, and the heavenly plate god riding on that position as the middle transmission, and then look at the heavenly plate god riding on the position of the middle transmission as the final transmission. This is called "Xiang Yin" (mutual dependence).

克者動也，不克則不動。課中有幾克，即有幾事。又事之應期，亦在克中求，蓋克者，轉折也。元首主速，重審主遲；元首主喜，切防樂極生悲；重審主憂，亦詳自暗而明。

The commentator explains: "Kè" means movement; without kè there is no movement. If there are several instances of kè in the divination, it indicates several matters. The date when the matters will come to fruition should be sought at the place of kè, because kè is precisely the turning point of the situation. If the divination is of the Yuan Shou type, the matter will come quickly; if it is of the Chong Shen type, the matter will be slow. The Yuan Shou divination indicates joy, but one should be cautious of the possibility of sorrow arising from excessive joy. The Chong Shen divination indicates worry and doubt, but one should also be mindful that the matter may turn from darkness to light.

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

If there are many instances of mutual control, then the methods of "comparison" and "involvement of harm" should be used. A lesson of repeated review can only have one instance of lower control; if there are two, three, or four instances of lower control in the four lessons, it is not considered a lesson of repeated review. A lesson of the head can only have one instance of upper control; if there are two or more instances of upper control in the four lessons, it is not considered a lesson of the head. When the upper god controls the lower god, it is called "control." When the lower god controls the upper god, it is called "stealing." Now, if both control and stealing are present, we should look at the yin and yang of the day stem. If the day stem is a yang stem (Jia, Bing, Wu, Geng, Ren), then select one of the yang branches (Zi, Yin, Chen, Wu, Shen, Xu, Hai) to use as the initiating transmission. This is because yang matches with yang. Even if there are other instances of mutual control with yin branches, they are ignored. If the day stem is a yin stem (Yi, Ding, Ji, Xin, Gui), then select one of the yin branches (Chou, Mao, Si, Wei, You, Hai) to use as the initiating transmission. This is because yin matches with yin. Even if there are other instances of mutual control with yang branches, they are ignored. This is called "comparison."

然又曰知一者何也？蓋陽知用一陽爻而不知有陰也，陰知用一陰爻而不知有陽也。若夫陰日只知用一陰，今而有二陰三陰四陰矣；陽日只用一陽，今而有二陽三陽四陽矣，則名之曰涉害課，先以寅申巳亥上乘之神為用，則涉之深而建名曰見機，蓋有害者不可不見機，明哲保身之義也。

"Bi yong" is also called "Zhi yi." This is because on a yang day, only one yang spirit is chosen for use, regardless of the presence of yin spirits; on a yin day, only one yin spirit is chosen, regardless of the presence of yang spirits. Focusing solely on one aspect, it is called "Zhi yi." However, on a yin day, one should only take one yin spirit, but now there may be two, three, or even four yin spirits that mutually control each other; similarly, on a yang day, one should only take one yang spirit, but now there may be two, three, or even four yang spirits that mutually control each other. When comparing similar types, it is impossible to distinguish superiority or inferiority. In such cases, the name of the divination is called "She hai." When selecting spirits, one should first look at the spirits riding on the four Meng positions (寅, 申, 巳, 亥). Since the Meng positions are most affected by harm, this pattern is also called "Jian ji," meaning that when one is in a place of harm, one cannot fail to act with discernment. The principle here reflects the idea of preserving oneself wisely.

