The Five Phases combined to determine examples.

凡見火加水上亡遺口舌非寧。乃巳午臨亥子也，火乃朱雀主口舌，水乃玄武主亡遺。火入金鄉淫泆奸邪未息。火則蛇雀，金乃白虎太陰淫泆奸邪，皆太陰為火所逼也。水加土位逢財，若在火宮遷職。水加土上受土之克則為財，水加火上受水之克則為官。

When fire is placed over water, it indicates loss and disputes: this refers to the combination of巳 and午 over 亥 and 子. Fire represents the Vermilion Bird, which governs disputes, while water represents the Black Tortoise, which governs loss and disappearance. When fire enters the metal territory, it leads to continuous immoral and improper affairs: fire refers to the Snake and Vermilion Bird, and metal refers to the White Tiger and Tai Yin. The names of immoral and improper affairs often arise due to Tai Yin being forced by fire. When water is placed over earth, it indicates wealth; when water is placed over fire, it indicates a change in position: when water is placed over earth, earth restrains water, making earth its wealth; when water is placed over fire, fire is restrained by water, turning fire into an official star, thus indicating promotion.

木逢水則流落他鄉。以木之少而見水之有水多木漂之象，故曰流落他鄉。水遇土則人財散失。水加土上，水為財而主散失者，亦水為玄武之位也。金居火上則病疾死亡。金加火上白虎入朱雀蛇之位，故主疾病死亡也。金肅殺斷絕之神，故主疾病與死亡。土臨木地則田宅詞訟。土加木乃勾陳受制之象，故主因田宅爭鬥而興詞訟也。以上自“凡見火加水上亡遺口舌非寧。”始乃竄入之金口訣內容，與六壬無涉。

When wood meets water, it flows away to a distant land: there is little wood and much water, which is the image of water overflowing and wood floating away, hence the meaning of drifting away from one's homeland. When water meets earth, it leads to the dispersion of people, property and wealth: water on top of earth, water which is usually associated with wealth leads to loss, also because water is the position of the Black Tortoise. When metal is placed on fire, it leads to illness and death: metal on top of fire is like the White Tiger entering the territory of the Vermilion Bird and the Serpent, hence it leads to illness and death; metal is the god of severity and termination, hence it relates to illness and death. When earth is placed on wood, it leads to disputes over land and property: earth on top of wood is the image of Gou Chen being restrained, hence it leads to lawsuits over land and property. The commentator notes: the above passage, starting from the line "Whenever fire is on water, there is loss, disputes and verbal conflicts, no peace," has been inserted from the content of the "Jin Kou Jue," and is unrelated to the original method of Liunin.

金加火位中傳有水無妨。若金加火上為發用而中末見水則有救矣。火入水鄉末傳得鎮星復喜。若火加水上為發用而中末有土則不凶矣。以上兩句從未有驗，不知何故。貴人順行凶將少降禍殃，天乙逆行吉將聊施恩惠。天乙貴人順則凡事順，逆則凡事逆。順貴雖凶將降禍必輕，逆貴雖吉將賜福不重。不若觀三傳之向背。

When gold is placed on the position of fire, it is harmless as long as the middle transmission contains water: when gold is placed on fire and the initiating transmission occurs, if water appears in the middle and final transmissions to rescue, the danger can be resolved. When fire enters the territory of water, if the final transmission has the governing star and earth deity, it turns into good fortune: when fire is placed on water and the initiating transmission occurs, if earth appears in both the middle and final transmissions, it will not be disastrous. The commentator notes: I have never verified these two sentences, and I do not know the reason. When the nobleman moves in the correct direction, the misfortune brought by the malevolent general is lighter; when the celestial master moves in the opposite direction, the blessings given by the virtuous general are limited. When the celestial master moves in the correct direction, all affairs proceed smoothly; when it moves in the opposite direction, all affairs are obstructed. Under the favorable nobleman, even if the malevolent general causes trouble, the misfortune will be light; under the unfavorable nobleman, even if the virtuous general is in power, the blessings will not be abundant. However, this is not as reliable as directly observing whether the three transmissions are in favor of me or against me.

逢災遇禍上下皆凶，招利求祥始終俱吉。三傳中全無吉將吉神者災禍並見，三傳中全吉者招財利可求吉祥。凶神災禍連綿，吉將相生歡欣不已。三傳中凶將更乘刑害災禍愈重，三傳中吉將更生者喜慶愈多。凶神和合逢災不至深危，吉將逢傷賜福終非全美。三傳中凶將見生合雖凶不甚，三傳中吉將夙傷雖吉不甚。

If both upper and lower parts are凶, misfortunes will follow continuously; if both are吉, benefits and auspiciousness can be obtained. If there are no吉 spirits or generals in the three transmissions, misfortunes will come one after another; if all three transmissions are吉, one can gain wealth and benefits and also achieve auspiciousness. If凶 spirits are in charge, misfortunes will be continuous; if吉 generals are mutually supportive, joy will be constant. If凶 generals are further accompanied by刑 and害, misfortunes will become even more severe; if吉 generals are further supported by mutual generation, auspiciousness will increase even more. If凶 spirits are harmonious, they will not cause great danger even when encountering misfortunes; if吉 generals are injured, their blessings will not be complete. If凶 generals in the three transmissions meet with support and harmony, although they are凶, they will not be very severe; if吉 generals in the three transmissions have already been harmed, although they are吉, they will not be obvious.

日辰有彼此之殊，神將有尊卑之異。日為己，辰為人，貴神在上尊，月將在下卑。辰來剋日諸事難成，日往克辰所謀皆遂。支辰來克干乃我受制於人也，日干去克支辰乃人聽命於我也。實論亂首贅婿二課也。

The day stem represents oneself, while the day branch represents the other party. The noble spirits are placed in the upper position and are superior, while the month general is placed in the lower position and is inferior. If the day branch overcomes the day stem, things will be difficult to achieve; if the day stem overcomes the day branch, all endeavors will succeed. If the day branch overcomes the day stem, it means I am controlled by others; if the day stem overcomes the day branch, it means others are obedient to me. These two sentences actually explain the principles behind the lessons of the chaotic beginning and the赘婿 (bridegroom's dilemma).

男逢災厄須以日上推窮，女遇迍邅但向辰宮尋覓。日干又曰天干故看男子之災祥，支辰又曰地支故看女子之禍福。此分男女占之例也，占婚姻日夫辰妻；一班同學、同事，干男生，支女生；餘例此推。若占一人則以干為外，支為內，不拘男女也。

When a man encounters misfortune, he should investigate it through the Heavenly Stem of the day; when a woman faces difficulties, she should look into the Earthly Branch of the hour. The Heavenly Stem is also called the Day Stem, so it is used to determine the fortune or misfortune of a man. The Earthly Branch is also called the Day Branch, so it is used to determine the calamity or blessing of a woman. This is the general rule for distinguishing between men and women in divination: when divining about marriage, the Day Stem represents the husband and the Day Branch represents the wife; when divining about a classmate or colleagues in the same workplace, the Heavenly Stem represents male students and the Earthly Branch represents female students, and other cases can be similarly inferred. If only one person is being divined, then the Heavenly Stem represents the outer aspect and the Earthly Branch represents the inner aspect, without distinguishing between male and female.

先凶後吉終成喜慶，始吉終凶終見悲哀。常理也。發用旺相乘吉將吉神，事暫可成；末遇凶神空亡，享用不久。如凶終吉反是。初刑末位災來果必無輕，末克初傳有禍須知亦小。先賢以時作先鋒，占萬事皆可以推。

First, if something starts as bad but ends well, it will eventually bring joy; if it starts well but ends badly, it will eventually lead to sorrow. This is the usual pattern. If the initiating transmission is prosperous and strong and accompanied by auspicious spirits and generals, the matter can be resolved quickly. However, if the final transmission meetsInauspicious Spirit orKongwang, the results will not last long. Conversely, if it starts bad but ends well, it will turn from bad to good. If the initial transmission is harmed by the final transmission, the disaster will certainly be severe; if the final transmission overcomes the initial transmission, even if there is misfortune, it will be relatively minor. The elders regarded the time of divination as a vanguard, and this principle can be applied to divining any matter.