若孟神上無克賊，則以子午卯酉上乘之神為用，此涉之淺而又名曰察微，蓋見於明者不可不究其精微，履霜堅冰至之意也。其中末必如賊克之相因。涉害取法，只以孟仲季為準，不以涉害深淺為義，此《指南》所用之法，切記！又涉害者，克多也，主事體紛紛，事體繁則曲折多，曲折多則遲慢矣。觀涉水者，豈非小心翼翼，步覆惟艱乎？以婚姻言之，無不“好事多磨”也。故涉害統坎之體，歷盡風霜也。凡見涉害課，宜取《易》需之卦義，坐待詳察，則不涉於險也。

If there is no overcoming or harming in the four beginning months, then we should instead take the gods riding on the four middle months, namely Zi, Wu, Mao, and You, as the basis. This level of involvement is less profound, so it is called "Observing the Subtle." This means that things already evident should not be neglected in their subtle aspects, which aligns with the meaning of the "Book of Changes" saying, "Walking on frost, one knows ice is coming." The Middle Transmission and Final Transmission still follow the same method of sequential derivation as in the case of overcoming and harming. The commentator notes: This book uses the involvement method based solely on the order of the beginning, middle, and end months, without actually comparing the depth of harm. This is the method used in the "Six Rhinoceros Guide," which must be remembered. Furthermore, involvement signifies multiple overcoming factors, indicating a complex situation. When complexity increases, so do the twists and turns, and with more twists and turns, delays inevitably occur. When people cross a river, who is not cautious and step by step? In matters of marriage, those with an involvement chart are always marked by "good things take time." Therefore, involvement always carries the nature of the坎 (Kan) trigram, requiring endurance through hardships. When encountering an involvement chart, one should take the meaning of the Need trigram from the "Book of Changes," remain patient, and carefully examine the situation, thus avoiding danger.

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

If there is no mutual control among the four lessons, the "remote control" method should be used. If there is no mutual control or mutual harm among the four lessons, then take the day stem as the main reference and compare it with the upper deities of the second, third, and fourth lessons. If one of these upper deities remotely controls the day stem, take that deity as the initiating transmission, called "divine remote control of the day," and the lesson is named "Hao Shi." This is because the other party can harm me from a distance, like an arrow coming from afar. Why is it called "Hao Shi"? Because when the control is close and direct, the power is strong, and it is called mutual harm; but when the control is distant, the power is weak, so even though it is control, it is like an arrow made of reeds. If there is no upper deity controlling the day stem, then look back to see which upper deity is controlled by the day stem. If one of these upper deities is controlled by the day stem, take that deity as the initiating transmission, called "day remote control of the deity," and the lesson is named "Tan She." This is because I can harm the other party from a distance, like a slingshot launching a projectile. Why is it called "Tan"? It is also because the shot is far and the power is weak, so it is only like a small stone. If there are two instances of control over the day stem or the day stem controlling two instances, still choose one according to the method of comparison. The mutual influence between the middle and final transmissions is also the same as in the mutual harm lesson.

遙克遠來之事，然不可拘蒿彈之名，雖篙矢亦可我干涉於人，而彈射亦有人干涉於我。惟以課傳神將斷之而已。又遙克者，斜交也，亦有另闢他徑之理。若昴星當俯仰於酉上。

The commentator notes: Remote control refers to matters that come from a distance, but one should not rigidly adhere to the names of蒿矢 and弹射. Receiving the蒿矢 lesson may indicate that I am interfering with others, while receiving the弹射 lesson may mean that others are interfering with me. Ultimately, how it turns out must be determined by the divine generals accompanying the three transmissions. Furthermore, remote control involves an oblique intersection, so it also includes the meaning of taking an alternative path or going around. The following discusses the "昴星 lesson," which requires searching for its application in the Earth Plate's酉 palace, looking for one that is both lowered and raised.

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

If the four lessons have neither mutual control between upper and lower nor remote control, it is called the "Hairy Head Mansion" lesson. The power of remote control is already very weak, comparable only to a straw arrow or a stone pellet; and since there is even no remote control, it can only rely on the metal of the酉 position on the heaven and earth plates, which is even weaker. Therefore, when responding to events, it tends to be obscure and unclear. Hence, it is named after the昴 star in the酉 palace, which signifies its faint brightness. Although the昴 star has seven stars gathered together, they cannot be distinguished without very sharp eyes. The method is: on a yang day, the initiating transmission is taken from the heavenly stem riding on the酉 position of the earth plate; this represents the meaning of the sun about to rise and the rooster lifting its head to crow. On a yin day, the initiating transmission is taken from the earthly stem beneath the酉 position of the heaven plate; this represents the meaning of the sun about to set and the tiger watching with a lowered head. On a yin day, the middle transmission is the heavenly stem above the day stem, and the final transmission is the heavenly stem above the day branch. On a yang day, the middle transmission is the heavenly stem above the day branch, and the final transmission is the heavenly stem above the day stem. This not only alternates between yin and yang but also ultimately contains the meaning of returning to its original position.

昴星者蛇虎當道之象，得此課必不自安。七星者，昴宿也，今稱昴宿星團，西方稱七姊妹星團。返本者，以柔日末傳支上，剛日末傳干上，總有迴歸之意，判斷宜參考之。若別責取干支之合神。

The commentator notes: TheHairy Head mansion lesson shows an image of a snake and tiger blocking the way, and those who draw this lesson are sure to feel uneasy in their hearts. The so-called seven stars refer toHairy Head mansion, which today is known as theHairy Head mansion star cluster, and in the West it is called the Pleiades star cluster. The term 'returning to the original' refers to taking the god on the day branch for the final transmission on a yin day, and taking the god on the day stem for the final transmission on a yang day. In general, it means returning to one's own position. When interpreting the lesson, this point should be taken into consideration. The following discusses 'alternative responsibility lesson', which relies on the combined god of the day stem or the triple harmony god of the day branch.

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

If the first and fourth lessons among the four are the same, or the second and third lessons are the same, then the four lessons are reduced to three, which is called "incomplete" meaning the four lessons are not fully present. If such an incomplete set of lessons has neither a thief nor a remote attacker, it cannot be treated as the昴星 lesson. Only when the four lessons are complete and there is no conflict can the昴星 lesson be used. If there are only three lessons, then the "alternative responsibility" method is used. On a yang day, when the alternative responsibility method is applied, the heavenly stem that is in harmony with the day stem is taken, and the god residing in the palace of that stem is used as the useful god. Harmony refers to the pairing of Jia with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. Using a yang stem indicates an opportunity for active action. On a yin day, when the alternative responsibility method is applied, the branch of the triple harmony formation of the day branch is taken as the useful god, not the god above it, reflecting a passive state. The triple harmony formation refers to the triads such as Si-You-Chou (metal) and Hai-Mao-Wei (wood). For example, on You day, use Chou; on Chou day, use Si; on Wei day, use Hai. The middle transmission and final transmission are the same regardless of whether it is a yin or yang day, and they are always the god riding on the day stem.

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

Fuyin and FanYin are two types of divination lessons where the three transmissions are determined by "punishment" and "conflict." In both cases, all heavenly stems return to their original palace, such as Zi on Zi or Wu on Wu, which represents the image of Fuyin. In Fuyin lessons, if there is a punishing relationship, it is taken as the punishment; however, only the day stems Ji and Yi can possibly appear. If there is no punishment, on a yang day the transmission starts from the heavenly stem above the day stem, and on a yin day it starts from the heavenly stem above the day branch, then the three transmissions are taken in sequence according to the three punishments. If the first transmission happens to be a self-punishing branch, the second transmission is determined by taking the heavenly stem above the day branch on a yang day or the heavenly stem above the day stem on a yin day, while the third transmission still takes the punishing god. If the second transmission also encounters a self-punishing branch, the third transmission is determined by taking the opposing heavenly stem. The three punishments are divided into three categories: one-character punishment is self-punishment, such as Wu on Wu, Chen on Chen, You on You, and Hai on Hai; two-character punishment is Mao on Zi and Zi on Mao; three-character punishment includes Xu on Chou, Chou on Wei, Wei on Xu, and Yin on Si, Si on Shen, Shen on Yin.