若乃披刑則侵欺詭詐，乘馬則搖動遷移。時作支刑子刑卯之類，乘馬主搖動也。沖支沖干彼己不遑寧處，同辰同日爾子蹇滯遲疑。時沖干己不寧，時沖支彼不寧，同辰彼蹇同日蹇。比肩之性情不定，須視陰神。

When the time of divination is accompanied by a刑 (刑), it indicates being wronged or deceived by others; if the time of divination is accompanied byThe Post-horse (Post-horse), it indicates movement or change.the so-called带刑 refers to the time of divination being in a conflicting relationship with the day branch, such as子刑卯.乘马 indicates instability. If the time of divination conflicts with the day branch or the day stem, both parties will be unsettled. If the time of divination is the same as the day branch or the day stem, both will experience delays and hesitations. If the time of divination conflicts with the day stem, the self will be unsettled; if it conflicts with the day branch, the other party will be unsettled; if it is the same as the day branch, the other party will face obstacles; if it is the same as the day stem, the self will face obstacles. In cases where the time of divination is the same as the day stem or branch, the situation may be unstable, and further examination of the hidden heavenly stem is required to determine the outcome.

時日相生迭為恩惠，生克其辰災祥居第。時生日下報上，日生時上惠下，時生支宅吉，時克支宅災。上數句乃參斷之言，事之吉凶還當詳考課傳。所以遇子遇午若往若來，值卯值酉為門為戶。子午天地之道路往來之象。不惟天地之道路，乃一切有形無形之道路。不惟陰陽之門戶，乃一切之門戶，如射覆，卯酉乃口竅也。

When the time of divination and the day stem mutually generate each other, it signifies mutual benefit; when the time of divination relates to the day branch through generation or overcoming, it determines the fortune or misfortune of the family dwelling. If the time of divination generates the day stem, it represents the lower position repaying the upper position; if the day stem generates the time of divination, it signifies the upper position bestowing favor upon the lower position. If the time of divination generates the day branch, the family dwelling is auspicious; if the time of divination overcomes the day branch, the family dwelling faces misfortune. The above statements are all part of the interpretative language used in divination. The ultimate determination of fortune or misfortune still requires careful examination of the four lessons and three transmissions. Therefore, when encountering Zi or Wu, one should consider the concept of coming and going; when encountering Mao or You, one should consider the concept of doors and gates. Zi and Wu represent the paths of heaven and earth, symbolizing movement and communication. This is not limited to the paths of heaven and earth alone; all tangible and intangible paths can be symbolized in this way. Similarly, Mao and You are not only the gates of yin and yang, but also represent all kinds of gates, such as the mouth and nostrils in the game of shooting the covered object.

大抵克多則事繁，克少則事簡。涉害比用主繁，元首重審事簡，克者動也。一克有一件事，二克有二件事，但以發用之事為主。鬼臨所畏當憂而不憂，財在鬼鄉聞喜而不喜。因財而變換禍矣。鬼受制無暇克我，財生鬼不惟耗盜且取之成禍，故憂喜均不成。

In general, if there are many restrictions, things become complicated; if there are few restrictions, things remain simple. The lessons of involved harm and mutual use mainly indicate complex matters, while the lessons of original head and repeated review indicate simple matters, because restriction represents action. One restriction indicates one matter, two restrictions indicate two matters, but the main matter is still determined by the initiating transmission. If the ghost爻 is in a place it fears, it should be worried but does not need to be; if the wealth爻 is in the ghost's territory, it seems pleasant but is actually not, because wealth will turn into misfortune. If the ghost爻 is restricted itself, it has no time to harm me; if the wealth爻 instead supports the ghost, it not only causes loss and theft but also brings misfortune even if obtained, so whether one is worried or happy does not lead to real results.

神將互克占及夫妻，類來傷事因兄弟。鬼乃夫也，鬼動事起於夫，財乃妻也，財動事起妻。比肩爻動事起兄弟朋友也。財遇天空兮產業須傷，鬼臨旬尾兮官災不起。財爻乘空求妻財不得，官爻空有官非不妨也。亦不可執一，鬼既出現，早晚必有禍，此與其他空亡不同。

Heavenly Generals and Heavenly Spirits interact and clash, indicating matters related to marriage; when similar spirits harm each other, events often arise from brothers. The ghost爻 represents the husband, and when the ghost爻 moves, the matter originates from the husband; the wealth爻 represents the wife, and when the wealth爻 moves, the matter originates from the wife; when the companion爻 moves, the matter originates from brothers or friends. If the wealth爻 meets the sky void, property will surely suffer damage; if the ghost爻 is at the end of the ten-day cycle and meets the void, official troubles will not arise. If the wealth爻 is on the void, seeking a wife or wealth will not be successful; if the official爻 falls into the void, even if there are legal disputes, they will not cause trouble. However, this is not always the case: once the ghost爻 appears, there will surely be some kind of trouble, which is different from other void situations.

吉神臨凶卦之中無咎爭之道，惡煞臨吉卦之內無歡欣之理。卦名亦象也，惟神將判斷為要，餘皆末節。煞雖惡，生我則其喜終至。將雖良，克我則憂難不已。如虎勾生我其力尤雄，龍合克我其凶亦至。總以日干向背為準。生克驗吉凶，天將斷由來。如虎生我則有大勢力之人相扶，龍克我則官上不喜，或受劍刃之傷也。《畢法》“幸中不幸”與“不幸中幸”即此義也。凶神無吉也，合干則訟休，吉神無凶也，剋日則禍起。與日合，朱雀之口舌亦休。更若識其通變，舉一隅而不復三矣。

When auspicious deities appear in an inauspicious divination, it is still not possible to avoid conflict; when malevolent spirits appear in a favorable divination, joy is also not assured. The name of the divination is only one aspect; the key to judgment lies in the spirits and generals. Even though malevolent forces are fierce, if they are beneficial to me, happiness will eventually come; even though the generals are good, if they overcome me, worries will never cease. For instance, if White Tiger or Gou Chen are beneficial to me, their support is especially strong; if Qing Long or Liu He overcome me, misfortune will still occur. In the end, the key is whether the relationship with the day stem is supportive or opposing: the principles of generation and overcoming determine fortune and misfortune, while the generals determine the origin of events. If White Tiger is beneficial to me, it indicates support from a powerful person; if Qing Long overcomes me, it suggests displeasure from a superior or even injury from weapons. The "Bi Fa Fu" says "fortune in misfortune" and "misfortune in fortune," which refers exactly to this. Malevolent spirits may not be entirely without good aspects; if they harmonize with the day stem, disputes will cease. Auspicious spirits may not be entirely without bad aspects; if they overcome the day stem, troubles will arise. Zhu Que, which originally governs speech, will cease if it harmonizes with the day stem. If one can further understand the changing nature of signs, one need not wait for multiple examples to grasp the principle.

九，天數；玄，天色；女，陰象。《黃帝陰符》亦如此解，言陰與之符也。故：九，天之數，以玄女名，包於陰而陰與符合意。賦敷其事而直言，言一見而始終無餘蘊也。六壬通萬變之機，大為國而小為家。日辰定動靜之位，日為人而辰為事。變即窮變，通久之變機，發動所由也。家國要從地盤分野處看。若單論家宅則惟在支上看可也。

"Jiu" is the number of heaven, "xuan" is the color of heaven, and "nü" represents the image of yin. The Yellow Emperor's Classic of the Hidden Symbol also explains that yin corresponds with the way of heaven. Therefore, "jiu" is the number of heaven, and using "Xuan Nu" as the name signifies encompassing yin and harmonizing with it.所谓 "fu" means to elaborate on matters and to state principles directly, so that one can understand the beginning and end at a glance, without any obscurity. The Six Rens system comprehends the key to all changes, being widely applicable to state affairs and also useful for family matters; the day and the celestial stem determine the positions of movement and stillness, with the day representing people and the celestial stem representing matters. "Bian" means to exhaust all changes, while "tong" refers to the mechanism of enduring change, which is the origin of things. State and family affairs should be viewed through the divisions of the earth plate; if considering only the family dwelling, one needs only to look at the heavenly stem on the day branch.