反吟乃子加午、卯加酉，十二神各臨沖射之位也。克之少者重審、元首取之，多則知一涉害取之。三傳初末相同而沖乎中傳。若夫丁未、己未、辛未、丁丑、己丑、辛丑六課無克，乃名無依，以支神之井欄沖射上所得之神以為初用，而日支所乘為中傳，日干所乘為末傳。夫井欄者，丑沖未、巳沖亥也。返伏之課，雖較靜動之意，還當以神將取之。若“任信丁馬須言動。”、“來去俱空豈動移。”，舉其一端，餘可推矣。

Reverse chanting divination involves situations where the Zi (子) is placed on the Wu (午) and the Mao (卯) is placed on the You (酉). The twelve heavenly spirits are each placed on the position opposite their respective palace. In cases of reverse chanting, if the number of conflicts is small, the method of using repeated review and the first leader is still applied; if the number of conflicts is large, the method of knowing one and involving harm is used. The three transmissions often have the first and last transmissions the same, while the middle transmission is in opposition to them. As for the reverse chanting divination initiated on the days of Dingwei, Jiwei, Xingwei, Dingchou, Jichou, and Xinchou, there are no conflicts, and the name of this divination is "No Dependence." The method involves taking the spirit obtained by opposing the position of the day branch, known as "well frame," as the first transmission, the spirit riding on the day branch as the middle transmission, and the spirit riding on the day stem as the last transmission. The well frame refers to the opposition between Chou (丑) and Wei (未), and Si (巳) and Hai (亥). The commentator notes: Although reverse chanting and hidden chanting divinations are respectively compared to motion and stillness, when making judgments, they should still be determined by the heavenly generals they ride. Sayings such as "When Ding horse is trusted, it must be motion" and "If coming and going are both empty, how can movement occur?" are just examples, and other cases can be inferred similarly.

八專以逆順為真。若干支同處一位，則四課中只得二課矣。有克仍從賊克、比用、涉害三法取用。無克不復取遙矣。蓋遙，遠也，干支同位何遠耶？只用八專之法而用之。陽日則順從干上陽神得三而止；陰日則逆從支上陰神得三而止，是為發用也。中末二傳概用干上所乘神為之。“得三而止”者，剛日自干陽連根順數三神，干上丑，以丑為一，順數至三，取卯；柔日自支陰連根逆數三神，第四課酉，以酉為一，逆數至三，取未。凡得八專，多以雙論。

The method of using the "Eight Special Lessons" depends on counting forward and backward. If the Day Stem and Day Branch are in the same position, only two Lessons can be arranged. In such cases, if there is a conflict, it is still determined by the methods of "stealing conflict," "comparative use," and "involving harm." If there is no conflict, remote conflict is not considered—since the Heavenly Stem and Earthly Branch are already in the same position, how can there be a remote one? Only the method of the Eight Special Lessons is used: on a Yang day, start counting from the Yang God above the Day Stem and count forward to the third position; on a Yin day, start counting from the Yin God of the Day Branch and count backward to the third position. The God reached by counting is the Initiating Transmission. The Middle Transmission and Final Transmission are both taken from the God riding on the Day Stem. Note: "getting to the third" means that on an odd day, starting from the Yang God above the Day Stem, count forward three positions including the original position. For example, if the Day Stem is Chou, take Chou as the first, count forward to the third position and reach Mao. On an even day, starting from the Yin God of the Day Branch, count backward three positions including the original position. For example, if the fourth Lesson is You, take You as the first, count backward to the third position and reach Wei. Generally, when using the Eight Special Lessons, the interpretation should focus on paired events.

天乙居中，後六前五。天乙乃貴人也，此神居紫微垣之門，住持上帝征伐以行令於人間，應己丑之土，有止戈之武，統馭十二神。在天門之前、地戶之後則順行；若居地戶之前、天門之後則逆行。其神后有六位，乃天空、白虎、太常、玄武、太陰、天后也；前有五位，乃騰蛇、朱雀、六合、勾陳、青龍也。夫課中有涉及天乙前與後者，俱以此例推，若此支乘天將為前神則在前，所乘天將為後六神則在天乙後也。不必校其他也。此斷前後之簡法。

"The Heavenly General 'Tian Yi' is located at the center of the Twelve Heavenly Generals. There are six generals behind it and five in front. Tian Yi is also called 'Guiren' (Nobleman). This deity resides at the entrance of the Purple Micro Enclosure, and is in charge of issuing orders for the Emperor's military campaigns to be carried out on earth. In the Five Phases, it corresponds to the earth of Jichou, possessing the virtue of stopping war through military strength. It oversees all the other deities. If Guiren falls before the Tianmen (Heavenly Gate) at亥 and after the Dihu (Earth Gate) at申, the Twelve Heavenly Generals are arranged clockwise. If Guiren falls before the Dihu and after the Tianmen, they are arranged counterclockwise. The six generals following Guiren are in order: 'Tian Kong' (Heavenly Void), 'Bai Hu' (White Tiger), 'Tai Chang' (Great Constancy), 'Xuan Wu' (Black Tortoise), 'Tai Yin' (Great Yin), and 'Tian Hou' (Heavenly Empress). The five generals preceding Guiren are in order: 'Teng She' (Teng Snake), 'Zhu Que' (Vermilion Bird), 'Liu He' (Six Harmonies), 'Gou Chen' (Hook Earth), and 'Qing Long' (Azure Dragon). Note: In divination, whenever one needs to determine whether a deity is before or after Guiren, one should follow this order. If the heavenly general associated with a particular branch is among the first five, it is considered to be before Guiren; if it is among the last six, it is considered to be after Guiren. There is no need to consider other factors. This is a simple method for determining the order."

解紛必囑事於童僕。貴人居子曰解紛，曰解除紛紜擾攘也。蓋子乃夜半安居之神，故得解去紛擾而坦腹。然既為至貴，日有萬機，雖無君象，貴臣宰輔代天宣化事，亦同天子之勞，恐其蕪脫遺漏，故囑事於有用之童僕，庶不負國漠民矣。

The Nobleman is connected to the Branch of Zi, which is called "Removing Troubles." At this time, one must definitely entrust the matter to a servant to handle.the so-called removing troubles means eliminating confusion and disorder. Zi is the deity of peace and rest at midnight, so the Nobleman's presence here can remove disturbances and allow one to rest peacefully and comfortably. However, the Nobleman holds a very high position, with countless affairs constantly coming his way. Although it is not the image of a sovereign, it represents a high-ranking minister who acts on behalf of the Son of Heaven to proclaim teachings and regulations, working just as hard as the sovereign himself. Fear arises that matters might be neglected or overlooked, so entrusting the affairs to capable servants for handling is necessary, thus not failing the country or the people. If one draws this image, it indicates that the matter must be handled by subordinates, juniors, or servants in order to succeed.

此判辭與易之爻相仿，間有巧合可照讀之，但易道活潑，多與事不親，故當活斷。但潛心推究，可明五行之理。五行之理者，易占之根本，真秘訣也，故不可不細玩之。一、此課十二天將臨十二位，有乘有臨。二、判詞之理解，不可全有生克論，有以神將之象連綴而成其意者，不可不知。此大六壬與六爻不同處。三、十二宮之本意，壬學關節也。