大者干也，論我方與敵國之戰爭、外交，論我單位與外方之關係，皆以干為我。小者支也，論家宅只從支上論之，如太陽臨宅屋舍光輝，貴人臨宅家中富貴，白虎臨宅多病，太常臨宅乘酉多酒食、臨劫煞多嗜酒之人之類。

The term "great" refers to the day stem: when discussing wars between our side and the enemy, or diplomatic relations, as well as interactions between our unit and the outside, the day stem represents our side. The term "small" refers to the day branch: when considering the household, we only look at the heavenly stems in the day branch. For example, if the sun is present in the house, the house is bright and prosperous; if a nobleman is present, the family is wealthy; if the white tiger is present, the family members are often sickly; if the tai chang is present along with you, the household has much wine and food, and if the jiesha is also present, there are people in the family who are fond of drinking. Other cases can be interpreted in a similar manner.

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

The Month General is placed above the time of divination, and the Heaven and Earth Plates are then arranged according to the solar term. Two lessons are taken from the day and two from the hour, forming the image of the Four Lessons. Mutual generation indicates harmony, while mutual control is used to initiate the transmission. The meaning is derived from the three principles of Heaven, Earth, and Humanity. The deity on the day is called the Sun God, and the Yin deity on the day is called the Lesser Sun. The deity on the hour is called the Tai Yin, and the Yin deity on the hour is called the Lesser Yin. Where yin and yang interact through mutual generation, mutual combination, or harmony, the signs of good or bad fortune are not yet apparent. Only when there is mutual control does the hidden danger become evident, and the matter takes shape. This is because without the action of cutting and overcoming, the vitality of life cannot be formed. Taking control is done to clearly understand the subtle interactions of the Five Phases.

克者事之端，克者事之變。上克為元首，理順成而百事咸宜。上天下地，天克地理勢皆順，故百事宜。下賊為重審，人事逆而謀為不利。地克天是下陵乎上，故主逆。二三克賊，知一總名。神將凶而禍不單行，神將吉而福祥雙至。如二三克賊，則看克處與本於有益無益而福禍之來可決矣。知一者必二三事也，故主禍福成雙。又主狐疑、近事。

Clash indicates the beginning and the turning point of a matter. When the upper god clashes with the lower god, it forms the initial lesson, indicating smoothness in affairs and suitability for all matters. The upper represents heaven, the lower represents earth; heaven clashing with earth signifies following the natural order, hence all matters are favorable. When the lower god clashes with the upper god, it forms the lesson of re-examination, indicating human affairs going against the natural order and difficulties in planning. Earth clashing with heaven signifies rebellion against authority, hence indicating adverse outcomes. If there are two or three instances of clashing, it is generally called the lesson of knowing one. If the gods and generals are凶 (unfavorable), misfortune will follow in succession; if they are吉 (favorable), blessings and good fortune will come together. When there are two or three instances of clashing, one should examine whether these clashing points are beneficial or harmful to oneself, thus determining the direction of fortune or misfortune. The lesson of knowing one involves two or three matters, hence both good and bad outcomes come in pairs, and it also indicates hesitation and matters that are clearly present.

用孟名曰見機，當因時以致宜；仲季號為察微，事未萌而預計。克賊重重比涉害，用辰主外災害己，用日主我禍延人。涉害取地盤孟仲季發用，涉四孟乃見機課，涉仲季為察微課是也。涉害比用復等，則剛用日比，柔用辰比。蓋人我以支干分，日上發用乃我先發端，辰上發用是人先發端也。

The type of lesson called "See Opportunity" is determined when the initiating transmission comes from the four beginning months, indicating the need to act in accordance with the right moment. The type called "Observe the Subtle" is when the initiating transmission comes from the four middle months and the fourth season, suggesting that one should plan ahead before things begin to show. When there are multiple instances of overcoming, first consider the ratio of use and then the involvement of harm. If the transmission starts from the hour, it indicates that misfortune comes from outside and affects oneself. If the transmission starts from the day, it indicates that one's own misfortune involves others. In lessons involving harm, the god from the earth plate's beginning, middle, or end month is used for transmission. If the harm involves the beginning months, it is called "See Opportunity," and if it involves the middle or end months, it is called "Observe the Subtle." If the depth of involvement and ratio of use are equal, on a yang day, the god from the day is used for ratio of use, and on a yin day, the god from the hour is used for ratio of use—because the person and the other are divided by the heavenly stems and earthly branches. Transmission from the day indicates that the person initiates first, while transmission from the hour indicates that the other initiates first.

蒿矢遙剋日，二克主兩事而合為一事；彈射日遙克神，一克主一端而分作兩端。日止一日，克有二，是兩事合來作一事。一克互觀自見，二課若見金土二煞，為有鏃有丸，能傷人也。昴星如虎對立，視俯仰以定遠近之憂危。俯視憂近仰憂遠。殺氣至酉而盛，故將曰太陰，俯仰皆以酉位言，陰陽無克乃從至陰處討出消息來也。正君子履霜之漸多憂懼之時也。宜深思坤初六之義，以遠災避禍。

The蒿矢 lesson indicates that a heavenly spirit remotely controls the day stem, with two instances of mutual control indicating two matters that eventually merge into one. The弹射 lesson shows that the day stem remotely controls the heavenly spirit, with one instance of mutual control indicating one matter that splits into two. Since there is only one day stem, but two things that control it, two matters combine into one. When there is only one instance of control, one must refer to the other to understand. If the four lessons contain both metal and earth evils, it is like an arrow having a tip and a bullet having a core, which can truly harm people. The昴星 lesson is like a person facing a tiger; whether it is looking down or up determines the nearness or distance of worries: looking down indicates near worries, looking up indicates distant worries. Killing energy reaches the酉 position and is strongest, so this lesson takes Tai Yin as the general, and both looking down and up are discussed from the酉 position. Between yin and yang there is no mutual control, so one must look for clues from the most yin place. This is exactly the time when a gentleman feels the frost and knows the ice is coming, full of worries and fears. One should deeply consider the meaning of the first line of the坤 hexagram and take precautions to avoid disasters early.

別責如花待時，合日辰以定人事之巧拙。課名不倘，事屬有待時象可知矣。玩別責字言尊見端於此，而成就於彼之義也。如花待時者，事端尚未萌動。突如其來之事而別求方法也。陳公獻占吳太史占入閣，突有秦益之人不由詞館入閣，皆此象也。又如花待時者，言別責課以遲緩論也。又當詳其課傳神將，不可執一。

The method of "Bie Ze" seems like a flower waiting for the right season; it requires looking at both the day and the hour to determine the success or difficulty of human affairs. Since the name of the lesson is not appropriate, the matter is one that depends on timing, and the image is already clear. Understanding the term "Bie Ze" means that the beginning is evident here, while the completion lies elsewhere. The phrase "like a flower waiting for the season" refers to a situation where the matter has not yet begun to develop, but suddenly something arises, requiring a different approach. Chen Gongxian once cast a divination for Wu Taishi regarding entering the cabinet, but suddenly a person from Qinyi place entered the cabinet without going through the Hanlin Academy, which is an example of this image. Furthermore, "like a flower waiting for the season" also means that all "Bie Ze" lessons are generally considered slow; however, one must also carefully examine the transmission and the spirit of the lesson, and not be rigid in one's interpretation.

八專士女懷春，一名不修幃箔。凡陰陽施化以別，而神令干支同位，陰陽不分，主客未辨，故取象若此。遇事亦主不知對手為誰，莫名其妙，橫生枝節，防不勝防。丁巳辛同丑未，井欄射主深災。井欄射亦主前途憂危。以馬星發用，主事變；而中傳支上，末傳干上，又動而回歸，亦與迴環同義，主事不越軌也。占逃人必自回也。

The eight special divination lessons indicate a situation where a man and woman are both experiencing desire, also known as a lesson of disorder in the private chamber. Yin and yang should normally act separately, but now the heavenly stem and earthly branch are in the same palace, so yin and yang are not distinguished, and the host and guest cannot be identified, hence this symbolic representation. When such a situation occurs, it indicates that the opponent is unknown, the matter is unclear and mysterious, and complications arise unexpectedly, making it difficult to prevent. If Dingsi and Xin day appear together with Chou and Wei, it forms a well frame shooting lesson, indicating a serious disaster. A well frame shooting lesson also suggests danger ahead: if the post-horse is used as the initiating transmission, it indicates change in the matter; the middle transmission takes the branch deity, and the final transmission takes the heavenly stem deity, which moves back to the original position, similar to a circular lesson, indicating that the matter will not deviate from its course. When divining about someone who has run away, it indicates that the person will surely return by themselves.

伏吟任信用刑而事多反覆。謂十二神名居沖位，無可依倚，主反覆不寧也。或上克則事起男子，或屬他人；若下賊則事由女人，或因自己。大凡克處是動機，上克動在客在陽，故為男子為他人，下賊反觀可知。上克下外人尋我，外人干預於我。下克上必有行動也。還看三傳之影響。三傳如君，四課如臣。《金口》云：上克下兮從外入，下克上兮向外遷。將克神為外戰，災自外來。神克將為內戰，禍由內起。將謂月將，神即貴神。將克神相戰於外，神克將相戰在內。災外來是因彼而有克也。禍內起以其克加於我也。內戰多見，外戰少驗。

Hidden Chant involves the self-assumed and self-confident lessons using punishment as their method, leading to many reversals in matters. Each of the twelve gods occupies the position of opposition, having no support, hence the matter fluctuates and remains unsettled. If the upper god conquers the lower god, the matter originates from a man or an outsider; if the lower god steals from the upper god, the matter originates from a woman or oneself. Generally, the place being conquered is where the motive lies: if the upper conquers the lower, it belongs to an outsider or a man, which is yang and thus indicates a man or an outsider; if the lower steals from the upper, it is the reverse. If the upper conquers the lower, it means an outsider comes to me or interferes with me; if the lower conquers the upper, it means there must be some action from my side. In addition, one should also consider the influence of the three transmissions— the three transmissions are like the ruler, and the four lessons are like the ministers. The Golden Mouth诀 says: if the upper conquers the lower, it means something comes from outside; if the lower conquers the upper, it means something moves outward. If the general conquers the god, it is an external conflict, and disaster comes from outside; if the god conquers the general, it is an internal conflict, and misfortune arises from within. The general refers to the month general, and the god refers to the noble god: if the general conquers the god, the conflict is external; if the god conquers the general, the conflict is internal. Disaster coming from outside is due to the other party's action against me; misfortune arising from within is due to the attack being directed at me. In actual divination, internal conflicts are more commonly seen, while external conflicts are less likely to be accurate.

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

The initiating transmission occurs before the day stem, indicating something that has already passed; if it occurs after the day stem, it signifies something that is about to happen. If the initiating transmission originates from the day branch, the matter should be considered in the present. If the day branch and the day stem are in mutual conflict or opposition, the matter will be uncertain and unstable. If the initiating transmission comes from the heavenly stem of the year, the month, the beginning of the ten-day period, or the day branch, then the matter should be considered in terms of the year, the month, the half-month, or the ten-day period. For example, on a Jia day, the day stem is located in the寅 (Yin) position, so the卯 (Mao) is the following and the丑 (Chou) is the preceding. The preceding indicates the past, and the following indicates the future. The day refers to today, and the day branch depends on the day, so the transmission from the day stem should be considered in the present. Since the day stem is located on the day branch, the day branch relies on the day stem. It is valuable if there is mutual generation, harmony, or mutual support; if there is mutual conflict, human relationships will be discordant, and if there is mutual opposition, things will be unstable and unclear. The year governs a year, the month governs a month, and the half-month governs a half-month. The term 'half-month' here should not be understood as the solar term. The beginning of spring (立春) is a half-month, and the rainwater (雨水) is a solar term. Here, we are referring to the half-month rather than the month.

此二句論克應之理，最為絕妙。方朔克應歌云：起歲年華問，逢蟾月裡尋，占旬旬裡應，值日日前辰，氣動蟾分體，候來旬折身，諸門從此起，萬類若通神。苗公云：七位克應訣，季神總用同，墓中見的實，吉凶取合沖，陰陽分墓絕，七位應須通。又云：看發用是何季之神，如見寅卯則應在辰月辰日辰時，如見巳午則應在未月未日未時，故言與日同也。此二句正是應期之正理。如發用在丑，日辰在子則次日應，日辰在亥則第三日應，日辰在戌則第四日應，日辰在酉則不以此論。用加丑上亦如前法。但應期之法變化多端，課體不同，應期之法卻當活論。

These two sentences explain the principle of response and fulfillment, which is most refined. Dongfang Shuo's "Song of Fulfillment" says: when encountering the Tai Suai, inquire about the harvest; when meeting the Month Builder, search within the month; when the first day of a ten-day period is involved, look within the ten-day period; when the Day Branch is encountered, look before the day. When the qi moves, follow the monthly division; when the season arrives, calculate within the ten-day period. All methods of the various gates originate from this, and all phenomena respond as if communicating with the divine. Miao Gong says: the seven positions of fulfillment have their oral rules. The seasonal deity and the Initiating Transmission are judged together. When entering the tomb, it becomes clear. The determination of good or bad fortune is based on harmony and opposition. Yin and Yang distinguish between the tomb and the end. The fulfillment of the seven positions must be fully understood. He also says: observe which seasonal deity is involved in the Initiating Transmission. If it is寅 or卯, the fulfillment should be on the辰 month,辰 day, and辰 hour; if it is巳 or午, the fulfillment should be on the未 month,未 day, and未 hour. Therefore, it is said that the fulfillment is the same as the day. These two sentences precisely explain the correct principle of timing. For example, if the Initiating Transmission is on丑 and the Day Branch is on子, the fulfillment occurs the next day; if the Day Branch is on亥, the fulfillment occurs on the third day; if the Day Branch is on戌, the fulfillment occurs on the fourth day; if the Day Branch is on酉, this rule does not apply. If the Initiating Transmission is placed on丑, it is also calculated according to the previous method. However, the method of timing is changeable, and since the lesson pattern varies, the method of calculation should be flexible.

吉神旺相事皆吉，凶神旺相事必凶。旺氣求官吉，爭財相氣親，死言喪禍起，囚動見官刑，休來憂病患，五氣仔細尋。此皆以剋日論也。吉凶二神，謂三傳日干年命兼歲月建正時來方支辰上神，非搜盡此十一處也，須要視何處生我克我，還是生我者多，克我者多。助我生者多或助我克者多，生我者得地，還是克我者得地，宜詳察。官鬼之衰災旺福又不可不察。又生我者多不一定吉論，克我者多不一定凶論，當依課體事類活潑之。此“我”字又不可全以日干言，占類不同、課體不同則象義不同。如丁日占官亥貴發用則亥為“我”，占行人則馬為“我”。此生克又涵德合鬼墓刑沖破害之義，不可想差。

When auspicious deities are prosperous and strong, all matters will be favorable; when malevolent deities are prosperous and strong, all matters will be adverse. Prosperous energy is beneficial for seeking official positions, and the energy of mutual support is helpful for competing for wealth. Death Qi indicates the occurrence of misfortune and calamity. When the energy of captivity is active, one will encounter official troubles and suffer punishment. When the energy of rest is present, one will experience sorrow, worry, and illness. These five energies should be carefully examined, and all are based on the relationship with the day stem. The terms "auspicious deities" and "malevolent deities" refer to the three transmissions, the day stem, the native's birth year, the current year, the month builder, the exact hour, the direction from which the influence comes, and the heavenly stems on the branches. It is not necessary to examine all these eleven elements, but rather to determine which ones generate me and which ones overcome me, whether generating forces are more numerous or overcoming forces are more numerous, whether the forces supporting the generators are more numerous or the forces supporting the overcomers are more numerous, and whether the generators have a stronger position or the overcomers have a stronger position. These points should be carefully examined. When the official ghost is weak, the disaster is light; when it is strong, the fortune is great. This should not be overlooked. Furthermore, having many generators does not necessarily mean a favorable outcome, and having many overcomers does not necessarily mean an adverse outcome. One should flexibly adapt according to the lesson pattern and the nature of the matter. The term "I" cannot be universally understood as the day stem. Different types of divination and different lesson patterns lead to different meanings. For example, when divining about an official position on a day with the stem Ding, if the nobleman is initiated at the亥 position, then亥 is considered "I." When divining about a traveling person, the post-horse is considered "I." The concepts of generation and overcoming also include various meanings such as virtue, conjunction, ghosts, burial, punishment, conflict, destruction, and harm. One must not misunderstand these.