The commentator notes: These statements are similar to the line statements in the Book of Changes, and there are occasional coincidences that can be compared for reference; however, the principles of the Book of Changes are flexible and often not very fitting to specific situations, so they should be viewed and interpreted flexibly. As long as one is willing to study diligently, one can understand the principles of the Five Phases, which are the fundamental and true secret of divination using the Book of Changes. One must not fail to carefully consider them. Here are three points: First, this passage discusses the twelve Heavenly Generals falling onto the twelve Earthly Branches, which includes cases where a Heavenly General is on a particular branch and cases where a Heavenly General is in a particular palace. These two situations should be clearly distinguished. Second, the reasoning behind the statements cannot be fully explained by the principles of generation and overcoming; many of them are formed by connecting the images of the gods and generals. This point must be understood, and it is exactly where the "Great Six壬" differs from "Six Yi" divination. Third, the meanings of the twelve palaces themselves are the key to the study of Six壬.

貴人居子，子者子民，貴人治下嚴謹，惡人不興，禍事不起，故可曰解紛。切記：解紛者，必非無紛也，先有紛始有解紛之事。升堂宜投書於公府。貴人居丑曰升堂，乃本位屬己丑故也，升堂則有泰山岩巖之象，非可私干，必欲見之，宜持書或移文，必以正大光明，然後可於公堂府第見之。一云，貴人居本家不治事。

Now, regarding the nobleman approaching the rat (子): The rat can be regarded as the people, and the nobleman governing his subordinates with strictness, bad people dare not stir up trouble, so calamities do not occur, hence it is called resolving disputes. Remember: since it is called 'resolving disputes', it must not be that there was originally no dispute, but rather there was first some disorder, and then there was the resolution of it. When the nobleman approaches the ox (丑), it is called 'ascending the hall'. When encountering such a situation, if one wishes to handle affairs, one should submit documents to the government office. It is called 'ascending the hall' because the ox is the native position of the nobleman's own Jichou (己丑); once the hall is ascended, there is an imposing and solemn atmosphere, like a mountain, which is not to be violated. One cannot privately appeal, but must appear in person, and submit a written statement or official document, and act openly, then one can meet him in the official court. Another view says: when the nobleman is in his own native palace, he does not handle affairs.

憑几可謁見於其家。貴人居卯曰憑几，蓋功曹乃案牘碎瑣之象，貴人有暇必親於典籍也。當此可乘之機，雖細務亦可相干，可就私第謁之，而非公堂之比也。寅為幾象，草文書所用，故貴人臨之當有公事要辦。親於典籍者，一例而已。我遇此象，多以有公事論，多驗。卯酉日月門也，故貴人加於地盤卯酉之上發用，亦主貴人臨門或主顧、客人上門也。又經云“貴加門戶，意總不足。”，以有欲而外求，故亦為搖動之象。

The Nobleman is at the position of Yin, called "Peng Ji" (relying on the desk). At this time, one may go to his home to pay a visit. The original text here writes "reside at Mao," but the following text clearly states that Yin is the desk, so it refers to the position of Yin. Yin is "Gongcao (Yin)," which represents the image of bureaucratic documents and trivial affairs. When the Nobleman has leisure, he is sure to be close to books. Taking advantage of this opportunity, even for small matters, one may disturb him and visit his private residence, unlike going to the official hall where one must meet in public. Commentator's note: Yin represents the desk, which is the object used for drafting official documents, so when the Nobleman is at Yin, there must be official business to handle. "Being close to books" is just one example among many. When I encounter such a divination pattern, I usually interpret it as having official business, and it has often proven accurate. The positions of Mao and You are the gates where the sun and moon rise and set, so when the Nobleman is placed on the Earth Plate at Mao or You and initiates the transmission, it also indicates the Nobleman coming to visit, or customers and guests arriving. The classic text also says, "The Nobleman added to the gate, the mind is not at ease," because there is a desire in the heart and one is running outward, so it is also an image of mental restlessness.