已上九門定式，次觀附卦加臨，日臨辰而受克為亂首，主行悖逆之道。如庚午日申加午是日臨辰而辰克之。 未申酉戌 午 亥 戌申 子戌 巳 子 申午 戌庚 辰卯寅丑 辰臨日而受克為贅婿，不能自立其身。如庚寅日寅加申，是辰臨日而日克之。夫日寄於辰，今反克辰，是自家竟無安頓處矣。 亥子丑寅 戌 卯 寅申 申寅 酉 辰 申寅 寅庚 申未午巳

The nine gates are a fixed format. Next, we look at the added trigrams. If the day stem is placed over the day branch and is then overcome by it, this is called a disorderly first lesson, indicating actions that are contrary and rebellious. For example, on a Gengwu day, the heaven plate Shen is added over the earth plate Wu: Geng is lodged in Shen, Shen is placed over Wu, and Wu fire overcomes Shen metal, which is exactly the case of the day stem being placed over the hour and being overcome by the hour. The first lesson disk shows the outer circle as the heaven plate after the addition, with the earth plate's Si position showing Wei, the Wu position showing Shen, and so on in order to the earth plate's Mao position showing Si, the Chen position showing Wu, which is exactly the pattern of Shen added over Wu. The four lessons in the center are taken from right to left as Xu Geng, Zi Xu, Shen Wu, Xu Shen, meaning the stem over the god Wu is Xu, the god Wu over the stem Xu is Zi, the branch over the god Shen is Wu, and the god Shen over the stem Wu is Xu. When reading the disk, one only needs to determine where each heaven plate god falls in the palace and how the four lessons are obtained, without needing to read the symbols word by word. Conversely, if the day branch is placed over the day stem and is then overcome by the day stem, this is called a赘婿 lesson, indicating that the person cannot be independent. For example, on a Gengyin day, the heaven plate Yin is added over the earth plate Shen, which is exactly the case of the day branch being placed over the day and being overcome by the day: the day stem is originally lodged in Chen, but now it goes to overcome Chen, which is like having no place to settle. The second lesson disk has the heaven plate as Yin added over Shen, with the earth plate's Si position showing Hai, the Shen position showing Yin, and the four lessons from right to left as Yin Geng, Shen Yin, Shen Yin, Yin Shen.

辰臨日而生日名自在，有恢宏之志。辰來生我可云安享。主他來就我，但須以三傳、空亡、衰旺定能否就我。如空亡，只有意而無形，如受克則有心無力。更有逢生不生不如無生之意。每因他人之助而受其累。亦多驗。

The day branch is on top of the day stem and also generates the day stem, which is called a self-sufficient lesson. This indicates that the person has grand aspirations. When the day branch generates the day stem, it can be said that one can enjoy things safely. This suggests that the other party is willing to accommodate oneself, but one must use the three transmissions, empty voids, and the state of strength or weakness to determine whether the other party can truly accommodate. If it meets the empty void, there is only intention but no actual result. If it is restrained, there is intention but no strength. There is also a situation where something is supposed to generate but fails to do so, which is often worse than not having this generation at all. Often, receiving help from others can lead to being dragged down, and this has been verified many times.

日臨辰而受生名俯就，有榮顯之機。我就他生一何榮顯。亦主在家不出。日臨辰而生辰名歷虛，主無措之語笑。我去生他，他為脫氣。辰臨日而受生名歸福，履來之崇。辰是我所履之境，加我之上而與我合體生辰，豈非福履之崇乎。

The day stem is positioned above the day branch and is nourished by the day branch, which is called a humble submission lesson. This indicates an opportunity for honor and prominence: I go to him, and he comes to nourish me, how glorious it is. This also suggests that the person remains at home and does not go out. The day stem is positioned above the day branch and goes on to nourish the day branch, which is called an empty void lesson. This indicates empty laughter and no real action: I go to nourish him, but myself become weak. The day branch is positioned above the day stem and is nourished by the day stem, which is called a returning blessing lesson. This indicates great blessings: the hour is the ground I walk on, now it is placed upon my head, combined with me to form one body and also nourishes me, is this not a thick blessing.

同類相加同諧和合。培植和合，言比肩之妙。比肩吉凶，尤當詳祿、刃之別及天將與日之關係。“忽然兄弟為鬼吏，要知還被兄弟累。”是也，祿乘鬼將不論。日辰交生名為脫骨，主彼我舒情多寶；日辰交克號曰無涉，主內外疑忌生猜。交生不認我而認人，故為脫骨，乃相信之誠也，交克反看。交生者，《畢法》云“人宅受脫俱招盜。”之人宅互脫格是也，主互相迷戀，各有損耗，吉凶詳三傳神將定之。交克者，解離卦是也。

When similar deities are combined, it indicates harmony and compatibility between them, representing a favorable situation of mutual support. The fortune of the same type of deity, especially the distinction between a fortunate deity and a Yangren, as well as the relationship between the Heavenly General and the Day Stem, is crucial. The saying "Suddenly brothers become ghosts and officials, one must know they are burdened by brothers" refers to this meaning. If the fortunate deity is accompanied by an evil general, it does not apply in this case. When the Day Stem and the Earthly Branch mutually generate each other, it is called "tuo gu," indicating mutual comfort and gaining much; when they mutually control each other, it is called "wu she," indicating suspicion and distrust between inside and outside. Mutual generation is about caring for the other rather than oneself, hence called "tuo gu," indicating mutual sincerity and trust; mutual control is the opposite. Mutual generation refers to the "person and dwelling mutually lose" pattern mentioned in the "Bi Fa Fu," indicating mutual attraction and mutual loss, with fortune and misfortune determined by the Three Transmissions. Mutual control refers to a lesson of separation.

課傳皆在年月日時名天心，憂不成憂而喜中加喜。三傳不離四課名迴環，吉不全吉而凶不全凶。天地大化不離是在天之心也，名迴環，意不宜占訟散事。三傳所以變化，四課不離殊少變動之意，故吉凶不全。“三傳所以變化”者，事之變化繫於三傳，迴環吉凶，還當詳神將。

The four lessons and three transmissions all fall on the sovereign year, month builder, day branch, and the time of divination, which is called the heavenly heart lesson. In such a case, worries do not turn into actual sorrow, and joy is further enhanced. When the three transmissions do not go beyond the scope of the four lessons, it is called a circular lesson. In such a case, good fortune cannot be entirely good, and misfortune cannot be entirely bad. The great transformation of heaven and earth does not depart from these areas, which is exactly where the heart of heaven lies. Circular lessons are not suitable for divining lawsuits or miscellaneous matters. The three transmissions are originally meant to show change; now, if they do not go beyond the four lessons, there is less of a sense of change, so both good and bad outcomes are not complete. It is said that the three transmissions govern change, meaning that the change of affairs depends on the three transmissions. However, the good or bad outcome of a circular lesson still needs to be judged carefully based on the heavenly general.

三上克為幼度厄，腐繩維臣室之象；三下克為長度厄，越海無舟楫之形。凡長幼課看發用才官父子何如，是財則傷財，餘可例推。又看餘一課，或是上克必主上下不安爭鬥。若生日干則凶可解，上下相生凶亦稍解。四上克為無祿，主孤單，得救神亦能免禍。四下賊為絕嗣，主貧苦，雖吉將到底成空。救神如三傳年命有一處生干即是，若四下賊則是我所遇皆仇敵，吉將其奈我何。亦以三傳為主。

In the four lessons, if there are three instances where the upper element overcomes the lower, it indicates a young person overcoming difficulties, like using a rotten rope to tie up a room, which may break at any time. If there are three instances where the lower element overcomes the upper, it indicates an elder overcoming difficulties, like needing to cross the sea but having no boat or oar. Whenever there are cases of young and old overcoming difficulties, first examine the initiating transmission to see if it is wealth, officialdom, or parents and children: if it is wealth, it will damage wealth; the rest can be inferred similarly. Then look at the remaining lesson. If it is also an upper overcoming lower case, it will indicate instability and continuous disputes; if it is born on the day stem, the danger can be resolved, and the conflict will be somewhat reduced. If all four lessons are upper overcoming lower, it is called the no-wealth lesson, indicating loneliness; if the saving deity is present, misfortune can still be avoided. If all four lessons are lower overcoming upper, it is called the no-offspring lesson, indicating poverty; even if good generals arrive, it will end in vain. The saving deity is determined if the three transmissions, original destiny, or age are born on the day stem. If all four lessons are lower overcoming upper, it is as if all encountered are enemies, and even good generals cannot help. The judgment still mainly depends on the three transmissions.

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

On the day branch, if the term 'Chen' or 'Xu' is seen, it is used to initiate the transmission, forming a cutting gate lesson. On a yang day, the ruler is considered to be fleeing; on a yin day, the ruler is considered to be hidden. 'Chen' and 'Xu' are originally dynamic terms. If the middle transmission meets the term 'Yin', it becomes Tian Liang, indicating a swift and far-reaching movement. Therefore, on a yang day, it is interpreted as fleeing; on a yin day, it is interpreted as hiding. Overall, the trace is difficult to find. If the three transmissions meet the terms 'Yin', 'Mao', 'Wei', or 'Zi' and are accompanied by the nobleman, Tai Yin, or Liu He, it is called heaven and earth communicating uniquely, indicating a great auspiciousness for travel. If the nobleman is located at the 'Mao' or 'You' position, further distinguishing whether it is before or after the hidden heavenly stem, it forms the lesson of encouraging virtue. Common people who divinate this encounter difficulty and obstruction, while gentlemen encounter smoothness and success. Observing the hidden heavenly stems, if they are located before the nobleman, it indicates common people using power to act aggressively; if the hidden earthly stem is located after the nobleman, it indicates gentlemen being humble and retreating, thus should take the initiative. This is the lesson of encouraging virtue. Because the hidden heavenly stems of the day and the day branch are considered inferior, they should not be placed in front of others; the hidden earthly stems of the day and the day branch are considered superior, they should not retreat behind others.

天乙在卯酉立私門，名微服而名懷異志。天乙來臨主八門，日辰陰陽俱後，遇此即是為微服象，惟利陰私。貴後謂居貴人後，卯酉為日月之門，陰私之象，惟利安居不利有為。夫婦若年神交相剋，作蕪淫主琴瑟不調。夫婦年若相剋，日神更與日辰互克乃乖戾之象。

The Heavenly Stem of Tianyi Nobleman falls on the branches of Mao and You, which is called "micro clothing," indicating a person harboring different intentions. When the Heavenly Stem of Tianyi governs the eight gates, if both the yin and yang spirits of the day branch fall behind the Nobleman, this situation is called "micro clothing," and it is favorable only for secret actions.the so-called "guibao" means being behind the Nobleman; Mao and You are the gates where the sun and moon rise and set, symbolizing secrecy and private matters. At this time, it is suitable only for staying at home and not for taking action. If the year stems of the husband and wife mutually control and harm each other, it forms the "wu yin" lesson, indicating marital discord and disharmony in their relationship. When the year stems of husband and wife mutually control and harm each other, and the spirits above the day also mutually control and harm the day branch, this is a sign of discord and misfortune.

用卯為龍戰，用酉為虎斗，主更改而憂疑不定。凡卯日發用，行年又在卯名龍戰卦，虎斗仿此。蓋卯日陽氣南出，陰氣北入；入酉日陽氣北入，陰氣南出，主刑殺。陽主德生，相戰於門，故名。主事疑惑，反覆不定。壬課判斷，最要詳陰陽升降沉浮。亥為陰極，子為陽生；巳為陽極，午為陰生；卯則陽氣之門，辰則鼓萬物而出；酉則陰氣之戶，戌則收萬物而入。詳審課傳，必得其情。尤當詳間傳聯茹釋義解之。

Taking the trigram Mao as the initiating transmission is called "Dragon Strife," and taking You as the initiating transmission is called "Tiger Strife," both indicating change and uncertainty. If on a Mao day the initiating transmission is also Mao and the year of the person is also Mao, it is called "Dragon Strife." "Tiger Strife" follows the same pattern. On a Mao day, yang energy rises from the south and yin energy enters from the north; on a You day, yang energy enters from the north and yin energy rises from the south, indicating matters of punishment and killing. Yang represents virtue and life, and when these two forces clash at the gate, this is why the name is given. Divination using the Six Rats system is most important to carefully distinguish the rise, fall, sinking, and floating of yin and yang. Hai is the extreme of yin, Zi is the beginning of yang; Si is the extreme of yang, Wu is the beginning of yin; Mao is the gate of yang energy, Chen is the force that moves all things outward; You is the gate of yin energy, Xu is the force that gathers all things inward. Carefully examining the transmission of the lesson will surely reveal the true situation, especially by referring to the principles of intermediate transmission and linked roots.

六合為泆女，天后為狡童，主厭翳而男女有淫。卯為六合私門也，酉為太陰私戶也。凡卯酉作傳，而前見天后、後見六合，為陰往求陽，非泆女而何？前見六合後見天后為陽往求陰，非狡童而何？三傳四孟名曰玄胎，非懷孕則有移舊更新之意。四孟五行生地故曰胎；玄，水色黑，言方胎於中，男女未分，不可見也，主事有根蒂，日漸長進之意；如人胎於母腹，鑄成五官之象，故說移舊。四孟主事遲，又主更新。金口云“四孟相生有草房”，草者亦有草創義，即新房也。又主事情不備。

TheLiu He represents a promiscuous woman, and the Heavenly Empress represents a cunning youth. Both are associated with ambiguous and concealed matters, involving improper relationships between men and women. The卯 (Mao) is the private door governed byLiu He, and the酉 (You) is the private gate governed byTai Yin. Whenever卯 or酉 appear in the three transmissions, if the Heavenly Empress appears before andLiu He after, it indicates that the yin is pursuing the yang, which is exactly what a promiscuous woman represents. IfLiu He appears before and the Heavenly Empress after, it indicates that the yang is pursuing the yin, which is exactly what a cunning youth represents. If all three transmissions are in the four initial months (四孟), it is called a玄胎 lesson, not indicating pregnancy, but rather implying the abandonment of the old and the renewal of the new. The four initial months are the places of birth for the Five Phases, so they are called "胎" (womb); "玄" refers to the black color of water, indicating that the fetal energy is just beginning to form internally, and the male and female are not yet clearly distinguished, so it is not visible. This indicates that matters have a foundation and will gradually develop, similar to a human fetus forming in the mother's womb and gradually developing the five senses. Therefore, it is also called "移旧" (changing the old). The four initial months indicate slow progress and renewal. The "Jin Kou Jie" says, "Four initial months in mutual generation indicate a thatched hut," where "草" (grass) also has the meaning of initial creation, meaning a new house; this lesson also indicates that matters are not yet complete.