登車宜訴詞於路。貴人居卯曰登車，卯乃軒車之象，既升車則非私家又非公署，若非緊急事，豈可唐突於貴人之前耶？若被屈或遭豪暴，非陳於有位之正人，何得雪斯沉辱哉？不得不俯於路而哀達其情也。卯酉為門戶，故貴人加於地盤二分之上，亦主主顧來臨。巳午受貢兮君喜臣歡。貴人居巳午曰受貢，乃相生助，非不遂之方，既貢則以賤事貴，以貴下賤，君喜臣悅忘其授受之私，貢者受者俱不越度之象。

The Nobleman approaching the卯 (Mao) is called "Mounting the Chariot." At this time, if there is a grievance, one can only block the path and plead one's case. The卯 (Mao) symbolizes a chariot, and since the Nobleman has already mounted it, he is neither at his private residence nor at the official office. If it is not an urgent matter, how could one dare to block the Nobleman's path? However, if one is wronged or oppressed by a powerful person, without reporting to an official with authority, how can one clear such a heavy disgrace? One can only kneel by the roadside and plead one's case with sorrow. The commentator notes:卯 (Mao) and酉 (You) are gateways, so when the Nobleman is placed on the Earth Plate at the Spring Equinox and Autumn Equinox positions, it also indicates that a guest will arrive. The Nobleman approaching巳 (Si) or午 (Wu) is called "Receiving Tribute." Both the ruler and the subject are pleased. The fire of巳 (Si) and午 (Wu) generates the earth of the Nobleman, which is a position of mutual generation and support, not an unfavorable one. Since it is called "Receiving Tribute," it signifies the humble serving the superior and the superior receiving the humble. The superior is pleased, the subject is satisfied, and both forget the private concerns of giving and receiving. The one offering and the one receiving both maintain proper conduct.

辰戌懷怒兮下憂上辱。貴人居辰曰天牢，居戌曰地獄，非法之地，必非法之人，而後入之，何貴人而居此乎？文王羑里亦莫非天所使耳。在上者有此非常之辱，則俯仰於彼者，烏得不憂乎？貴居辰戌，是加於地盤上。貴人不乘此二神。判辭舉事之一端耳，干貴則貴入羅網不吉，而履獄錄囚之理亦不可不知。《畢法》云“貴雖在獄宜臨干”是也。但貴人臨干，不免操勞。身入公門之人，有不殫精竭慮以副其職乎？正所謂“人人愛當官，當官不自由”也。

When the Nobleman is located in the Chén or Xū positions, it is called "bearing anger." Those below suffer anxiety, while those above endure disgrace. The Nobleman in Chén is called "Heavenly Prison," and in Xū it is called "Hell." These are places of punishment, meant for lawbreakers. How can the Nobleman be in such places? It is like King Wen of the Zhou Dynasty being imprisoned in Yòulǐ, which was merely the arrangement of Heaven. When those in high positions suffer such extraordinary humiliation, how can their subordinates, who rely on them for their livelihood, not feel anxious? The commentator explains: when the Nobleman is in the Chén or Xū positions, it refers to the Nobleman being placed on the Earth Plate's Chén or Xū palace. Among the Heavenly Generals, the Nobleman itself does not ride on the Chén or Xū deities. This is only one aspect: although the Nobleman on the Day Stem falling into the Chén or Xū net is not auspicious, it is also important to understand the reasoning behind the Nobleman inspecting prisons and reviewing prisoners. The "Bi Fa Fu" states, "Although the Nobleman is in prison, it is favorable if it is on the Day Stem," which conveys this meaning. However, when the Nobleman is on the Day Stem, it also brings worry—those working in government offices, who can avoid exhausting their minds and bodies to fulfill their duties? It is truly said, "Everyone loves to be an official, but being an official is not free."

移途則有求干之榮。貴人居申為移途，蓋傳送乃道路之神，貴人在嬉遊衍時也，因而獲便以求其進用之私，乘間而行，必榮遂矣。此言有二說：一、貴人加申之上，申者車也，若生我，是貴人乘車下顧，有求皆應。二、申為貴人，動中有利。

The Nobleman is on the path of Shen and calls it "Moving Path". At this time, if one has some request, he may actually achieve honor and distinction. Shen is "Chuansong" (Shen), the deity of roads. When the Nobleman is on Shen, he is on a journey, and the person making a request can take advantage of this opportunity to seek personal advancement, acting in the gap, and certainly achieving success. The commentator notes: this sentence can be interpreted in two ways. One interpretation is that the Nobleman is on the Earth Plate of Shen, which represents vehicles and horses. If Shen can support and assist our side, it means the Nobleman is riding a carriage to visit us, and any request will be granted. The other interpretation is to consider the person in the Shen palace as the Nobleman, indicating profit through movement.

列席則有酒筵之娛。蓋未為夜貴，二貴相會入貴家，故有筵會之象。托貴干貴事無不遂矣。還絳宮坦然安居。居亥又曰登天門，此時六凶俱藏。蓋蛇雀之火而伏於水，勾陳天空之土而伏於木，白虎之金伏於火，玄武之水而伏於土，且亥乃夜方，日之勞擾者至此而坦然安居矣。貴登天門，萬禍皆消。但當以課體為主，較量得輕也。若課體凶，則貴登天門，乃宣旨屠戮之詔，何以為福？故常人占不喜也。

The Nobleman is at Wei and called "Attending the Meeting", indicating there will be joy from a banquet. Wei is the native place of the Nobleman at night, and during the day, the Nobleman comes to this position, meaning two Noblemen meet at the Nobleman's home, thus showing the image of a banquet gathering; at this time, asking for help from the Nobleman through intermediaries will surely succeed. When the Nobleman is at Hai and called "Returning to the Vermilion Palace", it indicates a peaceful and secure situation. This pattern is also called "Ascending the Heavenly Gate". At this time, all sixInauspicious General are hidden: Teng Snake and Vermilion Bird, which belong to fire, are hidden in the water of Hai; Gou Chen and Tian Kong, which belong to earth, are hidden in the wood within Hai; White Tiger, which belongs to metal, is hidden in fire; Black Tortoise, which belongs to water, is hidden in earth. Moreover, Hai is the direction of midnight, so people who have been busy all day can now rest peacefully here. The commentator notes: When the Nobleman ascends the Heavenly Gate, all misfortunes are eliminated. However, still need to consider the overall Lesson Pattern to determine the degree of good or bad fortune. If the Lesson Pattern itself is凶, then the Nobleman ascending the Heavenly Gate is like receiving an imperial decree to issue an order of slaughter, how can it be considered a blessing? Therefore, for ordinary people, this is not a favorable omen.

入私室不遑寧處。蓋酉為日月出入之門，有私門之號也。夫貴達而在上，致君、澤民、律身、行已，自當持正，以至難進易退。趨謁於私門則律己不正，而清議所不容矣，豈遑寧處也？貴人臨酉，乃貴人自後門而入之象，宜私不宜公。占託人辦事，無不利。又酉者，媚也，少女也，至尊為其所迷，則失其持正之心，宜慎之。

The Nobleman approaching You indicates "entering the private chamber." At this time, the mind is restless and one cannot find peace. You is the gate where the sun and moon rise and set, hence it is called the private door. The Nobleman has achieved prominence and holds a high position, and should assist the sovereign, benefit the people, restrain himself, and be careful in his actions. He should uphold the correct path, finding it difficult to advance and easy to retreat. Now, however, he is rushing to the private door to seek an audience, which shows that he is not self-disciplined. He will not be accepted by the upright public opinion, and how can he find peace? The commentator notes: When the Nobleman approaches You, it signifies the Nobleman entering through the back door. It is suitable for private matters rather than public ones. Divination regarding entrusting someone to handle affairs will be smooth. Moreover, You also signifies charm, representing a young woman. The supreme Nobleman being bewitched by her will lose his steadfast mind. This should be approached with caution.