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

Three transmissions all being in the four central branches is called a three-intersection lesson. If the approach day is also in the same branch, it indicates the name of a hidden criminal. Whenever the central branches and the approach day are combined, it forms one intersection. If there is a conflict and the initiating transmission is involved, it forms the second intersection. If the lesson and transmissions also include Tai Yin and Liu He, it forms the third intersection. The branches Zi, Wu, Mao, and You contain the five yin stems: Yi, Ding, Ji, Xin, and Gui. Yin stems are associated with punishment, so Jiang Tai Gong moved the five yin stems to the four seasonal positions, explaining this principle. The four central branches are the strong positions for yin stems. For example, Yi's strength is in Mao, and Ding, Ji, and Gui's strength is in Wu. Yin energy is at its peak here. In contrast, the five yang stems have their growth in the four initial branches, but they consider the four central branches as their bathing and decline positions. This shows that the central positions are where punishment energy is strong and virtue energy is weak. If the lesson, transmissions, original destiny, and current year all fall in these positions, all affairs will be unfavorable. Therefore, Zhuge Liang said: virtue energy is internal, punishment energy is external; in such a situation, it is not advisable to go to war.

四仲亦名二煩，主殺傷而更遭刑訟。凡太陽加仲，斗繫丑未為天煩；太陰加仲，斗繫丑未為地煩。是天地大小吉之氣俱為天罡所傷，而太陽加仲是德為刑也。月宿加仲刑氣大旺，故主殺傷獄訟之象。如斗罡繫丑未名杜傳，德在內刑在外，凡占利靜不利動。此杜傳乃別立名法，與中末空亡或用起自刑不同。德者，陽氣也；刑者，陰氣也。杜者，堵也，關也。丑為二陽，未為二陰，長養之區，萬物食糧，罡繫之則長養之氣鬱不得出，刑殺無制而成災，故德在內而刑在外，出則不利，守則獲吉，故利靜不利動。

The Four Middle Positions are also called the Two Troubles, indicating killing and injury, and also encountering punishment and lawsuits. Whenever the Sun is added to the Middle Position, and the Tiangang is connected to Chou or Wei, it is called the Heavenly Trouble. When the Tai Yin is added to the Middle Position, and the Tiangang is connected to Chou or Wei, it is called the Earthly Trouble. This is because the great good position Chou and the small good position Wei, the heavenly and earthly energies, are both harmed by the Tiangang. When the Sun is added to the Middle Position, it is like virtue being punished. If the moon's position is added to the Middle Position, the punishing energy becomes very strong, hence the image of killing, injury, and imprisonment. When the handle of the Dipper and the Tiangang are connected to Chou or Wei, it is also called Du Transmission. The virtuous energy is inside, and the punishing energy is outside. In divination, it is advantageous to remain still and disadvantageous to move. This Du Transmission is a separate term, different from the middle, final transmission, or empty void, or initiating transmission with self-punishment. Virtue is yang energy, punishment is yin energy; Du means blockage and closure. Chou contains two yang energies, and Wei contains two yin energies. Both are areas of growth and the granaries of all things. When the Tiangang connects to them, the growth energy becomes blocked and cannot spread, while the punishing energy has no restraint and becomes a disaster. Therefore, virtue is inside and punishment is outside. Traveling is not advantageous, but remaining still is auspicious, hence it is said to be advantageous to be still and disadvantageous to move.

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

Three transmissions all being the deities of the four seasons is called the Woyi lesson. If it is further accompanied by the Heavenly Horse, the owner is about to travel far away. The four earthly branches of Chen, Xu, Chou, and Wei are places of movement, and the Heavenly Horse is an image of traveling, hence the name. This lesson does not only indicate traveling, but also suggests instability and lack of clear traces in all matters. When the Heavenly Horse initiates the transmission, and the middle transmission is Mao, and the final transmission is Wu, it is called the Huagai lesson. This indicates that the ruler will attain noble titles and high rank. In the first month, Wu is the Heavenly Horse, Mao is the Heavenly Cart, and Zi is Huagai, all of which are favorable signs for meeting important officials.

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

The trigram卯 initiates the transmission, with the middle transmission being戌 and the final transmission being巳, which is called the "Chopping Wheel" divination. This indicates a complete set of official seals. The trigram卯 is placed above庚 and辛, meaning wood is shaped by metal; the middle transmission戌 is the lodging palace of辛 metal; the final transmission巳 fire refines the辛 metal, and the metal cuts through the卯 wood to form an object. Moreover, the辛 metal hidden within戌 receives the fire from巳, forming the image of casting an official seal. Since戌 itself is also an official seal, it is said that all official seals are complete, symbolizing high rank and honor. This divination also indicates matters related to decoration, carpentry, and skilled craftsmanship, but the events will come about slowly.

戌卯為鑄印乘軒驛馬六合而升官爵。丙辛合為鑄印，卯戌合為乘軒，駟房星謂卯也，如卯發用升官之象。若逢真破，得罪於帝王之象；害氣加遠涉，有江湖之患。凡刑沖破害皆謂之破，於仕宦則為得罪，於賈人則為江湖之患，為盤車故也。

The combination of Xu and Mao indicates the casting of an official seal and the use of a carriage, and with the assistance of the Post-horse and Liu He, it signifies promotion and advancement in rank. The combination of Bing and Xin represents the casting of an official seal, while the combination of Mao and Xu represents the use of a carriage; the star of the four rooms refers to Mao. If the transmission starts from Mao, it indicates promotion. If there is a true break, it signifies being punished by the emperor. If harmful energy is present and there is a long journey, it indicates hardship on the rivers and lakes. All instances of punishment, conflict, break, and harm are collectively called 'breaks.' If these fall on an official, it signifies being punished; if they fall on a merchant, it signifies hardship on the rivers and lakes, because merchants need to transport goods by cart.

時逢太歲作貴人兼發用而乘月將，名時泰有賜爵升官之象。日時月建會青龍而用歲氣作初傳 ，名富貴主利見大人之徵。天乙發用，又日辰月建名青龍，歲支作天乙是為用歲氣，言一時而諸吉臻合也。四離前一日為天寇，利居家不利遠行。四絕前一日為天禍，事體絕而又復重興。分至前一日為四離，已非遠行吉象，那堪月宿極陰，玄武陰私重加故主遇盜賊。四立前一日為四絕，乃陰陽交接之日那堪立絕互交，是乘權卸肩而兩不得力，所以事休絕而復興。

When the time of divination coincides with the Tai Su and also serves as the Nobleman, and the Initiating Transmission is accompanied by the Month General, it is called the Time of Prosperity, indicating a sign of being granted a title or promoted in rank. When the Day Branch, the time of divination, and the Month Builder combine with the Azure Dragon, and the Tai Su's energy is used as the First Transmission, it is called the Prosperous and Wealthy Lesson, indicating favorable conditions for meeting important officials. When the Heavenly Stem is used as the Initiating Transmission, and the Day Branch and Month Builder also meet the Azure Dragon, and the Tai Su's branch serves as the Heavenly Stem, this is referred to as using the Tai Su's energy, meaning that many auspicious factors converge at once. The day before the Four Fires is called Tian Kou, favorable for staying at home but unfavorable for traveling far; the day before the Four Ends is called Tian Huo, indicating that after things have been cut off, they will revive again. The day before the Two Solstices and Two Equinoxes is called the Four Fires, which is already not a favorable omen for traveling, and considering the Moon's position is at the extreme yin and the Black Tortoise's secretive and dark influence is叠加, it indicates encountering thieves on the road. The day before the Four Establishments is called the Four Ends, a time of the meeting of yin and yang, and also encountering the establishment and the end intersecting, like one holding power and the other having already stepped down, neither able to exert influence, so after things have paused, they will resume again.

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

Before the four seasons, the situation is called "gu" (solitude), and after the four seasons, it is called "gua" (desolation). If this is combined with "kongwang" (void), it leads to suffering without support. The "closed mouth" pattern appears at the end of a ten-day period. If it is initiated by "xuanwu" (Black Tortoise), the patient is in serious condition but the lost item is not lost. For example, on the days of Yin and Mao, which are in spring, Si is considered the "gu shen" (solitary spirit) and Chou is considered the "gua su" (desolate host). If there are no other auspicious signs, it forms a "gu gua" (solitary and desolate) pattern. The "closed mouth" pattern has two types, depending on whether "xuanwu" is placed on the "tianpan" (heavenly plate) or "di pan" (earthly plate). Each of the six jia (heavenly stems) combines with these to form the two types. When illness is involved and the pattern is "closed mouth," it indicates the patient is not eating. When litigation is involved and the pattern is "closed mouth," it indicates the person is wronged and unable to defend themselves.

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

When the time of divination is in a position that overcomes the day stem, and the initiating transmission also supports it, this is called the Heavenly Net lesson, indicating danger of death or loss. If the initiating transmission falls in the dead or imprisoned state, and the handle of the dipper and Tiangang are placed on the original position of the day stem, this is called the Heavenly Prison lesson, indicating disaster of imprisonment or detention. When both the time of divination and the initiating transmission overcome the day stem, it is called the Heavenly Net. For example, if the day is Jia Wood in spring, and the initiating transmission is earth or metal, which are dead or imprisoned deities, and also the辰 (Chen) is placed on the root of Jia Wood, which is亥 (Hai), then the root of wood is injured. If the initiating transmission is not prosperous or strong, it can be foreseen that imprisonment is inevitable. Whenever a lesson has the Heavenly Net, capturing thieves will certainly succeed, and in military campaigns, victory is certain.

上下旺相為三光，始終迪吉。神將順布為三陽，作事皆成。用旺相一光，吉神臨用二光，日辰旺相當令三光；用旺相一陽，日在天乙前二陽，貴順布三陽，忌克破刑沖害。傳見六儀病將瘥而獄囚出，三奇發用疑惑解而喜氣生。旬首發用為六儀，子戌旬奇在丑，申午旬奇在子，辰寅旬中奇在亥，丑為玉堂，雞鳴於丑而日精備；子為明堂，鶴鳴於子而月精備；亥為絳宮，斗轉於亥而星精備。

When both the upper and lower parts are prosperous and strong, it is called three lights, and from beginning to end everything is auspicious. When the divine generals are arranged in order, it is called three yang, and all affairs will be successful. When the initiating transmission is prosperous and strong, it is one light; when a lucky god is present at the initiating transmission, it is two lights; when the day branch is prosperous and strong, it is three lights. When the initiating transmission is prosperous and strong, it is one yang; when the day stem is before Tianyi, it is two yang; when the nobleman is arranged in order, it is three yang, but it is only to be avoided if there are conflicts, destruction, crimes, clashes, or harm. When the three transmissions contain the six instruments, the patient will recover and the prisoner will be released; when the three marvels are used in the initiating transmission, doubts will be resolved and joy will arise suddenly. When the initiating transmission starts at the beginning of the ten-day period, it is the six instruments. In the Jiazi and Jiaxu ten-day periods, the marvel is in Chou; in the Jiashen and Jiawu ten-day periods, the marvel is in Zi; in the Jiachen and Jiayin ten-day periods, the marvel is in Hai. Chou is the Jade Hall, and the chicken crows at Chou time, completing the essence of the day; Zi is the Bright Hall, and the crane cries at Zi time, completing the essence of the moon; Hai is the Red Palace, and the handle of the Big Dipper points to Hai, completing the essence of the stars.

用起天魁為伏殃有殺傷之厄，傳虎死神為魄化有死喪之憂。用喪魄健者衰而病者死，傳起飛魂家有咎而人有災。天魁在酉逆四仲，非河魁也。死神正巳順十二，是虎乘死神加日主死，加辰主喪，有吉可解。喪魄正未逆四季，飛魂正亥逆十二。

The initiating transmission starts from Hekui (Xu) and is called hidden calamity, indicating danger of killing and injury; when the White Tiger is combined with the Death Deity in the three transmissions, it is called soul transformation, indicating worry of death and loss. If the initiating transmission meets the soul's demise, even a strong and healthy person will become weak and ill, and those already ill will inevitably die; if the three transmissions start with the soul's flight, there will be misfortune in the family and disaster on the person. The Hekui mentioned here starts from You and proceeds in reverse order through the four cardinal points, not the Xu of Hekui. The Death Deity starts from the巳 of the first month and proceeds in the order of the twelve branches; when the White Tiger combines with the Death Deity and is placed on the day stem, it indicates death, and when placed on the day branch, it indicates mourning. The soul's demise starts from the Wei of the first month and proceeds in reverse order through the four seasons, while the soul's flight starts from the Hai of the first month and proceeds in reverse order through the twelve branches.

卦曰始終視神將玩克戰以方知，課名新故用剛柔察死生以方見。始終要兼旺相休凶，細細推尋，然亦就三傳說，三傳原該本事始終，或始克終生，或始生終克，或始生終墓，或始墓終生，皆始終之義。視神將者，神將以生我為吉，不生則雖吉亦減力。凡陽干發用得陰為故，得陽為新；陰干發用得陽為故，得陰為新。陽生主事之方生而艾也，陰主死事之已去而不乘權也。死生即得令不得令義。始終者，論三傳也。《畢法》“有始無終難變易。”是也。有始無終者，始生終墓；難變易者，始墓終生。又云“苦去甘來樂里悲。”，亦符此意。始克終生則官化為印，始生終克則末官助初印，當詳印之虛實強弱定之。凡占新故，當詳發用休旺言之，未可以陰陽言。

A divination lesson has a beginning and an end, and one must examine the spirits and generals, and consider the conflicts and struggles to understand it. A lesson can be new or old, and one must use the principles of hardness and softness, and observe the strength and weakness to discern it clearly. The term 'beginning and end' refers to the combination of prosperity, strength, weakness, and confinement, and requires careful analysis, mainly through the three transmissions. The three transmissions inherently cover the beginning and end of an affair, whether it starts by overcoming and ends by lasting, starts by being born and ends by overcoming, starts by being born and ends by entering a tomb, or starts in a tomb and ends by being born. All these belong to the meaning of beginning and end. To examine the spirits and generals means that a spirit or general that generates me is auspicious, but if it does not generate me, even if it is a favorable general, its power will be reduced. On a yang day stem, if the initiating transmission uses a yin spirit, it is considered old; if it uses a yang spirit, it is considered new. On a yin day stem, if the initiating transmission uses a yang spirit, it is considered old; if it uses a yin spirit, it is considered new. Yang represents birth, meaning the affair is just beginning; yin represents death, meaning the affair has passed and is no longer in power. Birth and death refer to being in command or not being in command. The beginning and end refer to the three transmissions. The "Bi Fa Fu" says, "A beginning without an end is difficult to change," which means that a beginning without an end is when the affair starts by being born and ends by entering a tomb, and "difficult to change" refers to when the affair starts by entering a tomb and ends by being born. It also says, "Suffering gives way to sweetness, joy brings sorrow," which also fits this meaning. If the affair starts by overcoming and ends by lasting, it is an official star transforming into a minister; if it starts by being born and ends by overcoming, it is the final transmission's official assisting the initial transmission's minister, and one should carefully distinguish the reality, strength, and weakness of the minister to determine the outcome. As for determining whether a lesson is new or old, one should consider the prosperity and strength of the initiating transmission, rather than simply using yin and yang.

八迍立見憂危，將至五福必主福祿駢臻。八迍五福不是定然八件五件，八是陰數，一切惡神凶將克賊日兼帶刑害者，是陰慘至極，故名。五乃天之中數，極陽之象，如傳逢生旺貴人日德，即有凶亦解救矣。

Eight misfortunes appear briefly, and worries and dangers come immediately; five blessings are about to arrive, and blessings and honors will certainly come in pairs. The eight misfortunes and five blessings are not literal eight things and five things: eight is an odd number representing darkness, and if evil spirits and凶 officials are attacking the day stem and there are also punishments and harms, the situation becomes extremely bleak, so it is called eight misfortunes; five is the central number of heaven, symbolizing extreme yang. If the three transmissions are favorable and prosperous, and there are noblemen and day virtue, even if there are dangers, they can be resolved.